Do you think that what I say each day on such a variety of topics could come to me if I did not cultivate my mind with learning, or that my mind could bear such a strain if I did not relax it by this same learning?
Indeed I confess that I have devoted myself to these interests. Let others be ashamed who have so buried themselves in books that they can offer nothing for the common enjoyment and can bring nothing forward into the light and the sight of men; but, gentlemen of the jury, why should I be ashamed, I who have lived so long in such a way that leisurely interests have never lured me nor pleasure called me nor sleep kept me from timely service to anyone?
Who, I ask, can censure me on this account, who can rightfully be angry at me, if I take as much time for the pursuit of these studies as is granted others to attend to their interests, to celebrate the festive days of the games, as much time as they devote to other pleasures and the relaxation of mind and body, as much time as others give to early-opening banquets, or even to throwing dice and playing ball?[An tu existimas aut suppetere nobis posse quod cotidie dicamus in tanta varietate rerum, nisi animos nostros doctrina excolamus, aut ferre animos tantam posse contentionem, nisi eos doctrina eadem relaxemus?
Ego vero fateor me his studiis esse deditum: ceteros pudeat, si qui se ita litteris abdiderunt, ut nihil possint ex his neque ad communem adferre fructum neque in aspectum lucemque proferre: me autem quid pudeat, qui tot annos ita vivo, iudices, ut a nullius umquam me tempore aut commodo aut otium meum abstraxerit aut voluptas avocarit aut denique somnus retardarit?
Qua re quis tandem me reprehendat aut quis mihi iure suscenseat, si, quantum ceteris ad suas res obeundas, quantum ad festos dies ludorum celebrandos, quantum ad alias voluptates et ad ipsam requiem animi et corporis conceditur temporum, quantum alii tribuunt tempestivis conviviis, quantum denique alveolo, quantum pilae, tantum mihi egomet ad haec studia recolenda sumpsero?]Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 6 / sec. 12-13 (62 BC) [tr. Guinach (1962)]
(Source)
Cicero defends his reading and study habits.
(Source (Latin)). Other translations:Do you think it possible that we could find a supply for our daily speeches, when discussing such a variety of matters, unless we were to cultivate our minds by the study of literature; or that our minds could bear being kept so constantly on the stretch if we did not relax them by that same study?
But I confess that I am devoted to those studies, let others be ashamed of them if they have buried themselves in books without being able to produce anything out of them for the common advantage or anything which may bear the eyes of men and the light. But why need I be ashamed, who for many years have lived in such a manner as never to allow my own love of tranquility to deny me to the necessity or advantage of another or my fondness for pleasure to distract, or even sleep to delay my attention to such claims?
Who then can reproach me or who has any right to be angry with me, if I allow myself as much time for the cultivation of these studies as some take for the performance of their own business, or for celebrating days of festival and games, or for other pleasures, or even for the rest and refreshment of mind and body, or as others devote to early banquets, to playing at dice, or at ball?
[tr. Yonge (1856)]Do you think this can be afforded us as we speak every day in such a variety of cases, unless we abstract our minds from learning; or that our minds can bear such contention, unless we relax them from the same learning?
But I acknowledge I am devoted to these studies; the rest of my brethren may be ashamed if they withdraw from literature in such a manner as from it to be unable either to bear common fruit , or to bring it forth to light to be gazed on; but why am I to be ashamed that my sense of leisure has never led me to remain away in the hour of danger for convenience' sake, or pleasure never allured, or finally slumber never retarded me, who will thus continue to act for as many years as I live?
Why, indeed, should anyone blame me , or have a right to be angry with me if I employ , in the enumeration of these studies, as much time as is allowed to everyone else to attend to their own affairs, to celebrate the festal days of the games, to devote to other pleasures and to the rest of mind and body itself as much time as others devote to protracted banquets, or, in fine, to the gaming-table, or the javelin?
[tr. M'Donogh Mahony (1886)]Or do you suppose, either (that it) would be possible for us to have at hand, what we might utter daily, in such a variety of things [actions], unless we cultivated our minds by study, or (that) (our) minds could bear such great efforts, unless we relaxed them by the same study?
I indeed confess (that), I am given to these pursuits; let it shame others, if they hagve so buried themselves in letters, that they can neither bring nothing [anything] from these (studies), for the common advantage, nor to produce (anything) to view and to light. But why may I be ashamed, O judges who so many years live [have lived] so, that ever [never] either my leisure may have drawn me away or pleasure may have called (me) aside or in fine sleep may have kept (me) back from the emergency or the advantage of any one?
Wherefore who, pray, may reproach me, or who by right may be offended at me, if as much time as is conceded to others, for transacting their affairs, as much for celebrating festival days of games, as much for others pleasures, and for the rest itself of the mind and of the body; much as others devote to protracted banquets, as much in fine as to dice, as much as to ball playing.
[tr. Dewey (1916)]Do you think that I could find inspiration for my daily speeches on so manifold a variety of topics, did I not cultivate my mind with study, or that my mind could endure so great a strain, did not study too provide it with relaxation?
I am a votary of literature, and make the confession unashamed; shame belongs rather to the bookish recluse, who knows not how to apply his reading to the good of his fellows, or to manifest its fruits to the eyes of all. But what shame should be mine, gentlemen, who have made it a rule of my life for all these years never to allow the sweets of a cloistered ease or the seductions of pleasure or the enticements of repose to prevent me from aiding any man in the hour of his need?
How then can I justly be blamed or censured, if it shall be found that I have devoted to literature a portion of my leisure hours no longer than others without blame devote to the pursuit of material gain, to the celebration of festivals or games, to pleasure and the repose of mind and body, to protracted banqueting, or perhaps to the gaming-board? or to ball-playing?
[tr. Watts (Loeb) (1923)]Surely you do not believe that we can keep ourselves supplied with something to say every day on such a variety of topics, unless we thoroughly cultivate our minds by study? Surely you do not think that our minds could endure such strain unless we should give them the relaxation of the same study?
For my part I own that I am devoted to the pursuit of this. The rest of the world may be ashamed to have so buried themselves with literature as to be able neither to produce therefrom anything to the common profit, nor to bring it into sight and publicity. But why should I be ashamed , gentlemen of the jury, to have been living now so many years in such fashion, that neither has my love of retirement ever withdrawn me from any man's time of peril or season of advantage, nor has indulgence called me away, nor, in short, has sloth kept me back from it?
Who therefore, I pray, could find fault with me, or who could, with justice, be vexed with me, if I have myself appropriated to the resumption of such studies just so much out of my leisure hours as the rest of the world devotes to the transaction of their affairs, meeting of private engagements, or to attending the holidays of the Games, or to other indulgences and the mere rest of their minds and bodies? -- just so much time as some devote to lengthy dinners, or even to the dice-box and the tennis-ball?
