Dignity of character ought to be graced by a house; but from a house it is not wholly derived. A master is not to be honored by a house; but a house by its master.
[Ornanda enim est dignitas domo, non ex domo tota quaerenda, nec domo dominus, sed domino domus honestanda est.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
De Officiis [On Duties; On Moral Duty; The Offices], Book 1, ch. 39 (1.39) / sec. 139 (44 BC) [tr. McCartney (1798)]
(Source)
(Source (Latin)). Alternate translations:
It is well if a man can enhance that credit and reputation he has gotten by the splendour of his house; but he must not depend on his house alone for it; for the master ought to bring honour to his fine seat, and not the fine seat bring honour to its master.
[tr. Cockman (1699)]
For dignity should be adorned by a palace, but not be wholly sought from it: -- the house ought to be ennobled by the master, and not the master by the house.
[tr. Edmonds (1865)]
In truth, high standing in the community should be adorned by a house, not sought wholly from a house; nor should the owner be honored by the house, but the house by the owner.
[tr. Peabody (1883)]
The house should not constitute, though it may enhance, the dignity of the master; let the master honour the house, not the house the master.
[tr. Gardiner (1899)]
Your house may add lustre to your dignity, but it will not suffice that you should derive all your dignity from your house: the master should ennoble the house, not the house the master.
[ed. Harbottle (1906)]
The truth is, a man's dignity may be enhanced by the house he lives in, but not wholly secured by it; the owner should bring honour to his house, not the house to its owner.
[tr. Miller (1913)]
A house may enhance a man's dignity, but it should not be the only source of dignity; the house should not glorify its owner, but he should enhance it.
[tr. Edinger (1974)]
Quotations about:
wealth
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
It would be difficult for anyone with normal powers of observation to believe that there is a link between having money and behaving well.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Twitter (2022-01-16)
(Source)
The comfort of the rich depends upon an abundant supply of the poor.
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
(Attributed)
Remember that we can own only what we can assimilate and appreciate, no more. Many wealthy people are little more than janitors of their possessions.
Frank Lloyd Wright (1867-1959) American architect, interior designer, writer, educator [b. Frank Lincoln Wright]
On Architecture: Selected Writings (1894-1940) (1941)
(Source)
A man can never have too much red wine, too many books, or too much ammunition.
Therefore, Christian men, be sure,
wealth or rank possessing,
Ye who now will bless the poor,
shall yourselves find blessing.
Never be deceived that the rich will allow you to vote away their wealth.
Lucy Parsons (1851-1942) American labor organizer, anarchist, orator [a.k.a. Lucy Gonzalez]
Speech, Founding Convention of the Industrial Workers of the World (27 Jun 1905)
(Source)
Reprinted in Freedom, Equality and Solidarity: Writings & Speeches, 1878-1937.
For the old notions of civil liberty and social order did not benefit the masses of the people. Wealth increased, without relieving their wants. The progress of knowledge left them in abject ignorance. Religion flourished, but failed to reach them. Society, whose laws were made by the upper class alone, announced that the best thing for the poor is not to be born, and the next best, to die in childhood, and suffered them to live in misery and crime and pain. As surely as the long reign of the rich has been employed in promoting the accumulation of wealth, the advent of the poor to power will be followed by schemes for diffusing it. Seeing how little was done by the wisdom of former times for education and public health, for insurance, association, and savings, for the protection of labour against the law of self-interest, and how much has been accomplished in this generation, there is reason in the fixed belief that a great change was needed, and that democracy has not striven in vain.
John Dalberg, Lord Acton (1834-1902) British historian
“Review of Sir Erskine May’s Democracy in Europe,” The Quarterly Review (Jan 1878)
(Source)
The life of making money is a life people are, as it were, forced into, and wealth is clearly not the good we are seeking, since it is merely useful, for getting something else.
[ὁ δὲ χρηματιστὴς βίαιός τις ἐστίν, καὶ ὁ πλοῦτος δῆλον ὅτι οὐ τὸ ζητούμενον ἀγαθόν.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 5 (1.5, 1096a.5) (c. 325 BC) [tr. Crisp (2000)]
(Source)
Rackham notes the term βίαιος (translated under compulsion/constraint) is "literally ‘violent’; the adjective is applied to the strict diet and and laborious exercises of athletes, and to physical phenomena such as motion, in the sense of ‘constrained,’ ‘not natural.’"
(Source (Greek)). Alternate translations:
As for the life of money-making, it is one of constraint, and wealth manifestly is not the good we are seeking, because it is for use, that is, for the sake of something further.
[tr. Chase (1847), ch. 3]
As for the money-getting life, it violates the natural fitness of things. Wealth is clearly not the absolute good of which we are in search, for it is a utility, and nonly desirable as a means.
[tr. Williams (1869)]
The life of money-making is in a sense a life of constraint, and it is clear that wealth is not the good of which we are in quest; for it is useful in part as a means to something else.
[tr. Welldon (1892), ch. 3]
As for the money-making life, it is something quite contrary to nature; and wealth evidently is not the good of which we are in search, for it is merely useful as a means to something else.
[tr. Peters (1893)]
The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
[tr. Ross (1908)]
The Life of Money-making is a constrained kind of life, and clearly wealth is not the Good we are in search of, for it is only good as being useful, a means to something else.
[tr. Rackham (1934), 1.5.8]
The life of a moneymaker is in a way forced, and wealth is clearly not the good we are looking for, since it was useful and for the sake of something else.
[tr. Reeve (1948), ch. 5]
As for the life of a money-maker, it is one of tension; and clearly the good sought is not wealth, for wealth is instrumental and is sought for the sake of something else.
[tr. Apostle (1975), ch. 3]
As for the life of the businessman, it does not give him much freedom of action. Besides, wealth is obviously not the good that we are seeking, because it serves only as a means; i.e., for getting something else.
[tr. Thomson/Tredennick (1976)]
The moneymaking life is characterized by a certain constraint, and it is clear that wealth is not the good being sought, for it is a useful thing and for the sake of something else.
[tr. Bartlett/Collins (2011)]
A thief can rifle any till,
A fire with ash your home can fill,
A creditor calls in your debt.
Bad harvest does your farm upset,
An impish mistress robs your dwelling,
Storm shatters ships with water swelling.
But gifts to friends your friendships save.
You keep thus always what you gave.[Callidus effracta nummos fur auferet arca,
Prosternet patrios impia flamma lares:
Debitor usuram pariter sortemque negabit,
Non reddet sterilis semina iacta seges:
Dispensatorem fallax spoliabit amica,
Mercibus extructas obruet unda rates.
Extra fortunam est, quidquid donatur amicis:
Quas dederis, solas semper habebis opes.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 5, epigram 42 (5.42) (AD 90) [tr. Wills (2007)]
(Source)
(Source(Latin)). Alternate translations:
The crafty thefe from battered chest,
doth filch thy coine awaie:
The debter nor the interest,
nor principall will pay.
