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That every man would be rich if a wish could obtain riches, is a position which I believe few will contest, at least in a nation like ours, in which commerce has kindled a universal emulation of wealth, and in which money receives all the honours which are the proper right of knowledge and of virtue.

Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1759-09-08), The Idler, No. 73
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Added on 29-May-26 | Last updated 8-May-26
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More quotes by Johnson, Samuel

Too much money makes one madd.

James Howell (c. 1594–1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία]: Proverbs, or, Old Sayed Sawes & Adages, “English Proverbs” (1659) [compiler]
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“Their vanity is full of phantoms which move as in a sublime night, armed with helm and cuirass, spurs on their heels and the sceptres in their hands, saying in a grave voice, ‘We are the ancestors!’ The canker-worms eat the roots, and panoplies eat the people. Why not? Are we to change the laws? The peerage is part of the order of society. Do you know that there is a duke in Scotland who can ride ninety miles without leaving his own estate? Do you know that the Archbishop of Canterbury has a revenue of £40,000 a year? Do you know that her Majesty has £700,000 sterling from the civil list, besides castles, forests, domains, fiefs, tenancies, freeholds, prebendaries, tithes, rent, confiscations, and fines, which bring in over a million sterling? Those who are not satisfied are hard to please.”
“Yes,” murmured Gwynplaine sadly, “the paradise of the rich is made out of the hell of the poor.”

Leur vanité est pleine de fantômes qui s’y promènent comme dans une nuit sublime, armés, casqués, cuirassés, éperonnés, le bâton d’empire à la main, et disant d’une voix grave: Nous sommes les aïeux ! Les scarabées mangent les racines, et les panoplies mangent le peuple. Pourquoi pas? Allons-nous changer les lois? La seigneurie fait partie de l’ordre. Sais-tu qu’il y a un duc en Écosse qui galope trente lieues sans sortir de chez lui? Sais-tu que le lord archevêque de Canterbury a un million de Francs de revenu? Sais-tu que sa majesté a par an sept cent mille livres sterling de liste civile, sans compter les châteaux, forêts, domaines, fiefs, tenances, alleux, prébendes, dîmes et redevances, confiscations et amendes, qui dépassent un million sterling ? Ceux qui ne sont pas contents sont difficiles.
— Oui, murmura Gwynplaine pensif, c’est de l’enfer des pauvres qu’est fait le paradis des riches.

hugo - the paradise of the rich is made out of the hell of the poor - wist.info quote

Victor Hugo (1802-1885) French writer
The Man Who Laughs [L’Homme qui rit; The Laughing Man; By Order of the King], Part 2, Book 2, ch. 11 (2.2.11) (1869) [Authorized trans. (1871)]
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Ursus and Gwynplaine, at the end of the former's 11-page rant about the rich and powerful.

(Source (French)). Other translations:

"Their vanity is full of phantoms which move as in a sublime night, armed with helm and cuirass, spurs on their heels and sceptres in their hands, saying in a grave voice, 'We are the ancestors!' Canker-worms eat the roots, and panoplies eat the people. Why not? Can we expect to change the laws? The peerage is part of the order of society. Do you know that there is a duke in Scotland who can ride ninety miles without leaving his own estate? Do you know that the Archbishop of Canterbury has a revenue of £40,000 a year? Do you know that her Majesty has £700,000 sterling from the civil list, besides castles, forests, domains, fiefs, tenancies, freeholds, prebendaries, tithes, rent, confiscations, and fines, which bring in over a million sterling? Those who are not satisfied are hard to please."
"Yes," murmured Gwynplaine, sadly; "the paradise of the rich is made out of the hell of the poor."
[tr. Unknown (1869)]

"Their vanity is full of phantoms, which stalk therein as in a sublime night, armed, helmed, cuirassed, spurred, the wand of empire in their hands, and saying in a grave voice: 'We are ancestors!' Beetles devour roots, and panoplies of armor devour peoples. Why not? Shall we change the laws? The lords form part of order. Do you know that there is a duke in Scotland who can gallop thirty leagues without leaving his own domains? Do you know that the Lord Archbishop of Canterbury has an income of a million francs of France? Do you know that her majesty has seven hundred thousand pounds sterling a year from the civil list, not reckoning castles, forests, domains, fiefs, tenancies, allodial tenures, prebendary ships, tithes, and quitrents, confiscations and fines, which exceed a million sterling. Those who are not content are hard to suit."
"Yes," muttered Gwynplaine, thoughtfully, "it is of the hell of the poor that the paradise of the rich is made."
[tr. Hapgood (1888)]

"Their vanity is full of phantoms which walk about in it, as in a sublime night, armed, helmeted, cuirassed, spurred, the staff of empire in their hands, and saying in a grave voice: 'We are the ancestors!' Beetles devour roots, and panoplies devour the people. Why not? Are we going to change the laws? The lords form a part of the order of things. Do you know that there is a duke in Scotland who can gallop thirty leagues without leaving his own land? Do you know that the Lord Archbishop of Canterbury has a revenue of a million French francs? Do you know that Her Majesty has seven hundred thousand pounds sterling of civil list a year, without counting castles, forests, domains, fiefs, tenancies, freeholds, prebendaries, tithes and dues, confiscations and fines which exceed a million sterling? Those who are not satisfied, are hard to please."
"Yes," murmured Gwymplaine, thoughtfully. "The paradise of the rich is made out of the hell of the poor."
[tr. Phillips (1894)]

"Their vanity is full of ghosts who walk there as in a sublime night, armed, helmeted, cuirassed, spurred, with the staff of empire in their hands, and sayin with a grave voice: 'We are the forefathers!' The beetles eat the roots, and the panoplies eat the people. Why not? Shall we change the laws? The lordship is part of the order. Do you know that there is a duke in Scotland who gallops thirty leagues without leaving his house? Do you know that the Lord Archbishop of Canterbury has an income of a million French? Do you know that his majesty has a yearly civil list of seven hundred thousand pounds sterling, not counting castles, forests, estates, fiefs, tenements, alleys, prebends, tithes and dues, confiscations and fines, which exceed one million sterling? Those who are not happy are difficult."
"Yes," murmured Gwynplaine thoughtfully, "from the hell of the poor is made the paradise of the rich.
[tr. Lavelle (2003)]

 
Added on 2-Mar-26 | Last updated 27-Apr-26
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More quotes by Hugo, Victor

Let the man who has acquired Enough not ask for more.
A house and acreage, a pile of bronze and gold coins,
Have never been able to lower the sick man’s fever
Or drive out his worries. The proprietor must be well
If he plans to enjoy the good things he’s gathered together.

[Quod satis est cui contingit, nihil amplius optet.
Non domus et fundus, non aeris acervus et auri
Aegroto doniini deduxit corpore febres,
on animo curas; valeat possessor oportet,
Si conpertatis rebus bene cogitat uti.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 46ff (1.2.46-50) (14 BC) [tr. Palmer Bovie (1959)]
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(Source (Latin)). Other translations:

He that hath once sufficient, let him wishe for no more:
Not howse nor grove, nor yet of gould, or silver ample store
Can rid the owners crasie corpes fro fellon shaking fever.
Nor can the mynd of man from carke, (for al their vigor) sever:
That owner needes must healthfull bee, and other men excel,
Which hauing riches competent, doth cast to use theim well.
[tr. Drant (1567)]

Let him that has enough, desire no more.
Not House and Land, nor Gold and Silver Oare,
The Body's sickness, or the Mind's dispel,
To rellish wealth, the palat must be well.
[tr. Fanshawe; ed. Brome (1666)]

He that hath got enough desires no more:
Did ever Lands, or heaps of Silver ease
The feav'rish Lord? Or cool the hot Disease?
Or free his Mind from Cares? He must have health,
He must be well, that would enjoy his wealth.
[tr. Creech (1684)]

Blest with a competence, why wish for more?
Nor house, nor lands, nor heaps of labour'd ore
Can give their feverish lord one moment's rest,
Or drive one sorrow from his anxious breast:
The fond possessor must be blest with health,
Who rightly means to use his hoarded wealth.
[tr. Francis (1747)]

Nathless who's rich, that is not satisfied? --
Who poor, but he whose wants are unsupplied?
Never did house, or land, or god afford
An hour's short respite to their sickening lord,
Sooth with soft balm the fever's throbbing smart,
Or pluck one rooted sorrow from the heart.
If health be wanting, riches quickly cloy;
'Tis vain to hoard, unless we can enjoy.
[tr. Howes (1845)]

He, that has got a competency, let him wish for no more. Not a house and farm, nor a heap of brass and gold, can remove fevers from the body of their sick master, or cares from his mind. The possessor must be well, if he thinks of enjoying the things which he has accumulated.
[tr. Smart/Buckley (1853)]

Having got
What will suffice you, seek no happier lot.
Not house or grounds, not heaps of brass or gold
Will rid the frame of fever's heat and cold.
Or cleanse the heart of care. He needs good health,
Body and mind, who would enjoy his wealth.
[tr. Conington (1874)]

If you've enough, how vain to wish for more!
Nor house, nor lands, nor brass, nor golden store
Can of its fire the fevered frame relieve,
Or make the care-fraught spirit cease to grieve.
Sound, mind and body both, should be his health
To true account who hopes to turn his wealth.
[tr. Martin (1881)]

If a sufficiency belong to any one, let him desire no more. A house and farm, a heap of brass and gold, have never removed fever from the sickly body of their possessor, nor cares from his mind. It is a necessity that their owner be sound in body and mind if he contemplate making a good use of his accumulated substance.
[tr. Elgood (1893)]

But after all, enough is enough, and he who has enough is wise if he does not ask for more. A house, a farm, and a store of gold, these never drove the fever from their owner's aching body, or took the burden of care from his mind. Verily, the man of wealth must have good health if he would enjoy the fruit of all his labors.
[tr. Dana/Dana (1911)]

He, to whose lot sufficient falls, should covet nothing more. No house or land, no pile of bronze or god, has ever freed the owner's sick body of fevers, or his sick mind of cares. The possessor must be sound in health, if he thinks of enjoying the stores he has gathered.
[tr. Fairclough (Loeb) (1926)]

But anyone who has enough should want no more.
No house and farm, no heap of copper and gold
can drive a fever from its owner's weakened flesh
Or his worries from his soul. He must be well
if he wants good use from everything he's gathered.
[tr. Fuchs (1977)]

But having enough we should never want more. No house
In town, no land, no piles of gold and bronze,
Have ever freed a man's mind, or eased the fevers
Racking his body. To enjoy treasure you must be sound
In mind, stable in body.
[tr. Raffel (1983)]

The man who has enough should be satisfied
With what he has. Prosperity is never
Going to be able to cure a body that's sick
Or a mind that's sick. You've got to be well if you want
To enjoy the things you own.
[tr. Ferry (2001)]

But when one is blest with enough, one shouldn't long for more.
Possessing a house or farm or a pile of bronze and gold
has never been known to expel a fever from an invalid's body
or a worry from his mind. Unless the owner has sound health
he cannot hope to enjoy the goods he has brought together.
[tr. Rudd (2005 ed.)]

But he who’s handed enough, shouldn’t long for more.
Houses and land, piles of bronze and gold, have never
Freed their owner’s sick body from fever, or his spirit
From care: if he wants to enjoy the goods he’s gathered
Their possessor must be well.
[tr. Kline (2015)]

 
Added on 13-Feb-26 | Last updated 13-Feb-26
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More quotes by Horace

Gold will be slave or master: ’tis more fit
That it be led by us than we by it.

[Imperat aut servit collecta pecunia cuique,
tortum digna sequi potius quam ducere funem.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 10 “To Aristius Fuscus,” l. 47ff (1.10.47-48) (20 BC) [tr. Conington (1874)]
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(Source (Latin)). Other translations:

More worthy to cum after him constrained with a cord,
Then that it shoulde so have the heade, and leade the lowtishe Lorde.
[tr. Drant (1567)]

Who ere has Money, either 'tis his Slave,
Or 'tis his Master, as when two men tug
At a Ropes ends: W' are dragg'd unless we drag.
[tr. Fanshawe; ed. Brome (1666)]

Money must rule, or must obey the Mind,
More fit for Service than for Rule design'd
[tr. Creech (1684)]

Gold is the slave, or tyrant, of the soul;
Unworthy to command, it better brooks controul.
[tr. Francis (1747)]

That lucre, since it must be slave or lord,
May rather bear, than pull, the servile cord.
[tr. Howes (1845)]

Accumulated money is the master or slave of each owner, and ought rather to follow than to lead the twisted rope.
[tr. Smart/Buckley (1853)]

For hoarded wealth is either slave or lord.
And should itself be pulled, not pull the cord.
[tr. Martin (1881)]

Hoarded up wealth, worthy to follow the twisted rope rather than to hold it, commands -- does not serve -- its possessor.
[tr. Elgood (1893)]

Money stored up is for each his lord or his slave, but ought to follow, not lead, the twisted rope.
[tr. Fairclough (Loeb) (1926)]

His master or his slave is each man's hoard,
And ought to follow, not to pull, the cord.
[tr. A. F. Murison (1931)]

Money stored up
Is every man's master, or slave. A well-woven rope
Ought to follow and not lead the way.
[tr. Palmer Bovie (1959)]

The money we amass will either rule or serve us;
we should lead it on a halter, rather than be led.
[tr. Fuchs (1977)]

Piled-up gold can be master or slave, depending on its owner;
Never let it pull you along, like a goat on a rope.
[tr. Raffel (1983)]

The money you have is either your master or slave.
The leash should be held by you, not by your money.
[tr. Ferry (2001)]

The money a person amasses can give, or take, orders.
Its proper place is the end of the tow-rope, not the front.
[tr. Rudd (2005 ed.)]

