WIST Quotations

Cicero, Marcus Tullius -- Philippics [Philippicae; Antonian Orations], No. 12, ch. 10 / sec. 25 (12.10/12.25) (43-03 BC) [tr. Wiseman]

Dave — Thu, 18 Dec 2025 16:26:08 +0000

For one who calls himself guardian of the many, as the wise say, should first be guardian of himself.

[Qui multorum custodem se profiteatur, eum sapientes sui primum capitis aiunt custodem esse oportere.]

Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 12, ch. 10 / sec. 25 (12.10/12.25) (43-03 BC) [tr. Wiseman]
(Source)

On the death of Gaius Trebonius in January, 43 BC, one of the conspirators in Julius Caesar's assassination, who was captured and executed by Dolabella.

(Source (Latin)). Other translations:

The wise say that he to whose care the safety of many is entrusted must first show that he can take care of himself. [ed. Harbottle (1897)]

In truth, a man who professes to be himself a defender of many men, wise men say, ought in the first place to show himself able to protect his own life. [tr. Yonge (1903)]

Wise men say that he who professes to be the guard of many should first of all be the guard of his own life. [tr. Ker (Loeb) (1926)]

Bradbury, Ray -- Zen in the Art of Writing, Preface (1994)

Dave — Tue, 21 Oct 2025 00:08:43 +0000

So while our art cannot, as we wish it could, save us from wars, privation, envy, greed, old age, or death, it can revitalize us amidst it all.

Ray Bradbury (1920-2012) American writer, futurist, fabulist
Zen in the Art of Writing, Preface (1994)
(Source)

Horace -- Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 37ff (1.2.37-39) (20 BC) [tr. Fuchs (1977)]

Dave — Fri, 19 Sep 2025 19:41:19 +0000

You quickly remove something from your eye that hurts it:
if rot is eating at your soul, why postpone the cure a year?

[Nam cur
quae laedunt oculum festinas demere; si quid
est animum, differs curandi tempus in annum?]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 2 “To Lollius,” l. 37ff (1.2.37-39) (20 BC) [tr. Fuchs (1977)]
(Source)

(Source (Latin)). Other translations:

Yea, thoughe thou be awake,
A little mote out of thyne eye why doste thou haste to take?
If oughte there be that noyes thy minde moste parte thou arte contente
Or thou begin to cure the same to seeke an whole yeare spente.
[tr. Drant (1567)]

If a Fly
Get in thy Eye, 'tis puld out instantly:
But if thy Mindes Ey's hurt, day after day
That Cure's deferr'd.
[tr. Fanshawe; ed. Brome (1666)]

You'l move an Eye-soar streight; and is it sence,
To let the Mind be cur'd a Twelve-moneth hence?
[tr. "Dr. W."; ed. Brome (1666)]

For why, when any thing offends thy Eyes,
Dost thou streight seek for ease, and streight advise
Yet if it shall oppress thy Mind, endure
The ills with Patience, and defer the Cure?
[tr. Creech (1684)]

For the hurt eye an instant cure you find;
Then why neglect, for years, the sickening mind?
[tr. Francis (1747)]

How strange is this! if ought the eye offends,
You straight remove it and the anguish ends;
If ought corrodes the mind, some slight pretence
Serves to protract the cure a twelve-month hence.
[tr. Howes (1845)]

For why do you hasten to remove things that hurt your eyes, but if any thing gnaws your mind, defer the time of curing it from year to year?
[tr. Smart/Buckley (1853)]

You lose no time in taking out a fly,
Or straw, it may be, that torments your eye;
Why, when a thing devours your mind, adjourn
Till this day year all thought of the concern?
[tr. Conington (1874)]

Let but a speck of dust distress your eye,
You rest not till you're rid of it; then why,
If 'tis your mind that's out of sorts, will you
Put off the cure with "Any time will do"?
[tr. Martin (1881)]