The fearefull flame destroies the goods,
and letteth nought remaine:
The barren ground for seede recevd,
restoreth naught again.
The subtle harlot naked strips
her lover to the skin:
If thou commit thy self to seas,
great danger art thou in.
Not that thou gevest to thy frend,
can fortune take away:
That onely that thou givst thy friend,
thou shalt posses for ay.
[tr. Kendall (1577)]
Thieves may thy Coffers breake, steale coyne or plate;
Thy house a sudden fire may ruinate.
Debtors may Use, and Principall deny,
And dead thy seedes in barren Grounds may lye:
Thy Steward may be cheated by a Whore;
Thy Merchandise the Ocean may devour.
But what thou giv'st thy friends, from chance is free.
Thy gifts alone shall thine for ever be.
[tr. May (1629)]
Some felon-hand may steal thy gold away;
Or flames destructive on thy mansion prey.
The fraudful debtor may thy loan deny;
Or blasted fields no more their fruits supply.
The am'rous steward to adorn his dear,
With spoils may deck her from thy plunder'd year.
Thy freighted vessels, ere the port they gain,
O'erwhelm'd by storms may sink beneath the main:
But what thou giv'st a friend for friendship's sake,
Is the sole wealth which fortune n'er can take.
[tr. Melmoth (c. 1750)]
Thieves may break locks, and with your cash retire;
Your ancient seat may be consumed by fire;
Debtors refuse to pay you what they owe;
Or your ungrateful field the seed you sow;
You may be plundered by a jilting whore;
Your ships may sink at sea with all their store:
Who gives to friends, so much from Fate secures;
That is the only wealth for ever yours.
[tr. Hay (1755), ep. 43]
The thief shall burst thy box, and slyly go:
The impious flame shall lay thy Lares low.
Thy dettor shall deny both use and sum:
Thy seed deposited may never come.
A faithless female shall they steward spoil:
They ships are swallow'd, while thy billow boil.
Whate'er is bountied, quit vain fortune's road:
Thine is alone the wealth thou has bestow'd.
[tr. Elphinston (1782), Book 5, ep. 82]
A crafty thief may purloin money from a chest;
an impious flame may destroy paternal Lares;
a debtor may deny both principal and interest;
land may not yield crops in return for the seed scattered upon it;
frauds may be practices on a steward entrusted with your household purse;
the sea may overwhelm ships laden with merchandise.
Whatever is given to friends is beyond the reach of Fortune;
the wealth you have bestowed is the only wealth you can keep.
[tr. Amos (1858), ch. 3, ep. 77]
A cunning thief may burst open your coffers, and steal your coin;
an impious fire may lay waste your ancestral home;
your debtor may refuse you both principal and interest;
your corn-field may prove barren, and not repay the seed you have scattered upon it;
a crafty mistress may rob your steward;
the waves may engulf your ships laden with merchandise.
But what is bestowed on your friends is beyond the reach of fortune;
the riches you give away are the only riches you will possess for ever.
[tr. Bohn's Classical (1859)]
A present to a friend's beyond the reach of fortune:
That wealth alone you always will possess
Which you have given away.
[ed. Harbottle (1897)]
A cunning thief will break your money-box and carry off your coin,
cruel fire will lay low your ancestral home;
your debtor will repudiate interest alike and principal,
your sterile crop will not return you the seed you have sown;
a false mistress will despoil your treasurer,
the wave will overwhelm your ships stored with merchandise.
Beyond Fortune's power is any gift made to your friends;
only wealth bestowed will you possess always.
[tr. Ker (1919)]
Some thief may steal your wealth away,
Although by massive walls surrounded;
Or ruthless fire in ashes lay
The ancient home your fathers founded;
A debtor may withhold your dues,
Deny perhaps a debt is owing,
Or sullen ploughlands may refuse
To yield a harvest to your sowing.
A cunning trollop of the town
May make your agent rob his master,
Or waters of the ocean drown
Your goods and ship in one disaster.
But give to friends whate'er you may,
'Tis safe from fortune's worst endeavor:
The riches that you give away,
These only shall be yours for ever.
[tr. Pott & Wright (1921)]
Some cunning burglar will abstract your plate,
A godless fire your roof will devastate,
A debtor steal both interest and loan,
A barren field will turn your seed to stone.
A wily wench will strip your steward bare,
The greedy sea engulf your galleon's ware.
Give to a friend and fortune is checkmated;
Such wealth will ever as your own be rated.
[tr. Francis & Tatum (1924), #247]
A cunning thief may rob your money-chest,
And cruel fire lay low an ancient home;
Debtors may keep both loan and interest;
Good seed may fruitless rot in barren loam.
A guileful mistress may your agent cheat,
And waves engulf your laden argosies;
But boons to friends can fortune's slings defeat:
The wealth you give away will never cease.
[tr. Duff (1929)]
A cunning thief will break open your coffer and carry off your money, ruthless fire will lay low your family horne, your debtor will repudiate interest and principal alike, your barren fields will not return the scattered seed, a tricky mistress will rob your steward, the wave ,will overwhelm your ships piled high with merchandise: hut whatever is given to friends is beyond the grasp of Fortune. Only the wealth you give away will always be yours.
[tr. Shackleton Bailey (1993)]
Deft thieves can break your locks and carry off your savings,
fire consume your home,
debtors default on principal and interest,
failed crops return not even the seed you'd sown,
cheating women run up your charge accounts,
storm overwhelm ships freighted with all your goods.
Fortune can't take away what you give your friends:
that wealth stays yours forever.
[tr. Powell (c. 2000)]
The only wealth that's yours forever
is the wealth you give away.
[tr. Kennelly (2008), "Forever"]
Sly thieves will smash your coffer and steal your cash;
impious flames will wreck your family home;
your debtor won't repay your loan or interest;
your barren fields will yield less than you've sown;
a crafty mistress will despoil your steward;
a wave will swamp your ships piled high with stores.
But what you give to friends is safe from Fortune:
only the wealth you give away is yours.
[tr. McLean (2014)]
Savings -- the cunning thief will crack your safe and steal them;
ancestral home -- the fires don't care, they'll trash it;
the guy who owes you money -- won't pay the interest, won't pay at all.
Your field -- it's barren, sow seed and you'll get no return;
your girlfriend -- she'll con your accountant and leave you penniless;
your shipping line -- the waves will swamp your stacks of cargo.
But what you give to friends is out of fortune's reach.
The wealth you give away is the only wealth you'll never lose.
[tr. Nisbet (2015)]
It is not pointless to acquire wealth but it is more evil than anything to get it from injustice.