[tr. Allcroft/Plaistowe (c. 1925)]How do you imagine I could find material for my daily speeches on so many different subjects if I did not train my mind with literary study, and how could my mind cope with so much strain if I did not use such study to help it unwind?
Yes, I for one am not ashamed to admit that I am devoted to the study of literature. Let others be ashamed if they have buried their heads in books and have not been able to find anything in them which could either be applied to the common good or brought out into the open and the light of day. But why should I be ashamed, gentlemen, given that in all the years I have lived my private pastimes have never distracted me, my own pleasures have never prevented me, and not even the need for sleep has ever called me away from helping anyone in his hour of danger or of need?
Who, then, can justly censure or reproach me if I allow myself the same amount of time for pursuing these studies as others set aside for dealing with their own personal affairs, celebrating festivals and games, indulging in other pleasures, and resting their minds and bodies, or as much as they devote to extended partying and to playing dice and ball?
[tr. Berry (2000)][...] I confess indeed that I am obsessed with studying literature. Let this fact shame others who do not know how to make use of their books so that they can’t provide anything from their reading to common profit or to make their benefit clear in sight.
Why, moreover, should I be ashamed when I have lived so many years in such a way that my hobby never prevented me from being useful to anyone at any time and its pleasure or sleepiness never distracted me or slowed me down? In what way, then, can anyone criticize me or censure me if I am discovered to have spent that very same amount of time in pursuing these studies as others do without blame in pursuing profit, or in celebrating festivals or games, in seeking the pleasure and rest of the body and mind, or dragging out hours in dining, gambling or ballgames?
[tr. @sentantiq (2019)]
Quotations about:
service
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The wine is the Master’s, but the guests are grateful to the butler.
לשקייה טיבותא למריה חמר /
חַמְרָא לְמָרֵיהּ, טֵיבוּתָא לְשָׁקְיֵיהּThe Talmud (AD 200-500) Collection of Jewish rabbinical writings
Babylonian Talmud, Bava Kamma 92b
Aramaic Proverb.
(Source (Hebrew)).The wine is the master's, but those who drink the wine are grateful to the butler.
[Theosophical Review, Vol. 26, No. 155 (1900-07-15)]The wine is the master’s, but the serving-man is thanked for it.
[tr. Source (1906)]The wine is the master's the thanks the butler's.
[tr. Hasas (1929)]The wine is the master's, but the gratitude is the pourer's.
[tr. Pomeranz (2016)]The wine is the master's, but the appreciation goes to the one who poured it.
[tr. Shachter]While the wine belongs to its owner, the gratitude is given to the one who pours it.
[tr. Koren-Steinsaltz]The wine is the master’s, but the gratitude is the pourer’s.
[Sefaria Community]
The Man who offers a City or Burrough to serve them for nothing, offers a Bribe to every Elector, and the answer should be Sir you affront me. — I want a service which is worth something, I am able and willing to Pay for it. I will not lay myself under any obligation to you by accepting your Gift. I will owe you no gratitude any further than you serve me faithfully the obligation and Gratitude Shall be from you to me, and if you do not do your Duty to me I will be perfectly free to call you to an account and to punish you and if you will not accept of Pay for your service you shall not serve me —
John Adams (1735–1826) American lawyer, Founding Father, statesman, US President (1797–1801)
Letter (1785-09-10) to John Jebb
(Source)
Deliver us, we beseech thee, in our several callings, from the service of mammon, that we may do the work which thou givest us to do, in truth, in beauty, and in righteousness, with singleness of heart as thy servants, and to the benefit of our fellow men.
(Other Authors and Sources)
Episcopal Church of the United States, The Book of Common Prayer, “Prayers,” “For Every Man in His Work” (1928 ed.)
(Source)
Happiness lies not in the mere possession of money; it lies in the joy of achievement, in the thrill of creative effort. The joy and the moral stimulation of work no longer must be forgotten in the mad chase of evanescent profits. These dark days, my friends, will be worth all they cost us if they teach us that our true destiny is not to be ministered unto but to minister to ourselves and to our fellow men.
Franklin Delano Roosevelt (1882–1945) American lawyer, politician, statesman, US President (1933–1945)
Speech (1933-03-04), Inaugural Address, Washington, D.C.
(Source)
If I would help the weak, I must be fed
In wit and purpose, pour away despair
And rinse the cup, eat happiness like bread.Edna St. Vincent Millay (1892-1950) American poet
Poem (1940), “I must not die of pity; I must live,” ll. 12-14, Make Bright the Arrows, ch. 5 “Sonnets,” No. 6
(Source)
And when I answer such letters I add something else: “Seek a humble sort of thing.” Our hearts often look for something very big, something wanting a lot of sacrifice, and often our heart does not see the humble things. At first you must learn to do the humble things and often they are the most difficult to do.
In those humble things, be busy about helping someone who has need of you. You see somebody alone — try and be with him, try to give him some of the hours which you might take for yourself and in that way learn to serve: and then only will you begin to find true happiness.
I don’t know what your destiny will be. Some of you will perhaps occupy remarkable positions. Perhaps some of you will become famous by your pens, or as artists. But I know one thing: the only ones among you who will be really happy are those who have sought and found how to serve.Albert Schweitzer (1875-1965) Alsatian philosopher, physician, philanthropist, polymath
Speech (1935-12-03), Silcoates School, Wakefield, England
(Source)
Speaking of when he receives letters from people asking how to find a worthwhile cause to pursue. Translated from French by his interpreter.
Recorded in The Silcoatian, No. 25 (1935-12).
Often paraphrased down to: "Those of you who will be truly happy are those who have sought, and found, how to serve."
ARIEL: All hail, great master! Grave sir, hail! I come
To answer thy best pleasure. Be ’t to fly,
To swim, to dive into the fire, to ride
On the curled clouds, to thy strong bidding task
Ariel and all his quality.William Shakespeare (1564-1616) English dramatist and poet
Tempest, Act 1, sc. 2, l. 224ff (1.2.224-228) (1611)
(Source)
When someone has tried to please you, it is rude, as well as disheartening, to respond by announcing that the effort was a failure.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (2015-01-27)
(Source)
Cadfael was not of the opinion that a man’s main business in this world was to save his own soul. There are other ailing souls, as there are ailing bodies, in need of a hoist towards health.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
The Confession of Brother Haluin, ch. 3 (1988)
(Source)
Once, I remember, Father Abbot said that our purpose is justice, and with God lies the privilege of mercy. But even God, when he intends mercy, needs tools to his hand.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict]
Dead Man’s Ransom, ch. 15, [Cadfael] (1984)
(Source)
Closing words of the book.