Anything which injures eyesight you will at once remove, why then, if anything injures the mind, do you delay for a whole year to heal it?
[tr. Elgood (1893)]

Why indeed are you in a hurry to remove things which hurt the eye, while if aught is eating into your soul, you put off the time for cure till next year?
[tr. Fairclough (Loeb) (1926)]

Why hurry so to take out that mote from your eye,
But put off until next year the time to take steps
To arrest your soul erosion?
[tr. Palmer Bovie (1959)]

You run to the doctor if anything sticks in your eye,
But leave your sick soul to be cured some other time,
Some other year!
[tr. Raffel (1983)]

If you had a sty, you'd be in a hurry to cure it;
If the sickness is in your soul, why put it off?
[tr. Ferry (2001)]

Why so quick to remove
a speck of dirt from your eye? And yet, if anything eats at
your soul, you say: ‘Time enough to attend to it next year’.
[tr. Rudd (2005 ed.)]

Why so quick to remove a speck from your eye, when
If it’s your mind, you put off the cure till next year?
[tr. Kline (2015)]

Horace -- Epistles [Epistularum, Letters], Book 1, ep. 1 “To Maecenas,” l. 28ff (1.1.28-32) (20 BC) [tr. Fuchs (1977)]

Dave — Fri, 15 Aug 2025 17:52:40 +0000

In sharpness of vision you’re no match for Lynceus,
but you don’t despise ointment if you have sore eyes;
and though you’ll never match unbeaten Glycon’s strength,
you guard yourself against attacks of crippling gout.
We advance part way even if we can’t go further.

[Non possis oculo quantum contendere Lynceus,
non tamen idcirco contemnas lippus inungui;
nec quia desperes invicti membra Glyconis,
nodosa corpus nolis prohibere cheragra.
Est quadam prodire tenus, si non datur ultra.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 1 “To Maecenas,” l. 28ff (1.1.28-32) (20 BC) [tr. Fuchs (1977)]
(Source)

(Source (Latin)). Other translations:

Though one cannot lyke Linceus with pearsing eyesight see,
To mende his sighte he maye not grudge inoynted for to be.
Lyke lustie Glyco thou dispayres in lymmes to be so stoute
Yet maye thou exercyse thy selfe to shun the knottie gowte.
A man maye clim a step, or twayne thoughe he goe not beyonde.
[tr. Drant (1567)]

Thy eyes will never pierce like Lynceus eye,
Scorn not to noint them though if sore they are:
Nor, of a Wrastlers strength if thou despair,
Neglect to salve the knotted Gout. If more
'S deni'd, 'tis something to have gon thus fur.
[tr. Fanshawe; ed. Brome (1666)]

Yours cannot be as good as Lynceus Eyes,
What then, when Sore must I fit Cures despise?
You cannot Hope to have your Limbs as great
As Glyco's, nor so strong and firmly set,
Yet to prevent the Gout hast Thou no care?
What, if of farther progress you despair,
'Tis somewhat surely to have gone thus far.
[tr. Creech (1684)]

You cannot hope for Lynceus' piercing eyes:
But will you then a strengthening salve despise?
You wish for matchless Glycon's limbs, in vain,
Yet why not cure the gout's decrepit pain?
Though of exact perfection you despair,
Yet every step to virtue's worth your care.
[tr. Francis (1747)]

Though not a Lynceus, one may sure apply
The lenient salve to a distemper'd eye;
Nor would you scorn from chalk-stones to preserve
Joints that despair of Glycon's lion nerve.
Though hopeless to surmount fair virtue's hill,
To climb a certain height is something still.
[tr. Howes (1845)]

Your sight is not so piercing as that of Lynceus; you will not however therefore despise being anointed, if you are sore-eyed: nor because you despair of the muscles of the invincible Glycon, will you be careless of preserving your body from the knotty gout. There is some point to which we may reach, if we can go no further.
[tr. Smart/Buckley (1853)]

