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The ways of dead people are not our ways. They have a very oblique way of expressing themselves, and often they’ll tell you something that can be interpreted many ways; it gives them a way out while preserving their reputation for infallibility.
S. P. Somtow (b. 1952) Thai-American music composeer, conductor, author [Somtow Papinian Sucharitkul; สมเถา สุจริตกุล; Somthao Sucharitkun]
“Lottery Night,” World Fantasy Convention Program Book (1989-10)
(Source)
I think of Art, at its most significant, as a DEW line, a Distant Early Warning system, that can always be relied on to tell the old culture what is beginning to happen to it.
Marshall McLuhan (1911-1980) Canadian philosopher, communication theorist, educator
Quoted in Richard Schickel, “Marshall McLuhan: Canada’s Intellectual Comet,” Harper’s Magazine (1965-11)
(Source)
Based on "conversations" Schickel had with McLuhan.
Often cited to McLuhan's breakout work Understanding Media (1964) (e.g., here and here), but not found there.
In France they ignore those who set fires and punish those who give the alarm.
[En France, on laisse en repos ceux qui mettent le feu, et on persécute ceux qui sonnent le tocsin.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch) Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 8, ¶ 500 (1795) [tr. Merwin (1969)]
(Source)
Likely true for more than just France, especially as Chamfort was referring to political leadership.
The source for this fragment seems to be from a political incident. After the exile of Calonne in April 1787, after proposing a number of social reforms, Chamfort noted, "They ignored him when he started the fire, but punished him when he sounded the alarm." [tr. Dusinberre (1992), ¶ 499]. When collected as his "Thoughts," it was made more general.
I conceive that there is nothing which gives a man more pause before taking as absolute what his feelings welcome, and his mind deems plausible, than even the flicker of recollection that something of the sort has been tried before, felt before, disputed before, and for some reason or other has now quite gone into Limbo.
Learned Hand (1872-1961) American jurist
“Sources of Tolerance,” speech, University of Pennsylvania Law School (1930-06)
(Source)
For modest worth, and reverence for the Gods,
Are, in my judgement, the most certain marks
Of glory and of wisdom in mankind.
[tr. Wodhull (1809)]
Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it.
[tr. Buckley (1850)]
Oh! to be reverent, to adore the gods,
This is the noblest, wisest course of man,
Taking dread warning from this dire event.
[tr. Milman (1865)]
For soberness and reverence for the gods
I deem the wisest and the best of things
To all such men as learn this lesson well.
[tr. Rogers (1872)]
To my mind self-restraint and reverence for the things of God point alike the best and wisest course for all mortals who pursue them.
[tr. Coleridge (1891)]
Ay, self-restraint, and reverence for the Gods
Are best, I ween; 'tis wisest far for men
To get these in possession, and cleave thereto.
[tr. Way (1898)]
Oh, to fulfil
God's laws, and have no thought beyond His will,
Is man's best treasure. Aye, and wisdom true,
Methinks, for things of dust to cleave unto!
[tr. Murray (1902)]
Humility,
a sense of reverence before the sons of heaven --
of all the prizes that a mortal man might win,
these, I say, are wisest; these are best.
[tr. Arrowsmith (1960)]
To be of sound mind and reverence the things divine
is finest -- and I think it is also the wisest
practice for mortal men to follow.
[tr. Kirk (1970)]
The noblest thing a man can have is a humble and quiet heart that reveres the gods. I think that is also the wisest thing for a man to possess, if he will be use it.
[tr. Vellacott (1973)]
Pure thought, and reverence for what is god’s --
this is the fairest and, I think, the wisest
possession mortals can employ.
[tr. Neuburg (1988)]
I am but a simple man, yet to me
reverence and humility before the Gods
is best for all men. It is also the only wisdom.
If only men would use it. So I think.
[tr. Cacoyannis (1982)]
To be moderate and honor godly things
Is best. I think it the wisest possession
For mortal men, if they use it well.
[tr. Blessington (1993)]
Moderation and reverence for things divine,
this is the best course. And it is also, I think,
the wisest possession for those mortals who use it.