[Χρήματα πορίζειν μὲν οὐκ ἀχρεῖον, ἐξ ἀδικίης δὲ πάντων κάκιον.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 78 (Diels) [tr. @sententiq (2018)]
(Source)
Original Greek. Diels citation "78. (74 N.) DEMOKRATES. 43."; collected in Joannes Stobaeus (Stobaios) Anthologium 4, 31, 21. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
Fame and wealth without understanding are not stable possessions.
[Δόξα καὶ πλοῦτος ἄνευ ξυνέσιος οὐκ ἀσφαλέα κτήματα.]
Democritus (c. 460 BC - c. 370 BC) Greek philosopher
Frag. 77 (Diels) [tr. @sententiq (2018)]
(Source)
Original Greek. Diels citation "77. (78 N.) DEMOKRATES. 42."; collected in Joannes Stobaeus (Stobaios) Anthologium 3, 4, 82. Bakewell lists this under "The Golden Sayings of Democritus." Freeman notes this as one of the Gnômae, from a collection called "Maxims of Democratês," but because Stobaeus quotes many of these as "Maxims of Democritus," they are generally attributed to the latter. Alternate translations:
- "Fame and wealth without wisdom are unsafe possessions." [tr. Bakewell (1907)]
- "Fame and wealth without intelligence are dangerous possessions." [tr. Freeman (1948)]
- "Reputation and wealth without intelligence are unsafe possessions." [tr. Taylor]
- "Fame and wealth without understanding are not secure possessions." [Source]
There is always someone ready to be lured to ruin by hope of gain.
[ἀλλ᾽ ὑπ᾽ ἐλπίδων ἄνδρας τὸ κέρδος πολλάκις διώλεσεν.]
Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 221ff [Creon] (441 BC) [tr. Watling (1947)]
(Source)
Original Greek. Alternate translations:
- "But backed by hope, lucre has ruined many." [tr. Donaldson (1848)]
- "Yet hope of gain hath lured men to their ruin oftentimes." [tr. Storr (1859)]
- "But hope of gain full oft ere now hath been the ruin of men." [tr. Campbell (1873)]
- "Yet by just the hope of it, money has many times corrupted men." [tr. Jebb (1891)]
- "Yet lucre hath oft ruined men through their hopes." [tr. Jebb (1917)]
- "Yet money talks, and the wisest have sometimes been known to count a few coins too many." [tr. Fitts/Fitzgerald (1939)]
- "But often we have known men to be ruined by the hope of profit." [tr. Wyckoff (1954)]
- "But love of gain has often lured a man to his destruction." [tr. Kitto (1962)]
- "But all too often the mere hope of money has ruined many men." [tr. Fagles (1982)]
- "But hope -- and bribery -- often have led men to destruction." [tr. Woodruff (2001)]
- "But profit with its hopes often destroys men." [tr. Tyrell/Bennett (2002)] https://diotima-doctafemina.org/translations/greek/sophocles-antigone/#post-1273:~:text=But%20profit,with%20its%20hopes%20often%20destroys%20men.
- "Yet there are men who the mere hope of winning has killed them." [tr. Theodoridis (2004)]
- "And yet men have often been destroyed because they hoped to profit in some way." [tr. Johnston (2005)]
- "But often profit has destroyed men through their hopes." [tr. Thomas (2005)]
- "But the profit-motive has destroyed many people in their hope for gain." [tr. @sentantiq (2018)]
A society which reverences the attainment of riches as the supreme felicity will naturally be disposed to regard the poor as damned in the next world, if only to justify making their life a hell in this.
R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney]
Religion and the Rise of Capitalism, ch. 4: The Puritan Movement, sec. 4 “The New Medicine for Poverty” (1926)
(Source)
Originally delivered as Holland Lectures, Kings College (Feb-Mar 1922).
These women were fatuous with a fatuity which had threatened her all her life, as it threatened all people of means, and which was of mournful significance for humanity in general, since it proved the emptiness of one of man’s most reasonable expectations. No more sensible form of government could be imagined than aristocracy. If certain able stocks in the community were able to amass enough wealth to give their descendants beautiful houses to grow up in, the widest opportunities of education, complete economic security, so that they need never be influenced by mercenary considerations, and easy access to any public form of work they chose to undertake — why, then, the community had a race of perfect governors ready made.
Only, as the Lauristons showed, the process worked out wholly different in practice. There came to these selected stocks a deadly, ungrateful complacence, which made them count these opportunities as their achievements, and belittle everybody else’s achievements unless they were similarly confused with opportunities; and which did worse than this, by abolishing all standards from their minds except what they themselves were and did.
Rebecca West (1892-1983) British author, journalist, literary critic, travel writer [pseud. for Cicily Isabel Fairfield]
The Thinking Reed, ch. 7 (1936)
For life without life’s joys
Is living death; and such a life is his.
Riches and rank and show of majesty
And state, where no joy is, are empty, vain
And unsubstantial shadows, of no weight
To be compared with happiness of heart.[τὰς γὰρ ἡδονὰς
ὅταν προδῶσιν ἄνδρες, οὐ τίθημ᾽ ἐγὼ
ζῆν τοῦτον, ἀλλ᾽ ἔμψυχον ἡγοῦμαι νεκρόν.
πλούτει τε γὰρ κατ᾽ οἶκον, εἰ βούλει, μέγα
καὶ ζῆ τύραννον σχῆμ᾽ ἔχων: ἐὰν δ᾽ ἀπῇ
τούτων τὸ χαίρειν, τἄλλ᾽ ἐγὼ καπνοῦ σκιᾶς
οὐκ ἂν πριαίμην ἀνδρὶ πρὸς τὴν ἡδονήν]Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 1165ff [Messenger] (441 BC) [tr. Watling (1947), Epilogos, l. 977ff]
(Source)
Original Greek. Alternate translations:
For him I reckon but
An animate corpse, and not a living man,
Whose life's delights are cast away. Thy house,
I grant thee, may be richly stored with wealth;
And thou may'st live in royal pomp: but if
Joy is not there the while, and I must lose
All happiness thereby, I would not give
Smoke's shadow as the price of all the rest.
[tr. Donaldson (1848)]
For a life
Without life's joys I count a living death.
You'll tell me he has ample store of wealth,
The pomp and circumstance of kings; but if
These give no pleasure, all the rest I count
The shadow of a shade, nor would I weigh
His wealth and power 'gainst a dram of joy.
[tr. Storr (1859)]
For when a man is lost to joy,
I count him not to live, but reckon him
A living corse. Riches belike are his,
Great riches and the appearance of a King;
But if no gladness come to him, all else
Is shadow of a vapour, weighed with joy.
[tr. Campbell (1873)]
When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant's pomp! But if there is no joy along with all of that, I would not pay even the shadow of smoke for all the rest, compared with joy.
[tr. Jebb (1891)]
For when a man hath forfeited his pleasures, I count him not as living, -- I hold him but a breathing corpse. Heap up riches in thy house, if thou wilt; live in kingly state; yet, if there be no gladness therewith, I would not give the shadow of a vapour for all the rest, compared with joy.