Your eyes will never see like Lynceus'; still
You rub them with an ointment when they're ill.
You cannot hope for Glyco's stalwart frame,
Yet you'd avoid the gout that makes you lame.
Some point of moral progress each may gain,
Though to aspire beyond it should prove vain.
[tr. Conington (1874)]

No Lynceus you, yet will you not despise,
Because of that, a salve for aching eyes.
Glycon in thews may beat you out and out,
Shall you not, therefore, keep at bay the gout?
Fair wisdom's goal may not be reached, but you
May on the road advance a stage or two.
[tr. Martin (1881)]

You may be unable to see so far as Lyncæus, yet you do not on this account, being a blear-eyed man, despise ointment. You may despair of possessing limbs like those of the unconquered gladiator Glycon, yet you will endeavour to preserve yourself from the hand-crippling gout. It is permitted us to attain a certain point, though denied us beyond it.
[tr. Elgood (1893)]

You may not be able, with your eyes, to see as far as Lynceus, yet you would not on that account scorn to anoint them, if sore. Nor, because you may not hope for unconquered Glycon's strength of limb, would you decline to keep your body free from the gnarls of gout. It is worth while to take some steps forward, though we may not go still further.
[tr. Fairclough (Loeb) (1926)]

Your eyes aren’t as keen
As Lynceus’, but this doesn’t mean that if they’re inflamed
You shouldn’t put drops in them. Glycon’s muscular limbs
Will never be yours, but still, you ought to take steps
To insure that the gout doesn’t tie your body in knots.
Your strides may be modest: they'll still take you further along.
[tr. Palmer Bovie (1959)]

Your eyes will never see as Lynkeus
Saw, riding with Jason, but when your eyes
Hurt, you rub them with slave. Olympic
Winners are stronger, alas, than you
Can ever be, but you too protect
Yourself form the wringing pain of gout.
It pays to go as far as our feet will take us,
Though there's farther to go,
And we can never go that far.
[tr. Raffel (1983)]

Suppose you don't have eyes as good as Lynceus;
That doesn't mean that if they're sore you wouldn't
Use salve to make them better; suppose you haen't
A chance int he world of competing with undefeated
Glycon the strongman, that doesn't mean you wouldn't
Try everythihng you could by exercise
To keep away rheumatic aches and pains.
You can't do everything, but you have to do
Everything you can.
[tr. Ferry (2001)]

You might not be able to rival Lynceus in length of vision,
but that wouldn’t make you refuse a salve if your eyes were sore.
You'll never enjoy the physique of Glyco the champeon athlete,
but you'd still want to keep your body free from the knots of gout.
We can all make some progress, in spite of our limitations.
[tr. Rudd (2005 ed.)]

You mightn’t be able to match Lynceus’ eyesight,
But you wouldn’t not bathe your eyes if they were sore:
And just because you can’t hope to have Glycon’s peerless
Physique, you’d still want your body free of knotty gout.
We should go as far as we can if we can’t go further.
[tr. Kline (2015)]

Omar Khayyam -- Rubáiyát [رباعیات], Bod. # 97 [tr. Whinfield (1883), # 267]

Dave — Thu, 26 Jun 2025 21:35:35 +0000

Go to! Cast dust on those deaf skies, who spurn
Thy orisons and bootless prayers, and learn
To quaff the cup, and hover round the fair;
Of all who go, did ever one return?

Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 97 [tr. Whinfield (1883), # 267]
(Source)

Given as # 149 in Whinfield's 1882 edition. Calcutta manuscript # 271. Alternate translations:

Behold the dawn arise, O fountain of delights. Drink your wine and touch your lute, for the life of those who sleep will be but brief; and of those who have gone hence, not one will e'er return.
[tr. McCarthy (1879), # 44]

Go, on the earth and the heavens cast dust and all their care;
Drink wine and follow the trace of the pleasant-visaged fair.
Where is the good of obedience? Where is the profit of prayer?
Of all that have gone before us, there's none returneth e'er.
[tr. Payne (1898), # 463]

Go! throw dust upon the face of the heavens,
drink wine, and consort with the fair of face;
what time is this for worship? and what time is this for supplication?
since, of all those that have departed, not one has returned?
[tr. Heron-Allen (1898), # 97]

Go, thou, cast dust on the heaven above us,
Drink ye wine, and beauty seek today!
What use in adoration? What need for prayer?
For of all the gone no one comes again.
[tr. Cadell, after Nicholas (1879), # 228]

Go then, cast dust on heaven's sapphire stair,
Drink wine, love beauty, in this world of men.
What place for pious deeds? What need for prayer?
Of the departed, none comes back again.
[tr. Cadell (1899), # 105]

Go! On earth's face, in Heaven's face high in air
Flung dust, drink wine and woo the sweet-faced fair!
What time is there for worship? What for prayer?
For none of all those gone returneth e'er.
[tr. Thompson (1906), # 312]

Fling dust at heaven, that every offering spurns;
Drink wine, and love while thy desire yet burns;
What time is this to worship or to pray?
Of all that have departed, none returns.
[tr. Talbot (1908), # 97]

Go! throw dust upon the head of the heavens and the
world. Drink ever wine and hover about the fair-faced ones.
What place is there for worship? what place for prayer?
for of all those who are gone not one has come back.
[tr. Christensen (1927), # 56]

Go, throw dust on the Sphere of this world,
Drink wine and court those whose face is resplendent like the moon.
What place is this for worship and for prayer?
Since from all who have left no news returns.
[tr. Rosen (1928), # 174]

Ascend the skies, fling the dust on earth, 'tis base,
Yea seek His love, and linger on His face.
Thy rites and prayers will not profit there,
The path you once have plied you can't retrace.
[tr. Tirtha (1941), # 3.49]

Borges, Jorge Luis -- Poem (1940s), “You Learn [Aprendiendo]” (Attributed)

Dave — Wed, 11 Jun 2025 16:16:13 +0000

So you plant your own gardens and decorate your own soul, instead of waiting for someone to bring you flowers.

[Así que uno planta su propio jardín y decora su propia alma, en lugar de esperar a que alguien le traiga flores.]

Jorge Luis Borges (1899-1986) Argentine writer
Poem (1940s), “You Learn [Aprendiendo]” (Attributed)
(Source)

(Source (Spanish)).

Also titled as "Comes the Dawn" and "After a While". This line, when given on its own, is often elided as "Plant your own ..." or "So plant your own ..."

These lines appear to be from a poem "Aprendiendo" (or "Uno Aprende" or "Con El Tiempo"), said to be written by Borges in Spanish in the 1940s, and possibly translated to English in the late 60s/early 70s while Borges was lecturing in the US.

The English version first came to light in 1992 with an inquiry to the Ann Landers syndicated advice column about an anonymous poem found at a craft store.

Since the association of that English version to Borges, many have (sometimes vehemently) questioned Borges' authorship (due to stylistic differences from his other work). Others have claimed credit, most prominently Veronica A. Shoftstall (who said she had written the English version at age 19 in 1971, and who has since copyrighted it). The Spanish version has also been attributed to Columbian poet Yamira Hernandez. The English has even been attributed to Shakespeare, because why not?

For more information and discussion see:

Porter, Katherine Anne -- Ship of Fools, Part 3 [Freytag] (1962)

Dave — Wed, 11 Sep 2024 16:25:27 +0000

The real sin against life is to abuse and destroy beauty, even one’s own — even more, one’s own, for that has been put in our care and we are responsible for its well-being.

Katherine Anne Porter (1890-1980) American journalist, essayist, author, political activist [b. Callie Russell Porter]
Ship of Fools, Part 3 [Freytag] (1962)
(Source)