[tr. Esposito (1998)]
But this is the highest glory: have a sound mind and reverence for
whatever belongs to the gods. This too is the most wise
of all pursuits a human being can follow.
[tr. Woodruff (1999)]
Wise moderation and a reverence
For what is of the gods -- this is what’s best.
And this, I think, of all possessions owned
By mortals, is the wisest one to use.
[tr. Gibbons/Segal (2000)]
The best thing of all is to practice moderation and worship the gods. That is also, I think, the wisest possession a mortal can make use of.
[tr. Kovacs (2002)]
The greatest wisdom is humility,
It is the greatest gift the gods give us;
Most wise the man who uses it.
[tr. Teevan (2002)]
Wisdom and respect for the gods is a great virtue and a possession most worthy for the mortals to have.
[tr. Theodoridis (2005)]
For having a mind that respects the affairs of divine ones
is the most beautiful thing on earth, and I think
it is the wisest thing someone could do.
[tr. Valerie (2005)]
The best thing is to keep one's mind controlled,
and worship all that comes down from the gods.
That, in my view, is the wisest custom,
for those who can conduct their lives that way.
[tr. Johnston (2008), l. 1428ff]
This is another lesson:
that moderation and reverence for the gods
are a mortal's best possession.
[tr. Robertson (2014), l. 1149ff]
For I believe
that our most beautiful possessions are sanity and a love of the gods.
The wise are those who use wisdom.
[tr. Behr/Foster (2019)]
Balance [sōphroneîn] and reverence for the affairs of the gods is best. I think this is the most sophon possession for mortals’ use.
[tr. Buckley/Sens/Nagy (2020)]
Humility, a sense of reverence before the sons of heaven --
of all the prizes that a mortal man might win
these, I say, are wisest; these are best.
[Bartlett's]
O endless wrath of God: how utterly thou shouldst become a terror to all men who read the frightful truths revealed to me!
[O vendetta di Dio, quanto tu dei esser temuta da ciascun che legge ciò che fu manifesto a li occhi mei!]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 14, l. 16ff (14.16-18) (1309) [tr. Ciardi (1954), l. 13ff]
(Source)
On entering the Seventh Circle, third ring, and seeing flames drifting down from the sky, landing on the damned trapped there (blasphemers, sodomites, usurers).
O Vengeance dire of God, how much you should By ev'ry one be dreaded, when he reads What to my eyes was manifestly shewn!
[tr. Rogers (1782)]
Vengeance of Heav'n! I saw thy hand severe (Your doom! ye Atheists and Blasphemers, hear!) O'er many a naked soul the scourge display!
[tr. Boyd (1802), st. 4]
Vengeance of Heav’n! Oh! how shouldst thou be fear’d
By all, who read what here my eyes beheld!
[tr. Cary (1814)]
O vengeance of the Eternal! how ought they Who read the tale, thy workings mark with awe, In that my troubled eyes did here survey!
[tr. Dayman (1843)]
O vengeance of God! how shouldst thou be feared by every one who reads what was revealed to my eyes!
[tr. Carlyle (1849)]
Avenging power of God! how should each fear, Who reads of this, arresting with surprise, The sight which manfestly met mine eyes!
[tr. Bannerman (1850)]
Oh, God's great vengeance! with what heavy dread Thou should'st be fear'd by ev'ry one who reads What to mine eyes so manifest was made!
[tr. Johnston (1867), l. 16ff]
Vengeance of God, O how much oughtest thou By each one to be dreaded, who doth read That which was manifest unto mine eyes!
[tr. Longfellow (1867)]
O vengeance of God, how oughtest thou to be feared by each one who reads that which was manifested to my eyes!
[tr. Butler (1885)]
O vengeance of great God! with what a fear Thou shouldst be held by all who read in awe That which before my eyes was visibly clear!
[tr. Minchin (1885)]
O vengeance of God, how much thou oughtest to be feared by every one who readeth that which was manifest unto mine eyes!
[tr. Norton (1892)]
O Vengeance of God, how mightily shouldst thou be feared by all who read that which was given mine eyes to look upon!
[tr. Sullivan (1893)]
Vengeance of God! In what great fear and trembling Should'st thou be held by each who reads the story Of that which to my eyes was manifested.