[tr. Jebb (1917)]
Who can say
That a man is still alive when his life’s joy fails?
He is a walking dead man. Grant him rich,
Let him live like a king in his great house:
If his pleasure is gone, I would not give
So much as the shadow of smoke for all he owns.
[tr. Fitts/Fitzgerald (1939), l. 910ff]
Yes, when a man has lost all happiness,
he's not alive. Call him a breathing corpse.
Be very rich at home. Live as a king.
But once your joy has gone, though these are left
they are smoke's shadow to lost happiness.
[tr. Wyckoff (1954)]
He who forfeits joy
Forfeits his life; he is a breathing corpse.
Heap treasures in your palace, if you will,
And wear the pomp of royalty; but if
You have no happiness, I would not give
A straw for all of it, compared with joy.
[tr. Kitto (1962)]
Believe me,
when a man has squandered his true joys,
he's good as dead, I tell you, a living corpse.
Pile up riches in your house, as much as you like --
live like a king with a huge show of pomp,
but if real delight is missing from the lot,
I wouldn't give you a wisp of smoke for it,
not compared to joy. [tr. Fagles (1982), l. 1284ff]
When every source of joy deserts a man,
I don't call him alive: he's an animated corpse.
For my money, you can get rich as you want,
You can wear the face of a tyrant,
But if you have no joy in this,
Your life's not worth the shadow of a puff of smoke.
[tr. Woodruff (2001)]
Whenever men forfeit their pleasures, I do not regard
such a man as alive, but I consider him a living corpse.
Be very wealthy in your household, if you wish, and live
the style of absolute rulers, but should the enjoyment of these
depart, what is left, compared to pleasure,
I would not buy from a man for a shadow of smoke.
[tr. Tyrell/Bennett (2002)]
When a man’s body has lost all sense of joy, you can say he’s not alive any more. He is a living corpse. You can have as much wealth in your house as you like and you can live like a king but when joy is missing then all those other things I wouldn’t exchange for the price of the shadow of smoke -- not against the sweetness of joy!
[tr. Theodoridis (2004), "Herald"]
For when a man has lost
what gives him pleasure, I don’t include him
among the living -- he’s a breathing corpse.
Pile up a massive fortune in your home,
if that’s what you want -- live like a king.
If there’s no pleasure in it, I’d not give
to any man a vapour’s shadow for it,
not compared to human joy.
[tr. Johnston (2005), l. 1296ff]
But when people lose their pleasures, I do not consider this life -- rather, it is just a corpse with a soul.
[tr. @sentantiq (2018)]
If all men were rich, all men would be poor.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Mark Twain’s Noteook (1935 ed) [ed. Paine]
(Source)
But no moral philosopher, from Aristotle to Aquinas, to John Locke and Adam Smith, divorced economics from a set of moral ends or held the production of wealth to be an end in itself; rather it was seen as a means to the realization of virtue, a means of leading a civilized life.
Daniel Bell (1919-2011) American sociologist, writer, editor, academic
The Cultural Contradictions of Capitalism (1976)
Where some possess much, and the others nothing, there may arise an extreme democracy, or a pure oligarchy; or a tyranny may grow out of either extreme.
Aristotle (384-322 BC) Greek philosopher
Politics [Πολιτικά], Book 4, ch. 11 / 1296a.1-3 [tr. Jowett (1885)]
(Source)
Alternate translations:
- "When some possess too much, and others nothing at all, the government must either be in the hands of the meanest rabble or else a pure oligarchy; or, from the excesses of both, a tyranny." [tr. Ellis (1912)]
- "Where some own a very great deal of property and others none there comes about either an extreme democracy or an unmixed oligarchy, or a tyranny may result from both of the two extremes." [tr. Rackham (1932)]
- "Where some possess very many things and others nothing, either rule of the people in its extreme form must come into being, or unmixed oligarchy, or -- as a result of both of these excesses -- tyranny." [tr. Reeve (2007)]
- "Where some people are very wealthy and others have nothing, the result will be either extreme democracy or absolute oligarchy, or despotism will come from either of those excesses."
The ability of the rich and their acolytes to see social virtue in what serves their interest and convenience and to depict as ridiculous or foolish what does not was never better manifested than in their support of gold and their condemnation of paper money.
John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
Money: Whence It Came, Where It Went, ch. 9 (1975)
(Source)
Why, pray, should I speak of things which are incredible except to those who have seen them, that a host of private men have levelled mountains and built upon the seas? To such men their riches seem to me to have been but a plaything; for while they might have enjoyed them honourably, they made haste to squander them shamefully. Nay more, the passion which arose for lewdness, gluttony, and the other attendants of luxury was equally strong; men played the woman, women offered their chastity for sale; to gratify their palates they scoured land and sea; they slept before they needed sleep; they did not await the coming of hunger or thirst, of cold or of weariness, but all these things their self-indulgence anticipated.
