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The root of human virtue seldom bears Like branches; and the Giver wills it so, That men may know it is His gift, not theirs.
[Rade volte risurge per li rami l’umana probitate; e questo vole quei che la dà, perché da lui si chiami.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 7, l. 121ff (7.121-123) (1314) [tr. Sayers (1955)]
(Source)
Dante noting that the sons of great kings rarely measure up to their fathers, a reminder from God that those who would be great must seek His blessing, not rely on their heritage.
Rarely into the branches of the tree Doth human worth mount up; and so ordains He who bestows it, that as his free gift
It may be call’d.
[tr. Cary (1814)]
Rarely shoots merit up into the boughs, Or human worth; and such the will of Him, That from the Donor they should seem to come.
[tr. Bannerman (1850)]
Not oftentimes upriseth through the branches The probity of man; and this He wills Who gives it, so that we may ask of Him.
[tr. Longfellow (1867)]
Seldom rises human goodness through the branches; and this wills He who gives it in order that from Him it may be claimed.
[tr. Butler (1885)]
But rarely in the branch again is grown Our human excellence, so willeth He Who gives it, that the boon be called His own.
[tr. Minchin (1885)]
Rarely doth human goodness rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Norton (1892)]
Rarely doth human probity rise through the sons branches: and this he wills who giveth it, so that it may be prayed for from him.
[tr. Okey (1901)]
Rarely does human worth rise through the branches, and this He wills who gives it, that it may be sought from Him.
[tr. Sinclair (1939)]
Full seldom human virtue rises through The branches; and the Giver wills it so, That they to him for such a gift may sue.
[tr. Binyon (1943)]
Rare is the tree that lifts to every limb the sap of merit -- He who gives, so wills that men may learn to beg their best from Him.
[tr. Ciardi (1961)]
Rarely does human worth rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Singleton (1973)]
Not often does the sap of virtue rise to all the branches. This is His own gift, and we can only beg that He bestow it.
[tr. Musa (1981)]
Rarely does human worth rise through the branches; That is the will of him whose gift it is, So that it should be matter for petition.
[tr. Sisson (1981)]
How seldom human worth ascends from branch to branch, and this is willed by Him who grants that gift, that one may pray to Him for it!
[tr. Mandelbaum (1982)]
Seldom does human probity rise up through the branches, and this is willed by him who gives it, that it may be attributed to him.
[tr. Durling (2003)]
Human worth rarely increases through its branches: and this He wills who creates it, so that it may be asked for of him.
[tr. Kline (2002)]
It seldom happens that man’s probity will rise through every branch. He wills it thus, so, given from beyond, it’s known as His.
[tr. Kirkpatrick (2007)]
Rarely does human worth rise through the branches. And this He wills who gives it, so that it shall be sought from Him.
[tr. Hollander/Hollander (2007)]
Goodness rarely flows to the spreading branches Of a family tree, for God who gives it decrees That since the gift is His, humans must ask it.
[tr. Raffel (2010)]
The least vile of all merchants is he who says: “Let us be virtuous, since, thus, we shall gain much more money than the fools who are dishonest.” For the merchant, even honesty is a financial speculation.
[Le moins infâme de tous les commerçants, c’est celui qui dit: Soyons vertueux pour gagner beaucoup plus d’argent que les sots qui sont vicieux. — Pour le commerçant, l’honnêteté elle-même est une spéculation de lucre.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 47 (1864–1867; pub. 1887) [tr. Isherwood (1930)]
(Source)
The least despicable of merchants is the one who says: Let us be virtuous so that we can make far more money than those vice-ridden fools. -- For the merchant, even honesty offers a money-making opportunity.
[tr. Sieburth (2022)]
Everything beautiful and noble is the result of reason and calculation. Crime, of which the human animal has learned the taste in his mother’s womb, is natural by origin. Virtue, on the other hand, is artificial, supernatural, since at all times and in all places gods and prophets have been needed to teach it to animalized humanity, man being powerless to discover it by himself. Evil happens without effort, naturally, fatally; Good is always the product of some art.
[Tout ce qui est beau et noble est le résultat de la raison et du calcul. Le crime, dont l’animal humain a puisé le goût dans le ventre de sa mère, est originellement naturel. La vertu, au contraire, est artificielle, surnaturelle, puisqu’il a fallu, dans tous les temps et chez toutes les nations, des dieux et des prophètes pour l’enseigner à l’humanité animalisée, et que l’homme, seul, eût été impuissant à la découvrir. Le mal se fait sans effort, naturellement, par fatalité ; le bien est toujours le produit d’un art.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic “Le Peintre de la Vie Moderne [The Painter of Modern Life],” sec. 11 (1863) [tr. Mayne (1964)]
(Source)
Everything beautiful and noble is the result of reason and calculation. Crime, for which the human creature has acquired a taste in its mother’s womb, is natural in origin. Virtue, on the contrary, is artificial, unnatural since, at all times and among all nations, gods and prophets were necessary to teach virtue to animalistic humanity, which humanity alone was unable to discover. Evil occurs without effort, naturally, through fatality; good is always the product of artifice.
[tr. Kline (2020)]
That sir which serves and seeks for gain, And follows but for form,
Will pack when it begins to rain And leave thee in the storm.
But I will tarry; the Fool will stay, And let the wise man fly.
The knave turns fool that runs away; The Fool, no knave, perdy.
William Shakespeare (1564-1616) English dramatist and poet King Lear, Act 2, sc. 4, l. 84ff (2.4.84) [Fool] (1606)
(Source)
Perdie, perdy: "by God" (from the French par Dieu].
Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis] Epigrams [Epigrammata], Book 8, epigram 38 (8.38.7) (AD 94) [tr. Francis & Tatum (1924), ep. 415]
(Source)
Gustave Dore – Inferno 4.42 – The virtuous pagans (1890)
Down there, to judge only by what I heard, there were no wails but just the sounds of sighs rising and trembling through the timeless air,
The sounds of sighs of untormented grief burdening these groups, diverse and teeming, made of men and women and of infants.
Then the good master said, “You do not ask what sort of souls are these you see around you. Now you should know before we go on farther,
they have not sinned. But their great worth alone was not enough, for they did not know Baptism which is the gateway to the faith you follow,
and if they came before the birth of Christ They did not worship God the way one should; I myself am a member of this group.
For this defect, and for no other guilt, we here are lost. In this alone we suffer: cut off from hope, we live on in desire.”
[Quivi, secondo che per ascoltare, non avea pianto mai che di sospiri che l’aura etterna facevan tremare;
ciò avvenia di duol sanza martìri, ch’avean le turbe, ch’eran molte e grandi, d’infanti e di femmine e di viri.
Lo buon maestro a me: “Tu non dimandi che spiriti son questi che tu vedi? Or vo’ che sappi, innanzi che più andi,
ch’ei non peccaro; e s’elli hanno mercedi, non basta, perché non ebber battesmo, ch’è porta de la fede che tu credi;
e s’e’ furon dinanzi al cristianesmo, non adorar debitamente a Dio: e di questi cotai son io medesmo.
Per tai difetti, non per altro rio, semo perduti, e sol di tanto offesi che sanza speme vivemo in disio”.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 4, l. 25ff (4.25-42) (1309) [tr. Musa (1971)]
(Source)
In the First Circle of Hell, Dante encounters the "virtuous pagans," without sin but who cannot go to heaven because they were not baptized (such as children), or because they were born before Christ and therefore could not be saved by faith. They are not physically punished, but languish in an otherwise-pleasant Limbo, longing to be united with God. (Dante did not invent Limbo, but popularized it.)
(Source (Italian)). Alternate translations:
Loud Lamentations were not heard from thence,
But heavy Sighs which trembled through the air:
From th' anguish these of Mind, not Body, came
Of many Infants, Women, and of Men.
You do not ask me, my kind Master said,
What are these Spirits in this place you see;
This you should know before we farther pass.
These have not sinn'd; and 'though they had reward
Deserved for their meritorious acts,
'Twould not avail, since they were ne'er baptiz'd;
For this in your Belief's the Gate of Faith.
They who have lived before Christ appear'd
Have not with proper Prayers ador'd their God.
And I myself, alas! am one of those.
For these defects, and not for any crime,
We're lost; and, without other punishment,
We live desiring, yet depriv'd of hope.
[tr. Rogers (1782), l. 35ff]
Now thro' the void and viewless shadows drear,
Short sighs, thick-coming, led the list'ning ear, Trembling in murmurs low along the gale:
No pang is here, no tort'ring hour is known,
Their irrecoverable loss alone Matrons, and fires, and tender babes bewail.