[tr. Griffith (1908)]
O vengeance of God, how must thou be feared by everyone who reads what was plain before my eyes!
[tr. Sinclair (1939)]
O chastisement of God, how oughtest thou To be of each one feared who reads with awe What to my eyes was manifested now.
[tr. Binyon (1943)]
Fearful indeed art thou, vengeance of God! He that now reads what mine own eyes with awe Plainly beheld, well may he dread thy rod!
[tr. Sayers (1949)]
O vengeance of God, how much should you be feared by all who read what was revealed to my eyes!
[tr. Singleton (1970)]
O just revenge of God! how awesomely you should be feared by everyone who reads these truths that were revealed to my own eyes!
[tr. Musa (1971)]
O vengeance of the Lord, how you should be dreaded by everyone who now can read whatever was made manifest to me!
[tr. Mandelbaum (1980)]
O vengeance of God, how much you ought To be feared by everyone who reads What was there manifested to my eyes.
[tr. Sisson (1981)]
O vengeance of God, how much
Should you be feared by all of those who read
What my eyes saw!
[tr. Pinsky (1994)]
O vengeance of God, how much must you be feared by everyone who reads what was made manifest to my eyes!
[tr. Durling (1996)]
O God’s vengeance, how what was shown to my sight should be feared, by all who read!
[tr. Kline (2002)]
Great God! Your vengeance must be rightly feared by all who read the verses I compose to say what there was straight before my eyes.
[tr. Kirkpatrick (2006)]
O vengeance of God, how much should you be feared by all who read what now I saw revealed before my eyes!
[tr. Hollander/Hollander (2007)]
But O God's awful vengeance! Reading this, You all should tremble with fear for what my eyes Were shown, dark and terrible, a burning brilliance!
[tr. Raffel (2010)]
Holy Vengeance, how you must
Be feared by all who read what now I saw!
[tr. James (2013)]
Every human being has, like Socrates, an attendant spirit; and wise are they who obey its signals. If it does not always tell us what to do, it always cautions us what not to do.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist Philothea, ch. 6 [Philothea] (1836)
(Source)
Or fraud lurks somewhere to destroy:
Mistrust, mistrust it, men of Troy!
Whate’er it be, a Greek I fear,
Though presents in his hand he bear.
[Aliquis latet error; equo ne credite, Teucri.
Quidquid id est, timeo Danaos et dona ferentes.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 2, l. 48ff (2.48-49) [Laocoön] (29-19 BC) [tr. Conington (1866)]
(Source)
Warning of the Trojan Horse; the origin of the phrase, "Beware Greeks bearing gifts." (Source (Latin)). Alternate translations:
Some deceit lurks, Dardans trust not this Horse,
What ere it is, Greeks bringing gifts I feare.
[tr. Ogilby (1649)]
Somewhat is sure designed, by fraud or force;
Trust not their presents, nor admit the horse.
[tr. Dryden (1697)]
Some mischievous design lurks beneath it. Trojans, put no faith in this horse. Whatever it be, I dread the Greeks, even when they bring gifts.
[tr. Davidson/Buckley (1854)]
Some other guile
Is lurking. Trojans, do not trust this horse.
Whatever it may be, I fear the Greeks,
Even when they bring us gifts.
[tr. Cranch (1872)]
Some delusion lurks there: Trust not the horse, O Trojans. Be it what it may, I fear the Grecians even when they offer gifts.
[tr. Mackail (1885)]
Some guile at least therein abides: Teucrians, trust not the horse!
Whatso it is, the Danaan folk, yea gift-bearing I fear.
[tr. Morris (1900)]
Some mischief lies behind.
Trust not the horse, ye Teucrians. Whatso'er
This means, I fear the Greeks, for all the gifts they bear.
[tr. Taylor (1907), st. 7; l. 61ff]
'T is a snare.
Trust not this horse, O Troy, whate'er it bode!
I fear the Greeks, though gift on gift they bear.
[tr. Williams (1910)]
Some trickery lurks therein. Trust not the horse, ye Trojans. Whatever it be, I fear the Greeks, even when bringing gifts.