There is a quality even meaner than outright ugliness or disorder, and this meaner quality is the dishonest mask of pretended order, achieved by ignoring or suppressing the real order that is struggling to exist and to be served.
Jane Jacobs (1916-2006) American-Canadian journalist, author, urban theorist, activist
The Death and Life of Great American Cities, Introduction (1961)
(Source)
On urban planning that disregards actual needs for gratuitous features that please outside observers.
One should guard against preaching to the young man success in the customary sense as the aim of life. For a successful man is he who receives a great deal from this fellowmen, usually incomparably more than corresponds to his service to them. The value of a man, however, should be seen what he gives. and not in what he is able to receive.
Albert Einstein (1879-1955) German-American physicist
Speech (1936-10-15), Convocation of University of New York, Albany [tr. Arronet]
(Source)
Collected in "On Education" (1936), Out of My Later Years, ch. 9 (1950).
Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms.
[ἕκαστος καθὼς ἔλαβεν χάρισμα εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος Θεοῦ.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 Peter 4:10 [NIV (2011 ed.)]
(Source)
(Source (Greek)). Alternate translations:As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
[KJV (1611)]Each one of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others.
[JB (1966)]Each one, as a good manager of God's different gifts, must use for the good of others the special gift he has received from God.
[GNT (1976)]Each one of you has received a special grace, so, like good stewards responsible for all these varied graces of God, put it at the service of others.
[NJB (1985)]And serve each other according to the gift each person has received, as good managers of God’s diverse gifts.
[CEB (2011)]Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
[NRSV (2021 ed.)]
You cannot be a slave of two masters; you will hate one and love the other; you will be loyal to one and despise the other. You cannot serve both God and money.
[Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 16:13 (Jesus) [GNT (1976)]
(Source)
This passage is paralleled in Matthew 6:24.
(Source (Greek)). Alternate translations:No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
[KJV (1611)]No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.
[JB (1966)]No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money.
[NJB (1985)]No one can serve two masters. Either you will hate the one and love the other, or you will be loyal to the one and have contempt for the other. You cannot serve God and wealth.
[CEB (2011)]No one can serve two masters, for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth.
[NRSV (2021 ed.)]
Conversation is but carving;
Carve for all, yourself is starving:
Give no more to every Guest,
Than he’s able to digest;
Give him always of the Prime;
And but little at a Time.
Carve to all but just enough:
Let them neither starve nor stuff:
And, that you may have your Due,
Let your Neighbours carve for you.Jonathan Swift (1667-1745) English writer and churchman
“An Epistle to a Lady Who Desired the Author to Write Some Verses Upon Her in the Heroic Style,” ll. 123-132 (1732)
(Source)
Often rendered with the first line ending in an exclamation point, and the second line missing.
The fiercest fanatics are often selfish people who were forced, by innate shortcomings or external circumstances, to lose faith in their own selves. They separate the excellent instrument of their selfishness from their ineffectual selves and attach it to the service of some holy cause. And though it be a faith of love and humility they adopt, they can be neither loving nor humble.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 2, ch. 7, § 38 (1951)
(Source)
For love of God, cheerfully endure everything — labour, sorrow, temptation, provocation, anxiety, necessity, weakness, injury and insult; censure, humiliation, disgrace, contradiction and contempt. All these things foster your growth in virtue, for they test the unproved servant of Christ, and form the jewels of his heavenly crown.
[Pro amore Dei debes omnia libenter subire , labores scilicet et dolores, tentationes et vexationes, anxietates et necessitates , infirmitates , injurias, oblocutiones , reprehensiones, humiliationes, confusiones, correctiones et despectiones. Haec juvant ad virtutem , haec probant Christi tironem, haec fabricant coelestem coronam.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 3, ch. 5, v. 2 (3.5.2) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
(Source (Latin)). Alternate translations:For the love of God thou oughtest to suffer gladly all things, that is to say, all labours, sorrows, temptations, vexations, anguishes, neediness, sickness, injuries, evil sayings, reprovings, oppressions, confusions, corrections, and despisings. These help a man greatly to virtue, these prove the true knight of Christ, and make ready for him the heavenly crown.
[tr. Whitford/Raynal (1530/1871)]You ought gladly to suffer all things for the love of God: all labors, sorrows, temptations, vexations; all anguish, need, sickness, injuries, evil sayings, reproaches; all oppressions, confusions, corrections, and despisings. These greatly help a man to virtue; these prove the true knight of Christ and prepare for him a heavenly crown.
[tr. Whitford/Gardiner (1530/1955)]Thou oughtest for the love of God willingly to undergoe whatsoever labours, to endure whatsoever griefes, temptations, vexations, anxieties, necessities, infirmities, onjuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts. These helpe to the attaining of vertue: these try a Novice of Christ, these make up an heavenly Crowne.
[tr. Page (1639), 3.35.8-9]In obedience to his Will, you should contentedly undergo Labour and Toil, Tryals and Troubles, Distress and Anguish of Heart, Poverty and Want, Infirmities and Diseases, Injuries and Affronts, Scandal and Reproach, Disparagement and Disgrace, Punishment and Torture. These whet and brighten a Christian's Virtue, exercise and distinguish him. These Thorns are woven into Wreaths of Glory.
[tr. Stanhope (1696; 1706 ed.), 3.40]For the love of God, therefore, thou must cheerfully and patiently endure labor and sorrow, persecution, temptation, and anxiety, poverty, and want, pain and sickness, detraction, reproof, humiliation, confusion, correction and contempt. By these the virtues of the new man Christ Jesus are exercised and strengthened; these form the ornaments of his celestial crown.
[tr. Payne (1803), 3.27.8]For the love of God thou oughtest cheerfully to undergo all things, that is to say, all labour and pain, temptation, vexation, anxiety, necessity, infirmity, injury, obloquy, reproof, humiliation, confusion, correction, and scorn [of every kind and degree.] These help to virtue; these are the trial of a novice in Christ; these frame the heavenly Crown.
[ed. Parker (1841)]For the love of GOD, therefore, thou must cheerfully and patiently endure all things: labour and sorrow, temptation, vexation and anxiety, poverty and want, pain and sickness, detraction, reproof, humiliation, confusion, correction, and contempt. These help to virtue; these prove "the new man in Christ Jesus; these obtain for him the celestial crown.
[tr. Dibdin (1851), 3.31.2]Thou must be willing, for the love of God, to suffer all things, viz., labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, obloquy, reproof, humiliation, shame, correction, and contempt. These things help to obtain virtue; these prove the young soldier of Christ; these weave a heavenly crown.
[ed. Bagster (1860)]For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings; these things help unto virtue, these things prove the scholar of Christ; these things fashion the heavenly crown.