"And can the mournful train that here abide
Unnotic'd pass thee by?" the Poet cry'd, "These were of the race renown'd of ancient time:
Unknown a Saviour, unador'd a God,
Their blind presumptuous course in reason's road They still pursu'd, unconscious of a crime.
No bleeding ransom of their sins they knew
Nor from the fount regeneration drew The sacred symbol of eternal joy!
In ceaseless languors now forlorn they dwell,
Not heirs of Heav'n, nor denizens of Hell, And of their sad society am I!"
[tr. Boyd (1802), st. 5-7]
Here, as mine ear could note, no plaint was heard Except of sighs, that made th’ eternal air Tremble, not caus’d by tortures, but from grief
Felt by those multitudes, many and vast, Of men, women, and infants. Then to me The gentle guide: “Inquir’st thou not what spirits
Are these, which thou beholdest? Ere thou pass Farther, I would thou know, that these of sin Were blameless; and if aught they merited,
It profits not, since baptism was not theirs, The portal to thy faith. If they before The Gospel liv’d, they serv’d not God aright;
And among such am I. For these defects, And for no other evil, we are lost; Only so far afflicted, that we live
Desiring without hope.
[tr. Cary (1814)]
Here never aught of louder plaint or moan Disturbed the listener's hearing; but the air Trembled eternally with sighs alone.
The cause, a grief where torment hath no share, Endured of crowded hostings not a few, Men, women, infants, all assembled there.
And thus the good preceptor -- "Canst thou view So vast a throng, nor ask of whom the spirits? I will thou learn, ere we our path pursue.
These were not sinners; yet, whatever their merits. Suffice not them, wanting baptismal rite. That each partaker of thy faith inherits.
And if they rose before the Christian light. Duly they honoured not their Maker's name; But what these are, am I: our fates unite.
For such default, and not for deeper blame, Heaven have we lost; yet this our only smart. Our hope is not, our longing still the same."
[tr. Dayman (1843)]
Here was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble; And this arose from the sadness, without torment, of the crowds that were many and great, both of children, and women and men. The good Master said to me: "Thou askest not what spirits are these thou seest? I wish thee to know, before thou goest further, that they sinned not; and though they have merit, it suffices not: for they had not Baptism, which is the portal of the faith that thou believest; and seeing they were before Christianity, they worshipped not God aright; and of these am I myself. For such defects, and for no other fault, are we lost; and only in so far afflicted, that without hope we live in desire."
[tr. Carlyle (1849)]
Here was no sound, to any listener's ear, Of loud complaint, but frequent sighs of care, Which made to tremble the eternal air.
It happened thus, from grief of torments void, Possessing crowds beyond our sight and ken Of infants, and of women, and of men.
The good master said, "You do not ask me What are these spirits which you now descry -- Wouldst thou discover, ere we yet draw nigh?
These have not sinn'd, though merit they should have -- 'Tis not enough, for baptism they have none, A portion of the faith you also own:
They lived ere Christianity began; The God of heaven adored not as they ought. And of these here, I'm also in the fault
For these defects; for other evil none Are lost, -- afflicted only thus so far: Live in desire, but want hope's brightening star."
[tr. Bannerman (1850)]
There as I listen'd I could hear no sound Of plaint or moan, but rather that of sighs Which tremulous did stir th' eternal air;
This came not from the martyrdom of pain But from the dole of those, many and great, Of children, and of women, and of men.
My kindly master said -- "Thou askest not Who be these spirits which thou seest now? Yet here we further go, be to thee known
They sinned not; yet no merit claim'd by them Availeth aught, because they never knew The Grace Baptismal, portal of they creed:
And if they liv'd before the day of Grace They could not in right spirit worship God: And of that number I myself am one.
For this default and for no other guilt We are lost souls; afflicted only thus, That ever hopeless we must still desire."
[tr. Johnston (1867)]
There, in so far as I had power to hear, Were lamentations none, but only sighs, That tremulous made the everlasting air.
And this arose from sorrow without torment, Which the crowds had, that many were and great, Of infants and of women and of men.
To me the Master good: "Thou dost not ask What spirits these, which thou beholdest, are? Now will I have thee know, ere thou go farther,
That they sinned not; and if they merit had, 'T is not enough, because they had not baptism,
Which is the portal of the Faith thou holdest;
And if they were before Christianity, In the right manner they adored not God; And among such as these am I myself.
For such defects, and not for other guilt, Lost are we, and are only so far punished, That without hope we live on in desire."
[tr. Longfellow (1867)]
Here, so far as listening went, lamentation was not, save of sighs which made the everlasting mist tremble. And this befel of woe without torments which the crowds had, that were many and great, both of infants and of women and of men. The good Master to me: 'Thou demandest not what spirits these are whom thou seest ? Now will I that thou know ere thou go further, that they did not sin; and if they have deserts, it suffices not; because they had not baptism, which is a part of the faith which thou believest. And if they were before Christianity, they adored not God duly; and of this sort am I myself. For such defects, not for other crime, we are lost; and we are harmed only in so far as we live without hope in longing.'
[tr. Butler (1885)]
Here, in as far as hearing is aware, Was no loud weeping, but a sound of sighs. Which ever trembled in the eternal air,
And these from sorrow without torments rise, Sorrow that holds the crowds both many and great, Men, women, children, of all age and size.
Turned my good master to me: "Dost thou wait To ask what souls are these thou seest here? I will that thou shouldst know at once their state.
These have not sinned, and if their acts were fair, 'Twas not sufficient, since they baptism lacked, The gateway of the Faith which thou dost share.
And if they lived ere Christ's law was a fact. They did not in fit fashion God adore; And I myself amongst these last am wreckt.
For such deficiencies, and nothing more, Our penalty is fixed, the lost among, To yearn for ever on this hopeless shore.
[tr. Minchin (1885)]
Here, so far as could be heard, there was no plaint but that of sighs which made the eternal air to tremble: this came of the woe without torments felt by the crowds, which were many and great, of infants and of women and of men. The good Master to me, “Thou dost not ask what spirits are these that thou seest. Now I would have thee know, before thou goest farther, that they sinned not; and if they have merits it sufficeth not, because they had not baptism, which is part of the faith that thou believest; and if they were before Christianity, they did not duly worship God: and of such as these am I myself. Through such defects, and not through other guilt, are we lost, and only so far harmed that without hope we live in desire.
[tr. Norton (1892)]
Here, so far as I could tell by listening, there was no wailing, but sighs only, making the air to tremble without ceasing; and this arose from the misery, albeit uncaused by torture, which the crowds felt, and they were many and great; babes and women and men. My gentle Master said to me: "Thou dost not ask what shades are these thou seest. I now would have thee know, or ever thou goest farther, that they have not sinned; and though they have good works to their account, it sufficeth not, for they knew not baptism, which is the gateway of the faith the which thou dost believe. And as they were before Christ's coming, they failed to worship God aright ; and of their number am I myself. For shortcomings such as these, and for no other fault, are we lost: and this our only punishment, that without hope we live in yearning.
[tr. Sullivan (1893)]
Therein, so far as listening was of service, There was no lamentation, save of sighing, That made the eternal weight of air to quiver.
This came to pass from sorrow without torments. That the crowds had, which were both great and many. Of little children, and of men, and women.
To me the master kind: "Dost thou not ask me What spirits these are here, whom thou beholdest? Now I would have thee know, ere thou go further,
That they sinned not: and yet that they have merits Sufficeth not, because they had not baptism. Which is a portion of the faith thou holdest:
And, if they were before the Christian advent, They did not render unto God due worship. And I of such as these myself am also.
For such defects, and not for other forfeit, Are we among the lost, and only troubled At this, that without hope we live in longing.
[tr. Griffith (1908)]
Here, so far as I could tell by listening, was no lamentation more than sighs which kept the air forever trembling; these came from grief without torments that was borne by the crowds, which were vast, of men and women and little children. The good Master said to me: "Does thou not ask what spirits are these thou seest? I would have the know, then, before thou goest farther, that they did not sin; but though they have merits it is not enough, for they had not baptism, which is the gateway of the faith thou holdest; and if they were here before Christianity they did not worship God aright, and of these I am one. For such defects, and not for any guilt, we are lost, and only so far afflicted that without hope we live in desire."
[tr. Sinclair (1939)]
Here was no sound that the ear could catch of rue, Save only of sighs, that still as they complain Make the eternal air tremble anew.
And this rose form the sorrow, unracked by pain, That was in the great multitude below Of children and of women and of men.