The money we hoard is our master or our servant:
The twisted rope should trail behind, not draw us on.
[tr. Kline (2015)]

 
Added on 19-Dec-25 | Last updated 19-Dec-25
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FERNEZE: Excesse of wealth is cause of covetousnesse:
And covetousnesse, oh ’tis a monstrous sinne.

Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 1, sc. 2, l. 124ff (c. 1590)
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The Governor of Malta, having just appropriated Barabas' entire estate to help pay off the Turks.
 
Added on 30-Oct-25 | Last updated 30-Oct-25
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Well now, you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting, your clothes are all moth-eaten. All your gold and your silver are corroding away, and the same corrosion will be a witness against you and eat into your body. It is like a fire which you have stored up for the final days. Can you hear crying out against you the wages which you kept back from the labourers mowing your fields? The cries of the reapers have reached the ears of the Lord Sabaoth.
On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart’s content. It was you who condemned the upright and killed them; they offered you no resistance.

[Ἄγε νῦν οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν, ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται καὶ φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ. ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν ὁ ἀπεστερημένος ἀφ᾽ ὑμῶν κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου Σαβαὼθ εἰσεληλύθασιν.
ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε, ἐθρέψατε τὰς καρδίας ὑμῶν ἐν ἡμέρᾳ σφαγῆς, κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον· οὐκ ἀντιτάσσεται ὑμῖν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 20. Letter of James 5: 1ff (Jas 5:1–6) [NJB (1985)]
    (Source)

(Source (Greek)). Alternate translations:

Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.
[KJV (1611)]

Now an answer for the rich. Start crying, weep for the miseries that are coming to you. Your wealth is all rotting, your clothes are all eaten up by moths. All your gold and your silver are corroding away, and the same corrosion will be your own sentence, and eat into your body. It was a burning fire that you stored up as your treasure for the last days. Labourers mowed your fields, and you cheated them -- listen to the wages that you kept back, calling out; realise that the cries of the reapers have reached the ears of the Lord of hosts.
On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart's content. It was you who condemned the innocent and killed them; they offered you no resistance.
[JB (1966)]

And now, you rich people, listen to me! Weep and wail over the miseries that are coming upon you! Your riches have rotted away, and your clothes have been eaten by moths. Your gold and silver are covered with rust, and this rust will be a witness against you and will eat up your flesh like fire. You have piled up riches in these last days. You have not paid any wages to those who work in your fields. Listen to their complaints! The cries of those who gather in your crops have reached the ears of God, the Lord Almighty.
Your life here on earth has been full of luxury and pleasure. You have made yourselves fat for the day of slaughter. You have condemned and murdered innocent people, and they do not resist you.
[GNT (1992 ed.)]

Pay attention, you wealthy people! Weep and moan over the miseries coming upon you. Your riches have rotted. Moths have destroyed your clothes. Your gold and silver have rusted, and their rust will be evidence against you. It will eat your flesh like fire. Consider the treasure you have hoarded in the last days. Listen! Hear the cries of the wages of your field hands. These are the wages you stole from those who harvested your fields. The cries of the harvesters have reached the ears of the Lord of heavenly forces.
You have lived a self-satisfying life on this earth, a life of luxury. You have stuffed your hearts in preparation for the day of slaughter. You have condemned and murdered the righteous one, who doesn’t oppose you.
[CEB (2011)]

Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure during the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts.
You have lived on the earth in luxury and in pleasure; you have nourished your hearts in a day of slaughter. You have condemned and murdered the righteous one, who does not resist you.
[NRSV (2021 ed.)]

 
Added on 28-Oct-25 | Last updated 30-May-26
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More quotes by Bible, Vol. 2. New Testament

Seems to me it’s a simple concept — the concentration of wealth is a Bad Idea. Since capital tends to concentrate, it is one of the functions of government to oppose this tendency. That’s why we used to have antimonopoly laws and the like.
When you see government encouraging the concentration of wealth, check your wallet.

Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1991-02), “Season of Drear,” The Progressive
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Added on 17-Sep-25 | Last updated 17-Sep-25
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And he went on to say to them all, “Watch out and guard yourselves from every kind of greed; because your true life is not made up of the things you own, no matter how rich you may be.”
Then Jesus told them this parable: “There was once a rich man who had land which bore good crops. He began to think to himself, ‘I don’t have a place to keep all my crops. What can I do? This is what I will do,’ he told himself; ‘I will tear down my barns and build bigger ones, where I will store the grain and all my other goods. Then I will say to myself, Lucky man! You have all the good things you need for many years. Take life easy, eat, drink, and enjoy yourself!’ But God said to him, ‘You fool! This very night you will have to give up your life; then who will get all these things you have kept for yourself?’”
And Jesus concluded, “This is how it is with those who pile up riches for themselves but are not rich in God’s sight.”

εἶπεν δὲ πρὸς αὐτούς, Ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτῷ.
Εἶπεν δὲ παραβολὴν πρὸς αὐτοὺς λέγων, Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα. καὶ διελογίζετο ἐν ἑαυτῷ λέγων, Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς μου; καὶ εἶπεν, Τοῦτο ποιήσω, καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ συνάξω ἐκεῖ πάντα τὸν σῖτον καὶ τὰ ἀγαθά μου καὶ ἐρῶ τῇ ψυχῇ μου, Ψυχή, ἔχεις πολλὰ ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.
εἶπεν δὲ αὐτῷ ὁ θεός, Ἄφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται; οὕτως ὁ θησαυρίζων ἑαυτῷ καὶ μὴ εἰς θεὸν πλουτῶν.

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 12:15ff (Luke 12:15–21) [GNT (1992 ed.)]
    (Source)

No Synoptic parallels, but the parable is paralleled in the Gospel of Thomas, saying 63.

(Source (Greek)). Alternate translations:

And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God.
[KJV (1611)]

Then he said to them, 'Watch, and be on your guard against avarice of any kind, for a man's life is not made secure by what he owns, even when he has more than he needs'.
Then he told them a parable: 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time". 'But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?". So it is when a man stores up treasure for himself in place of making himself rich in the sight of God.'
[JB (1966)]

Then he said to them, 'Watch, and be on your guard against avarice of any kind, for life does not consist in possessions, even when someone has more than he needs.'
Then he told them a parable, 'There was once a rich man who, having had a good harvest from his land, thought to himself, "What am I to do? I have not enough room to store my crops." Then he said, "This is what I will do: I will pull down my barns and build bigger ones, and store all my grain and my goods in them, and I will say to my soul: My soul, you have plenty of good things laid by for many years to come; take things easy, eat, drink, have a good time." But God said to him, "Fool! This very night the demand will be made for your soul; and this hoard of yours, whose will it be then?" So it is when someone stores up treasure for himself instead of becoming rich in the sight of God.'
[NJB (1985)]

Then Jesus said to them, “Watch out! Guard yourself against all kinds of greed. After all, one’s life isn’t determined by one’s possessions, even when someone is very wealthy.”
Then he told them a parable: “A certain rich man’s land produced a bountiful crop. He said to himself, What will I do? I have no place to store my harvest! Then he thought, Here’s what I’ll do. I’ll tear down my barns and build bigger ones. That’s where I’ll store all my grain and goods. 19 I’ll say to myself, You have stored up plenty of goods, enough for several years. Take it easy! Eat, drink, and enjoy yourself.
"But God said to him, ‘Fool, tonight you will die. Now who will get the things you have prepared for yourself?’ This is the way it will be for those who hoard things for themselves and aren’t rich toward God.”
[CEB (2011)]

And he said to them, “Take care! Be on your guard against all kinds of greed, for one’s life does not consist in the abundance of possessions.”
Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’
"But God said to him, ‘You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.”
[NRSV (2021 ed.)]

 
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Riches are given thee, that thou may’st pass they Life easily: but Life is not given thee, that thou may’st keep up Riches.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2078 (1727)
    (Source)
 
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You don’t need to be a genius or a sage to realise — realise, not know, let alone work out — that there is no easy path to great wealth (or to anything useful) because if there were, the poor would be in a very small minority, and everybody else would be stinking rich.

Bernard Levin (1928-2004) British journalist, critic, broadcaster, satirist
Essay (1989-03-23), “Do You Seriously Want to Be Swindled?” The Times, London
    (Source)

Collected in Now Read On (1980).
 
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Many speak the truth, when they say that they despise riches and preferment, but they mean the riches and preferment possessed by other men.

Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 371 (1820)
    (Source)
 
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I would not change the song the flute-girl sings
For all the diadems of weary kings,
His joys the Sultan shares with all the world,
His cares he keeps — a chain of glittering rings.

Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات] [tr. Le Gallienne (1897), # 201]
    (Source)

Given LeGallienne's paraphrasing, I am unable to align this with an original quatrain or other translations. The only thing close was:

I would sell the diadem of the khan, the crown of the king, to purchase the song of the flute girl. Let us sell the turban, yea, and the garment of silk, for a cup of wine; let us sell the chaplet which alone contains a multitude of hypocrisy.
[tr. McCarthy (1879), # 191]

 
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There are a handful of people whom money won’t spoil, and we all count ourselves among them.

Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 9 (1966)
    (Source)
 
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Do not store up riches for yourselves here on earth, where moths and rust destroy, and robbers break in and steal. Instead, store up riches for yourselves in heaven, where moths and rust cannot destroy, and robbers cannot break in and steal. For your heart will always be where your riches are.

[Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· θησαυρίζετε δὲ ὑμῖν θησαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει καὶ ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν· ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται καὶ ἡ καρδία σου.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 1. Gospel of Matthew 6:19ff (Matt 6:19–21) (Jesus) [GNT (1966)]
    (Source)

This passage is paralleled in Luke 12:33-34.

(Source (Greek)). Alternate translations:

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.
[KJV (1611)]

Do not store up treasures for yourselves on earth, where moths and woodworms destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal. For where your treasure is, there will your heart be also.
[JB (1966)]

Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too.
[NJB (1985)]

Stop collecting treasures for your own benefit on earth, where moth and rust eat them and where thieves break in and steal them. Instead, collect treasures for yourselves in heaven, where moth and rust don’t eat them and where thieves don’t break in and steal them. Where your treasure is, there your heart will be also.
[CEB (2011)]

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
[NRSV (2021 ed.)]

 
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It is not the desire for true riches that depraves man, but the desire for those that are false. A people never became corrupted for having grain, fruits, a pure air, better waters, more perfect arts, but for having gold, jewelry, subjects, power, a false renown, and an unjust superiority.

[Ce n’est pas le désir des vrais biens qui déprave l’homme, mais le désir de ceux qui sont faux. Jamais un peuple ne s’est corrompu, pour avoir du blé, des fruits, un air pur, des eaux meilleures, des arts plus parfaits, des femmes plus belles; mais pour avoir de l’or, des pierreries, des sujets, de la puissance, un faux renom et une injuste supériorité.]

Joseph Joubert (1754-1824) French moralist, philosopher, essayist, poet
Pensées [Thoughts], ch. 16 “Des Mœurs publiques et privées; du Caractère des Nations [On Morality and the Character of Nations],” ¶ 39 (1850 ed.) [tr. Calvert (1866), ch. 12]
    (Source)

(Source (French)). This "thought" is not included in other translations I could find.
 
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DUKE:If thou art rich, thou ’rt poor,
For, like an ass whose back with ingots bows,
Thou bear’st thy heavy riches but a journey,
And death unloads thee.

Shakespeare
William Shakespeare (1564-1616) English dramatist and poet
Measure for Measure, Act 3, sc. 1, l. 26ff (3.1.26-29) (1604)
    (Source)

In his guise as a friar.
 
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Get not riches by unjust means, if thou wishest them to continue in thy family, for riches unjustly acquired quickly vanish.

[ἀδίκως δὲ μὴ κτῶ χρήματ᾽ ἣν βούλη πολὺν χρόνον μελάθροις ἐμμένειν” τὰ γὰρ κακῶς οἴκους ἐσελθόντ᾽ οὐκ ἔχει σωτηρίαν]

Euripides (485?-406? BC) Greek tragic dramatist
Erectheus [Ἐρεχθεύς], frag. 362, l. 11ff (TGF) (422 BC) [tr. Ramage (1864)]
    (Source)

Nauck frag. 362, Barnes frag. 1, Musgrave frag. 2. (Source (Greek)). Alternate translation:

No ill-gotten wealth possess.
If in thy mansions long thou hop'st-to dwells
For there is no reliance on that gold
Which through injustice enters our abodes.
[tr. Wodhull (1809)]

 
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Seek not to be rich, but Happy.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 89 (1725)
    (Source)
 
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That is why I decline to recognize the mere multimillionaire, the man of mere wealth, as an asset of value to any country, and especially as not an asset to my own country. If he has earned or uses his wealth in a way that makes him of real benefit, of real use — and such is often the case — why, then he does become an asset of worth. But it is the way in which it has been earned or used, and not the mere fact of wealth, that entitles him to the credit.

Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1910-04-23), “Citizenship in a Republic [The Man in the Arena],” Sorbonne, Paris
    (Source)
 
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But to go mad with watching, nights and days,
To stand in dread of thieves, fires, runaways
Who filch and fly, — in these if wealth consist,
Let me rank lowest on the paupers’ list.

[An vigilare metu exanimem, noctesque diesque
formidare malos fures, incendia, servos,
ne te conpilent fugientes, hoc iuvat? Horum
semper ego optarim pauperrimus esse bonorum.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1 “Qui fit, Mæcenas,” l. 76ff (1.1.76-79) (35 BC) [tr. Conington (1874)]
    (Source)

(Source (Latin)). Alternate translations:

To wake all nyghte with shiveryng corpse, both nighte and day to quake,
To sit in dreade, and stande in awe of theeves, leste they should breake
Perforce thy dores, and robb thy chests, and carve thy weasaunte pype:
Leste flickeryng fyer should stroye thy denne, and sease with wastefull grype
Uppon thyne house, leste runagats should pilfer ought from thee,
Be these thy gaines, by rytches repte? then this beheste to me
O Iove betake, that I may be devoyde of all those gooddes
That brews such baneful broyles, or brings of feare suche gastfull fluddes.
[tr. Drant (1567)]

To sit up and to watch whole dayes and nights,
To be out of thy wits with constant frights,
To fear that thieves will steal, or fire destroy,
Or servants take thy wealth, and run away.
Is this delightful to thee? then I will
Desire to live without those Riches still.
[tr. A. B.; ed. Brome (1666)]

But now to watch all day, and wake all night,
Fear Thieves and Fire, and be in constant fright,
If These are Goods, if these are a delight:
I am content, Heavens grant me sleep and ease,
If These are Goods, I would be poor of These.
[tr. Creech (1684)]

But, with continual watching almost dead,
House-breaking thieves, and midnight fires to dread,
Or the suspected slave's untimely flight
With the dear pelf; if this be thy delight,
Be it my fate, so heaven in bounty please,
Still to be poor of blessings such as these!
[tr. Francis (1747)]

But what are your indulgencies? All day,
All night, to watch and shudder with dismay,
Lest ruffians fire your house, or slaves by stealth
Rifle your coffers, and abstract your wealth?
If this be affluence -- this her boasted fruit,
Of all such joys may I live destitute!
[tr. Howes (1845)]

What, to watch half dead with terror, night and day, to dread profligate thieves, fire, and your slaves, lest they should run away and plunder you; is this delightful? I should always wish to be very poor in possessions held upon these terms.
[tr. Smart/Buckley (1853)]

Or, pray, is this your joy? To dread thieves' villainy, the firing of your house, or lest your slaves should steal your stores and run away? I'd ever pray to be extremely poor in blessings such as these.
[tr. Millington (1870)]

What, to lie awake half-dead with fear, to be in terror night and day of wicked thieves, of fire, of slaves, who may rob you and run away -- is this so pleasant? In such blessings I could wish ever to be poorest of the poor.
[tr. Fairclough (Loeb) (1926)]

Would you rather stand guard, half-dead with fright, and tremble
Day and night over sneak thieves, fire, or slaves
Running off with your loot? If this craven type seems to lead
The more abundant life, I prefer to be poor.
[tr. Palmer Bovie (1959)]

Staying awake half-dead with terror, living night and day
in fear of ogreish theives, of fires, of slaves who might
rob you as they run away -- you like this life? Of such
advantages I hope I'll always be thoroughly deprived.
[tr. Fuchs (1977)]

Is it pleasant, lying half dead with fear,
Day and night dreading thieves, and fire, and slaves
Who might rob you and run? With wealth
Like that, I'd choose to be poorer than poor!
[tr. Raffel (1983)]

Half dead with fear,
night and day sitting vigil on your loot
to frighten off wicked thieves, arsonists,
slaves fleeing after having robbed you.
Does that please you? Of such benefits
I would always prefer to be most poor.
[tr. Alexander (1999)]

Instead, you lie awake in bed half-dead and stiff
as a plank from fear of broad-daylight thieves,
dead-if-night thieves, fire, vengeful and fleeing slaves --
is this the bounty you foreswore pleasure for?
If so, let me be poorest of the poor.
[tr. Matthews (2002)]

Or maybe you prefer to lie awake half dead with fright,
to spend your days and nights in dread of burglars or fire
or your own slaves, who may fleece you and then disappear? For myself,
I think I can always do without blessing like those!
[tr. Rudd (2005 ed.)]

Does it give you pleasure to lie awake half dead of fright,
Terrified night and day of thieves or fire or slaves who rob
You of what you have, and run away? I’d always wish
To be poorest of the poor when it comes to such blessings.
[tr. Kline (2015)]

 
Added on 21-Mar-25 | Last updated 13-Feb-26
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The richest man in the world is the one who dispizes riches the most.

[The riches man in the world is the one who despises riches the most.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 131 “Affurisms: Plum Pits (1)” (1874)
    (Source)
 
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His wealth: He was very rich, v. 2. He was very heavy, so the Hebrew word signifies; for riches are a burden, and those that will be rich do but load themselves with thick clay, Hab. ii. 6. There is a burden of care in getting them, fear in keeping them, temptation in using them, guilt in abusing them, sorrow in losing them, and a burden of account, at last, to be given up concerning them. Great possessions do but make men heavy and unwieldy.

Matthew Henry
Matthew Henry (1662-1714) English writer, religious philosopher
Exposition of the Old and New Testament, Genesis 13:2 (1706)
    (Source)

On Genesis 13:2: "And Abram was very rich in cattle, in silver, and in gold." [KJV]. Referencing Habakkuk 2:6: "Woe to him that increaseth that which is not his! how long? / and to him that ladeth himself with thick clay!" [KJV]

Often just shortened to:

There is a burden of care in getting riches, fear in keeping them, temptation in using them, sorrow in losing them, and a burden of account, at last, to be given up concerning them.
 
Added on 19-Mar-25 | Last updated 19-Mar-25
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You sleep, gaping,
On your bags of gold, adore them like hallowed
Relics not meant to be touched, stare as at gorgeous
Canvases. Money is meant to be spent, it buys pleasure:
Did you know that? Bread, vegetables, wine, you can
Buy almost everything it’s hard to live without.

[Congestis undique saccis
indormis inhians et tamquam parcere sacris
cogeris aut pictis tamquam gaudere tabellis.
Nescis, quo valeat nummus, quem praebeat usum?
Panis ematur, holus, vini sextarius, adde
quis humana sibi doleat natura negatis.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1 “Qui fit, Mæcenas,” l. 70ff (1.1.70-75) (35 BC) [tr. Raffel (1983)]
    (Source)

(Source (Latin)). Alternate translations:

Thy house, the hell, thy good, the flood, which, thoughe it doe not starte,
Nor stirre from thee, yet hath it so in houlde thy servyle hearte,
That though in foysonne full thou swimmes, and rattles in thy bagges,
Yet tost thou arte with dreadefulle dreames, thy mynde it waves and wagges,
And wisheth after greater things, and that, thats woorste of all,
Thou sparst it as an hollye thynge, and doste thy selfe in thralle
Unto thy lowte, and cockescome lyke thou doste but fille thine eye
With that, which shoulde thy porte preserve, and hoyste thyne honor hye.
Thou scannes it, and thou toots upponte, as thoughe it were a warke
By practysde painters hande portrayde with shaddowes suttle darke.
Is this the perfytte ende of coyne? be these the veray vayles
That money hath, to serve thy syghte? fye, fye thy wysedome fayles.
Tharte misse insenste, thou canst not use't, thou wotes not what to do
Withall, by cates, bye breade, bye drincke, in fyne disburse it so,
That nature neede not move her selfe, nor with a betments scant
Distrainte, and prickd passe forth her daye in pyne and pinchinge want.
[tr. Drant (1567)]

Thee,
Who on thy full cramb'd Bags together laid,
Do'st lay thy sleepless and affrighted head;
And do'st no more the moderate use on't dare
To make, then if it consicrated were:
Thou mak'st no other use of all thy gold,
Then men do of their pictures, to behold.
Do'st thou not know the use and power of coyn?
It buys bread, meat, and cloaths, (and what's more wine;)
With all those necessary things beside,
Without which Nature cannot be suppli'd.
[tr. A. B.; ed. Brome (1666)]

Thou watchest o'er thy heaps, yet 'midst thy store
Thou'rt almost starv'd for Want, and still art poor:
You fear to touch as if You rob'd a Saint,
And use no more than if 'twere Gold in paint:
You only know how Wealth may be abus'd,
Not what 'tis good for, how it can be us'd;
'Twill buy Thee Bread, 'twill buy Thee Herbs, and
What ever Nature's Luxury can grant.
[tr. Creech (1684)]

Of thee the tale is told,
With open mouth when dozing o'er your gold.
On every side the numerous bags are pil'd,
Whose hallow'd stores must never be defil'd
To human use ; while you transported gaze,
As if, like pictures, they were form'd to please.
Would you the real use of riches know?
Bread, herbs, and wine are all they can bestow:
Or add, what nature's deepest wants supplies;
This, and no more, thy mass of money buys.
[tr. Francis (1747)]

O'er countless heaps in nicest order stored
You pore agape, and gaze upon the hoard,
As relicks to be laid with reverence by,
Or pictures only meant to please the eye.
With all your cash, you seem not yet to know
Its proper use, or what it can bestow!
"'Twill buy me herbs, a loaf, a pint of wine, --
All, which denied her, nature would repine."
[tr. Howes (1845)]

You sleep upon your bags, heaped up on every side, gaping over them, and are obliged to abstain from them, as if they were consecrated things, or to amuse yourself with them as you would with pictures. Are you ignorant of what value money has, what use it can afford? Bread, herbs, a bottle of wine may be purchased; to which [necessaries], add [such others], as, being withheld, human nature would be uneasy with itself.
[tr. Smart/Buckley (1853)]

You sleepless gloat o'er bags of money gained from every source, and yet you're forced to touch them not as though tabooed, or else you feel but such delight in them as painting gives the sense. Pray don't you know the good of money to you, or the use it is? You may buy bread and herbs, your pint of wine, and more, all else, which if our nature lacked, it would feel pain.
[tr. Millington (1870)]

Of you the tale is told:
You sleep, mouth open, on your hoarded gold;
Gold that you treat as sacred, dare not use,
In fact, that charms you as a picture does.
Come, will you hear what wealth can fairly do?
'Twill buy you bread, and vegetables too,
And wine, a good pint measure: add to this
Such needful things as flesh and blood would miss.
[tr. Conington (1874)]

You sleep with open mouth on money-bags piled up from all sides, and must perforce keep hands off as if they were hallowed, or take delight in them as if painted pictures. Don't you know what money is for, what end it serves? You may buy bread, greens, a measure of wine, and such other things as would mean pain to our human nature, if withheld.
[tr. Fairclough (Loeb) (1926)]

You sleep on the sacks
Of money you've scraped up and raked in from everywhere
And, gazing with greed, are still forced to keep your hands off,
As if they were sacred or simply pictures to look at.
Don't you know what money can do, or just why we want it?
It's to buy bread and greens and a pint of wine
And the things that we, being human, can't do without.
[tr. Palmer Bovie (1959)]

You have money bags amassed from everywhere,
just to sleep and gasp upon. To you they're sacred,
or they're works of art, to be enjoyed only with the eyes.
Don't you know the value of money, what it's used for?
It buys bread, vegetables, a pint of wine and whatever else
a human being needs to survive and not to suffer.
[tr. Fuchs (1977)]

You sleep with open mouth
on sacks accumulated from everywhere
and are constrained to worship them as sacred things,
or rejoice in them as if they were painted tablets.
Do you not know what money serves for?
How it's to be used? to buy bread, vegetables,
a sixth of wine, other things deprived of which
human nature suffers.
[tr. Alexander (1999)]

You sleep open-mouthed on a mound of money
bags but won't touch them; you just stare at them
as if they were a collection of paintings.
What's money for? What can it do? Why not
buy bread, vegetables, what you think's wine enough?
Don't you want what it harms us not to have?
[tr. Matthews (2002)]

You scrape your money-bags together and fall asleep
on top of them with your mouth agape. They must remain unused
like sacred objects, giving no more pleasure than if painted on canvas.
Do you not realize what money is for, what enjoyment it gives?
You can buy bread and vegetables, half a litre of wine,
and the other things which human life can't do without.
[tr. Rudd (2005 ed.)]