[tr. Benham (1874)]For the love of God thou oughtest cheerfully to undergo all labour, grief, temptation, vexation, anxiety, necessity, infirmity, injury, detraction, reproof, humiliation, shame, correction, and scorn. These help to virtue; these are the trial of a babe in Christ; of these consist the heavenly crown.
[tr. Anon. (1901)]For love of God you should undergo all things cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ's recruit. These form the heavenly crown.
[tr. Croft/Bolton (1940)]For love of God you should undergo everything cheerfully: for example, toils and pains, trials, vexations, anxieties, wants, sickness, wrongs, contradictions, reproofs, humiliations, distresses, corrections, and contempt. These are aids to character: these test the soldier of Christ: these shape the heavenly crown.
[tr. Daplyn (1952)]For the love of God you ought to endure with gladness all that befalls you: toil and sorrow, temptations, afflictions, anxiety, want, weakness, injury and slander, rebuke, humiliation, shame, correction and scorn. All these things are aids to holiness; they test the man who has newly entered the service of Christ, and go to the making of his heavenly crown.
[tr. Knox-Oakley (1959)]For love of God you should be prepared to endure anything -- toil, pain, temptation, vexation, anxiety, need, weakness, injustice, slander, blame, humiliation, shame, censure and contempt. Such things strengthen virtue; they test the soldier of Christ and make up his heavenly crown.
[tr. Knott (1962)]The love of God should make you put up with everything: toil and sorrow, trials, annoyance, anxiety, restriction, weakness, injury, detraction, criticism, humiliation, shame, correction and contempt. These are aids to virtue. They are tests for one newly committed to Christ. They are the things that make up the heavenly crown.
[tr. Rooney (1979)]Certainly you should willingly endure labor and sorrows, temptations, vexations, anxieties, necessities, illnesses, injuries, contradictions, rebukes, humiliations, doubts, chastisements and contempt. These things are all aids to virtue; these test one who has begun to follow Christ; these mold a heavenly crown.
[tr. Creasy (1989)]
To show lack of consideration for those who in any capacity serve us — whether in restaurants, hotels, or stores, or in public places anywhere — is always an evidence of ill-breeding as well as inexcusable selfishness. It is only those who are afraid that someone may encroach upon their exceedingly insecure dignity who show neither courtesy nor consideration except to those whom they think it would be to their advantage to please.
Emily Post (1872-1960) American author, columnist [née Price]
Etiquette: The Blue Book of Social Usage, ch. 8 “Entertaining at a Restaurant” (1922; 1955 10th ed.)
(Source)
See also Paul Eldridge.
Those who bring sunshine to the lives of others cannot keep it from themselves.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
A Window in Thrums, ch. 18 “Leeby and Jamie” (1890)
(Source)
What do we live for, if it is not to make life less difficult to each other?
George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Middlemarch, Book 8, ch. 72 [Dorothea] (1871)
(Source)
I personally measure success in terms of the contributions an individual makes to her or his fellow human beings.
In the great fulfillment we must have a citizenship less concerned about what the government can do for it and more anxious about what it can do for the nation.
In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility — I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it — and the glow from that fire can truly light the world.
And so, my fellow Americans: ask not what your country can do for you — ask what you can do for your country. My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man.
Don’t be afraid to thank a servant. Do so quietly, but unmistakably, whenever thanks are in order.
Minna Antrim (1861-1950) American epigrammatist, writer
Don’ts for Bachelors and Old Maids (1908)
(Source)
Others, as most legislators, politicians, lawyers, ministers, and office-holders, serve the state chiefly with their heads; and, as they rarely make any moral distinctions, they are as likely to serve the devil, without intending it, as God.
Henry David Thoreau (1817-1862) American philosopher and writer
Essay (1849-05), “Resistance to Civil Government [On the Duty of Civil Disobedience],” Æsthetic Papers, No. 1, Article 10
(Source)
Based on an 1848 lecture at the Concord Lyceum.
Owners of dogs will have noticed that, if you provide them with food and water and shelter and affection, they will think you are god. Whereas owners of cats are compelled to realize that, if you provide them with food and water and shelter and affection, they draw the conclusion that they are god.
Christopher Hitchens (1949-2011) English intellectual, polemicist, socio-political critic
The Portable Atheist, Introduction (2007)
(Source)
Your calling is the place where your deep gladness and the world’s deep hunger meet.
Frederick Buechner (b. 1926) American minister, author
The Hungering Dark (1969)
And that comrade
who meets his death and destiny, speared or stabbed,
let him die! He dies fighting for fatherland —
no dishonor there![ὃς δέ κεν ὑμέων
βλήμενος ἠὲ τυπεὶς θάνατον καὶ πότμον ἐπίσπῃ
τεθνάτω: οὔ οἱ ἀεικὲς ἀμυνομένῳ περὶ πάτρης
τεθνάμεν.]Homer (fl. 7th-8th C. BC) Greek author
The Iliad [Ἰλιάς], Book 15, l. 494ff (15.494) [Hector] (c. 750 BC) [tr. Fagles (1990), l. 574ff]
(Source)
Original Greek. Alternate translations:If any bravely buy
His fame or fate with wounds or death, in Jove’s name let him die.
Who for his country suffers death, sustains no shameful thing,
[tr. Chapman (1611), l. 452ff]Death is the worst; a fate which all must try;
And for our country 'tis a bliss to die.
The gallant man, though slain in fight he be,
Yet leaves his nation safe, his children free;
Entails a debt on all the grateful state;
His own brave friends shall glory in his fate.
[tr. Pope (1715-20)]Therefore stand fast, and whosoever gall’d
By arrow or by spear, dies -- let him die;
It shall not shame him that he died to serve
His country.
[tr. Cowper (1791), l. 599ff]Whichever of you, wounded or stricken, shall draw on his death and fate, let him die; it is not inglorious to him to die fighting for his country.
[tr. Buckley (1860)]And if there be among you, who this day
Shall meet his doom, by sword or arrow slain,
E’en let him die! a glorious death is his
Who for his country falls.
[tr. Derby (1864)]If any of you is struck by spear or sword and loses his life, let him die; he dies with honour who dies fighting for his country.
[tr. Butler (1898)]If so be any of you, smitten by dart or thrust, shall meet death and fate, let him lie in death. No unseemly thing is it for him to die while fighting for his country.
[tr. Murray (1924)]And if one finds
his death, his end, in some spear-thrust or cast,
then that is that, and no ignoble death
for a man defending his own land.
[tr. Fitzgerald (1974)]
I am heartily rejoiced that my term is so near its close. I will soon cease to be a servant and will become a sovereign.
James K. Polk (1795-1849) American lawyer, politician, US President (1845-1849)
Diary (1849-02-13)
(Source)
I give it as my firmest conviction that service to a just cause rewards the worker with more real happiness and satisfaction than any other venture of life.