The good Master to me: "Wouldst thou not know 'What spirits are these thou seest and hearest grieve? I'd have thee learn before thou farther go,
These sinned not: but the merit that they achieve Helps not, since baptism was not theirs, the gate Of that faith, which was given thee to believe.
And if ere Christ they came, untimely in date, They worshipped not with right experience; And I myself am numbered in their state.
For such defect, and for no other offence, We are lost, and only in so far amerced That without hope we languish in suspense."
[tr. Binyon (1943)]
We heard no loud complaint, no crying there, No sound of grief except the sound of sighing Quivering for ever through the eternal air;
Grief, not for torment, but for loss undying, By women, men, and children sighed for so, Sorrowers thick-thronged, their sorrows multiplying.
Then my good guide: "Thou dost not ask me who These spirits are,” said he, “whom thou perceivest? Ere going further, I would have thee know
They sinned not; yet their merit lacked its chiefest Fulfilment, lacking baptism, which is The gateway to the faith which thou believest;
Or, living before Christendom, their knees Paid not aright those tributes that belong To God; and I myself am one of these.
For such defects alone -- no other wrong -- We are lost; yet only by this grief offended: That, without hope, we ever live, and long.
[tr. Sayers (1949)]
No tortured wailing rose to greet us here but sounds of sighing rose from every side, sending a tremor through the timeless air,
a grief breathed out of untormented sadness, the passive state of those who dwelled apart, men, women, children -- a dim and endless congress.
And the Master said to me: "You do not question what souls these are that suffer here before you? I wish you to know before you travel on
that these were sinless. And still their merits fail, for they lacked Baptism's grace, which is the door of the true faith you were born to. Their birth fell
before the age of the Christian mysteries, and so they did not worship God's Trinity in fullest duty. I am one of these.
For such defects are we lost, though spared the fire and suffering Hell in one affliction only: that without hope we live on in desire."
[tr. Ciardi (1954)]
Here there was no plaint, that could be heard, except of sighs, which caused the eternal air to tremble; and this arose from the sadness, without torments, of the crowds that were many and great, both of children and of women and men. The good master said to me, “Do you not ask what spirits are these that you see ? Now, before you go farther, I will have you know that they did not sin; but if they have merit, that does not suffice, for they did not have baptism, which is the portal of the faith you hold; and if they were before Christianity, they did not worship God aright, and I myself am one of these. Because of these shortcomings, and for no other fault, we are lost, and only so far afflicted that without hope we live in longing.”
[tr. Singleton (1970)]
Here, for as much as hearing could discover, there was no outcry louder than the sighs that caused the everlasting air to tremble.
The sighs arose from sorrow without torments, out of the crowds -- the many multitudes -- of infants and of women and of men.
The kindly master said: “Do you not ask who are these spirits whom you see before you? I'd have you know, before you go ahead,
they did not sin; and yet, though they have merits, that’s not enough, because they lacked baptism, the portal of the faith that you embrace.
And if they lived before Christianity, they did not worship God in fitting ways; and of such spirits I myself am one.
For these defects, and for no other evil, we now are lost and punished just with this: we have no hope and yet we live in longing.”
[tr. Mandelbaum (1980)]
There, in so far as listening could tell me, The only lamentations were the sighs, Yet they made the eternal air tremble.
They came from the sadness, without any torment, Felt by the crowds -- there were many of them, and huge -- Of infants and of men and of men.
The master said: "Are you not going to ask What sprits these are which you see in this place? I think you should know before you go on;
They have committed no sin, and if they have merits, That is not enough, because they are not baptized, Which all must be, to enter the faith which is yours.
And if they lived before the Christian era, They did not adore God as he should be adored: And I am one of those in that position.
For these deficiencies, and no other fault, We are lost; there is no other penalty Than to live here without hope, but with desire."
[tr. Sisson (1981)]
Here we encountered
No laments that we could hear -- except for sighs
That trembled the timeless air: they emanated
From the shadowy sadnesses, not agonies,
Of multitudes of children and women and men.
He said, "And don't you ask, what spirits are these?
Before you go on, I tell you: they did not sin:
If they have merit, it can't suffice without
Baptism, portal to the faith you maintain.
Some lived before the Christian faith, so that
They did not worship God aright -- and I
Am one of these. Through this, no other fault,
We are lost, afflicted only this one way:
That having no hope, we live in longing."
[tr. Pinsky (1994), l. 19ff]
Here, as far as could be heard, there was no weeping except of sighs which caused the eternal air to tremble; these resulted from grief without torture, felt by the crowds, which were many and large, of infants and of women and of men. My good master to me: “You do not ask what spirits are these you see? Now I wish you to know, before you walk further, that they did not sin; and if they have merits, it is not enough, because they did not receive baptism, which is the gateway to the faith that you believe. And if they lived before Christianity, they did not adore God as was needful: and of this kind am I myself. Because of such defects, not for any other wickedness, we are lost, and only so far harmed that without hope we live in desire.”
[tr. Durling (1996)]
Here there was no sound to be heard, except the sighing, that made the eternal air tremble, and it came from the sorrow of the vast and varied crowds of children, of women, and of men, free of torment. The good Master said to me: ‘You do not demand to know who these spirits are that you see. I want you to learn, before you go further, that they had no sin, yet, though they have worth, it is not sufficient, because they were not baptised, and baptism is the gateway to the faith that you believe in. Since they lived before Christianity, they did not worship God correctly, and I myself am one of them. For this defect, and for no other fault, we are lost, and we are only tormented, in that without hope we live in desire.’
[tr. Kline (2002)]
Here, there was no pandemonium of tortured groans; only interminable sighs, which trembled the air with a murderous hum; and this arose
from all the sadnesses, albeit painless, of the multitude of men and women, and children of every size.
Then he to me: "Why don't you ask me who these spirits are? Before you go much further on, I'd like it to be understood that they are
innocent of sin; however, lacking Baptism, they could not claim its saving grace, and thus are doomed forever;
living, as they did, before Christ came they did not pay the Lord his due respect; and I myself am classed as one of them.
For these faults, not for any other defect, are we lost; our only pain is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]
Here, there was no pandemonium of tortured groans; only interminable sighs, which trembled the air with a murmurous hum; and this arose from all the sadnesses, albeit painless, of the multitude of men and women, and children of every size. Then he to me: "Why don't you ask me who these spirits are? Before you go much further on, I'd like it to be understood that they are innocent of sin; however, lacking Baptism, they could not claim its saving grace, and thus are doomed forever; living, as they did, before Christ came, they did not pay the Lord his due respect; and I myself am classed as one of them. For these faults, not for any other defect, are we lost; our only pain is hopeless, unfulfilled desire. These are the facts.
[tr. Carson (2002)]
Here in the dark (where only hearing told) there were no tears, no weeping, only sighs that caused a trembling in the eternal air --
sighs drawn from sorrowing, although no pain. This weighs on all of them, those multitudes of speechless children, women and full-grown men.
'You do not ask,' my teacher in his goodness said, 'who all these spirits are that you see here? Do not, I mean, go further till you know:
these never sinned. And some attained to merit. But merit falls far short. None was baptized. None passed the gate, in your belief, to faith.
They lived before the Christian age began. They paid no reverence, as was due to God. And in this number I myself am one.
For such deficiencies, no other crime, we all are lost yet only suffer harm through living in desire, but hopelessly.'
[tr. Kirkpatrick (2006)]
Here, as far as I could tell by listening, was no lamentation other than the sighs that kept the air forever trembling.
These came from grief without torment borne by vast crowds of men, and women, and little children.
My master began: 'You do not ask about the souls you see? I want you to know, before you venture farther,
they did not sin. Though they have merit, that is not enough, for they were unbaptized, denied the gateway to the faith that you profess.
And if they lived before the Christians lived, they did not worship God aright. And among these I am one.
For such defects, and for no other fault, we are lost, and afflicted but in this, that without hope we live in longing.'
[tr. Hollander/Hollander (2007)]
And here there was no weeping; the only signs Of sorrow I heard were sighs that caused a gentle Trembling, stirring eternal air, yet rising
Not from tortured pain or punishment But only because there were so many, men And women and children. My Master asked this question
Of me: "Don't you mean to inquire, again, Who and what are the spirits you see in here? I want you to know, before you take another step,
These are not sinners; no matter what they deserve
It can't be enough, for none have been baptized --
The gateway to Heaven in your faith's clearest terms.
All those born before the coming of Christ Cannot be Christians, worshipping god as He Requires, and one of many such men am I.
These imperfections, and nothing more, no crimes, Bar us from Paradise, not punished, not hurt. We have no hope, we live for our great desire.
[tr. Raffel (2010)]
To the extent
That I could hear at all, all cries were sighs.