[Nam quid ea memorem, quae nisi eis qui videre nemini credibilia sunt, a privatis compluribus subvorsos montis, maria constrata esse? Quibus mihi videntur ludibrio fuisse divitiae; quippe quas honeste habere licebat, abuti per turpitudinem properabant. Sed lubido stupri, ganeae ceterique cultus non minor incesserat; viri muliebria pati, mulieres pudicitiam in propatulo habere; vescendi causa terra marique omnia exquirere, dormire prius quam somni cupido esset, non famem aut sitim neque frigus neque lassitudinem opperiri sed omnia luxu antecapere.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 13, sent. 1-3 [tr. Rolfe (1931)]
(Source)
Original Latin. Alt. trans.:
- "Need I mention, what to all but eye-witnesses would seem incredible? whole mountains levelled to the valley by the expense and labour of individuals, and even the seas covered with magnificent structures! To such men riches seem to be a burden: what they might enjoy with credit and advantage to themselves, they seem in eager haste to squander away in idle ostentation. To these vices that conspired against the commonwealth, many others may be added, such as prostitution, convivial debauchery, and all kinds of licentious pleasure. The men unsexed themselves, and the women made their persons venal. For the pleasures of the table, sea and land were ransacked; the regular returns of thirst and hunger were anticipated; the hour of sleep was left to a price and accident; cold was a sensation not to be endured by delicate habits; luxury was the business of life, and by that every thing was governed." [tr. Murphy (1807)]
- "It is needless to recount other things, which none but those who saw them will believe; as the levelling of mountains by private citizens, and even covering the sea itself with fine edifices. These men appear to me to have sported with their riches, since they lavished them in the most shameful manner, instead of enjoying them with honour. Nor were they less addicted to all manner of extravagant gratifications: men and women laid aside all regard to chastity. To procure dainties for their tables, sea and land were ransacked. They indulged in sleep before nature craved it; the returns of hunger and thirst were anticipated with luxury: and cold and fatigue were never so much as felt." [tr. Rose (1831)]
- "For why should I relate those things which are credible to no one except to those who have seen them -- that mountains have been levelled, seas built over by many private persons, whose riches appear to me to have been a jest, since those which they might have used honourably, they hastened to abuse disgracefully? But no less a desire of wantoning, gluttony, and other fashion had come on, women exhibited their shame in the open air, for the sake of feasting they ransacked every place by sea and land, and slept before there was any desire of sleep, they waited not for hunger nor thirst, nor cold nor fatigue, but anticipated all these things through their luxury." [Source (1841)]
- "For why should I mention those displays of extravagance, which can be believed by none but those who have seen them; as that mountains have been leveled, and seas covered with edifices, by many private citizens; men whom I consider to have made a sport of their wealth, since they were impatient to squander disreputably what they might have enjoyed with honor. But the love of irregular gratification, open debauchery, and all kinds of luxury, had spread abroad with no less force. Men forgot their sex; women threw off all the restraints of modesty. To gratify appetite, they sought for every kind of production by land and by sea; they slept before there was any inclination for sleep; they no longer waited to feel hunger, thirst, cold, or fatigue, but anticipated them all by luxurious indulgence." [tr. Watson (1867)]
- "Why should I tell of things which no one who has not seen them could believe, of how often private individuals have levelled mountains and built over seas? Such men seem to me to have trifled with their riches in the haste with which they have ignobly abused what they might honourably have enjoyed. But the passion for defilement, gluttony, and all other kinds of indulgence, had kept pace with that for wealth. Each sex alike trampled on their modesty. Sea and land were ransacked to supply the table. Men went to trest before the felt a desire for sleep; they did not wait for hunger or thirst, cold, or weariness, but anticipated them all by luxurious expedients." [tr. Pollard (1882)]
- "Why should I recall that numerous private individuals undermined mountains and paved over the seas -- things that are credible to no one except those who have seen them? To such men, it seems to me, their riches were a plaything: when they could have held them with honour, they hurried to misuse them disgracefully. But the lust which had arisen for illicit sex, gluttony and other refinements was no less: men took the passive role of women, women made their chastity openly available; everywhere, by land and by sea, was ransacked for the sake of feeding; they slept before there could be any desire for slumber: they did not wait for hunger or thirst nor for cold nor tiredness, but in their luxuriousness anticipated them all." [tr. Woodman (2007)]
As soon as riches came to be held in honour, when glory, dominion, and power followed in their train, virtue began to lose its lustre, poverty to be considered a disgrace, blamelessness to be termed malevolence. Therefore as the result of riches, luxury and greed, united with insolence, took possession of our young manhood. They pillaged, squandered; set little value on their own, coveted the goods of others; they disregarded modesty, chastity, everything human and divine; in short, they were utterly thoughtless and reckless.
[Postquam divitiae honori esse coepere et eas gloria, imperium, potentia sequebatur, hebescere virtus, paupertas probro haberi, innocentia pro malivolentia duci coepit. Igitur ex divitiis iuventutem luxuria atque avaritia cum superbia invasere; rapere, consumere, sua parvi pendere, aliena cupere, pudorem, pudicitiam, divina atque humana promiscua, nihil pensi neque moderati habere.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 12, sent. 1-2 [tr. Rolfe (1931)]
(Source)
Original Latin. Alt. trans.:
- "Riches became the epidemic passion; and where honours, imperial sway, and power, followed in their train, virtue lost her influence, poverty was deemed the meanest disgrace, and innocence was thought to be no better than a mark for malignity of heart. In this manner riches engendered luxury, avarice, and pride; and by those vices the Roman youth were enslaved. Rapacity and profusion went on increasing; regardless of their own property, and eager to seize that of their neighbours, all rushed forward without shame or remorse, confounding every thing sacred and profane, and scorning the restraint of moderation and justice." [tr. Murphy (1807)]
- "When riches began to be held in high esteem, and attended with glory, honour, and power, virtue languished, poverty was deemed a reproach, and innocence passed for ill-nature. And thus luxury, avarice, and pride, all springing from riches, enslaved the Roman youth; they wantoned in rapine and prodigality; undervalued their own, and coveted what belonged to others; trampled on modesty, friendship, and continence; confounded things divine and human; and threw off all manner of consideration and restraint." [tr. Rose (1831)]
- "After that riches began to be an honour and glory, and command and power followed them, virtue began to languish, poverty to be accounted matter of reproach, and innocence to be considered as malignity. Therefore from riches, luxury and avarice with pride came in upon our youth. They ravaged and wasted every thing, their own property they valued at a trifle, that of other persons they coveted, and had not the least care for, or moderation in, shame, modesty, sacred or profane things, which were all the same to them." [Source (1841)]
- "When wealth was once considered an honor, and glory, authority, and power attended on it, virtue lost her influence, poverty was thought a disgrace, and a life of innocence was regarded as a life of ill-nature. From the influence of riches, accordingly, luxury, avarice, and pride prevailed among the youth; they grew at once rapacious and prodigal; they undervalued what was their own, and coveted what was another’s; they set at naught modesty and continence; they lost all distinction between sacred and profane, and threw off all consideration and self-restraint." [tr. Watson (1867)]
- "Riches became a means of distinction and glory, power and influence followed their possession. As a result the edge of virtue was dulled, poverty was accounted a disgrace, and uprightness a kind of ill-nature. Riches made the youth prey to luxury, avarice, and pride: at once grasping and prodigal, they valued lightly their own property, while the coveted that of others; all modesty and purity, alike things human and things divine, everything, in short, was despised and disregarded." [tr. Pollard (1882)]
- "After riches began to be a source of honour and to be attended by glory, command and power, prowess began to dull, poverty to be considered a disgrace and blamelessness to be regarded as malice. In the wake of riches, therefore, young men were attacked by luxury and avarice along with haughtiness; they seized, they squandered; they placed little weight on their own property and desired that of others; they considered propriety and unchastity, divine and human matters, as indistinguishable, and nothing as worth weight or restraint." [tr. Woodman (2007)]
Avarice, on the other hand, implies a zeal for money, an object for which no philosopher ever yearned. Tainting the body and mind of the strong, it weakens them as by some deadly poison; it is always boundless, always insatiable; plenty and want alike fail to lessen it.
[Avaritia pecuniae studium habet, quam nemo sapiens concupivit; ea quasi venenis malis imbuta corpus animumque virilem effeminat, semper infinita, insatiabilis est, neque copia neque inopia minuitur.]