... covetously sleeping on money-bags
Piled around, forced to protect them like sacred objects,
And take pleasure in them as if they were only paintings.
Don’t you know the value of money, what end it serves?
Buy bread with it, cabbages, a pint of wine: all the rest,
Things where denying them us harms our essential nature.
[tr. Kline (2015)]

 
Added on 14-Mar-25 | Last updated 13-Feb-26
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It is not the fact that a man has riches which keeps him from the Kingdom of Heaven, but the fact that riches have him.

john caird
John Caird (1820-1898) Scottish theologian, academic, preacher
(Attributed)

I am unable to find the source of this quotation amongst Caird's writings (including of his many sermons). While he preaches in places on money and riches (e.g., "Covetousness a Misdirected Worship"), these phrases or ones like them do not show up in his works that I can find.

Nevertheless, this quotation was popularly requoted in the late 19th and early 20th centuries, beginning during Caird's lifetime. The earliest references I find are from 1878 --

The Pacific, Vol. 27, No. 17/1366 (1878-04-25) and (in quotations marks rather than italics) The Calcutta Indian Mirror (1879-05-18):

Dr. Caird says it is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.

Christian Pioneer Magazine, "Gems," Vol. 23 (1878) and The Raleigh Christian Advocate (1879-02-05):

It is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.
-- Dr. Caird

Even this point, the references are not to a story about Caird preaching or writing it, but column filler, indicating the quote was already in wide circulation. The use of quotes / italics suggests it might also be an excerpt from a more complex formulation.

By the turn of the century, the quote is fixed as above, and gains popularity in various quotation collections, including Hotchkiss, ed., Dictionary of Burning Words of Brilliant Writers (1895).

Citations for this phrase begin with attribution to "John Caird," "J. Caird," and "Dr. Caird," referencing the prominent Scottish theologian and preacher. After a time, only his last name is used. Starting mid-20th century (and as memory of John Caird fades), the attribution is often to David Caird (e.g., 1, 2, 3).

 
Added on 12-Mar-25 | Last updated 12-Mar-25
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Can wealth give happiness? look round and see
What gay distress! what splendid misery!
Whatever fortunes lavishly can pour,
The mind annihilates, and calls for more.

Edward Young (1683-1765) English poet
Poem (1727), “The Universal Passion: Satire 5,” l. 394ff, Love of Fame, the Universal Passion (1728)
    (Source)
 
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Like the Athenian miser, who was wont
To meet men’s curses with a hero’s front:
“Folks hiss me,” said he, “but myself I clap
When I tell o’er my treasures on my lap.”

[Ut quidam memoratur Athenis
sordidus ac dives, populi contemnere voces
sic solitus: ‘populus me sibilat, at mihi plaudo
ipse domi, simul ac nummos contemplor in arca.’]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 1, # 1 “Qui fit, Mæcenas,” l. 64ff (1.1.64-67) (35 BC) [tr. Conington (1874)]
    (Source)

(Source (Latin)). Alternate translations:

Such one we reade of in olde tyme, that dwelte in Athins towne,
A man in substance passinge rytche, nathlesse a niggerde cloune,
At whose scarceheade, and covetyce the worlde did outas make,
But all in vayne, he forste it not, he sought not howe to slake
Blacke fame, that frisked everye wheare, and bounsed at ytche eare,
"A figge for them (brasen face) I force not howe I heare,
"They hauke, they hem, they hisse at me, I weygh it not an hawe,
"Whilste I may harbor in mine arke, and lodge wythin my lawe
"My darlynge goulde, my leaves gueste, my solace and my glee,
"He is the bone companion, its he that cheares up me."
[tr. Drant (1567)]

Thus that Athenian Monster Timon, which
Hated Man-kind, a sordid Knave, but rich,
Was wont to say, When ere I walk abroad
The People hiss me, but I do applaud
And hug my self at home, when I behold
My chests brim-full with Silver and with Gold.
[tr. A. B.; ed. Brome (1666)]

Since He, as the Athenian Chuff, will cry
The People hiss me, True, but what care I?
Let the poor fools hiss me where e're I come,
I bless my self to see my bags at home.
[tr. Creech (1684)]

At Athens liv'd a wight, in days of yore,
Though miserably rich, yet fond of more,
But of intrepid spirit to despise
The abusive crowd. "Let them hiss on," he cries,
" While, in my own opinion fully blest,
I count my money, and enjoy my chest."
[tr. Francis (1747)]

Self-cursed as that same miser must have been,
Who lived at Athens, rich as he was mean, --
Who, when the people hiss'd, would turn about
And drily thus accost the rabble-rout:
"Hiss on; I heed you not, ye saucy wags,
While self-applauses greet me o'er my bags."
[tr. Howes (1845)]

As a certain person is recorded [to have lived] at Athens, covetous and rich, who was wont to despise the talk of the people in this manner: “The crowd hiss me; but I applaud myself at home, as soon as I contemplate my money in my chest.”
[tr. Smart/Buckley (1853)]

As wretched as, at Athens, some rich miser was, who (as they say) was wont to thus despise what people said of him: "Aha ! the Public hiss, but in my heart I say I m right, directly that I gaze upon the coins in my strong-box."
[tr. Millington (1870)]

He is like a rich miser in Athens who, they say, used thus to scorn the people's talk: "The people hiss me, but at home I clap my hands for myself, once I gaze on the moneys in my chest."
[tr. Fairclough (Loeb) (1926)]

Like the man they tell of
In Athens, filthy but rich, who despised the voice
Of the people and kept saying, "So! The citizens hiss at me!
Ah! But I applaud myself alone at home
When I gaze on the coins in my strongbox."
[tr. Palmer Bovie (1959)]

They're like an Athenian I heard about
Rich and stingy, he thought nothing of the people's snide remarks,
and always said, "They hiss me, but I applaud myself
at home, as soon as I lay eyes on the money in my chest."
[tr. Fuchs (1977)]

As the Athenian miser
Is said to have answered, when citizens
Mocked him: "They hiss me, but at home I
Applaud myself, counting the coins in my safe."
[tr. Raffel (1983)]

Like that one
about whom the story was told in Athens:
stingy and rich, he used to express
his scorn of the people’s jibes with these words:
"The people may hiss me, but at home
I applaud myself as I contemplate
my gold in the strongbox."
[tr. Alexander (1999)]

He’s like the miser in Athens
who scorned, it’s said, what people thought of him.
“They hiss me in the streets, but once I’m home
I stare at my bright coffers and applaud
myself.”
[tr. Matthews (2002)]

He's like the rich
Athenian miser who treated the people's remarks with contempt.
"The people hiss me," he would say, "but I applaud myself
when I reach home and set eyes on all the cash in my box!"
[tr. Rudd (2005 ed.)]

Like the rich Athenian miser
Who used to hold the voice of the crowd in contempt:
"They hiss at me, that crew, but once I’m home I applaud
Myself, as I contemplate all the riches in my chests."
[tr. Kline (2015)]

 
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He that is proud of riches is a fool. For if he be exalted above his Neighbors because he hath more gold, how much inferior is he to a gold Mine! how much is he to give place to a chain of Pearl, or a knot of Diamonds? for certainly that hath the greatest excellence from whence he derives all his gallantry and preeminence over his Neighbours.

Jeremy Taylor (1613-1667) English cleric and author
The Rule and Exercise of Holy Living, ch. 2 “Of Christian Charity,” sec. 4 “Of Humility” (1650)
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Our Lord commonly giveth Riches to such gross asses to whom he affordeth nothing else that is good.

[Darumb gibt unser Herrgott gemeiniglich Reichtum den groben Eseln, denen er sonst nichts gönnt.]

Martin Luther (1483-1546) German priest, theologian, writer, religious reformer
Table Talk [Colloquies; Tischreden] (1566) [tr. Bell (1652)]

This is a common translation given in various places. A more complete one, Colloquia Mensalia [Divine Discourses], ch. 4 "Of the Nature of the World," "Wealth is the least gift of GOD" [tr. Bell (1659, 2d ed.)]:

Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankinde. What is it in comparison of God's Word; yea, what is it to bee compared with corporal gifts, as beautie, health, &c. nay, what is it to the gifts of the minde, as understanding, Art, wisdom; &c. yet are men so eager upon it, that no labor, travail, nor danger is regarded in getting of Riches: there is in it neither Materialis, formalis, efficiens & finalis caussa, nor anie thing els that good is, therefore our Lord God commonly givet Riches to such gross Asses, to whom hee affordeth nothing els that is good.

This same passage is quoted and cited in The Apophthegmes of Erasmus (1471) [tr. Udall (1877 reprint of the 1564 ed.), in the Appendix to discuss the principle "Gold masters all things," related to Erasmus' work on Philippus, sec. 13. It is not Erasmus' work, as is sometimes suggested, but that of Robert Roberts, the editor.

The Latin bits refer to Aristotle's four causes or reasons for something to exist.

For similar sentiments, see also La Bruyere (1688), Steele (1710), Swift (1720).

The variations and abridgments of Luther's Table Talk are legion, even in variations of the same translator's text (Henry Bell, who was the first English translator of the work). The variants are usually either to simplify or update the language to contemporary standards, or to bowdlerize Luther's rough language (e.g., "groben Eseln" [coarse asses]).

(Source (German)). Alternate translations:

Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c. ? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c.? Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches. There is in it neither Materialis, formalis, efficiens et finalis causa, nor anything else that is good; therefore our Lord God commonly giveth riches to such from whom he withholds all spiritual good.
[tr. Bell (1650), 1791 ed.]

Riches is the smallest thing on earth, and the least gift that God bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c. Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches, there is in it neither matter, form, effect, or cause, or any thing else that is good; therefore our Lord God commonly giveth riches to such, from whom he withholds all spiritual good.
[tr. Bell (1650), ed. Kerby (1818)]

Wealth is the smallest thing on earth, the least gift that God has bestowed on mankind. What is it in comparison with God's Word -- what, in comparison with corporal gifts, as beauty, health, &c.? -- nay, what is it to the gifts of the mind, as understanding, wisdom, &c.? Yet are men so eager after it, that no labour, pains, or risk is regarded in the acquisition of riches. Wealth has in it neither material, formal, efficient nor final cause, nor anything else that is good; therefore our Lord God commonly gives riches to those from whom he withholds spiritual good.
[tr. Hazlitt (1847), "Of the nature of the world," # 167]

Wealth is the least important of all things upon the earth, the smallest gift that God has bestowed on man. What is it, compared to the Word of God? Yes, what is it, compared even to bodily gifts and beauty? What is it, compared to the gifts of the mind? Yet people strive so for it! By no category of logic can [wealth] be called good — for its substance, its quality, as a means or as an end. Therefore God gives it commonly to coarse fools, to whom he means no good.
[tr. Smith / Gallinger (1915), ch. 36 "Miscellaneous"]

Riches are the most insignificant things on earth, the smallest gift that God can give a man. What are they in comparison with the Word of God? In fact, what are they in comparison even with physical endowments and beauty? What are they in comparison with gifts of the mind? And yet we act as if this were not so! The matter, form, effect, and goal of riches are worthless. That's why our Lord God generally gives riches to crude asses to whom he doesn't give anything else.
[ed. French (2017?), winter of 1542-1543]

 
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It was very prettily said, that we may learn the little value of fortune by the persons on whom Heaven is pleased to bestow it.

Richard Steele (1672-1729) Anglo-Irish writer, journalist, playwright, politician
Essay (1710-07-27), The Tatler, No. 203
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Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.

[εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 3. Gospel of Luke 18:25 (Luke 18:25) (Jesus) [NRSV (2021 ed.)]
    (Source)

This passage is paralleled in Matthew 19:23 and Mark 10:23. Only Luke uses the camel/needle metaphor.

(Source (Greek)). Alternate translations:

For it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the kingdom of God.
[KJV (1611)]

Yes, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.
[JB (1966)]

It is much harder for a rich person to enter the Kingdom of God than for a camel to go through the eye of a needle.
[GNT (1976)]

Yes, it is easier for a camel to pass through the eye of a needle than for someone rich to enter the kingdom of God.
[NJB (1985)]

It’s easier for a camel to squeeze through the eye of a needle than for a rich person to enter God’s kingdom.
[CEB (2011)]

 
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Divitiæ sæculi sunt laquei diaboli: so writes Bernard; worldly wealth is the devil’s bait: and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.

Robert Burton
Robert Burton (1577-1640) English scholar
Anatomy of Melancholy, Part 2, sec. 3, member 3 “Against Poverty and Want” (1621-1651)
    (Source)

The Latin is as translated; it's elsewhere also given as: "The riches of the world are the snares of the devil."

This overall passage, in later editions (which did away with much of Burton's Latin, or just left it in translation), reads:

Worldly wealth is the devil's bait: so writes Bernard; and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.

Further edited and condensed editions in the 19th Century, shifts from wealth estranging people from God to wealth estranging people from happiness:

Worldly wealth, indeed, is the devil's bait; and those whose minds feed upon riches recede, in general, from real happiness, in proportion as their stores increase; as the Moon when she is fullest is farthest from the Sun.