The air without end shook to the lament
Not just of men and women: with surprise
I saw young children too. Why were they sent?
I thought, and once again my Master saw
Into my mind, and said: “You do not ask
Who these ones are, why here, and by what law?
I'll tell you, before we resume our task,
Of pain without a sin. But though they be
Ever so virtuous, no unbaptized
Souls are exempted from this penalty,
And if they lived before His Son, they prized
God insufficiently. And I was one
Of those. For such defects, and for no crime
More grave, we're lost: for something left undone
We're doomed to live without hope for all time.”
[tr. James (2013), l. 31ff]
This is the tax a man must pay to his virtues, — they hold up a torch to his vices, and render those frailties notorious in him which would have passed without observation in another.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist Lacon: Or, Many Things in Few Words, Vol. 1, § 237 (1820)
(Source)
Plato said that virtue has no master. If a person does not honor this principle and rejoice in it, but is purchasable for money, he creates many masters for himself.
Apollonius of Tyana (c. AD 15-100) Greek philosopher and religious leader [Ἀπολλώνιος] Letters from Apollonius of Tyana, ep. 15, Letter to Euphrates [tr. Jones (2006)]
(Source)
Consider what you came from: you are Greeks! You were not born to live like mindless brutes but to follow paths of excellence and knowledge.
[Considerate la vostra semenza: fatti non foste a viver come bruti, ma per seguir virtute e canoscenza.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 26, l. 118ff (26.118-120) [Ulysses] (1320) [tr. Musa (1971)]
(Source)
Speaking to his sailors on their final voyage, urging them to explore the unknown.
On your original reflect, nor think That you were, made, like Brutes, to only live, But knowledge and to virtuous acts pursue.
[tr. Rogers (1782)]
Recall your glorious toils, your lofty birth. Nor like the grov'ling herds, ally'd to earth. No base despondence quit your lofty claim.
[tr. Boyd (1802), st. 19]
Call to mind from whence we sprang:
Ye were not form’d to live the life of brutes
But virtue to pursue and knowledge high.
[tr. Cary (1814)]
Bethink you of your birth-rank and its dues: Ye were not thus for brutish life endued. But Virtue's path and Learning's born to chuse.
[tr. Dayman (1843)]
Consider your origin: ye were not formed to live like brutes, but to follow virtue and knowledge.
[tr. Carlyle (1849)]
Consider, then, the birth from whence you sprung: You were not made, like brutes, to live and die: The path of virtue and of knowledge try.
[tr. Bannerman (1850)]
Consider well the seed from whence you sprung; You were not made to live as live the beasts, But to seek virtue and true knowledge grasp.
[tr. Johnston (1867)]
Consider ye the seed from which ye sprang; Ye were not made to live like unto brutes, But for pursuit of virtue and of knowledge.
[tr. Longfellow (1867)]
Consider your begetting; ye were not made to live as brutes, but to follow virtue and knowledge.
[tr. Butler (1885)]
Over your noble birthright ye should muse; To live like senseless brutes ye were not made, But knowledge to pursue and virtue use.
[tr. Minchin (1885)]
Consider ye your origin; ye were not made to live as brutes, but for pursuit of virtue and of knowledge.
[tr. Norton (1892)]
Bethink you of your birth: ye were not made to live the life of brutes, but to obey the call of valour and of knowledge.
[tr. Sullivan (1893)]
Consider ye the seed that ye are sprung from: Ye were not made to live as the brute creatures, But that ye virtue might pursue and knowledge.
[tr. Griffith (1908)]
Take thought of the seed from which you spring. You were not born to live as brutes, but to follow virtue and knowledge.
[tr. Sinclair (1939)]
Think on the seed ye spring from! Ye were made Not to live life of brute beasts of the field But follow virtue and knowledge unafraid.
[tr. Binyon (1943)]
Think of your breed; for brutish ignorance Your mettle was not made; you were made men. To follow after knowledge and excellence.
[tr. Sayers (1949)]
Greeks! You were not born to live like brutes,
but to press on toward manhood and recognition!
[tr. Ciardi (1954), l. 110]
Consider your origin: you were not made to live as brutes, but to pursue virtue and knowledge.
[tr. Singleton (1970)]
Consider well the seed that gave you birth: you were not made to live your lives as brutes, but to be followers of worth and knowledge.
[tr. Mandelbaum (1980)]
Consider then the race from which you have sprung: You were not made to live like animals, But to pursue virtue and know the world.
[tr. Sisson (1981)]
Consider well your seed: You were not born to live as a mere brute does,
But for the pursuit of knowledge and the good.
[tr. Pinsky (1994)]
Consider your sowing: you were not made to live like brutes, but to follow virtue and knowledge.
[tr. Durling (1996)]
Consider your origin: you were not made to live like brutes, but to follow virtue and knowledge.
[tr. Kline (2002)]
Hold clear in thought your seed and origin. You were not made to live as mindless brutes, but go in search of virtue and true knowledge.
[tr. Kirkpatrick (2006)]
Consider how your souls were sown: you were not made to live like brutes or beasts, but to pursue virtue and knowledge.
[tr. Hollander/Hollander (2007)]
Think of your origins, the people you come from: You were not made to live like wild-toothed beasts, But for the pursuit of virtue and honest knowledge.
[tr. Raffel (2010)]
Remember now your pedigree.
You were not born to live as brutes. Virtue
And knowledge are your guiding lights.
[tr. James (2013)]
To laugh sturdily and often, and to wear a long belt, are not incongruous with sanctity. God’s image is in every man, high or low — a road puddle holds the moon as well as the sea.
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist Keystones of Thought (1914)
(Source)
Imaginary evil is romantic and varied; real evil is gloomy, monotonous, barren, boring. Imaginary good is boring; real good is always new, marvelous, intoxicating.
Simone Weil (1909-1943) French philosopher Gravity and Grace [La Pesanteur et la Grâce], “Evil” (1947) [ed. Thibon] [tr. Crawford/von der Ruhr (1952)]
(Source)
Self-respect cannot be hunted. It cannot be purchased. It is never for sale. It cannot be fabricated out of public relations. It comes to us when we are alone, in quiet moments, in quiet places, when we suddenly realize that, knowing the good, we have done it; knowing the beautiful, we have served it; knowing the truth, we have spoken it.
Whitney Griswold (1906–1963) American historian, educator [Alfred Whitney Griswold]
“Society’s Need for Man,” Baccalaureate Address, Yale University (1957-06-09)
(Source)
Boundless compassion for all living things is the firmest and surest guarantee of pure moral conduct, and needs no casuistry. Whoever is inspired with it will assuredly injure no one, will wrong no one, will encroach on no one’s rights; on the contrary, he will be lenient and patient with everyone, will forgive everyone, will help everyone as much as he can, and all his actions will bear the stamp of justice, philanthropy, and loving-kindness. On the other hand, if we attempt to say, “This man is virtuous but knows no compassion,” or “He is an unjust and malicious man yet he is very compassionate,” the contradiction is obvious.
[Denn gränzenloses Mitleid mit allen lebenden Wesen ist der festeste und sicherste Bürge für das sittliche Wohlverhalten und bedarf keiner Kasuistik. Wer davon erfüllt ist, wird zuverlässig Keinen verletzen, Keinen beeinträchtigen, Keinem wehe thun, vielmehr mit Jedem Nachsicht haben, Jedem verzeihen, Jedem helfen, so viel er vermag, und alle seine Handlungen werden das Gepräge der Gerechtigkeit und Menschenliebe tragen. Hingegen versuche man ein Mal zu sagen: „dieser Mensch ist tugendhaft, aber er kennt kein Mitleid.” oder: „es ist ein ungerechter und boshafter Mensch; jedod, ist er sehr mitleidig;” so wird der Widerspruch fühlbar.]
Arthur Schopenhauer (1788-1860) German philosopher On the Basis of Morality [Über die Grundlage der Moral], § 19.4 (Part 3, ch. 8.4) (1840) [tr. Saunders (1965)]
(Source)
Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights ; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness. On the other hand, if we try to say: "This man is virtuous, but he is a stranger to Compassion"; or: "he is an unjust and malicious man, yet very compassionate;" the contradiction at once leaps to light.
[tr. Bullock (1903)]
Slavery is not good in itself: it is neither useful to the master nor to the slave, because the slave can do nothing from virtuous motives; nor to the master, because he contracts amongst his slaves all sorts of bad habits — he becomes haughty, passionate, obdurate, vindictive, voluptuous, and cruel.