Carrie Chapman Catt (1859-1947) American women's suffrage activist
“The Making of A Pioneer Suffragette,” in The American Scrap Book (1928)
(Source)
DEXTER: You know, before I got married, Emily used to come by sometimes and help me clean out my apartment. Well, I asked her, “How come you’re so eager to help clean up my place when your place is just as bad?” She said, “Because cleaning up your place helps me to forget what a mess I’ve made of mine, and — when I sweep my floor, all I’ve done is sweep my floor. But, when I help you clean up your place, I am helping you.”
J. Michael (Joe) Straczynski (b. 1954) American screenwriter, producer, author [a/k/a "JMS"]
Babylon 5, 3×20 “And the Rock Cried Out, No Hiding Place” (14 Oct 1996)
The author is like the host at a party. It is his party, but he must not enjoy himself so much that he neglects his guests. His enjoyment is not so much his own as it is theirs.
Charles P. Curtis (1891-1959) American attorney, legal scholar, author [Charles Pelham Curtis, Jr.]
A Commonplace Book (1957)
(Source)
Americans rightly think their patriotism is a sort of religion strengthened by practical service.
Alexis de Tocqueville (1805-1859) French writer, diplomat, politician
Democracy in America, Vol. 1, “Public Spirit of the Townships of New England” (1835)
(Source)
Alt. trans.: "For in the United States it is believed, and with truth, that patriotism is a kind of devotion which is strengthened by ritual observance." [tr. Reeve (1839)]
If you want that good feeling that comes from doing things for other folks then you have to pay for it in abuse and misunderstanding.
Zora Neale Hurston (1891-1960) American writer, folklorist, anthropologist
Moses, Man of the Mountain [Moses] (1939)
(Source)
God is pleased with no music from below so much as in the thanksgiving songs of relieved widows, of supported orphans, of rejoicing, and comforted, and thankful persons.
Jeremy Taylor (1613-1667) English cleric and author
Sermon 25, “The Duties of the Tongue,” Part 4 [Eph. 4:29]
(Source)
What the people wanted was a government which would provide a comfortable life for them, and with this as the foremost object ideas of freedom and self-reliance and service to the community were obscured to the point of disappearing. Athens was more and more looked on as a co-operative business possessed of great wealth in which all citizens had a right to share. […] Athens had reached the point of rejecting independence, and the freedom she now wanted was freedom from responsibility. There could be only one result. […] If men insisted on being free from the burden of a life that was self-dependent and also responsible for the common good, they would cease to be free at all. Responsibility was the price every man must pay for freedom. It was to be had on no other terms.
Edith Hamilton (1867-1963) American educator, author, classicist
The Echo of Greece, ch. 2 “Athens’ Failure” (1957)
(Source)
“Which of them shall be accounted greatest?” Let the churches stop trying to outstrip each other in the number of their adherents, the size of its sanctuary, the abundance of wealth. If we must compete let us compete to see which can move toward the greatest attainment of truth, the greatest service of the poor, and the greatest salvation of the soul and bodies of men. If the Church entered this kind of competition we can imagine what a better world this would be.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Cooperative Competition / Noble Competition,” sermon outline
(Source)
Now Jesus himself saw the power that competition holds over men. He did not ignore it. Yet he does something with the conception of competition that hadn’t been done before. He takes the conception which has been used for lower purposes and rescues it from many of its dangers, by suggesting a higher method of its use. This is how he applied the term to his disciples. He saw them in danger of using it for low purposes. They wanted to compete for reputation and position — “which of them should be accounted greatest?” Jesus says so, if you must use the power of competition, if you must compete with on another, make it as noble as you can by using it on noble things. Use it for a fine, unselfish thing. “He that is greatest among you shall serve.” Use it for human good. Who shall be the most useful. Compete with one another in humility. See which can be the truest servant. It seems that Christ says, “Use it, but use it for higher and holier purposes. Use it not to surpass one another in esteem, but use it to increase the amount of usefulness and brother-help.” Such conceptions of competition lead to the surprising and ennobling position that there can be competition without hate and jealousy. Behold! You can struggle to beat and yet rejoice to be beaten.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Cooperative Competition / Noble Competition,” sermon outline
(Source)
Rich people show their appreciation through favors. When everyone you know has more money than they know what to do with, money stops being a useful transactional tool. So instead you offer favors. Deals. Quid pro quos. Things that involve personal involvement rather than money. Because when you’re that rich, your personal time is your limiting factor.
Serve self you serve society.
Serve society serve yourself.Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Notebook F, #1, p. 28 (1836-1840)
(Source)
CATO: Content thyself to be obscurely good.
When vice prevails, and impious men bear sway,
The post of honour is a private station.Joseph Addison (1672-1719) English essayist, poet, statesman
Cato, Act 4, sc. 4, l. 139ff (1713)
(Source)
He serves his party best who serves the country best.
Rutherford B. Hayes (1822-1893) American attorney, soldier, politician, US President (1877-81)
Inaugural address (5 Mar 1877)
Teach us, good Lord, to serve you as you deserve; to give and not to count the cost; to fight and not to heed the wounds; to toil and not to seek for rest; to labor and not to ask for any reward, save that of knowing that we do your will.
St. Ignatius of Loyola (1491-1556) Basque noble, priest, theologian [Ignazio Loiolakoa]
Prayer of St Ignatius Loyola
It may be the devil or it may be the Lord
But you’re gonna have to serve somebody.Bob Dylan (b. 1941) American singer, songwriter
“Gotta Serve Somebody” (1979)
He that feeds the hungry feeds God also.
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Unreferenced)
To serve the Public faithfully, and at the same time please it entirely, is impracticable.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard’s Almanack (Oct 1758)
If we do not lay out ourselves in the service of mankind whom should we serve?
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to John Thaxter (29 Sep 1778)
And so Jesus gave us a new norm of greatness. If you want to be important — wonderful. If you want to be recognized — wonderful. If you want to be great — wonderful. But recognize that he who is greatest among you shall be your servant. That’s a new definition of greatness. And this morning, the thing that I like about it: by giving that definition of greatness, it means that everybody can be great, because everybody can serve. You don’t have to have a college degree to serve. You don’t have to make your subject and your verb agree to serve. You don’t have to know about Plato and Aristotle to serve. You don’t have to know Einstein’s theory of relativity to serve. You don’t have to know the second theory of thermodynamics in physics to serve. You only need a heart full of grace, a soul generated by love. And you can be that servant.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Drum Major Instinct,” sermon, Ebenezer Baptist Church, Atlanta (4 Feb 1968)
(Source)
See Matthew 23:11-12.
The greatest among you must be your servant. Anyone who exalts himself will be humbled, and anyone who humbles himself will exalted.
[ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος. Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 23:11-12 (Jesus) [JB (1966)]
(Source)
No Synoptic parallels.
(Source (Greek)). Alternate translations:But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
[KJV (1611)]The greatest one among you must be your servant. Whoever makes himself great will be humbled, and whoever humbles himself will be made great.
[GNT (1976)]The greatest among you must be your servant. Anyone who raises himself up will be humbled, and anyone who humbles himself will be raised up.
[NJB (1985)]But the one who is greatest among you will be your servant. All who lift themselves up will be brought low. But all who make themselves low will be lifted up.
[CEB (2011)]The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted.
[NRSV (2021 ed.)]
I believe I have already said that our goal is not to proselytize but to listen to needs, desires and disappointments, despair, hope. We must restore hope to young people, help the old, be open to the future, spread love. Be poor among the poor. We need to include the excluded and preach peace.
Francis I (1936-2025) Argentinian Catholic Pope (2013–2025) [b. Jorge Mario Bergoglio]
“How the Church Will Change,” interview with Eugenio Scalfari, La Repubblica (1 Oct 2013) [tr. K Wallace]
(Source)
People who serve you without love get even behind your back.
Walt Whitman (1819-1892) American poet
Remark to author (18 May 1888), in Horace Traubel, Walt Whitman’s Camden Conversations, ed. W Teller (1973)
He rises by lifting others.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
“Liberty”
There is no greater satisfaction for a just and well-meaning person than the knowledge that he has devoted his best energies to the service of a good cause.
Albert Einstein (1879-1955) German-American physicist
“A Message to My Adopted Country,” Pageant (Jan 1946)
(Source)
Later reprinted as "The Negro Question."
To serve is beautiful, but only if it is done with joy and a whole heart and a free mind.
Pearl S. Buck (1892-1973) American writer
To My Daughters, with Love, ch. 15 “Men and Women” (1967)
(Source)
I believe in shaping the ends of government to protect property as well as human welfare. Normally, and in the long run, the ends are the same; but whenever the alternative must be faced, I am for men and not for property, as you were in the Civil War. I am far from underestimating the importance of dividends; but I rank dividends below human character.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1910-08-31), “The New Nationalism,” John Brown Memorial Park dedication, Osawatomie, Kansas
(Source)
No man should receive a dollar unless that dollar has been fairly earned. Every dollar received should represent a dollar’s worth of service rendered — not gambling in stocks, but service rendered. The really big fortune, the swollen fortune, by the mere fact of its size acquires qualities which differentiate it in kind as well as in degree from what is possessed by men of relatively small means. Therefore, I believe in a graduated income tax on big fortunes, and in another tax which is far more easily collected and far more effective — a graduated inheritance tax on big fortunes, properly safeguarded against evasion and increasing rapidly in amount with the size of the estate.
Theodore Roosevelt (1858–1919) American politician, statesman, conservationist, writer, US President (1901–1909)
Speech (1910-08-31), “The New Nationalism,” John Brown Memorial Park dedication, Osawatomie, Kansas
(Source)
The greatest favors may be done so awkwardly and so bunglingly as to offend; and disagreeable things may be done so agreeably as almost to oblige.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #249 (7 Apr 1751)
(Source)
If you work for a man, in heaven’s name work for him! If he pays you wages that supply you your bread and butter, work for him — speak well of him, think well of him, stand by him and stand by the institution he represents. I think if I worked for a man I would work for him. I would not work for him a part of the time, and the rest of the time work against him. I would give an undivided service or none.
If put to the pinch, an ounce of loyalty is worth a pound of cleverness.
Elbert Hubbard (1856-1915) American writer, businessman, philosopher
“Get Out or Get in Line,” Selected Writings of Elbert Hubbard (1928)
Human life consists in mutual service. No grief, pain, misfortune, or “broken heart,” is excuse for cutting off one’s life while any power of service remains. But when all usefulness is over, when one is assured of an unavoidable and imminent death, it is the simplest of human rights to choose a quick and easy death in place of a slow and horrible one.
Charlotte Perkins Gilman (1860-1935) American sociologist, writer, reformer, feminist
Suicide note (1935-08-17)
(Source)
Gilman, an advocate for euthanasia, took her own life through an overdose of chloroform, after having been diagnosed with incurable breast cancer in January 1932. In both her autobiography and her suicide note, she said she "chose chloroform over cancer."
I believe that the public temper is such that the voters of the land are prepared to support the party which gives the best promise of administering the government in the honest, simple, and plain manner which is consistent with its character and purposes. They have learned that mystery and concealment in the management of their affairs cover tricks and betrayal. The statesmanship they require consists in honesty and frugality, a prompt response to the needs of the people as they arise, and a vigilant protection of all their varied interests.
Grover Cleveland (1837–1908) American President (1885–1889, 1893–1897)
Letter accepting Democratic nomination for President (8 Aug 1884)
(Source)
And he gave it for his opinion, that whosoever could make two ears of corn or two blades of grass to grow upon a spot of ground where only one grew before, would deserve better of mankind, and do more essential service to his country, than the whole race of politicians put together.
Jonathan Swift (1667-1745) English writer and churchman
Gulliver’s Travels, Part 2 “Voyage to Brobdingnab,” ch. 7 (1726)
(Source)
When Jesus painted that symbolic picture of the great assize, he made it clear that the norm for determining the division between the sheep and the goats would be deeds done for others. One will not be asked how many academic degrees he obtained or how much money he acquired, but how much he did for others. Did you feed the hungry? Did you give a cup of cold water to the thirsty? Did you clothe the naked? Did you visit the sick and minister to the imprisoned? In a sense, every day is judgment day, and we, through our deeds and words, our silence and speech, are constantly writing in the Book of Life.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Strength to Love, ch. 9 “Three Dimensions of a Complete Life,” sec. 2 (1963)
(Source)
Chi-lu asked how the spirits of the dead and the gods should be served. The Master said, “You are not able even to serve man. How can you serve the spirits?”
[季路問事鬼神。子曰、未能事人、焉能事鬼。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 11, verse 12 (11.12) (6th C. BC – AD 3rd C.) [tr. Lau (1979)]
(Source)
Brooks (below) suggests that this passage was interpolated into Book 11 around the time of Book 16. This analect was originally numbered 11.11 by Legge and other early translators (as noted below). (Source (Chinese)). Alternate translations:Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?"
[tr. Legge (1861), 11.11]Tszlu propounded a question about ministering to the spirits ((of the departed). The Master replied, "Where there is scarcely the ability to minister to living men, how shall there be ability to minister to the spirits?"
[tr. Jennings (1895), 11.11]A disciple (the intrepid Chung Yu) enquired how one should behave towards the spirits of dead men. Confucius answered, "We cannot as yet do our duties to living men; why should we enquire about our duties to dead men?"