This last version, leaving out the "indeed," becomes commonly used in late 19th Century collections of quotations, and is most common (from that) in quotation collections today.
 
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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, freethinker, orator
Speech (1886-11-14), “A Lay Sermon,” American Secular Union annual congress, Chickering Hall, New York City
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The man who is possessed of wealth, who lolls on his sofa or rolls in his carriage, cannot judge the wants or feelings of the day-laborer.

James Madison (1751-1836) American statesman, political theorist, US President (1809-17)
Comment (1787-06-26), US Constitutional Convention, Philadelphia
    (Source)

During debate on the length of terms for US Senators.

As quoted in Robert Yates, Notes of the Secret Debates of the Federal Convention of 1787 . Yates was a delegate from New York to the Constitutional Convention, and later served as state Chief Justice.

 
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As wealth grows, worry grows, and thirst for more wealth.

[Crescentem sequitur cura pecuniam,
Maiorumque fames.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 3, # 16, l. 17ff (3.16.17-18) (23 BC) [tr. Michie (1963)]
    (Source)

(Source (Latin)). Alternate translations:

With growing riches cares augment,
And thirst of greater.
[tr. Fanshawe; ed. Brome (1666)]

Care still attends encreasing store,
And craving Appetite for more
[tr. Creech (1684)]

As riches grow, care follows: men repine
And thirst for more.
[tr. Conington (1872)]

Care, and a thirst for greater things, is the consequence of increasing wealth.
[tr. Smart/Buckley (1853)]

But as wealth into our coffers flows in still increasing store,
So, too, still our care increases, and the hunger still for more.
[tr. Martin (1864)]

Care grows with wealth, with wealth the greed for more.
[tr. Bulwer-Lytton (1870)]

The care of wealth, together with the thirst for more, attend increasing riches.
[tr. Elgood (1893)]

But care with growing treasure grows,
And thirst for more.
[tr. Gladstone (1894)]

Wealth, the faster it grows, is but the prey of care,
And of lusting for more.
[tr. Phelps (1897)]

Care follows growing wealth, and thirst for more.
[tr. Garnsey (1907)]

As riches grow, care follows, and a thirst
For more and more.
[tr. Marshall (1908)]

Yet as money grows, care and greed for greater riches follow after.
[tr. Bennett (Loeb) (1912)]

Increase of wealth and greed bring on
Care.
[tr. Mills (1924)]

But gold brings both greed and
Trouble on its back.
[tr. Raffel (1983)]

The more the money grows the more the greed
Grows too; also the anxiety of greed.
[tr. Ferry (1997)]

But with increasing wealth, follow
anxiety and greed for more and more.
[tr. Alexander (1999)]

Anxiety, and the hunger for more, pursues
growing wealth.
[tr. Kline (2015)]

 
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The rich are like beasts of burden, carrying treasure all day, and at the night of death unladen; they carry to their grave only the bruises and marks of their toil.

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
(Attributed)

I could not find something similar to this in searches of Augustine's writings. The usual earliest citation for this wording is Josiah Hotchkiss Gilbert, ed., Dictionary of Burning Words of Brilliant Writers (1895). But it previously shows up in Edward Payson Tenney, Jubilee Essays: A Plea for the Unselfish Life, "The Retributions" (1862), though again with no original citation.

See, in contrast, Matthew 11:28-30.

 
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If we command our wealth, we shall be rich and free; if our wealth commands us, we are poor indeed.

Edmund Burke (1729-1797) Anglo-Irish statesman, orator, philosopher
Letters on a Regicide Peace, Letter 1 “On the Overtures of Peace” (1796)
    (Source)

The first letter -- on the Pitt government's efforts to negotiate a peace with Revolutionary France -- was written in January 1796, but not published (with the second) until October.
 
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Wealth is not his that has it, but his that enjoys it.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
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Hee is rich enough that wants nothing.

George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 403 (1640 ed.)
    (Source)

See also # 309.
 
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Nothing withstands the influence of wealth. Everything submits to its tyranny, everything cowers at its dominion.
 
[Οὐδὲν ὑφίσταται τὴν βίαν τοῦ πλούτου· Πάντα ὑποκύπτει τῇ τυραννίδι, πάντα ὑποπτήσσει τὴν δυναστείαν.]

basil the great
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)
 
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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 the great
Basil of Caesarea (AD 330-378) Christian bishop, theologian, monasticist, Doctor of the Church [Saint Basil the Great, Ἅγιος Βασίλειος ὁ Μέγας]
Sermon (368 ca.), “To the Rich [Ὁμιλία πρὸς τοὺς πλουτούντας]” [tr. Schroeder (2009)]
    (Source)

In C. Paul Schroeder, ed., Saint Basil on Social Justice (2009).
 
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It takes a grate deal of money tew make a man ritch, but it don’t take but little virtew.

[It takes a great deal of money to make a man rich, but it doesn’t take but little virtue.]

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. 144 “Affurisms: Gnats” (1874)
    (Source)
 
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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 Bruyere
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)]

 
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Scorn for wealth among philosophers was at bottom a desire to avenge themselves against fate, by despising the very things of which she deprived them. It was a strategic way of avoiding the humiliations of poverty, a roundabout way of gaining an esteem they could not gain through wealth.

[Le mépris des richesses était dans les philosophes un désir cache de venger leur mérite de l’injustice de la fortune par le mépris des mêmes biens dont elle les privait; c’était un secret pour se garantir de l’avilissement de la pauvreté; c’était un chemin détourné pour aller à la considération qu’ils ne pouvaient avoir par les richesses.]

François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble
Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶54 (1665-1678) [tr. Kronenberger (1959)]
    (Source)

This maxim appeared in the first edition, with various small modifications across subsequent editions.

(Source (French)). Alternate translations:

The contempt of wealth, in the Philosophers, was a secret desire of vindicating their merit, against the injustice of Fortune, by an affected slighting of those goods, whereof she depriv'd them. It was an humorous secret, which they had found out, to indemnifie themselves from the disparagement accessory to Poverty. In fine, it was a winding path, or by-way to get into that esteem, which they could not obtain by Riches.
[tr. Davies (1669), ¶170]

When the Philosophers despised Riches, it was because they had a mind to vindicate their own Merit, and take a Revenge upon the injustice of Fortune, by vilifying those Enjoyments which She had not given them: This was a secret to ward off the Contempt that Poverty brings, a kind of winding By-path to get into the Esteem of the World, and when Riches had not made them considerable, to make themselves so some other way.
[tr. Stanhope (1694), ¶55]

The contempt of riches in the philosophers was a concealed desire of revenging on Fortune the injustice done to their merit, by despising the good she denied them. It was a secret to shelter them from the ignominy of poverty ; a bye-way to arrive at the esteem they could not procure by wealth.
[pub. Donaldson (1783), ¶341; ed. Lepoittevin-Lacroix (1797), ¶54]

Contempt of riches in the old philosophers was a concealed desire of revenge, by despising the good which Fortune had denied them. It was an artful shelter from the disgrace of poverty: a by-way to arrive at that esteem which they could not procure by wealth.
[ed. Carville (1835), ¶301]

The contempt of riches among the philosophers was a hidden desire to revenge their merit for the injustice of Fortune, by contempt of the very advantages of which she deprived them. It was a secret to secure themselves from the degradation of poverty: it was a by road to arrive at that consideration which they could not obtain by riches.
[ed. Gowens (1851), ¶55]

The contempt of riches in philosophers was only a hidden desire to avenge their merit upon the injustice of fortune, by despising the very goods of which fortune had deprived them; it was a secret to guard themselves against the degradation of poverty, it was a back way by which to arrive at that distinction which they could not gain by riches.
[tr. Bund/Friswell (1871)]

The Philosophers' scorn of wealth was but their secret ambition to exalt their merit above fortune by deriding those blessings which Fate denied them. It was a ruse to shield them from the sordidness of poverty, and a subterfuge to attain that distinction which they could not achieve by wealth.
[tr. Heard (1917)]

Contempt of wealth was, among the early philosophers, due to a secret desire to vindicate their worth agaiunst the malignity of fate, by affecting to despise those very gifts of which it deprived them. It was a means of insurance against the ignominy of poverty, a round-about way of acquiring the esteem they were unable to command by the possession of wealth.
[tr. Stevens (1939)]

Philosophers have expressed their contempt for material riches; they thus reveal their wish to vindicate their merit on their fate by displaying their contempt for those gifts which fate has withheld from them; it is a secret remedy to save them from those degradations which poverty entails; it is also an indirect method for obtaining that respect which they cannot gain through wealth.
[tr. FitzGibbon (1957)]

The scorn for riches displayed by the philosophers was a secrete desire to recompense their own merit for the injustice of Fortune by scorning those very benefits she had denied them; it it was a private way of remaining unsullied by poverty, a devious path towards the high respect they could not command by wealth.
[tr. Tancock (1959)]

The contempt which philosophers professed for wealth, was but a hidden desire of getting revenge for their merit upon the injustice of Fortune, by despising those goods of which she had deprived them: it was a secret by which to protect themselves against the degradation of poverty; it was an alternate path by which to gain that consideration which they had not been able to attain through riches.
[tr. Whichello (2016)]

 
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More quotes by La Rochefoucauld, Francois

He called to mind all the millionaires he had ever read or heard of; they didn’t seem to get much fun out of their riches. The majority of them were martyrs to dyspepsia. They were often weighed down by the cares and responsibilities of their position; the only people who were unable to obtain an audience of them at any time were their friends; they lived in a glare of publicity, and every post brought them hundreds of begging letters, and a few threats; their children were in constant danger from kidnappers, and they themselves, after knowing no rest in life, could not be certain that even their tombs would be undisturbed. Whether they were extravagant or thrifty, they were equally maligned, and, whatever the fortune they left behind them, they could be absolutely certain that, in a couple of generations, it would be entirely dissipated.

f anstey
F. Anstey (1856-1934) English novelist and journalist (pseud. of Thomas Anstey Guthrie)
The Brass Bottle, ch. 7 (1900)
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Let us not envy a certain class of men for their enormous riches; they have paid such an equivalent for them that it would not suit us; they have given for them their peace of mind, their health, their honour, and their conscience; this is rather too dear, and there is nothing to be made out of such a bargain.
 
[N’envions point à une sorte de gens leurs grandes richesses; ils les ont à titre onéreux, et qui ne nous accommoderait point: ils ont mis leur repos, leur santé, leur honneur et leur conscience pour les avoir; cela est trop cher, et il n’y a rien à gagner à un tel marché.]

Jean de La Bruyere
Jean de La Bruyère (1645-1696) French essayist, moralist
The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 13 (6.13) (1688) [tr. Van Laun (1885)]
    (Source)

One translator suggestions the "certain class of men" refers to the partisans, or tax-farmers: private tax collectors, often of humble origin, who purchased the right to their job, and were notorious for turning tax collection into a profitable profession.

(Source (French)). Alternate translations:

Let us not envy some Men their great Riches; their Burthens would be too heavy for us; we cou'd not Sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain 'em: 'Tis to pay so dear for them that there is nothing to be got by the Bargain.
[Bullord ed. (1696)]

Let us not envy some Men their great Riches, their burden would be too heavy for us; we cou'd not sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain 'em: 'Tis to pay so dear for 'em, that there is nothing to be got by the Bargain.
[Curll ed. (1713)]

Let us not envy some Men their accountable Riches; their Burthen would be too heavy for us; we could not sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain them. It is to pay so dear for them, that the Bargain is a Loss.
[Browne ed. (1752)]

We need not envy certain people their great wealth; they acquired it at a heavy cost, which would not suit us; they staked their rest, their health, their honour and their conscience to acquire it; the price is too high, and there is nothing to be gained by such a bargain.
[tr. Stewart (1970)]

 
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What Nature wants, commodious Gold bestows,
‘Tis thus we eat the bread another sows:
But how unequal it bestows, observe,
‘Tis thus we riot, while who sow it, starve.
What Nature wants (a phrase I much distrust)
Extends to Luxury, extends to Lust;
And if we count among the Needs of life
Another’s Toil, why not another’s Wife?
Useful, we grant, it serves what life requires,
But dreadful too, the dark Assassin hires:
Trade it may help, Society extend;
But lures the Pyrate, and corrupts the Friend:
It raises Armies in a nation’s aid,
But bribes a Senate, and the Land’s betray’d.

Alexander Pope (1688-1744) English poet
“An Epistle to Allen, Lord Bathurst: Of the Use of Riches” (1733), Moral Essays, Epistle 3 (1735)
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Earthly riches can neither bless us nor our children with happiness; we must either lose them in this life or leave them to be enjoyed after our death by one, we cannot tell whom, perhaps by those we would not should have them.
 
[Felices enim uel nos uel filios nostros non diuitiae terrenae faciunt aut nobis uiuentibus amittendae aut nobis mortuis a quibus nescimus uel forte a quibus nolumus possidendae.]

Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
City of God [De Civitate Dei], Book 5, ch. 18 (5.18) (AD 412-416) [tr. Healey (1610)]
    (Source)

(Source (Latin)). Alternate translations:

For it is not earthly riches which make us or our sons happy; for they must either be lost by us in our lifetime, or be possessed when we are dead, by whom we know not, or perhaps by whom we would not.
[tr. Dods (1871)]

The riches of this earth can make neither us nor our children happy, if they are to be lost while we are alive or, after we are dead, are to pass to people we do not know or, perhaps, dislike.
[tr. Zema/Walsh (1950)]

For neither we nor our children are made happy by earthly riches, since they are bound either to be lost while we are living or to be acquired after our death by persons unknown and perhaps unwelcome.
[tr. Green (Loeb) (1963)]

Happiness, whether for us or for our children, is not the result of earthly riches, which must either be lost by us in our lifetime or else must pass after our death into the possession of those we do not know or, it may be, of those whom we do not wish to have them.
[tr. Bettenson (1972)]

For neither we nor our sons are made happy by earthly riches. These things must either be lost while we are still alive or, after we are dead, acquired by someone whom we do not know, or perhaps by someone whom we would not wish to have them.
[tr. Dyson (1998)]

For earthly riches do not make either us or our children happy; they will either be lost while we are still alive or will pass, after our death, to someone we do not know or even to someone we do not want.
[tr. Babcock (2012)]

 
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If you desire power, desire nothing
but contentment, which is its own kingdom.

Sa'adi (1184-1283/1291?) Persian poet [a.k.a. Sa'di, Moslih Eddin Sa'adi, Mushrif-ud-Din Abdullah, Muslih-ud-Din Mushrif ibn Abdullah, Mosleh al-Din Saadi Shirazi, Shaikh Mosslehedin Saadi Shirazi]
Gulistān [Rose Garden, گُلِستان], ch. 2 “On the Morals of Dervishes,” Story 28 (1258) [tr. Rehatsek/Newman (2004)]
    (Source)

Alternate translations:

If you want riches, seek only for contentment which is inestimable wealth.
[tr. Gladwin (1806)]

Wouldest thou be rich, seek, but content to gain;
For this a treasure is that ne'er will harm.
[tr. Eastwick (1852)]

If thou wishest for power, covet nothing
Except contentment which is sufficient happiness.
[tr. Burton (1888)]

If thou covetest riches, ask not but for contentment, which is an immense treasure.
[tr. Ross (1900)]

Seek not, if thou desire riches,
Aught but contentment, for it is an agreeable treasure.
[tr. Platts (1904)]

 
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Better is a little with contentment than great Treasure; and trouble therewith.

Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to Mary Smith Cranch (1790-02-20)
    (Source)
 
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Call me a scoundrel, only call me rich!
All ask how great my riches are, but none
Whether my soul is good.

[ἔα με κερδαίνοντα κεκλῆσθαι κακόν]

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

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

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

(Source (Greek)). Alternate translations:

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

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

 
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Others lash the unknown seas with oars,
Rush at the sword, pay court in royal halls.
One destroys a city and its homes
To drink from jewelled cups and sleep on scarlet;
One hoards his wealth and lies on buried gold.
One gapes dumbfounded at the speaker’s stand;
At the theater, still another, open-mouthed,
Reels before crescendos of applause
From the tiers where mob and dignitaries sit.
Others are keen to drench themselves in blood,
Their brothers’ blood, and, exiled, change their homes
And winsome hearths, to range abroad for room
To live in, underneath a foreign sun.

[Sollicitant alii remis freta caeca ruuntque
in ferrum, penetrant aulas et limina regum;
hic petit excidiis urbem miserosque Penatis,
ut gemma bibat et Sarrano dormiat ostro;
condit opes alius defossoque incubat auro;
hic stupet attonitus rostris; hunc plausus hiantem
per cuneos — geminatus enim plebisque patrumque —
corripuit; gaudent perfusi sanguine fratrum,
exsilioque domos et dulcia limina mutant
atque alio patriam quaerunt sub sole iacentem.]

Virgil the Poet
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
Georgics [Georgica], Book 2, l. 504ff (2.504-513) (29 BC) [tr. Bovie (1956)]
    (Source)

Virgil contrasting violent, ambitious, vain, and rootless life of city folk (evoking the Roman civil wars), in contrast to the bucolic peace and sense of home enjoyed by farmers.

(Source (Latin)). Alternate translations:

Some vex the Sea, and some to war resorts,
Attend on Kings, and waite in Princes Courts.
This would his Countrey, and his God betray
To drink in Jems, and on proud scarlet lye.
This hides his wealth, and broods on hidden gold,
This loves to plead, and that to be extold
Through all the seats of Commons, and the sires.
To bathe in's brothers blood this man desires.
Some banish'd, must their native seats exchange,
And Countries, under other Climates range.
[tr. Ogilby (1649)]

Some to the Seas, and some to Camps resort, ⁠
And some with Impudence invade the Court.
In foreign Countries others seek Renown,
With Wars and Taxes others waste their own.
And Houses burn, and household Gods deface,
To drink in Bowls which glitt'ring Gems enchase:
⁠ To loll on Couches, rich with Cytron Steds,
And lay their guilty Limbs in Tyrian Beds.
This Wretch in Earth intombs his Golden Ore,
Hov'ring and brooding on his bury'd Store.
Some Patriot Fools to pop'lar Praise aspire, ⁠
By Publick Speeches, which worse Fools admire.
While from both Benches, with redoubl'd Sounds,
Th' Applause of Lords and Commoners abounds.
Some through Ambition, or thro' Thirst of Gold;
Have slain their Brothers, or their Country sold: ⁠
And leaving their sweet Homes, in Exile run
To Lands that lye beneath another Sun.
[tr. Dryden (1709), l. 720ff]

Some rush to battle, vex with oars the deep,
Or in the courts of Kings insidious creep;
For cups of gem, and quilts of Tyrian, die,
Others remorseless loose each public tie:
On hoarded treasures these ecstatic gaze,
Those eye the Rostra, stupid with amaze:
This for the theatre's applauding roar
Sighs: with the blood of brothers sprinkled o'er
From their dear homes to exile others run,
And seek new seats beneath a distant sun.
[tr. Nevile (1767), l. 565ff]

Some vex with restless oar wild seas unknown.
Some rush on death, or cringe around the throne;
Stern warriors here beneath their footsteps tread
The realm that rear'd them, and the hearth that fed,
To quaff from gems, and lull to transient rest
The wound that bleeds beneath the Tyrian vest.
These brood with sleepless gaze o'er buried gold,
The rostrum these with raptur'd trance behold,
Or wonder when repeated plaudits raise
'Mid peopled theatres the shout of praise;
These with grim joy, by civil discord led,
And stain'd in battles where a brother bled.
From their sweet household hearth in exile roam,
And seek beneath new suns a foreign home.
[tr. Sotheby (1800)]

Some vex the dangerous seas with oars, some rush into arms, some work their way into courts, and the palaces of kings. One destines a city and wretched families to destruction, that he may drink in gems and sleep on Tyrian purple. Another hoards up wealth, and broods over buried gold. One, astonished at the rostrum, grows giddy; another peals of applause along the rows, (for it is redoubled both by the people and the fathers,) have captivated, and set agape; some rejoice when stained with their brother's blood; and exchange their homes and sweet thresholds for exile, and seek a country lying under another sun.
[tr. Davidson (1854)]

While others vex dark Hellespont with oars,
Leap on the sword, or dash through royal stores,
Storm towns and homesteads, in their vile desire
To quaff from pearl, and sleep on tints of Tyre;
While others hoard and brood on buried dross,
And some are moonstruck at the pleader's gloss;
While this man gapes along the pit, to hear
The mob and senators renew their cheer;
And others, reeking in fraternal gore,
With songs of triumph quit their native shore,
Abjure sweet home for banishment, and run
In quest of country 'neath another sun --
[tr. Blackmore (1871), l. 602ff]

Others are startling the darkness of the deep with oars, rushing on the sword's pint, winning their way into the courts and ante-chambers of kings; another is dooming a city to ruin and its homes to misery, that he may drink from jewelled cups and sleep on Tyrian purple; another hoards his wealth, and broods o'er buried gold; this man is dazzled and amazed by the eloquence of the rostra; that man the applause of commoners and senators, as it rolls redoubled through the benches, transports agape with wonder; they steep their hands in brothers' blood and joy, they change their homes and the thresholds of affection for the land of exile, and seek a fatherland that lies beneath another sun.
[tr. Wilkins (1873)]

Others vex
The darksome gulfs of Ocean with their oars,
Or rush on steel: they press within the courts
And doors of princes; one with havoc falls
Upon a city and its hapless hearths,
From gems to drink, on Tyrian rugs to lie;
This hoards his wealth and broods o'er buried gold;
One at the rostra stares in blank amaze;
One gaping sits transported by the cheers,
The answering cheers of plebs and senate rolled
Along the benches: bathed in brothers' blood
Men revel, and, all delights of hearth and home
For exile changing, a new country seek
Beneath an alien sun.
[tr. Rhoades (1881)]

These dare the ocean, and invite the storm,
This rage, and this the courtier’s wiles deform;
All faith, all right the traitor’s acts defy,
From gems to drink, on Tyrian purple lie;
One broods in misery o’er his hoarded gold.
And one in chains the people’s plaudits hold.
There stains of blood pollute a brother’s hand,
And he in terror flies his father’s land.
[tr. King (1882), l. 514ff]

Some vex the dangerous seas with oars, or rush into arms, or work their way into courts and the palaces of kings: one marks out a city and its wretched homes for destruction, that he may drink from jewelled cups and sleep on Tyrian purple. Another hoards up wealth, and lies sleepless on his buried gold. One, in bewildered amazement, gazes at the Rostra; another, in open-mouthed delight, the plaudits of the commons and the nobles, redoubled along benches, have arrested: some take pleasure in being drenched with a brother’s blood; and exchange their homes and dear thresholds for exile, and seek a country lying under another sun.
[tr. Bryce (1897)]

Others vex blind sea-ways with their oars, or rush upon the sword, pierce the courts and chambers of kings; one aims destruction at the city and her wretched homes, that he may drink from gems and sleep on Tyrian scarlet; another heaps up wealth and broods over buried gold; one hangs rapt in amaze before the Rostra; one the applause of populace and senate re-echoing again over the theatre carries open-mouthed away: joyfully they steep themselves in blood of their brethren, and exchange for exile the dear thresholds of their homes, and seek a country spread under an alien sun.
[tr. Mackail (1899)]

Others may tempt with oars the printless sea, may fling
Their lives to the sword, may press through portals and halls of a king.
This traitor hath ruined his country, hath blasted her homes, thereby
To drink from a jewelled chalice, on Orient purple to lie;
That fool hoards up his wealth, and broods o'er his buried gold;
That simple-one gazes rapt on the rostra: the loud cheers rolled
Down the theatre-seats, as Fathers and people acclaiming stood,
Have entranced yon man; men drench them with joy in their brethren's blood;
Into exile from home and its sweet, sweet threshold some have gone
Seeking a country that lieth beneath an alien sun.
[tr. Way (1912), l. 503ff]

Let strangers to such peace
Trouble with oars the boundless seas or fly
To wars, and plunder palaces of kings;
Make desolate whole cities, casting down
Their harmless gods and altars, that one's wine
May from carved rubies gush, and slumbering head
On Tyrian pillow lie. A man here hoards
His riches, dreaming of his buried gold;
Another on the rostrum's flattered pride
Stares awe-struck. Him th' applause of multitudes.
People and senators, when echoed shouts
Ring through the house approving, quite enslaves.
With civil slaughter and fraternal blood
One day such reek exultant, on the next
Lose evermore the long-loved hearth and home.
[tr. Williams (1915)]

Others brave with oars seas unknown, dash upon the sword, or press their way into courts and the chambers of kings. One wreaks ruin on a city and its wretched homes, and all to drink from a jewelled cup and sleep on Tyrian purple; another hoards wealth and gloats over buried gold; one stares in admiration at the rostra; another, open-mouthed, is carried away by the applause of high and low which rolls again and again along the benches. They steep themselves in their brothers’ blood and glory in it; they barter their sweet homes and hearths for exile and seek a country that lies beneath an alien sun.
[tr. Fairclough (Loeb) (1916)]

Other men dare the sea with their oars blindly, or dash
On the sword, or insinuate themselves into royal courts:
One ruins a whole town and the tenements of the poor
In his lust for jewelled cups, for scarlet linen to sleep on,
One piles up great wealth, gloats over his cache of gold;
One gawps at the public speakers; one is worked up to hysteria
By the plaudits of senate and people resounding across the benches:
These shed their brothers’ blood
Merrily, they barter for exile their homes beloved
And leave for countries lying under an alien sun.
[tr. Day-Lewis (1940)]

Others churn blind straits with their oars, and rush to the sword, force their way across the thresholds and into the courts of kings; [...] They rejoice, soaked in their brothers’ blood, exchange their own sweet thresholds for exile and seek a fatherland under another sun.
[tr. Miles (1980)]