[Il n’est pas bon par sa nature; il n’est utile ni au maître ni à l’esclave: à celui-ci, parce qu’il ne peut rien faire par vertu; à celui-là, parce qu’il contracte avec ses esclaves toutes sortes de mauvaises habitudes, qu’il s’accoutume insensiblement à manquer à toutes les vertus morales, qu’il devient fier, prompt, dur, colère, voluptueux, cruel.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher The Spirit of Laws [De l’esprit des lois], Vol. 1, Book 15, ch. 1 (1748)
Common translation used by English and American abolitionists (e.g., 1812). Alternate translations:
The state of slavery is in its own nature bad. It is neither useful to the master nor to the slave; not to the slave, because he can do nothing through a motive of virtue; not to the master, because by having an unlimited authority over his slaves, he insensibly accustoms himself to the want of all moral virtues, and from thence grows fierce, hasty, severe, choleric, voluptuous, and cruel.
[tr. Nugent (1758 ed.)]
It is not good by its nature; it is useful neither to the master nor to the slave: not to the slave, because he can do nothing from virtue; not to the master, because he contracts all sorts of bad habits from his slaves, because he imperceptibly grows accustomed to failing in all the moral virtues, because he grows proud, curt, harsh, angry, voluptuous, and cruel.
[tr. Cohler/Miller/Stone (1989)]
But although tact is a virtue, it is very closely allied to certain vices; the line between tact and hypocrisy is a very narrow one. I think the distinction comes in the motive: when it is kindliness that makes us wish to please, our tact is the right sort; when it is fear of offending, or desire to obtain some advantage by flattery, our tact is apt to be of a less amiable kind.
Bertrand Russell (1872-1970) English mathematician and philosopher
“On Tact,” New York American (1933-02-01)
(Source)
And know, reader, that an ounce of mirth, with the same degree of grace, will serve God farther than a pound of sadness.
Thomas Fuller (1608-1661) English churchman, historian The History of the Worthies of England, “Worthies of Hertfordshire,” “Writers” (1662)
(Source)
Writing of Jeremiah Dike. By the late 19th Century, Fuller's comment had been paraphrased into something simpler, though still attributed to him:
An ounce of cheerfulness is worth a pound of sadness to serve God with.
[Source 1872, 1895, 1867]
This sentiment is not unique to Fuller. In Richard Baxter's A Treatise of Self-Denial (1659), in "A Dialog of Self-Denial" between Flesh and Spirit, Flesh says:
Why should I think of what will be tomorrow?
An ounce of mirth is worth a pound of sorrow.
The second line here may have been a common English aphorism prior to Fuller and Baxter.
No vice exists which does not pretend to be more or less like some virtue, and which does not take advantage of this assumed resemblance.
[Il n’y a point de vice qui n’ait une fausse ressemblance avec quelque vertu, et qui ne s’en aide.]
Jean de La Bruyère (1645-1696) French essayist, moralist The Characters [Les Caractères], ch. 4 “Of the Heart [Du Coeur],” § 72 (4.72) (1688) [tr. Van Laun (1885)]
(Source)
It is because gold is rare that gilding has been invented, which, without having its solidity, has all its brilliance. — Thus, to replace the kindness we lack, we have devised politeness, which has all its appearance.
[C’est parce que l’or est rare que l’on a inventé la dorure, qui, sans en avoir la solidité, en a tout le brillant. Ainsi, pour remplacer la bonté qui nous manque, nous avons imaginé la politesse, qui en a toutes les apparences.]
Pierre-Marc-Gaston de Lévis (1764-1830) French noble, politician, author, aphorist Maximes et Essais sur Différents Sujets, “Pensées Détachées,” # 180 (1808)
(Source)
(Source (French)). Frequently misattributed to his more famous father, Francis de Gaston, first Duke de Lévis.
But if nature does not ratify law, then all the virtues may lose their sway. For what becomes of generosity, patriotism, or friendship? Where will the desire of benefitting our neighbours, or the gratitude that acknowledges kindness, be able to exist at all? For all these virtues proceed from our natural inclination to love mankind.
[Atqui si natura confirmatura ius non erit, uirtutes omnes tollantur. Vbi enim liberalitas, ubi patriae caritas, ubi pietas, ubi aut bene merendi de altero aut referendae gratiae uoluntas poterit existere? Nam haec nascuntur ex eo quod natura propensi sumus ad diligendos homines, quod fundamentum iuris est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher De Legibus [On the Laws], Book 1, ch. 15 / sec. 43 (1.15/1.43) [Marcus] (c. 51 BC) [tr. Barham/Yonge (1878)]
(Source)
If nature does not ratify law, all the virtues lose their sway. What becomes of generosity, patriotism, or friendship? Where should we find the desire of benefitting our neighbours, or the gratitude that acknowledges kindness? For all these virtues proceed from our natural inclination to love and cherish our associates.
[tr. Barham (1842)]
And if Nature is not to be considered the foundation of Justice, that will mean the destruction [of the virtues on which human society depends]. For where then will there be a place for generosity, or love of country, or loyalty, or the inclination to be of service to others, or to show gratitude for favours received? For these virtues originate in our natural inclination to love our fellow-men, and this is the foundation of Justice.
[tr. Keyes (1928)]
That is why every virtue is abolished if nature is not going to support justice. What room will there be for liberality, patriotism, and devotion; or for the wish to serve others or to show gratitude? These virtues are rooted in the fact that we are inclined by nature to have a regard for others; and that is the basis of justice.
[tr. Rudd (1998)]
If nature will not confirm justice, all the virtues will be eliminated. Where will there be a place for liberality, for love of country, for piety, for the desire to do well by others or return kindness? These all arise because we are inclined by nature to love other humans, and that is the foundation of justice.
[tr. Zetzel (1999)]
And if right has not been confirmed by nature, they may be eliminated. In fact, where will liberality be able to exist, where affection for the fatherland, where piety, where the will either to deserve well of another or to or to return a service? These things originate in this, that we are inclined by nature to to cherish human beings; that is the foundation of right.
[tr. Fott (2013)]
I was raised in an old-fashioned American tradition and there were certain homely things that were taught to me: To try to tell the truth, not to bear false witness, not to harm my neighbor, to be loyal to my country, and so on. In general, I respected these ideals of Christian honor and did as well with them as I knew how. It is my belief that you will agree with these simple rules of human decency and will not expect me to violate the good American tradition from which they spring.
Lillian Hellman (1905-1984) American playwright, screenwriter
Letter to Rep. John S. Wood, House Committee on Un-American Activities (19 May 1952)
(Source)
On declining to "name names" before HUAC (see here). National Archives copy. Reprinted in The Nation (31 May 1952).
As a result of the letter and her invoking the Fifth Amendment at the HUAC hearings, Hellman was put on the Hollywood Blacklist for the rest of the decade.
Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.
[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]
(Source)
Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.
Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]
Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]
To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]
Each has his destined time: a span Is all the heritage of man:
'Tis virtue's part by deeds of praise To lengthen fame through after days.
[tr. Conington (1866)]
To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]
Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]
His own day bideth every man; short space that none may mend Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]
Each hath his day; irreparably brief Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]
To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]
Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]
Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]
Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]
Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]
Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]
Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]
Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]
The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]
Hypocrisy is the tribute that vice pays to virtue.
[L’hypocrisie est un hommage que le vice rend à la vertu.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble Réflexions ou sentences et maximes morales [Maxims], ¶ 218 (1665-1678) [tr. FitzGibbon (1957)]
(Source)
Politeness does not always imply goodness, equity, obligingness and gratitude; it at least provides the appearance of these, and makes a man seem outwardly what he should be inwardly.
[La politesse n’inspire pas toujours la bonté, l’équité, la complaisance, la gratitude; elle en donne du moins les apparences, et fait paraître l’homme au dehors comme il devrait être intérieurement.]
Jean de La Bruyère (1645-1696) French essayist, moralist The Characters [Les Caractères], ch. 5 “Of Society and Conversation [De la Société et de la Conversation],” § 32 (5.32) (1688) [tr. Stewart (1970)]
(Source)
Politeness does not always inspire Generosity, Equity, Complaisance, and Gratitude: it gives a man the appearances of those Vertues, and makes him seem that without, which he ought to be within.
[Bullord ed. (1696)]
Politeness does not always inspire Generosity, Justice, Complaisance and Gratitude; it gives a Man the Appearances of those Virtues, and makes him seem that without, which he ought to be within.
[Curll ed. (1713)]
Politeness does not always produce kindness of heart, justice, complacency, or gratitude, but it gives to a man at least the appearance of it, and makes him seem externally what he really should be.
[tr. Van Laun (1885)]
There are no vices more dangerous than those which simulate virtue.