[tr. Ku Hung-Ming (1898), 11.11]When Chi Lu asked about his duty to the spirits the Master replied: "While still unable to do your duty to the living, how can you do your duty to the dead?"
[tr. Soothill (1910), 11.11]Chi Lu asked about the service for ghosts and spirits. Confucius said, You cannot be useful to the living, how can you be useful to (serve) ghosts?
[tr. Pound (1933), 11.11]Tsu-lu asked how one should serve ghosts and spirits. The master said, Till you have learnt to serve men, how can you serve ghosts?
[tr. Waley (1938), 11.11]You can’t treat spirits and divinities properly before you are able to treat your fellow men properly.
[tr. Ware (1950)]Zilu asked about serving ghosts and spirits. The Master said: "If one is not yet capable of serving men, how can one serve ghosts?"
[tr. Dawson (1993)]Zilu asked how to serve the spirits and gods. The Master said: "You are not yet able to serve men, how could you serve the spirits?"
[tr. Leys (1997)]When Ji-lu asked how to serve the spirits and gods, the Master said, "You cannot serve men yet; how can you serve the spirits?"
[tr. Huang (1997)]Jilu asked how to service the gods, Confucius said: "One could not service the human beings yet, how could one service the gods?"
[tr. Cai/Yu (1998), #272]Zilu asked how to serve the spirits and the gods. The master replied, "Not yet being able to serve other people, how would you be able to serve the spirits?"
[tr. Ames/Rosemont (1998)]Jì-Lì asked about serving ghosts and spirits. The Master said, You cannot yet serve men, how could you serve ghosts?
[tr. Brooks/Brooks (1998)]When Adept Lu asked about serving ghosts and spirits, the Master said, "You haven't learned to serve the living, so how could you serve ghosts?"
[tr. Hinton (1998)]Zilu asked about serving ghosts and spirits. The Master said, “You are not yet able to serve people -- how could you be able to serve ghosts and spirits?”
[tr. Slingerland (2003)]Jilu asked how one should serve the gods and spirits. The Master said, "When you don't yet know how to serve human beings, how can you serve the spirits?"
[tr. Watson (2007)]Jilu [Zilu] asked about how to serve the spirits of the dead and the gods. The Master said, "You can't even serve men properly, how can you serve the spirits?"
[tr. Annping Chin (2014)]Ji Lu asked about how to serve and worship gods and spirits. Confucius said, "You still have not served men well. Why do you bother serving gods and spirits?"
[tr. Li (2020)]If you don't know how to serve men, why worry about serving the gods?
[Common translation]
It’s hard to play catch-up ball.
David H. Maister (b. 1947) American academic, writer, management consultant
“The Psychology of Waiting Lines,” Maister’s Second Law of Service (1985)
in Czepiel, et al., The Service Encounter
If I can stop one heart from breaking
I shall not live in vain
If I can ease one life the aching
Or cool one pain
Or help one fainting robin
Unto his nest again
I shall not live in vain.
True heroism is remarkably sober, very undramatic. It is not the urge to surpass all others at whatever cost, but the urge to serve others at whatever cost.
Arthur Ashe (1943-1993) American athlete
(Attributed)
Quoted in Readers Digest, "Points to Ponder" (Sep 1994)
Do you covet honor? You will never get it by serving yourself. Do you covet distinction? You will get it only as you serve mankind. Do not forget, then, as you walk these classic places, why you are here. You are not here merely to prepare to make a living. You are here to enable the world to live more amply, with greater vision, and with a finer spirit of hope and achievement. You are here to enrich the world, and you impoverish yourself if you forget this errand.
Woodrow Wilson (1856-1924) US President (1913-20), educator, political scientist
Speech, Swarthmore College (25 Oct 1913)
(Source)
There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of different ways in different people, it is the same God who is working in all of them.
[Διαιρέσεις δὲ χαρισμάτων εἰσίν τὸ δὲ αὐτὸ Πνεῦμα. καὶ διαιρέσεις διακονιῶν εἰσιν καὶ ὁ αὐτὸς Κύριος. καὶ διαιρέσεις ἐνεργημάτων εἰσίν (καὶ) ὁ δὲ αὐτὸς Θεός ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 Corinthians 12: 4-6 [JB (1966)]
(Source)
(Source (Greek)). Alternate translations:Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.
[KJV (1611)]There are different kinds of spiritual gifts, but the same Spirit gives them. There are different ways of serving, but the same Lord is served. There are different abilities to perform service, but the same God gives ability to all for their particular service.
[GNT (1976)]There are many different gifts, but it is always the same Spirit; there are many different ways of serving, but it is always the same Lord. There are many different forms of activity, but in everybody it is the same God who is at work in them all.
[NJB (1985)]There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men.
[NIV (2011 ed.)]There are different spiritual gifts but the same Spirit; and there are different ministries and the same Lord; and there are different activities but the same God who produces all of them in everyone.
[CEB (2011)]Now there are varieties of gifts but the same Spirit, and there are varieties of services but the same Lord, and there are varieties of activities, but it is the same God who activates all of them in everyone.
[NRSV (2021 ed.)]
When Tzŭ Kung asked about the practice of virtue the Master replied: “A workman who wants to do his work well must first sharpen his tools. In whatever State you dwell, take service with the worthiest of its ministers, and make friends of the most Virtuous of its scholars.”
[子貢問爲仁。子曰、工欲善其事、必先利其器、居是邦也、事其大夫之賢者、友其士之仁者。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 15, verse 10 (15.10) (6th C. BC – AD 3rd C.) [tr. Soothill (1910), 15.9]
(Source)
Originally numbered 15.9 by Legge, current translations identify it as 15.10. (Source (Chinese)). Alternate translations:Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."
[tr. Legge (1861), 15.9]T'sz-kung asked how to become philanthropic. The Master answered him thus: "A workman who wants to do his work well must first sharpen his tools. In whatever land you live, serve under some wise and good man among those in high office, and make friends with the more humane of its men of education."
[tr. Jennings (1895), 15.9]A disciple of Confucius enquired how to live a moral life. Confucius answered, "A workman who wants to perfect his work first sharpens his tools. When you are living in a country, you should serve those nobles and ministers in that country who are men of moral worth, and you should cultivate the friendship of the gentlemen of that country who are men of moral worth."
[tr. Ku Hung-Ming (1898), 15.9]Tze-kung asked about this business of manhood. He said: The craftsman wanting to perfect his craft must first put an edge on his tools (take advantage of implements already there, the containers). Living in a country, take service with the big men who have solid merit, make friends with the humane scholar-officers.
[tr. Pound (1933), 15.9]Tzu-kung asked how to become Good. The Master said, A craftsman, if he means to do good work, must first sharpen his tools. In whatever state you dwell:
Take service with such of its officers as are worthy,
Make friends with such of its knights as are Good.