Some vex with oars uncharted waters, some
Rush on cold steel, some seek to worm their way
Into the courts of kings. One is prepared
To plunge a city's homes in misery
All for a jewelled cup and a crimson bedspread;
Another broods on a buried hoard of gold.
This one is awestruck by the platform's thunder;
That one, enraptured, gapes ad the waves of applause
from high and low rolling across the theater.
Men revel steeped in brothers' blood, exchange
The hearth they love for banishment, and seek
A home in lands benath an alien sun.
[tr. Wilkinson (1982)]

Others trouble unknown seas with oars, rush on
their swords, enter the gates and courts of kings.
This man destroys a city and its wretched houses,
to drink from a jewelled cup, and sleep on Tyrian purple:
that one heaps up wealth, and broods about buried gold:
one’s stupefied, astonished by the Rostra: another, gapes,
entranced by repeated applause, from people and princes,
along the benches: men delight in steeping themselves
in their brothers’ blood, changing sweet home and hearth for exile,
and seeking a country that lies under an alien sun.
[tr. Kline (2001)]

Others slap their oars on dark, unknown seas, fall on their swords,
or thrust themselves into royal courts and palaces.
One man aims to destroy a city and its humble homes -- just
to drink from a jeweled goblet and sleep on Tyrian purple;
another stores up treasures and broods on his buried gold.
Wide-eyed, one gawks at the forum's speakers; another,
mouth agape, is swept away when lower class and upper both
applaud a statesman. Dripping with their brothers' gore,
they exult, exchanging familiar homes and hearths for exile,
they seek a fatherland that lies beneath a foreign sun.
[tr. Lembke (2004)]

Others fret with oars uncharted seas, or rush
upon the sword, or infiltrate the courts and vestibules of kings.
One visits devastation on a city and its wretched hearths
that he may slurp from a jewelled cup and snore on Tyrian purple.
Another hoards treasure and broods over buried gold.
One wonders thunderstruck at the podium, one gapes
transported by the applause of senators and commonfolk
resounding through the galleries. Drenched in their brothers' blood
they exult, and trade exile for their homes and sweet porches,
and seek a homeland under an alien sun.
[tr. Johnson (2009)]

There are those who with their oars disturb the waters
Of dangerous unknown seas, and those who rush
Against the sword, and those who insinuate
Their way into the chamber of a king:
There's one who brings down ruin on a city
And all its wretched households, in his desire
To drink from an ornate cup and go to sleep
On Tyrian purple coverlets at night;
There's the man who heaps up gold, and hides it away,
There's he who stares up stupefied at the Rostrum;
There's the open-mouthed, undone astonishment
Of the one who hears the waves and waves of the wild
Applause of the close packed crowd in the theater;
There are those who bathe in their brothers' blood, rejoicing;
And those who give up house and home for exile,
Seeking a land an alien sun shines on.
[tr. Ferry (2015)]

 
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Where large sums of money are concerned, it is advisable to trust nobody.

Agatha Christie (1890-1976) English writer
Endless Night, ch. 21 [Mr. Lippincott] (1967)
    (Source)
 
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They tell me thou art rich, my country: gold
In glittering flood has poured into thy chest;
Thy flocks and herds increase, thy barns are pressed
With harvest, and thy stores can hardly hold
Their merchandise; unending trains are rolled
Along thy network rails of East and West;
Thy factories and forges never rest;
Thou art enriched in all things bought and sold!

But dost thou prosper? Better news I crave.
O dearest country, is it well with thee
Indeed, and is thy soul in health?
A nobler people, hearts more wisely brave,
And thoughts that lift men up and make them free, —
These are prosperity and vital wealth!

Henry Van Dyke (1852-1933) American clergyman and writer
“America’s Prosperity” (1 Oct 1916), The Red Flower: Poems Written in War Time (1917)
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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)
 
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A society which reverences the attainment of riches as the supreme felicity will naturally be disposed to regard the poor as damned in the next world, if only to justify making their life a hell in this.

R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
Religion and the Rise of Capitalism, ch. 4: The Puritan Movement, sec. 4 “The New Medicine for Poverty” (1926)
    (Source)

Originally delivered as Holland Lectures, Kings College (Feb-Mar 1922).
 
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For life without life’s joys
Is living death; and such a life is his.
Riches and rank and show of majesty
And state, where no joy is, are empty, vain
And unsubstantial shadows, of no weight
To be compared with happiness of heart.

[τὰς γὰρ ἡδονὰς
ὅταν προδῶσιν ἄνδρες, οὐ τίθημ᾽ ἐγὼ
ζῆν τοῦτον, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν.
πλούτει τε γὰρ κατ᾽ οἶκον, εἰ βούλει, μέγα
καὶ ζῆ τύραννον σχῆμ᾽ ἔχων: ἐὰν δ᾽ ἀπῇ
τούτων τὸ χαίρειν, τἄλλ᾽ ἐγὼ καπνοῦ σκιᾶς
οὐκ ἂν πριαίμην ἀνδρὶ πρὸς τὴν ἡδονήν]

Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 1165ff [Messenger] (441 BC) [tr. Watling (1947), Epilogos, l. 977ff]
    (Source)

Original Greek. Alternate translations:

For him I reckon but
An animate corpse, and not a living man,
Whose life's delights are cast away. Thy house,
I grant thee, may be richly stored with wealth;
And thou may'st live in royal pomp: but if
Joy is not there the while, and I must lose
All happiness thereby, I would not give
Smoke's shadow as the price of all the rest.
[tr. Donaldson (1848)]

For a life
Without life's joys I count a living death.
You'll tell me he has ample store of wealth,
The pomp and circumstance of kings; but if
These give no pleasure, all the rest I count
The shadow of a shade, nor would I weigh
His wealth and power 'gainst a dram of joy.
[tr. Storr (1859)]

For when a man is lost to joy,
I count him not to live, but reckon him
A living corse. Riches belike are his,
Great riches and the appearance of a King;
But if no gladness come to him, all else
Is shadow of a vapour, weighed with joy.
[tr. Campbell (1873)]

When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant's pomp! But if there is no joy along with all of that, I would not pay even the shadow of smoke for all the rest, compared with joy.
[tr. Jebb (1891)]

For when a man hath forfeited his pleasures, I count him not as living, -- I hold him but a breathing corpse. Heap up riches in thy house, if thou wilt; live in kingly state; yet, if there be no gladness therewith, I would not give the shadow of a vapour for all the rest, compared with joy.
[tr. Jebb (1917)]

Who can say
That a man is still alive when his life’s joy fails?
He is a walking dead man. Grant him rich,
Let him live like a king in his great house:
If his pleasure is gone, I would not give
So much as the shadow of smoke for all he owns.
[tr. Fitts/Fitzgerald (1939), l. 910ff]

Yes, when a man has lost all happiness,
he's not alive. Call him a breathing corpse.
Be very rich at home. Live as a king.
But once your joy has gone, though these are left
they are smoke's shadow to lost happiness.
[tr. Wyckoff (1954)]

He who forfeits joy
Forfeits his life; he is a breathing corpse.
Heap treasures in your palace, if you will,
And wear the pomp of royalty; but if
You have no happiness, I would not give
A straw for all of it, compared with joy.
[tr. Kitto (1962)]

Believe me,
when a man has squandered his true joys,
he's good as dead, I tell you, a living corpse.
Pile up riches in your house, as much as you like --
live like a king with a huge show of pomp,
but if real delight is missing from the lot,
I wouldn't give you a wisp of smoke for it,
not compared to joy. [tr. Fagles (1982), l. 1284ff]

When every source of joy deserts a man,
I don't call him alive: he's an animated corpse.
For my money, you can get rich as you want,
You can wear the face of a tyrant,
But if you have no joy in this,
Your life's not worth the shadow of a puff of smoke.
[tr. Woodruff (2001)]

Whenever men forfeit their pleasures, I do not regard
such a man as alive, but I consider him a living corpse.
Be very wealthy in your household, if you wish, and live
the style of absolute rulers, but should the enjoyment of these
depart, what is left, compared to pleasure,
I would not buy from a man for a shadow of smoke.
[tr. Tyrell/Bennett (2002)]

When a man’s body has lost all sense of joy, you can say he’s not alive any more. He is a living corpse. You can have as much wealth in your house as you like and you can live like a king but when joy is missing then all those other things I wouldn’t exchange for the price of the shadow of smoke -- not against the sweetness of joy!
[tr. Theodoridis (2004), "Herald"]

For when a man has lost
what gives him pleasure, I don’t include him
among the living -- he’s a breathing corpse.
Pile up a massive fortune in your home,
if that’s what you want -- live like a king.
If there’s no pleasure in it, I’d not give
to any man a vapour’s shadow for it,
not compared to human joy.
[tr. Johnston (2005), l. 1296ff]

But when people lose their pleasures, I do not consider this life -- rather, it is just a corpse with a soul.
[tr. @sentantiq (2018)]
 
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As soon as riches came to be held in honour, when glory, dominion, and power followed in their train, virtue began to lose its lustre, poverty to be considered a disgrace, blamelessness to be termed malevolence. Therefore as the result of riches, luxury and greed, united with insolence, took possession of our young manhood. They pillaged, squandered; set little value on their own, coveted the goods of others; they disregarded modesty, chastity, everything human and divine; in short, they were utterly thoughtless and reckless.

[Postquam divitiae honori esse coepere et eas gloria, imperium, potentia sequebatur, hebescere virtus, paupertas probro haberi, innocentia pro malivolentia duci coepit. Igitur ex divitiis iuventutem luxuria atque avaritia cum superbia invasere; rapere, consumere, sua parvi pendere, aliena cupere, pudorem, pudicitiam, divina atque humana promiscua, nihil pensi neque moderati habere.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 12, sent. 1-2 [tr. Rolfe (1931)]
    (Source)

Original Latin. Alt. trans.:
  • "Riches became the epidemic passion; and where honours, imperial sway, and power, followed in their train, virtue lost her influence, poverty was deemed the meanest disgrace, and innocence was thought to be no better than a mark for malignity of heart. In this manner riches engendered luxury, avarice, and pride; and by those vices the Roman youth were enslaved. Rapacity and profusion went on increasing; regardless of their own property, and eager to seize that of their neighbours, all rushed forward without shame or remorse, confounding every thing sacred and profane, and scorning the restraint of moderation and justice." [tr. Murphy (1807)]

  • "When riches began to be held in high esteem, and attended with glory, honour, and power, virtue languished, poverty was deemed a reproach, and innocence passed for ill-nature. And thus luxury, avarice, and pride, all springing from riches, enslaved the Roman youth; they wantoned in rapine and prodigality; undervalued their own, and coveted what belonged to others; trampled on modesty, friendship, and continence; confounded things divine and human; and threw off all manner of consideration and restraint." [tr. Rose (1831)]

  • "After that riches began to be an honour and glory, and command and power followed them, virtue began to languish, poverty to be accounted matter of reproach, and innocence to be considered as malignity. Therefore from riches, luxury and avarice with pride came in upon our youth. They ravaged and wasted every thing, their own property they valued at a trifle, that of other persons they coveted, and had not the least care for, or moderation in, shame, modesty, sacred or profane things, which were all the same to them." [Source (1841)]

  • "When wealth was once considered an honor, and glory, authority, and power attended on it, virtue lost her influence, poverty was thought a disgrace, and a life of innocence was regarded as a life of ill-nature. From the influence of riches, accordingly, luxury, avarice, and pride prevailed among the youth; they grew at once rapacious and prodigal; they undervalued what was their own, and coveted what was another’s; they set at naught modesty and continence; they lost all distinction between sacred and profane, and threw off all consideration and self-restraint." [tr. Watson (1867)]

  • "Riches became a means of distinction and glory, power and influence followed their possession. As a result the edge of virtue was dulled, poverty was accounted a disgrace, and uprightness a kind of ill-nature. Riches made the youth prey to luxury, avarice, and pride: at once grasping and prodigal, they valued lightly their own property, while the coveted that of others; all modesty and purity, alike things human and things divine, everything, in short, was despised and disregarded." [tr. Pollard (1882)]

  • "After riches began to be a source of honour and to be attended by glory, command and power, prowess began to dull, poverty to be considered a disgrace and blamelessness to be regarded as malice. In the wake of riches, therefore, young men were attacked by luxury and avarice along with haughtiness; they seized, they squandered; they placed little weight on their own property and desired that of others; they considered propriety and unchastity, divine and human matters, as indistinguishable, and nothing as worth weight or restraint." [tr. Woodman (2007)]
 
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Avarice, on the other hand, implies a zeal for money, an object for which no philosopher ever yearned. Tainting the body and mind of the strong, it weakens them as by some deadly poison; it is always boundless, always insatiable; plenty and want alike fail to lessen it.