Desiderius Erasmus (1465-1536) Dutch humanist philosopher and scholar The Handbook of the Christian Soldier [Enchiridion Militis Christiani], sec. 32b (1501) [tr. Fantazzi (1989)]
(Source)
Alternate translation:
No sins are more dangerous than those which have the appearance of virtue.
[tr. Himelick (1963), ch. 14]
The vices of which we are full we carefully hide from others, and we flatter ourselves with the notion that they are small and trivial; we sometimes even embrace them as virtues.
John Calvin (1509-1564) French theologian and reformer The Institutes of Christian Religion [Institutio Christianae Religionis], Book 3, ch. 7, sec. 4 (1541) [tr. Van Andel (1952)]
(Source)
Also reprinted in an extract as The Christian Life [De Vita Hominis Christiani], or, in the case of the Van Andel translation, Golden Booklet of the True Christian Life, ch. 2, sec. 4, subsec. 2.
The vices in which we abound, we sedulously conceal from others, and flatter ourselves with the pretence that they are diminutive and trivial, and even sometimes embrace them as virtues.
[Source (1813)]
The very vices that infest us we take pains to hide from others, while we flatter ourselves with the pretense that they are slight and insignificant, and even sometimes embrace them as virtues.
[Source (1984)]
The vices with which we abound we both carefully conceal from others, and flatteringly represent to ourselves as minute and trivial, no, sometimes hug them as virtues.
[tr. Beveridge (2008)]
But merely to possess virtue as you would an art is not enough, unless you apply it. For an art, even if unused, can still be retained in the form of theoretical knowledge, but virtue depends entirely upon its use.
[Nec vero habere virtutem satis est quasi artem aliquam, nisi utare; etsi ars quidem, cum ea non utare, scientia tamen ipsa teneri potest, virtus in usu sui tota posita est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher De Re Publica [On the Republic, On the Commonwealth], Book 1, ch. 2 / sec. 2 (1.2) (54-51 BC) [tr. Sabine/Smith (1929)]
(Source)
Yet to possess virtue, like some art, without exercising it, is insufficient. Art indeed, when not effective, is still comprehended in science. The efficacy of all virtue consists in its use.
[tr. Featherstonhaugh (1829)]
Nor is it sufficient to possess this virtue as if it were some kind of art, unless we put it in practice. An art, indeed, though not exercised, may still be retained in knowledge; but virtue consists wholly in its proper use and action.
[tr. Yonge (1853)]
It is not enough to possess virtue, as though it were an art, unless we use it. For although, if you do not practice an art, you may yet retain it theoretically, the whole of virtue is centered in the exercise of virtue.
[ed. Harbottle (1906)]
But it is not enough to possess virtue, as if it were an art of some sort, unless you make use of it. Though it is true that an art, even if you never use it, can still remain in your possession by the very fact of your knowledge of it, yet the existence of virtue depends entirely upon its use.
[tr. Keyes (1928)]
Yet it is not enough to possess moral excellence as a kind of skill, unless you put it into practice. You can have a skill simply by knowing how to practise it, even if you never do; whereas moral excellence is entirely a matter of practice.
[tr. Rudd (1998)]
Furthermore, virtue is not some kind of knowledge to be possessed without using it: even if the intellectual possession of knowledge can be maintained without use, virtue consists entirely in its employment.
[tr. Zetzel (1999)]
Truly it is not enough to have virtue, as if it wer some sort of art, unless you use it. In fact, even if an art can be grasped by knowledge itself without using it, virtue depends wholly upon its use.
[tr. Fott (2014)]
It is not enough simply to possess virtue, as though it were a skill, unless you use it. Even a skill can be maintained through disuse by knowledge itself, but the entirety of virtue consists of its use.
[tr. Robinson (2016)]
Here are troops of men
who had suffered wounds, fighting to save their country,
and those who had been pure priests while still alive,
and the faithful poets whose songs were fit for Phoebus;
those who enriched our lives with the newfound arts they forged
and those we remember well for the good they did mankind.
[Hic manus, ob patriam pugnando vulnera passi,
Quique sacerdotes casti, dum vita manebat,
Quique pii vates, et Phoebo digna locuti,
Inventas aut qui vitam excoluere per artes,
Quique sui memores alios fecere merendo.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 6, l. 660ff (6.660-664) (29-19 BC) [tr. Fagles (2006), l. 764ff]
(Source)
Some of the blessed in Elysium.
Fairclough (below) suggests that the "arts" (artes) refers not so much to material inventions as to philosophical principles. Note that the Nobel prize medals for Physics, Chemistry, Medicine, and Literature include the similar "Inventas vitam juvat excoluisse per artes."
And here were those did for their countrey die,
With Priests who in their lives vow'd chastitie;
And sacred Poets who pleas'd Phoebus best,
Or by invented arts man's life assist,
And others in their memories renown'd,
Their temples all with snowie garlands bound.
[tr. Ogilby (1649)]
Here patriots live, who, for their country's good,
In fighting fields, were prodigal of blood:
Priests of unblemish'd lives here make abode,
And poets worthy their inspiring god;
And searching wits, of more mechanic parts,
Who grac'd their age with new-invented arts:
Those who to worth their bounty did extend,
And those who knew that bounty to commend.
[tr. Dryden (1697)]
Here is a band of those who sustained wounds in fighting for their country; priests who preserved themselves pure and holy, while life remained; pious poets, who sung in strains worthy of Apollo; those who improved life by the invention of arts, and who by their worthy deeds made others remember them.
[tr. Davidson/Buckley (1854)]
Here sees he the illustrious dead
Who fighting for their country bled;
Priests, who while earthly life remained
Preserved that life unsoiled, unstained;
Blest bards, transparent souls and clear,
Whose song was worthy Phœbus' ear;
Inventors, who by arts refined
The common life of human kind,
With all who grateful memory won
By services to others done.
[tr. Conington (1866)]
Here the bands are seen,
Of those who for their country fought and bled;
The chaste and holy priests; the reverent bards
Whose words were worthy of Apollo; those
Who enriched life with the inventive arts;
And all who by deserving deeds had made
Their names remembered.
[tr. Cranch (1872), l. 821ff]
Here is the band of them who bore wounds in fighting for their country, and they who were pure in priesthood while life endured, and the good poets whose speech abased not Apollo; and they who made life beautiful by the arts of their invention, and who won by service a memory among men.
[tr. Mackail (1885)]
Lo, they who in their country's fight sword-wounded bodies bore;
Lo, priests of holy life and chaste, while they in life had part;
Lo, God-loved poets, men who spake things worthy Phœbus' heart:
And they who bettered life on earth by new-found mastery;
And they whose good deeds left a tale for men to name them by.
[tr. Morris (1900)]
There, the slain patriot, and the spotless sage,
And pious poets, worthy of the God;
There he, whose arts improved a rugged age,
And those who, labouring for their country's good,
Lived long-remembered.
[tr. Taylor (1907), st. 88, l. 784ff]
Here dwell the brave who for their native land
Fell wounded on the field; here holy priests
Who kept them undefiled their mortal day;
And poets, of whom the true-inspired song
Deserved Apollo's name; and all who found
New arts, to make man's life more blest or fair;
Yea! here dwell all those dead whose deeds bequeath
Deserved and grateful memory to their kind.
[tr. Williams (1910), l. 669ff]
Here is the band of those who suffered wounds, fighting for fatherland ; those who in lifetime were priests and pure, good bards, whose songs were meet for Phoebus; or they who ennobled life by truths discovered and they who by service have won remembrance among men.
[tr. Fairclough (1916)]
The band of heroes
Dwell here, all those whose mortal wounds were suffered
In fighting for the fatherland; and poets,
The good, the pure, the worthy of Apollo;
Those who discovered truth and made life nobler;
Those who served others.
[tr. Humphries (1951)]
Here were assembled those who had suffered wounds in defence of
Their country; those who had lived pure lives as priests; and poets
Who had not disgraced Apollo, poets of true integrity;
Men who civilised life by the skills they discovered, and men whose
Kindness to others has kept their memories green.
[tr. Day-Lewis (1952)]
Here was the company of those who suffered
wounds, fighting for their homeland; and of those
who, while they lived their lives, served as pure priests;
and then the pious poets, those whose songs
were worthy of Apollo; those who had
made life more civilized with newfound arts;
and those whose merits won the memory
of all men.
[tr. Mandelbaum (1971), l. 874ff]
This was the company of those who suffered
Wounds in battle for their country; those
Who i their lives were holy men and chaste
Or worthy of Phoebus in prophetic song;
Or those who betted life, by finding out
New truths and skills; or those who to some folk
By benefactions made themselves remembered.