[tr. Waley (1938), 15.9]When the workman wishes to do a better job, he must first sharpen his tools. So, in your case, no matter what state you inhabit, serve only the grand gentlemen of highest caliber, make friends only with those gentlemen who are manhood at its best.
[tr. Ware (1950)]Tzu-kung asked about the practice of benevolence. The Master said, "A craftsman who wishes to practice his craft well must first sharpen his tools. You should, therefore, seek the patronage of the most distinguished Counsellors and make friend with the most benevolent Gentlemen in the state where you happen to be staying."
[tr. Lau (1979)]Zigong asked about practising humaneness. The Master said: "If he wishes to make his work good, the craftsman must first sharpen his tools. If one is staying in a particular state, one serves the people of highest quality among its grandees and makes friends with the most humane among its public servants."
[tr. Dawson (1993)]Zigong asked how to practice humanity. The Master said: "A craftsman who wishes to do good work must first sharpen his tools. In whatever country you settle, offer your services to the most virtuous ministers, and befriend those gentlemen who cultivate humanity."
[tr. Leys (1997)]When Zi-gong asked how to cultivate humanity, the Master said: "If an artisan wishes to perfect his craft, he must first sharpen his tools. Living in this state, serve the worthy of its ministers and befriend the humane of its shi."
[tr. Huang (1997)]Zigong asked how to practice the benevolence, Confucius said: "A worker wants to finish his job perfectly, must sharpen his tool first. One lives in this state, should service the sagacious persons in the senior officials, should make friends with the benevolent persons in the intellectuals.
[tr. Cai/Yu (1998)]Zigong inquired about authoritative conduct (ren). The Master replied, "Tradesmen wanting to be good at (shan) their trade must first sharpen their tools. While dwelling in this state, then, we should serve those ministers who are of the highest character (xian), and befriend those scholar-apprentices (shi) who are most authoritative in their conduct.
[tr. Ames/Rosemont (1998)]Dž-gùng asked about being ren. The Master said, If an artisan wants to do his job well, he must first sharpen his tools. When dwelling in some country, serve the worthy among its dignitaries; befriend the ren among its officers.
[tr. Brooks/Brooks (1998)]Adept Kung asked about the practice of Humanity, and the Master said: “If a craftsman wants to do good work, he must first sharpen his tools. If you want to settle in a country, you must cultivate its wise ministers and befriend its Humane officials.”
[tr. Hinton (1998)]Zigong asked about becoming Good. The Master said, “Any craftsman who wishes to do his job well must first sharpen his tools. In the same way, when living in a given state, one must serve those ministers who are worthy and befriend those scholar-officials who are Good.”
[tr. Slingerland (2003)]Zigong asked how to practice humaneness. The Master said, A craftsman who wants to do his job well must first sharpen his tools. Whatever country you are in, be of service to the high officials who are worthy and become friends with the men of station who are humane.
[tr. Watson (2007)]Zigong asked about the practice of humaneness. The Master said, "Artisans who wish to excel at their craft must sharpen their tools. When you live in any given state, you should serve the worthiest among the counselors and befriend the most human among the educated professionals."
[tr. Chin (2014)]Zi Gong asked about Ren virtue. Confucius said, "When a craftsman [technician] wants to do a good job, he must sharpen his tools beforehand. After you have arrived in that country, serve and align yourself with competent and virtuous officials working for the prime minister and befriend colleagues hwo have the Ren virtue.
[tr. Li (2020)]
A frequent English paraphrase, attributed to Confucius but without citation to a particular analect, can be found as early as 1831:The expectations of life depend upon diligence; the mechanic that would perfect his work must first sharpen his tools.
What I call a great minister is one who employs the Way in serving his sovereign. If he cannot do that, he resigns.
[所謂大臣者、以道事君、不可則止。]
Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 11, verse 24, sec. 3 (11.24.3) (6th C. BC – AD 3rd C.) [tr. Hinton (1998)]
(Source)
Numbered 11.23 by Legge and other early translators, as noted. More recent translators use 11.24, though some use 11.22. All are noted below.
(Source (Chinese)). Alternate translations:What is called a great minister is one who serves his prince according to what is right; and when he finds he cannot do so, retires.
[tr. Legge (1861), 11.23]Those whom we call 'great ministers' are such as serve their prince conscientiously, and who, when they cannot do so, retire.
[tr. Jennings (1895), 11.23]Men I call statesmen are those who will serve their master according to their sense of duty; who, however, when they find they cannot do that, consistently, with their sense of duty, will resign.
[tr. Ku Hung-Ming (1898)]He who may be called a great minister is one who serves his Prince according to the right, and when that cannot be, resigns.
[tr. Soothill (1910) 11.23]You call a man a great minister when be serves his prince honestly. and retires when he cannot.
[tr. Pound (1933), 11.23]What I call a great minister is one who will only serve is prince while he can do so without infringement of the Way, and as soon as this is impossible, resigns.
[tr. Waley (1938), 11.23]The so-called great minister serves his prince in keeping with The Right Way, and if that is impossible, he quits his post.
[tr. Ware (1950), 11.22]The term "great minister" refers to those who serve their lord according to the Way and who, when this is no longer possible, relinquish office.
[tr. Lau (1979), 11.24]What I call a great minister serves his ruler in accordance with the Way, and when it is impossible to do so he resigns.
[tr. Dawson (1993), 11.22]A great minister is a minister who serves his lord by following the Way, and who resigns as soon as the two are no longer reconcilable.
[tr. Leys (1997), 11.24]Those who are called great ministers use the Way to serve the sovereign. If thye cannot, they should then stop.
[tr. Huang (1997), 11.22]The persons named as the Great Officials, should service the Lords with the benevolent way, and stop if the way does not work.
[tr. Cai/Yu (1998), #284, 11.24]What are called great ministers are those who serve their lord with the way [dao], and when they cannot, resign.
[tr. Ames/Rosemont (1998), 11.24]Those whom one calls great ministers serve their ruler according to the Way, and when they can no longer, they stop.
[tr. Brooks/Brooks (1998), 11:22]What we call "great ministers" are those who seek to serve their lord by means of the Way, and who resign if unable to do so.
[tr. Slingerland (2003), 11.24]The term “great minister” applies to someone who serves the ruler according to the Way. If he cannot do that, he retires.
[tr. Watson (2007), 11.24]The term "great ministers" applies to those who serve their lord in a moral way. If they simply cannot, then they stop.
[tr. Chin (2014), 11.24]
A person who is nice to you, but rude to the waiter, is not a nice person.
Dave Barry (b. 1947) American humorist
“25 Things I Have Learned In 50 Years,” #21 (1997)