Sallust (c. 86-35 BC) Roman historian and politician [Gaius Sallustius Crispus]
Bellum Catilinae [The War of Cateline; The Conspiracy of Catiline], ch. 11, sent. 3 [tr. Pollard (1882)]
(Source)
Alt. trans.:
- "Avarice, on the other hand, aims at an accumulation of riches; a passion unknown in liberal minds. It may be called a compound of poisonous ingredeients; it has power to enervate the body, and debauch the best understanding; always unbounded; never satisfied; in plenty and in want equally craving and rapacious." [tr. Murphy (1807)]
- "Avarice has money for its object, which no wise man ever coveted. This vice, as if impregnated with deadly poison, enervated both soul and body; is always boundless and insatiable; nor are its cravings lessened by plenty or want." [tr. Rose (1831)]
- "Avarice has a longing for money, which no wise man ever desired. This passion, as if it were imbued with deadly poisons, enervates the body and mind of man. It is always boundless, insatiable, is neither diminished by plenty nor want." [Source (1841)]
- "But avarice has merely money for its object, which no wise man has ever immoderately desired. It is a vice which, as if imbued with deadly poison, enervates whatever is manly in body or mind. It is always unbounded and insatiable, and is abated neither by abundance nor by want." [tr. Watson (1867)]
- "Avarice implies a desire for money, which no wise man covets; steeped as it were with noxious poisons, it renders the most manly body and soul effeminate; it is ever unbounded and insatiable, nor can either plenty or want make it less." [tr. Rolfe (1931)]
- "Avarice involves an enthusiasm for money (which no wise man has ever desired): as if saturated with a harmful poison, it feminizes the manly body and mind, knows neither limit nor surfeit, and lessened by neither sufficiency nor insufficiency." [tr. Woodman (2007)]
Perhaps indeed the possession of wealth is constantly distressing,
But I should be quite willing to assume every curse of wealth if I could at the same time assume every blessing.
The only incurable troubles of the rich are the troubles that money can’t cure,
Which is a kind of trouble that is even more troublesome if you are poor.
Certainly there are lots of things in life that money won’t buy, but it’s very funny —
Have you ever tried to buy them without money?
Ogden Nash (1902-1971) American poet
“The Terrible People,” New Yorker (11 Feb 1933)
(Source)
Reprinted in Many Long Years Ago (1945).
Most bankers dwell in marble halls,
Which they get to dwell in because they encourage deposits and discourage withdrawals,
And particularly because they all observe one rule which woe betides the banker who fails to heed it,
Which is you must never lend any money to anybody unless they don’t need it.
Ogden Nash (1902-1971) American poet
“Bankers Are Just Like Anybody Else, Except Richer,” New Yorker (7 Dec 1935)
(Source)
Objects close to the eye shut out much larger objects on the horizon; and splendors born only of the earth eclipse the stars. So a man sometimes covers up the entire disk of eternity with a dollar, and quenches transcendent glories with a little shining dust.
There are more important things than money — the only trouble is they all cost money.
(Other Authors and Sources)
Louis A. Safian, The Book of Updated Proverbs, ch. 7 (1967)
Money helps, though not so much as you think when you don’t have it.
Louise Erdrich (b. 1954) American author, poet
“Insulation,” The Bingo Palace (1994)
When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession — as distinguished from the love of money as a means to the enjoyment and realities of life — will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.
John Maynard Keynes (1883-1946) English economist
“Economic Possibilities for our Grandchildren,” Nation and Athenaeum (1930-10-11)
(Source)
Originally a society talk in 1920, expanded to a lecture given in Madrid (1930-06). Reprinted in Essays in Persuasion, Part 5, ch. 2 (1931).
The miser iz a riddle. What he possesses he haint got, and what he leaves behind him he never had.
[The miser is a riddle. What he possesses he hasn’t got, and what he leaves behind him he never had.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 130 “Affurisms: Puddin & Milk” (1874)
(Source)
A rich man cannot enjoy a sound mind nor a sound body without exercise and abstinence; and yet these are truly the worst ingredients of poverty.
Henry Home, Lord Kames (1696-1782) Scottish jurist, agriculturalist, philosopher, writer
Introduction to the Art of Thinking, ch. 2 (1761)
(Source)
Jesus Christ chose to be born of poor and humble parents, in a land remote from the centre of political or intellectual influence, and in the circle of labouring men. He chose to belong to the class of the respectable artisan, and most of the twelve Apostles came from the same social level. In His teaching He plainly associated blessedness with the lot of poverty, and extreme danger with the lot of wealth. All through the New Testament the assumption is that God is on the side of the poor against the rich. As Jowett once said, there is more in the New Testament against being rich, and in favour of being poor, than we like to recognise.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Bishop Gore and the Church of England,” Edinburgh Review (Jan 1908)
(Source)
Reprinted in Outspoken Essays: First Series (1911).
Justice is indiscriminately due to all, without regard to numbers, wealth, or rank.
John Jay (1745-1829) American statesman, diplomat, abolitionist, politician, Chief Justice (1789-1795)
Georgia v. Brailsford, 3 US 1 (1794) [unanimous opinion]
(Source)
Making money ain’t nothing exciting to me. … You might be able to buy a little better booze than some wino on the corner. But you get sick just like the next cat, and when you die you’re just as graveyard dead as he is.
We need leaders not in love with money but in love with justice. Not in love with publicity but in love with humanity.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“The Birth of a New Age,” speech, Alpha Phi Alpha banquet, Buffalo (11 Aug 1956)
(Source)
King used the same phrases, or variations of them, for different speeches and sermons, e.g., in "Desegregation and the Future" (15 Dec 1956), he used "Leaders not in love with publicity, but in love with justice. Leaders not in love with money, but in love with humanity."
How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help? Little children, let us love, not in word or speech, but in truth and action.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
1 John 3:17-18 [NRSV (1989)]
(Source)
Alternate translations:
But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.
[KJV (1611)]
If a man who was rich enough in this world’s goods saw that one of his brothers was in need, but closed his heart to him, how could the love of God be living in him? My children, our love is not to be just words or mere talk, but something real and active.
[Jerusalem (1966)]
If we are rich and see others in need, yet close our hearts against them, how can we claim that we love God? My children, our love should not be just words and talk; it must be true love, which shows itself in action.
[GNT (1976)]
If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth.
[NIV (2011)]
After all, to the well-organized mind, death is but the next great adventure. You know, the Stone was really not such a wonderful thing. As much money and life as you could want! The two things most human beings would choose above all — the trouble is, humans do have a knack for choosing precisely those things that are worst for them.
Joanne "Jo" Rowling (b. 1965) British novelist [writes as J. K. Rowling and Robert Galbraith]
Harry Potter and the Sorcerer’s Stone, ch. 17 [Dumbledore] (1997)
The greatest foe to art is luxury, art cannot live in its atmosphere.
William Morris (1834-1896) British textile designer, writer, socialist activist
“The Beauty of Life,” lecture, Birmingham Society of Arts and School of Design (19 Feb 1880)
(Source)
Luxury has been railed at for two thousand years, in verse and in prose, and it has always been loved.