[tr. Fitzgerald (1981), l. 883ff]
Here were armies of men bearing wounds received while fighting for their native land, priests who had been chaste unto death and true prophets whose words were worthy of Apollo; then those who have raised human life to new heights by the skills they have discovered and those whom men remember for what they have done for men.
[tr. West (1990)]
Here is the company of those who suffered wounds fighting
for their country: and those who were pure priests, while they lived,
and those who were faithful poets, singers worthy of Apollo,
and those who improved life, with discoveries in Art or Science,
and those who by merit caused others to remember them.
[tr. Kline (2002)]
Here were legions wounded fighting for their country, priests who'd led pure lives, pious poets with songs worthy of Apollo, men who bettered life by new inventions, and those whose merit set them down in memory.
[tr. Bartsch (2021)]
At court, far from regarding ambition as a sin, people regard it as a virtue, or if it passes for a vice, then it is regarded as the vice of great souls, and the vices of great souls are preferred to the virtues of the simple and the small.
[A la cour, bien loin de faire un crime de l’ambition, on s’en fait une vertue; ou si elle y passe pour un vice, du reste on la regarde comme le vice des grandes âmes, et l’on aime mieux les vices des grandes âmes que les vertus des simples et des petits.]
Louis Bourdaloue (1632-1704) French Jesuit priest, preacher
Quoted in Bernart Gorethuysen, The Bourgeois: Catholicism vs. Capitalism in Eighteenth-Century France (1927) [tr. Ilford (1968)]
(Source)
We are so much accustomed to the humanitarian outlook that we forget how little it counted in earlier ages of civilisation. Ask any decent person in England or America what he thinks matters most in human conduct: five to one his answer will be “kindness.” It’s not a word that would have crossed the lips of any of the earlier heroes of this series. If you had asked St. Francis what mattered in life, he would, we know, have answered “chastity, obedience and poverty”; if you had asked Dante or Michelangelo, they might have answered “disdain of baseness and injustice”; if you had asked Goethe, he would have said “to live in the whole and the beautiful.” But kindness, never. Our ancestors didn’t use the word, and they did not greatly value the quality — except perhaps insofar as they valued compassion.
Kenneth Clark (1903-1983) British art historian, museum director, broadcaster Civilisation, A Personal View, ch. 13 “Heroic Materialism” (1969)
(Source)
There is no outward mark of politeness that does not have a profound moral reason. The right education would be that which taught the outward mark and the moral reason together.
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist Elective Affinities, Part 2, ch. 5 (1809) [tr. Hollingdale (1971)]
(Source)
Alternate translation:
There is no outward sign of courtesy that does not rest on a deep moral foundation. . The proper education would be that which communicated the sign and the foundation of it at the same time.
[Niles ed. (1872)]
Know your major defect. Every talent is balanced by a fault, and if you give in to it, it will govern you like a tyrant.
[Conocer su defecto rey. Ninguno vive sin él, contrapeso de la prenda relevante; y si le favorece la inclinación, apodérase a lo tirano.]
Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 225 (1647) [tr. Maurer (1992)]
(Source)
To know ones prevailing fault. Every one hath one, that makes a counterpoise to his predominant perfection. And if it be backt by inclination, it rules like a Tyrant.
[Flesher ed. (1685)]
Know your chief fault. There lives none that has not in himself a counterbalance to his most conspicuous merit: if this be nourished by desire, it may grow to be a tyrant.
[tr. Jacobs (1892)]
Know your chief weakness. No one lives without some counterweight to even his greatest gift, which when petted, assumes tyranny.
[tr. Fischer (1937)]
The gentleman admires rightness above all. A gentleman who possessed courage but lacked a sense of rightness would create political disorder, while a common person who possessed courage but lacked a sense of rightness would become a bandit.
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 17, verse 23 (17.23) (6th C. BC – AD 3rd C.) [tr. Slingerland (2003)]
(Source)
When asked if a gentleman (junzi) values valor. Annping Chin's notes suggest that the two uses of junzi are different: the first, speaking in general of a moral person, the second of a person of high status (vs the person of low status, xiaoren) following).
The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.
[tr. Legge (1861)]
Righteousness he counts higher. A gentleman who is brave without being just may become turbulent; while a common person who is brave and not just may end in becoming a highwayman.
[tr. Jennings (1895)]
A gentleman esteems what is right as of the highest importance. A gentleman who has valour, but is without a knowledge and love of what is right, is likely to commit a crime. A man of the people who has courage, but is without the knowledge and love of what is right, is likely to become a robber.
[tr. Ku Hung-Ming (1898)]
Men of the superior class deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower class, with courage but without rectitude, who become robbers.
[tr. Soothill (1910)]
The proper man puts equity at the top, if a gentleman have courage without equity it will make a mess; if a mean man have courage without equity he will steal.
[tr. Pound (1933)]
A gentleman gives the first place to Right. If a gentleman has courage but neglects Right, he becomes turbulent. If a small man has courage but neglects Right, he becomes a thief.
[tr. Waley (1938)]
The perfect gentleman is given to justice and assigns to it first place. If the perfect gentleman possesses courage but not justice, there will be disorders. In the case of the mean man, there will be burglaries.
[tr. Ware (1950), 17.21]
For the gentleman it is morality that is supreme. Possessed of courage but devoid of morality, a gentleman will make trouble while a small man will be a brigand.
[tr. Lau (1979)]
Rightness the gentleman regards as paramount; for if a gentleman has courage but lacks a sense of right and wrong, he will cause political chaos; and if a small man has courage but lacks a sense of right and wrong, he will commit burglary.
[tr. Dawson (1993), 17.21]
A gentleman puts justice above everything. A gentleman who is brave but not just may become a rebel; a vulgar man who is brave but not just may become a bandit.
[tr. Leys (1997)]
The gentleman regards righteousness as supreme. A gentleman who possesses courage but wants righteousness will become rebel; a small man who possesses courage but wants righteousness will become a bandit.
[tr. Huang (1997), 17.22]
A gentleman stresses the righteousness as a top rule. If a gentleman has the braveness but no righteousness, will be disordered. If a mean person has the braveness but no righteousness, will be a robber.
[tr. Cai/Yu (1998), No. 463]
In fact, the exemplary person gives first priority to appropriate conduct (yi). An exemplary person who is bold yet is lacking a sense of appropriateness will be unruly, while a petty person of the same cut will be a thief.
[tr. Ames/Rosemont (1998)]
With the gentleman, right comes before all else. If a gentleman has courage but lacks a sense of right, he will make a rebellion. If a little man has courage but lacks a sense of right, he will become a thief.
[tr. Brooks/Brooks (1998), 17:21]
The noble-minded honor Duty above all. In the noble-minded, courage without Duty leads to turmoil. In little people, courage without Duty leads to theft and robbery.
[tr. Hinton (1998), 17.22]
The gentleman holds rightness in highest esteem. A gentleman who possesses courage but lacks rightness will become rebellious. A petty man who possesses courage but lacks rightness will turn to thievery.
[tr. Watson (2007)]
The gentleman (junzi) puts rightness at the top. If a man of high status (junzi) has courage but not a sense of rightness, he will create political upheaval. If a lowly man has courage but not a sense of rightness, he will turn to banditry.
[tr. Annping Chin (2014)]
A Jun Zi's top objective is righteousness. If a Jun Zi has valor but acts against righteousness, he is prone to make trouble. If a Xiao Ren has valor but acts against righteousness, he is prone to commit crimes.
[tr. Li (2020)]
Virtue is not left to stand alone. He who practises it will have neighbors.
[德不孤、必有鄰。]
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 4, verse 25 (4.25) (6th C. BC – AD 3rd C.) [tr. Legge (1861)]
(Source)
Differing commentary on the text can be found; it may mean that virtue attracts others to its side, or it may be a comment on virtue needing to be practiced in a social setting.
For tho’ it is certainly more laudable, and a thing of greater moment, to be generous, constant, and magnanimous, than merely to be polite and well bred; yet we find, from daily experience, that sweetness of manners, a genteel carriage, and, polite address are frequently of more advantage to those who are so happy as to be possessed of them, than any greatness of soul or brightness of parts are to those who are adorned with those more shining talents.
[E come che l’esser liberale o constante o magnanimo sia per sé sanza alcun fallo più laudabil cosa e maggiore che non è l’essere avenente e costumato, non di meno forse che la dolcezza de’ costumi e la convenevolezza de’ modi e delle maniere e delle parole giovano non meno a’ possessori di esse che la grandezza dell’animo e la sicurezza altresì a’ loro possessori non fanno.]