[tr. Fairclough (1916)]
Tricky business
Is hiding in it. Do not trust it, Trojans,
Do not believe this horse. Whatever it may be,
I fear the Greeks, even when bringing presents.
[tr. Humphries (1951)]
Sure, some trick
Is there. No, you must never feel safe with the horse, Trojans.
Whatever it is, I distrust the Greeks, even when they are generous.
[tr. Day Lewis (1952)]
Some trickery is here. Trojans, do not
trust in the horse. Whatever it may be,
I fear the Greeks, even when they bring gifts.
[tr. Mandelbaum (1971), l. 68ff]
Some crookedness
Is in this thing. Have no faith in the horse!
Whatever it is, even when Greeks bring gifts
I fear them, gifts and all.
[tr. Fitzgerald (1981), l. 67ff]
There is some other trick we cannot see. Do not trust the horse, Trojans. Whatever it is, I am afraid of Greeks, particularly when they bring gifts.
[tr. West (1990)]
Or it hides some other trick: Trojans, don’t trust this horse.
Whatever it is, I’m afraid of Greeks even those bearing gifts.
[tr. Kline (2002)]
Some other evil lurks inside. Do not trust the Horse, Trojans! Whatever it is, I fear the Greeks, even when they bring gifts.
[tr. Lombardo (2005)]
Some other deception’s lurking deep inside it.
Trojans, never trust that horse. Whatever it is,
I fear the Greeks, especially bearing gifts.
[tr. Fagles (2006), l. 60ff]
Some trick lurks here. Citizens, don't trust the horse; fear Greeks, even bringing offerings.
[tr. Bartsch (2021)]
“I am going to tell you something Benedict should have told you long ago,” I said. “Never trust a relative. It is far worse than trusting strangers. With a stranger there is a possibility that you might be safe.”
“You really mean that, don’t you?”
“Yes.”
“Yourself included?”
I smiled. “Of course it does not apply to me. I am the soul of honor, kindness, mercy, and goodness. Trust me in all things.”
Roger Zelazny (1937-1995) American writer The Guns of Avalon [Corwin to Dara] (1972)
(Source)
The sharp side of the knife goes away from you. Pure reason does not trump brute force but surprisingly few people know what hot peppers look like when the teacher asks if you have enough to share with everyone. Never take the lid of a pressure cooker “to see if it’s done yet”. Even if you are careful with the picric acid that won’t matter if you are careless with other items next to it. Move away from mysterious burglar alarms. Do not append “you moron” to exposition directed at people who have just broken into your building. “We need to talk” is overwhelmingly unlikely to precede good news. A rough brick wall may be used to sort socks or as a backdrop for sock-art (The Neglected Art). A silent cat is Up to Something. Lungs are unsuited for many possible atmospheres, including that of London, and anything with a high content of industrial cleaners. Youth will not save you from Newton’s Laws. Or Darwin’s.
James Nicoll (b. 1961) Canadian reviewer, editor
Facebook (11 Jul 2014)
(Source)
This I (still) believe:
Fire is not necessarily your friend. Neither are dogs. Things with lit fuses should not be held onto. Beware the savage croquet ball. If it is -30 out, put on a coat before you leave the house. Just because the snow keeps you from seeing other objects the objects do not cease to exist. Clotheslines are the enemy of the bicyclist. If you don’t remember how you got on the ground or where the blood came from, don’t get up right away. Gym teachers think it’s funny to commit assault with a baseball so don’t day-dream during PE even if they have you so far in the outfield there are DEW line posts on either side of you. All guns are loaded. So are many bows. Trebuchets are for outside use only.
James Nicoll (b. 1961) Canadian reviewer, editor
Facebook (11 Jul 2014)
(Source)
But he that touches me, (hands off! I cry, —
Avaunt, and at your peril come not nigh!)
Shall for his pains be chaunted up and down,
The jest and byeword of a chuckling Town.
[At ille,
Qui me conmorit (melius non tangere, clamo),
Fiebit et insignis tota cantabitur urbe.]
Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus] Satires [Saturae, Sermones], Book 2, # 1, “Sunt quibus in Satira,” l. 44ff (2.2.44-46) (30 BC) [tr. Howes (1845)]
(Source)
[...] that none woulde worke me wo.