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
Philosophical Dictionary [Dictionnaire philosophique], “Luxury [Le Luxe],” sec. 2 (1764)
Alt trans.:
- "Luxury has been declaimed against for the space of two thousand years, both in verse and prose; and yet it has been always liked." [tr. Fleming (1905)]
- "For these two thousand years past, luxury has been declaimed against, both in verse and prose: but still mankind has always delighted in it." [Source (1835)]
In the affluent society no sharp distinction can be made between luxuries and necessaries.
John Kenneth Galbraith (1908-2006) Canadian-American economist, diplomat, author
The Affluent Society, ch. 21, sec. 4 (1998, 4th ed.)
(Source)
On sales taxes. Sometimes quoted (from other editions?) as "useful distinction."
The saddest thing I can imagine is to get used to luxury.
Charlie Chaplin (1889-1977) English comic actor, film director, composer
My Autobiography, ch. 22 (1964)
(Source)
“Christmas a humbug, uncle!” said Scrooge’s nephew. “You don’t mean that, I am sure.”
“I do,” said Scrooge. “Merry Christmas! What right have you to be merry? What reason have you to be merry? You’re poor enough.”
“Come, then,” returned the nephew gaily. “What right have you to be dismal? What reason have you to be morose? You’re rich enough.”
Scrooge having no better answer ready on the spur of the moment, said “Bah!” again; and followed it up with “Humbug.”
Charles Dickens (1812-1870) English writer and social critic
A Christmas Carol, ch. 1 (1843)
(Source)
While we are poor, the necessarys ov life are the luxurys; after we git ritch, the luxurys are the necessarys.
[While we are poor, the necessaries of life are the luxuries; after we get rich, the luxuries are the necessaries.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, “Mollassis Kandy” (1874)
(Source)
We’re like a rich father who wishes he knew how to give his son the hardships that made the father such a man.
Robert Frost (1874-1963) American poet
Comment, “Meet the Press” (22 Mar 1959)
When asked by Ernest Lindley whether American civilization had improved or declined in his lifetime. Often misquoted as "Americans are like a rich father who wishes he knew how to give his son the hardships that made him rich."
In reality, the likelihood of reaching the pinnacle of capitalist society today is only marginally better than were the chances of being accepted into the French nobility four centuries ago, though at least an aristocratic age was franker, and therefore kinder, about the odds. It did not relentlessly play up the possibilities open to all, … and so, in turn, did not cruelly equate an ordinary life with a failed one.
Alain de Botton (b. 1969) Swiss-British author
The Pleasures and Sorrows of Work, ch. 9 “Entrepreneurship” (2009)
(Source)
Here’s a man who’s wangled millions;
Yet the parasite’s not done.
Fortune gives too much to many,
Yet, strange to say, enough to none.[Habet Africanus miliens, tamen captat.
Fortuna multis dat nimis, satis nulli.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 12, epigram 10 (12.10) (AD 101) [tr. Marcellino (1968)]
(Source)
"On Africanus." Africanus is identified in some sources as a captator, one who sucked up to a childless millionaire in order to inherit part or all of their estate.
(Source (Latin)). Alternate translations:
As riche as Cresus Afric is:
for more yet hunts the chuffe:
To muche to many, fortune gives,
and yet to none inuffe.
[tr. Kendall (1577)]
Fortune, some say, doth give too much to many:
And yet she never gave enough to any.
[tr. Harington (fl. c. 1600); Book 4, ep. 56; overall ep. 310]
African has a thousand pounds in store,
Yet he desires, and hunts, and rakes for more:
Fortune hath overmuch bestow'd on some;
But plenary content doth give to none.
[tr. Fletcher (1656)]
He fawns for more, though he his thousands touch:
Fortune gives one enough, but some too much.
[tr. Hay (1755)]
Millions has Africa; yet grasps at more:
Too much have many, none sufficient store.
[tr. Elphinston (1782), 12.65]
Africanus possesses a hundred thousand sesterces, but is always striving by servility to acquire more. Fortune gives too much to many, enough to none.
[tr. Amos (1858), ch. 3, ep. 92, "Sufficient Fortune"]
Africanus possesses a hundred thousand sesterces, and yet covets more. Fortune gives too much to many, enough to none.
[tr. Bohn's Classical (1859)]
Fortune to many gives too much, enough to none.
[ed. Harbottle (1897)]
African us possesses a hundred millions, yet he angles for more. Fortune to many gives too much, enough to none.
[tr. Ker (1919)]
Although he is a millionaire,
He courts the rich who lack an heir;
Fortune gives much to many a one,
But just enough she grants to none.
[tr. Pott & Wright (1921)]
Africanus has a hundred million, but still he fishes for legacies. Fortune gives too much to many, to none enough.
[tr. Shackleton Bailey (1993)]
Africanus is a tireless legacy-hunter
though he's a wealthy man.
Fortune gives too much to many,
enough to none
[tr. Kennelly (2008)]
Although worth millions, Africanus hunts a legacy.
To many Fortune gives too much, enough to nobody.
[tr. McLean (2014)]
Africanus has a hundred million, and still he's hunting legacies. Fortune gives too much to many, but "enough" to none.
[tr. Nisbet (2015)]
‘Tis rare, when riches cannot taint the mind.
[Ardua res haec est opibus non tradere mores.]
Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 11, epigram 5 (11.5.3) (AD 96) [tr. Killigrew (1695)]
(Source)
(Source (Latin)). Alternate translations:
Wealth to withstand, how arduous is the skill!
[tr. Elphinston (1782), Appendix to Book 1, ep. 12]
It is an arduous task to preserve morality from the corruption of riches.
[tr. Bohn's Classical (1859)]
'Tis a hard task not to surrender morality for riches.
[ed. Harbottle (1897)]
'Tis a hard task this, not to sacrifice manners to wealth.
[tr. Ker (1919)]
Riches sap morals.
[tr. Francis & Tatum (1924)]
It is a hard thing not to sacrifice morals to wealth.
[tr. Shackleton Bailey (1993)]
It is a hard business, not to compromise morals for riches.
[tr. Nisbet (2015)]
Doom for the man who founds his palace on anything but integrity, his upstairs rooms on anything but honesty, who makes his fellow man work for nothing, without paying him his wages, who says, “I will build myself an imposing palace with spacious rooms upstairs”, who pierces lights in it, panels it with cedar, and paints it vermilion.
Are you more of a king for outrivalling others with cedar?
Your father ate and drank, like you, but he practised honesty and integrity, so all went well for him. He used to examine the cases of poor and needy, then all went well. Is not that what it means to know me? – it is Yahweh who speaks.
You on the other hand have eyes and heart for nothing but your own interests, for shedding innocent blood and perpetrating violence and oppression.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Jeremiah 22:13-17 [JB (1966)]
(Source)
Speaking out against Jehoiakim, the King of Judah.