Giovanni della Casa (1503-1556) Florentine poet, author, diplomat, bishop Galateo: Or, A Treatise on Politeness and Delicacy of Manners [Il Galateo overo de’ costumi], ch. 1 (1558) [tr. Graves (1774)]
(Source)
And albeit Liberalitie, or magnanimitie, of themselves beare a greater praise, then, to be a well taught or manored man: yet perchaunce, the courteous behaviour and entertainement with good maners and words, helpe no lesse, him that hath them: then the high minde and courage, advaunceth him in whome they be.
[tr. Peterson (1576)]
Although liberality, courage, or generosity are without doubt far greater and more praiseworthy things than charm and manners, none the less, pleasant habits and decorous manners and words are perhaps no less useful to those who have them than a noble spirit and self-assurance are to others.
[tr. Einsenbichler/Bartlett (1986)]
But a man can be physically courageous and morally craven.
Melvin B. Tolson (1898-1966) American poet, educator, columnist, politician
“Paul Robeson Rebels against Hollywood’s Dollars,” Caviar and Cabbage column, Washington Tribune (25 Mar 1939)
(Source)
Pure Valour, if there were any such thing, would consist in the doing of that without witnesses, which it were able to do, if all the world were to be spectators thereof.
[La pure valeur (s’il y en avait) serait de faire sans témoins ce qu’on est capable de faire devant le monde.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble Réflexions ou sentences et maximes morales [Maxims], ¶216 (1665-1678) [tr. Davies (1669), ¶97]
(Source)
Compassion is probably the only antitoxin of the soul. Where there is compassion even the most poisonous impulses remain relatively harmless. One would rather see the world run by men who set their hearts on toys but are accessible to pity, than by men animated by lofty ideals whose dedication makes them ruthless. In the chemistry of man’s soul, almost all noble attributes — courage, honor, hope, faith, duty, loyalty, etc. — can be transmuted into ruthlessness. Compassion alone stands apart from the continuous traffic between good and evil proceeding within us.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman The Passionate State of Mind, Aphorism 139 (1955)
(Source)
For nothing can ever be virtuous or creditable that is not just.
[Nihil enim honestum esse potest, quod iustitia vacat.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 19 (1.19) / sec. 62 (44 BC) [tr. Cockman (1699)]
(Source)
“You don’t have a right thing, friend,” Miller said. “You’ve got a whole plateful of maybe a little less wrong.”
Daniel Abraham (b. 1969) American writer [pseud. James S. A. Corey (with Ty Franck), M. L. N. Hanover] Leviathan Wakes, ch. 36 (2011) [with Ty Franck]
(Source)
There is nothing in which Men more deceive themselves than in what the World calls Zeal. There are so many Passions which hide themselves under it, and so many Mischiefs arising from it, that some have gone so far as to say it would have been for the Benefit of Mankind if it had never been reckoned in the Catalogue of Virtues. It is certain, where it is once Laudable and Prudential, it is an hundred times Criminal and Erroneous; nor can it be otherwise, if we consider that it operates with equal Violence in all Religions, however opposite they may be to one another, and in all the Subdivisions of each Religion in particular.
Joseph Addison (1672-1719) English essayist, poet, statesman The Spectator, #185 (2 Oct 1711)
(Source)
Courage is the ladder on which all the other virtues mount.
Clare Boothe Luce (1903-1987) American dramatist, diplomat, politician
“Is the New Morality Destroying America?”, speech, IBM Golden Circle Conference, Honolulu (28 May 1978)
(Source)
The speech was first published in The Human Life Review, Vol. 4 (1978). Then the quotation was extracted in "Quotable Quotes," Reader's Digest (May 1979), which is the most common citation.
Ripheus fell, a man
Most just of all the Trojans, most fair-minded.
The gods thought otherwise.
[Cadit et Rhipeus, iustissimus unus
qui fuit in Teucris et servantissimus aequi:
dis aliter visum.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 2, l. 426ff (2.426) [Aeneas] (29-19 BC) [tr. Humphries (1951)]
(Source)
Next Ripheus fell, most faithfull to his trust:
Nor in all Troy was known a man more just:
Though by the Gods otherwise look'd upon.
[tr. Ogilby (1649)]
Then Ripheus follow'd, in th' unequal fight;
Just of his word, observant of the right:
Heav'n thought not so.
[tr. Dryden (1697)]
Ripheus too falls, the most just among the Trojans, and of the strictest integrity; but to the gods it seemed otherwise.
[tr. Davidson/Buckley (1854)]
Then Rhipeus dies: no purer son
Troy ever bred, more jealous none
Of sacred right: Heaven's will be done.
[tr. Conington (1866)]
Next
Rhipeus, of all Trojans most upright
And just : -- such was the pleasure of the gods!
[tr. Cranch (1872), l. 580ff]
Rhipeus falls, the one man who was most righteous and steadfast in justice among the Teucrians: the gods' ways are not as ours.
[tr. Mackail (1885)]
Fell Rhipeus there, the heedfullest of right
Of all among the Teucrian folk, the justest man of men;
The Gods deemed otherwise.
[tr. Morris (1900)]
Next, Rhipeus dies, the justest, but in vain,
The noblest soul of all the Trojan train.
Heaven deemed him otherwise.
[tr. Taylor (1907), st. 57, l. 508ff]
Then Rhipeus fell;
we deemed him of all Trojans the most just,
most scrupulously righteous; but the gods
gave judgment otherwise.
[tr. Williams (1910)]
Ripheus, too, falls, foremost in justice among the Trojans, and most zealous for the right -- Heaven's will was otherwise.
[tr. Fairclough (1916)]
Then Rhipeus fell, he who of all the Trojans
Was most fair-minded, the one who was most regardful of justice:
God's ways are inscrutable.
[tr. Day Lewis (1952)]
Then Ripheus, too, has fallen -- he was first
among the Teucrians for justice and
observing right; the gods thought otherwise.
[tr. Mandelbaum (1971)]
And Ripheus fell,
A man uniquely just among the Trojans,
The soul of equity; but the gods would have it
Differently.
[tr. Fitzgerald (1981), l. 560ff]
Rhipeus also fell. Of all the Trojans he was the most righteous, the greatest lover of justice. But the gods made their own judgments.
[tr. West (1990)]
And Ripheus, who was the most just of all the Trojans,
and keenest for what was right (the gods’ vision was otherwise)
[tr. Kline (2002)]
Then Rhipeus,
Of all Teucrians the most righteous (but the gods
Saw otherwise) went down.
[tr. Lombardo (2005), l. 493ff]
Rhipeus falls too, the most righteous man in Troy,
the most devoted to justice, true, but the gods
had other plans.
[tr. Fagles (2006)]
But the best inheritance that fathers can give their children, more precious than any patrimony however large, is a reputation for virtue and for worthy deeds, which if the child disgraces, his conduct should be branded as infamous and impious.
[Optima autem hereditas a patribus traditur liberis omnique patrimonio praestantior gloria virtutis rerumque gestarum, cui dedecori esse nefas et vitium iudicandum est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 33 (1.33) / sec. 121 (44 BC) [tr. Peabody (1883)]
(Source)
Now the noblest inheritance that can ever be left by a father to his son, and far exceeding that of houses and lands, is the fame of his virtues and glorious actions; and for a son to live so, as is unworthy of the name and reputation of his ancestors, is the basest and most abominable thing in the world.
[tr. Cockman (1699)]
The best inheritance left by a father to his children, superior to every other patrimony, is the honor of a virtuous conduct, and the glory of his public transactions. And it is base and criminal by an unworthy conduct, to bring disgrace upon a father's reputation.
[tr. McCartney (1798)]
Now, the best inheritance a parent can leave a child -- more excellent than any patrimony -- is the glory of his virtue and his deeds; to bring disgrace on which ought to be regarded as wicked and monstrous.
[tr. Edmonds (1865)]
The noblest heritage, the richest patrimony a father can bequeath to his children is a reputation for virtue and noble deeds. To tarnish his good name is a sin and a crime.
[tr. Gardiner (1899)]
The best legacy a father can leave to his children, a legacy worth far more than the largest patrimony, is the fame of a virtuous and well-spent life. He who disgraces such a bequest is deserving of infamy.
[ed. Harbottle (1906)]
The noblest heritage, however, that is handed down from fathers to children, and one more precious than any inherited wealth, is a reputation for virtue and worthy deeds; and to dishonour this must be branded as a sin and a shame.
[tr. Miller (1913)]
The best heritage that descends from fathers to sons is the fame for honesty and great deeds. Such fame surpasses any legacy. We must judge it a crime and a shame to disgrace it.
[tr. Edinger (1974)]