But worke they doo, but who so does, though he be divelyshe fell,
I blason farre and nere his armes, and wanton touches tell.
He may go howle, and pule for wo, the citizens will scorn hym,
And cause him wyshe full many a tyme, his damme had never borne hym.
[tr. Drant (1567)]
And none bereave
The peace I seek. But if there do, believe
Me they will rew't, when with my keen Stile stung,
Through the whole town they shall in pomp be sung.
[tr. Fanshawe; ed. Brome (1666)]
Let none hurt Peaceful Me with envious Tongue,
For if he does, He shall repent the wrong:
The warning's fair, his Vices shall be shown,
And Life expos'd to all the Cens'ring Town.
[tr. Creech (1684)]
But who provokes me, or attacks my fame,
"Better not touch me, friend," I loud exclaim,
His eyes shall weep the folly of his tongue.
By laughing crowds in rueful ballad sung.
[tr. Francis (1747)]
But that man who shall provoke me (I give notice, that it is better not to touch me) shall weep [his folly], and as a notorious character shall be sung through all the streets of Rome.
[tr. Smart/Buckley (1853)]
But he who shall have once provoked me -- 'twill be better that he touch me not, I cry -- shall rue it, and, become notorious, shall be the theme of jest, through all the town.
[tr. Millington (1870)]
But should one seek
To quarrel with me, you shall hear him shriek:
Don't say I gave no warning: up and down
He shall be trolled and chorused through the town.
[tr. Conington (1874)]
But if one stir me up ("Better not touch me!" I shout), he shall smart for it and have his name sung up and down the town.
[tr. Fairclough (Loeb) (1926)]
But the man who provokes me will weep (HANDS OFF! I WARN YOU)
and his name will be widely rehearsed all over town.
[tr. Palmer Bovie (1959)]
But any guy
who gives me any trouble (my motto is “Hands off!”)
will become a tearful celebrity, sung about all over town.
[tr. Fuchs (1977)]
But attack -- it’s better not to, believe me -- and live
To regret it, your name paraded all over Rome!
[tr. Raffel (1983)]
But he who attacks me (O I warn you!
keep your hands to yourself!)
will have cause enough for weeping.
He will be pointed out and ridiculed
by everyone in Rome.
[tr. Alexander (1999)]
"Hands off" is my motto:
anybody who gives me any trouble, he'll be
swiftly famous for his pain and snuffling.
[tr. Matthews (2002)]
But whoever stirs me up (better keep your distance, I’m telling you!)
will be sorry; he’ll become a thing of derision throughout the city.
[tr. Rudd (2005 ed.)]
But he
Who provokes me (better not touch, I cry!) will suffer,
And his blemishes will be sung throughout the City.
[tr. Kline (2015)]
When I look back on all these worries I remember the story of the old man who said on his deathbed that he had had a lot of trouble in his life, most of which had never happened.
Winston Churchill (1874-1965) British statesman and author The Second World War, Vol. 2: Their Finest Hour, ch. 23 “September Tensions” (1949)
(Source)
A man who says that no patriot should attack the Boer War until it is over is not worth answering intelligently; he is saying that no good son should warn his mother off a cliff until she has fallen over it.
Gilbert Keith Chesterton (1874-1936) English journalist and writer Orthodoxy, ch. 5 (1908)
In a theatre it happened that a fire started off stage. The clown came out to tell the audience. They thought it was a joke and applauded. He told them again, and they became still more hilarious. This is the way, I suppose, that the world will be destroyed — amid the universal hilarity of wits and wags who think it is all a joke.
Søren Kierkegaard (1813-1855) Danish philosopher, theologian Either/Or, “Diapsalmata” (1843)
Alternate translation: "It happened that a fire broke out backstage in a theater. The clown came out to inform the public. They thought it was a jest and applauded. He repeated his warning. They shouted even louder. So I think the world will come to an end amid the general applause from all the wits who believe that it is a joke."
Alternate translation: "A fire broke out backstage in a theatre. The clown came out to warn the public; they thought it was a joke and applauded. He repeated it; the acclaim was even greater. I think that's just how the world will come to an end: to the general applause of wits who believe it's a joke"