Alternate translations:
Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; That saith, I will build me a wide house and large chambers, and cutteth him out windows; and it is cieled with cedar, and painted with vermilion.
Shalt thou reign, because thou closest thyself in cedar?
Did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord.
But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.
[KJV (1611)]
Doomed is the one who builds his house by injustice
and enlarges it by dishonesty;
who makes his people work for nothing
and does not pay their wages.
Doomed is the one who says,
“I will build myself a mansion
with spacious rooms upstairs.”
So he puts windows in his house,
panels it with cedar,
and paints it red.
Does it make you a better king
if you build houses of cedar,
finer than those of others?
Your father enjoyed a full life.
He was always just and fair,
and he prospered in everything he did.
He gave the poor a fair trial,
and all went well with him.
That is what it means to know the Lord.
But you can only see your selfish interests;
you kill the innocent
and violently oppress your people.
The Lord has spoken.
[GNT (1976)]
Disaster for the man who builds his house without uprightness, his upstairs rooms without fair judgement, who makes his fellow-man work for nothing, without paying him his wages, who says, "I shall build myself a spacious palace with airy upstairs rooms," who makes windows in it, panels it with cedar, and paints it vermilion.
Are you more of a king because of your passion for cedar? Did your father go hungry or thirsty? But he did what is just and upright, so all went well for him. He used to examine the cases of poor and needy, then all went well. Is not that what it means to know me? Yahweh demands.
You on the other hand have eyes and heart for nothing but your own interests, for shedding innocent blood and perpetrating violence and oppression.
[NJB (1985)]
Woe to him who builds his house by unrighteousness
and his upper rooms by injustice,
who makes his neighbors work for nothing
and does not give them their wages,
who says, “I will build myself a spacious house
with large upper rooms,”
and who cuts out windows for it,
paneling it with cedar
and painting it with vermilion.
Are you a king
because you compete in cedar?
Did not your father eat and drink
and do justice and righteousness?
Then it was well with him.
He judged the cause of the poor and needy;
then it was well.
Is not this to know me?
says the Lord.
But your eyes and heart
are only on your dishonest gain,
for shedding innocent blood,
and for practicing oppression and violence.
[NRSV (1989 ed.)]
Ha! He who builds his house with unfairness
And his upper chambers with injustice,
Who makes his neighbors work without pay
And does not give them their wages,
Who thinks: I will build me a vast palace
With spacious upper chambers,
Provided with windows,
Paneled in cedar,
Painted with vermilion!
Do you think you are more a king
Because you compete in cedar?
Your father ate and drank
And dispensed justice and equity --
Then all went well with him.
He upheld the rights of the poor and needy --
Then all was well.
That is truly heeding Me
-- declares GOD.
But your eyes and your mind are only
On ill-gotten gains,
On shedding the blood of the innocent,
On committing fraud and violence.
[RJPS (2023 ed.)]
Believe in truth. To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power because there is no basis upon which to do so. If nothing is true, then all is spectacle. The biggest wallet pays for the most blinding lights.
You confuse what’s important with what’s impressive.
E. M. Forster (1879-1970) English novelist, essayist, critic, librettist [Edward Morgan Forster]
Maurice (w. 1914, pub. 1971)
(Source)
If you’re poor now, my friend, then you’ll stay poor.
These days only the rich get given more.[Semper eris pauper, si pauper es, Aemiliane;
Dantur opes nulli nunc, nisi divitibus.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 5, epigram 81 (5.81) (AD 90) [tr. Michie (1972)]
(Source)
"To Aemilianus." (Source (Latin)). Alternate translations:
Faile yee of wealth, of wealthy ye still will faile,
None but fat sowes are now greaz'd in the taile.
[tr. Davison (1602), "To All Poore Schollers"]
If thou be poore, thou shalt be ever so;
None now do wealth, but on the rich, bestowe.
[tr. May (1629)]
If thou are poor, Æmilian,
Thou shalt be ever so,
For no man now his presents can
But on the rich bestow.
[tr. Fletcher (1656)]
You want, Æmilianus, so you may;
Riches are given rich men, and none but they.
[tr. Wright (1663)]
Once poor, my friend, still poor you must remain,
The rich alone have all the means of gain.
[tr. Edward Cave, Rambler # 166 (19 Oct 1751); sometimes attributed to publisher Samuel Johnson]
Poor once and poor for ever, Nat, I fear;
None but the rich get place and pension here.
[tr. Halhed (1793)]
If you are poor now, Æmilianus, you will always be poor.
Riches are now given to none but the rich.
[tr. Bohn's Classical (1859)]
If poor you are, poor you will always be,
For wealth’s now given to none but to the rich.
[ed. Harbottle (1897)]
You will always be poor, if you are poor, Aemilianus.
Wealth is given today to none save the rich.
[tr. Ker (1919)]
Gold only draws to gold, so it is plain,
If you are poor, that poor you will remain.
[tr. Pott & Wright (1921)]
Poor if you are, my friend,
Poor will you always be.
Money gets money today;
Poverty, poverty.
[tr. Marcellino (1968)]
If you're poor now, my friend, then you'll stay poor.
These days only the rich get given more.
[tr. Michie (1972)]
You will always be poor if you are poor, Aemilianus. Nowadays wealth is given only to the rich.
[tr. Shackleton Bailey (1993)]
You're cursed by poverty? But they tell me you're "blessed."
While the rich get richer ... you know the rest.
[tr. Ericsson (1995)]
Aemilianus, you’ll always be poor if you’re poor.
These days they only give wealth to the rich.
[tr. Klein (2006)]
Vainly the poor extend their palms.
Only the rich are given alms.
[tr. Wills (2007)]
If you're a poor man now, Amos,
a poor man you'll remain.
Riches are only given only
to rich men.
[tr. Kennelly (2008)]
You will always be poor, Aemilianus, if you are poor;
nowadays wealth comes to no one but the rich.
[tr. @sentantiq (2012)]
If poor, Aemilianus, poor you'll stay.
None but the rich get wealthier today.
[tr. McLean (2014)]
Where Plenty smiles — alas! she smiles for few,
And those who taste not, yet behold her store,
Are as the slaves that dig the golden ore,
The wealth around them makes them doubly poor.George Crabbe (1754-1832) English poet, writer, surgeon, clergyman
The Village, Book 1, line 136 (1783)
(Source)
Ability is a poor man’s wealth.
Matthew Wren (1585-1667) English clergyman, bishop, scholar
(Attributed)
First found in Day's Collacon (1884).
Focusing your life solely on making a buck shows a certain poverty of ambition.
Barack Obama (b. 1961) American politician, US President (2009-2017)
Commencement Address, Knox College, Galesburg, IL (4 Jun 2005)
(Source)