[Avaritia pecuniae studium habet, quam nemo sapiens concupivit; ea quasi venenis malis imbuta corpus animumque virilem effeminat, semper infinita, insatiabilis est, neque copia neque inopia minuitur.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 11, sent. 3 [tr. Pollard (1882)]
    (Source)

Alt. trans.:
  • "Avarice, on the other hand, aims at an accumulation of riches; a passion unknown in liberal minds. It may be called a compound of poisonous ingredeients; it has power to enervate the body, and debauch the best understanding; always unbounded; never satisfied; in plenty and in want equally craving and rapacious." [tr. Murphy (1807)]
  • "Avarice has money for its object, which no wise man ever coveted. This vice, as if impregnated with deadly poison, enervated both soul and body; is always boundless and insatiable; nor are its cravings lessened by plenty or want." [tr. Rose (1831)]
  • "Avarice has a longing for money, which no wise man ever desired. This passion, as if it were imbued with deadly poisons, enervates the body and mind of man. It is always boundless, insatiable, is neither diminished by plenty nor want." [Source (1841)]
  • "But avarice has merely money for its object, which no wise man has ever immoderately desired. It is a vice which, as if imbued with deadly poison, enervates whatever is manly in body or mind. It is always unbounded and insatiable, and is abated neither by abundance nor by want." [tr. Watson (1867)]
  • "Avarice implies a desire for money, which no wise man covets; steeped as it were with noxious poisons, it renders the most manly body and soul effeminate; it is ever unbounded and insatiable, nor can either plenty or want make it less." [tr. Rolfe (1931)]
  • "Avarice involves an enthusiasm for money (which no wise man has ever desired): as if saturated with a harmful poison, it feminizes the manly body and mind, knows neither limit nor surfeit, and lessened by neither sufficiency nor insufficiency." [tr. Woodman (2007)]
 
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Focusing your life solely on making a buck shows a certain poverty of ambition.

Barack Obama (b. 1961) American politician, US President (2009-2017)
Commencement Address, Knox College, Galesburg, IL (4 Jun 2005)
    (Source)
 
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People say law, but they mean wealth.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1841)
    (Source)
 
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It is not merely that the ownership of any substantial share in the national wealth is concentrated to-day in the hands of a few hundred thousand families, and that at the end of an age which began with an affirmation of the rights of property, proprietary rights are, in fact, far from being widely distributed. Nor is it merely that what makes property insecure to-day is not the arbitrary taxation of unconstitutional monarchies or the privileges of an idle noblesse, but the insatiable expansion and aggregation of property itself, which menaces with absorption all property less than the greatest, the small master, the little shopkeeper, the country bank, and has turned the mass of mankind into a proletariat working under the agents and for the profit of those who own.

R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
The Acquisitive Century, ch. 5 “Property and Creative Work” (1920)
 
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Convinced that character is all and circumstances nothing, [the Puritan] sees in the poverty of those who fall by the way, not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches, not an object of suspicion but the blessing which rewards the triumph of energy and will.

R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
Religion and the Rise of Capitalism, ch. 4 (1926)
    (Source)
 
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He who withholds but a pennyworth of worldly goods from his neighbor, knowing him to be in need of it, is a robber in the sight of God.

Meister Eckhart (c. 1260-1328?) German theologian, philosopher, mystic [a.k.a. Johannes Eckhart von Hochheim; Eckhart; Eckehart]
Meister Eckhart, Tractate 6, “Sister Katrei” [ed. Pfeiffer (1857), tr. Evans]
    (Source)
 
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No man can tell whether he is rich or poor by turning to his ledger. It is the heart that makes a man rich. He is rich or poor according to what he is, not according to what he has.

Henry Ward Beecher (1813-1887) American clergyman and orator
Life Thoughts: Gathered from the Extemporaneous Discourses of Henry Ward Beecher (1858)
 
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Of great riches there is no real use, except it be in the distribution; the rest is but conceit.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Riches,” Essays, No. 34 (1625)
    (Source)
 
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I cannot call riches better than the baggage of virtue; the Roman word is better, “impedimenta;” for as the baggage is to an army, so is riches to virtue; it cannot be spared nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory.

Bacon - loseth the victory - wist_info quote

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Riches,” Essays, No. 34 (1625)
    (Source)
 
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They were careless people, Tom and Daisy — they smashed up things and creatures and then retreated back into their money or their vast carelessness, or whatever it was that kept them together, and let other people clean up the mess they had made.

Fitzgerald - Tom and Daisy - wist_info quote

F. Scott Fitzgerald (1896-1940) American writer [Francis Scott Key Fitzgerald]
The Great Gatsby, ch. 9 (1925)
 
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Riches are a trust. … Power is a trust. So also is genius or every degree of wisdom. … Talents are a trust, too; that is the condition of their increase. They must be put out to use, or they will ruin the steward.

Ralph Waldo Emerson
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1831-07)
    (Source)
 
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If Heaven had looked upon riches to be a valuable thing, it would not have given them to such a scoundrel.

Jonathan Swift (1667-1745) English writer and churchman
Letter (1720-08-13) to Esther Vanhomrigh
    (Source)
 
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The snow covers many a dunghill, so doth prosperity many a rotten heart.

Thomas Brooks (1608-1680) English Puritan divine, writer
Precious Remedies Against Satan’s Devices (1652)
 
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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)
 
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If money be not thy servant, it will be thy master. The covetous man cannot so properly be said to possess wealth, as that may be said to possess him.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
(Attributed)

Attributed to Bacon in Alexander Anderson, Laconics: or Instructive Miscellanies, (1827). Attributed to French moralist Pierre Charron (1541-1603) in John Timbs, Laconics: Or, The Best Words of the Best Authors (1829). See also French saying.
 
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For the renown which riches or beauty confer is fleeting and frail; mental excellence is a splendid and lasting possession.

[Nam divitiarum et formae gloria fluxa atque fragilis est, virtus clara aeternaque habetur.]

Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Catiline; The Conspiracy of Catiline], ch. 1, sent. 4 [tr. Rolfe (1931)]
    (Source)

Original Latin. Alt. trans.:
  • "For what are all the advantages of wealth, and all the graces of form and feature? mere precarious gifts, that soon fade and moulder away. It is virtue, and virtue only, that ennobles the human character, and lives in the memory of the after-times." [tr. Murphy (1807)]
  • "For the splendour derived from riches and beauty is short-lived and frail, virtue alone confers immortality." [tr. Rose (1831)
  • "For the glory of riches and beauty is fickle and frail; virtue is accounted bright and everlasting." [Source (1841)]
  • "For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal." [tr. Watson (1867)]
  • "The glory of wealth and beauty is fleeting and frail, but personal merit is held in eternal honour." [tr. Pollard (1882)]
  • "The glory of riches and appearance is fleeting and fragile, but to have prowess is something distinguished and everlasting. [tr. Woodman (2007)]
  • "For the fame of riches and beauty is fickle and frail, while virtue is eternally excellent."
 
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The real “haves” are they who can acquire freedom, self-confidence, and even riches without depriving others of them. They acquire all of these by developing and applying their potentialities.
On the other hand, the real “have nots” are those who cannot have aught except by depriving others of it. They can feel free only by diminishing the freedom of others, self-confident by spreading fear and dependence among others, and rich by making others poor.

Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 115 (1955)
    (Source)
 
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We may see the small value God has for riches by the people he gives them to.

Alexander Pope (1688-1744) English poet
“Thoughts on Various Subjects.” Miscellenies in Prose and Verse [pub. with Jonathan Swift], Vol. 2 (1727)
    (Source)

May be quoting his friend, Dr. John Arbuthnot. The sentiment seems inspired by La Bruyere.
 
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What do you think God gave you more wealth than is requisite to satisfy your rational wants for, when you look around and see how many are in absolute need of that which you do not need? Can you not take the hint?

J. G. Holland (1819-1881) American novelist, poet, editor [Josiah Gilbert Holland; pseud. Timothy Titcomb]
(Attributed)

Quoted in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895)
 
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Riches rather enlarge than satisfy Appetites.

Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Gnomologia: Adages and Proverbs (compiler), # 4048 (1732)
    (Source)
 
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The ways to enrich are many, and most of them foul.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Riches,” Essays, No. 34 (1625)
    (Source)
 
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It is an embarrassment to the possessor to have more than he needs.

Publilius Syrus (d. 42 BC) Assyrian slave, writer, philosopher [less correctly Publius Syrus]
Sententiae [Moral Sayings], #1063 [tr. Lyman (1862)]
 
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If you are rich and are worth your salt, you will teach your sons that though they may have leisure, it is not to be spent in idleness; for wisely used leisure merely means that those who possess it, being free from the necessity of working for their livelihood, are all the more bound to carry on some kind of non-remunerative work in science, in letters, in art, in exploration, in historical research-work of the type we most need in this country, the successful carrying out of which reflects most honor upon the nation.

Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1899-04-10), “The Strenuous Life,” Hamilton Club, Chicago
    (Source)
 
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Wealth is not without its advantages, and the case to the contrary, although it has often been made, has never proved widely persuasive.

John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
The Affluent Society, ch. 1, sec. 1 (1958)
    (Source)
 
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For there is nothing so characteristic of narrowness and littleness of soul as the love of riches.

[Nihil enim est tam angusti animi tamque parvi quam amare divitias.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 20 (1.20) / sec. 68 (44 BC) [tr. Miller (1913)]
    (Source)

(Source (Latin)). Alternate translations:

For nothing is a greater sign of a narrow, mean, and sordid spirit, than to dote on riches.
[tr. Cockman (1699)]

For there is not a greater symptom of a narrow and little mind, than the love of wealth.
[tr. McCartney (1798)]

For nothing so truly characterizes a narrow, grovelling disposition as to love riches.
[tr. Edmonds (1865)]

For nothing shows so narrow and small a mind as the love of riches.
[tr. Peabody (1883)]

Shun the love of money, for there is no surer sign of a narrow, grovelling spirit.
[tr. Gardiner (1899)]

Nothing is as good an index of a narrow and trivial spirit as the love of wealth.
[tr. Edinger (1974)]

 
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But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

[Οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς αἵτινες βυθίζουσιν τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. ῥίζα γὰρ πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία ἧς τινες ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.]

The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Book 15. 1st Letter to Timothy 6: 9ff (1 Tim 6:9-10) [KJV (1611)]
    (Source)

(Source (Greek)). Alternate translations:

People who long to be rich are a prey to temptation; they get trapped into all sorts of foolish and dangerous ambitions which eventually plunge them into ruin and destruction. "The love of money is the root of all evils" and there are some who, pursuing it, have wandered away from the faith, and so given their souls any number of fatal wounds.
[JB (1966)]

But those who want to get rich fall into temptation and are caught in the trap of many foolish and harmful desires, which pull them down to ruin and destruction. For the love of money is a source of all kinds of evil. Some have been so eager to have it that they have wandered away from the faith and have broken their hearts with many sorrows.
[GNT (1976)]

People who long to be rich are a prey to trial; they get trapped into all sorts of foolish and harmful ambitions which plunge people into ruin and destruction. "The love of money is the root of all evils" and there are some who, pursuing it, have wandered away from the faith and so given their souls any number of fatal wounds.
[NJB (1985)]

But people who are trying to get rich fall into temptation. They are trapped by many stupid and harmful passions that plunge people into ruin and destruction. The love of money is the root of all kinds of evil. Some have wandered away from the faith and have impaled themselves with a lot of pain because they made money their goal.
[CEB (2011)]

But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.
[NRSV (2021 ed.)]

 
Added on 11-Nov-10 | Last updated 30-May-26
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More quotes by Bible, Vol. 2. New Testament

Riches are a good handmaid, but the worst mistress.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
De Augmentis Scientiarum [Advancement of Learning], Book 6, ch. 3, Antitheses #6 “Riches” (1605)
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Fame is a vapor; popularity an accident; riches take wings; the only earthly certainty is oblivion ….

Horace Greeley (1881-1872) American newspaper editor, reformer, politician
Recollections of a Busy Life, ch. 18 (1868)
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Quoted by Mark Twain in his Notebook (1869), and often attributed to him. Frequently misquoted as "Fame is a vapor; popularity an accident; riches take wings; those who cheer today will curse tomorrow; only one thing endures: character." More discussion of this quotation here.
 
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It is neither wealth nor splendor, but tranquility and occupation, which give happiness.

Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1788-07-12) to Anna Jefferson Marks
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The salutation is "My dear Sister," and is a congratulations for her marrying Hastings Marks. Some copies, and filings of the letter, make it out to "Anna Scott Marks," her birth name was Anna Scott Jefferson.
 
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He who multiplies Riches multiplies Cares.

Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1744 ed.)
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That some should be rich, shows that others may become rich, and hence is just encouragement to industry and enterprize. Let not him who is houseless pull down the house of another; but let him labor diligently and build one for himself, thus by example assuring that his own shall be safe from violence when built.

Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1864-03-21) to the New York Workingmen’s Democratic Republican Association, Washington, DC
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Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly.

Francis Bacon (1561-1626) English philosopher, scientist, author, statesman
“Of Riches,” Essays, No. 34 (1625)
    (Source)

Also attributed to Benjamin Franklin.
 
Added on 1-Feb-04 | Last updated 25-Mar-22
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