Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Nobody deserves to be praised for goodness unless he is strong enough to be bad, for any other goodness is usually merely inertia or lack of will-power.
[Nul ne mérite d’être loué de bonté, s’il n’a pas la force d’être méchant: toute autre bonté n’est le plus souvent qu’une paresse ou une impuissance de la volonté.]
François VI, duc de La Rochefoucauld (1613-1680) French epigrammatist, memoirist, noble Réflexions ou sentences et maximes morales [Reflections; or Sentences and Moral Maxims], ¶237 (1665-1678) [tr. Tancock (1959)]
(Source)
This passage was in the 1st (1665) edition, but as:
No Man deserves to be commended for his Vertue, who hath it not in his Power to be Wicked; all other Goodness is Generally no better than Sloth, or an Impotence in the Will.
[tr. Stanhope (1694), ¶238]
None deserve the name of good, who have not spirit enough, at least, to be bad: goodness being for the most part but indolence or impotence.
[pub. Donaldson (1783), ¶197; ed. Lepoittevin-Lacroix (1797), ¶223]
None deserve the character of being good, who have not spirit enough to be bad.
[ed. Carvill (1835), ¶174]
No man deservers to be praised for his goodness unless he has strength of character to be wicked. All other goodness is generally nothing but indolence or impotence of will.
[ed. Gowens (1851), ¶248]
No one should be praised for his goodness if he has not strength enough to be wicked. All other goodness is but too often an idleness or powerlessness of will.
[tr. Bund/Friswell (1871), ¶237]
No one should be praised for benevolence if he is too weak to be wicked; most benevolence is but laziness or lack of willpower.
[tr. Heard (1917), ¶244]
Goodness deserves credit only in those who are strong enough to do evil. In other cases it is usually laziness or want of character.
[tr. Stevens (1939), ¶237]
No man should be praised for his goodness if he lacks the strength to be bad: in such cases goodness is usually only the effect of indolence or impotence of will.
[tr. FitzGibbon (1957), ¶237]
No one deserves praise for being good who lacks the power to do evil. Goodness, for the most part, is merely laziness or absence of will.
[tr. Kronenberger (1959), ¶237]
Nobody deserves to be praised for his goodness if he has not the power to be evil. All other goodness is most often but indolence or weakness of will.
[tr. Whichello (2016) ¶237]
There is no chance, no destiny, no fate, Can circumvent or hinder or control The firm resolve of a determined soul.
Gifts count for nothing; will alone is great;
All things give way before it soon or late. What obstacle can stay the mighty force Of the sea seeking river in its course,
Or cause the ascending orb of day to wait?
Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1882), “Will,” Maurine and Other Poems (1882 ed.)
(Source)
‘Tis hard to end a years-long love to-day; ‘Tis hard, achieve it then as best you may;
This victory win, this only safety trust, Say not you cannot or you can — you must .
[Difficile est longum subito deponere amorem;
Difficile est, verum hoc qua libet efficias.
Una salus haec est, hoc est tibi pervincendum;
Hoc facias, sive id non pote sive pote.]
Catullus (c. 84 BC – c. 54 BC) Latin poet [Gaius Valerius Catullus]
Carmina # 76, ll. 17-20 [tr. MacNaghten (1925)]
(Source)
On the need to break up with unfaithful Lesbia, his longtime love.
At once to quench an ancient flame, I own, Is truly hard; but still no efforts spare;
On this thy peace depends, on this alone; Then possible, or not, o conquer there!
[tr. Nott (1795), # 73 "To Himself"]
'Tis hard to lay long-cherish'd love aside; 'Tis hard at once. But 'tis your only plan;
'Tis all your hope. This love must be defied; Nor think you cannot, but assert you can.
[tr. Lamb (1821), "The Lover's Petition (To Himself)"]
'Tis hard at once to fling a love away, That has been cherish'd with the faith of years.
'Tis hard -- but 'tis thy duty. Come what may, Crush every record of its joys, its fears!
[tr. T. Martin (1861), "Remorse"]
'Tis hard to quench at once a long-nursed love; 'Tis hard -- but do it howsoe'er you may;
It is your only chance -- our courage prove -- Easy or difficult -- you must obey.
[tr. Cranstoun (1867), "To Himself. The Lover's Petition", st. 4]
What? it is hard long love so lightly to leave in a moment? Hard; yet abides this one duty, to do it: obey.
Here lies safety alone, one victory must not fail thee. One last stake to be lost haply, perhaps to be won.
[tr. Ellis (1871)]
Difficult 'tis indeed long Love to depose of a sudden,
Difficult 'tis, yet do e'en as thou deem to be best.
This be thy safe-guard sole; this conquest needs to be conquered;
This thou must do, thus act, whether thou cannot or can.
[tr. Burton (1893), "In Self-Gratulation"]
It is difficult suddenly to set aside a love of long standing; it is difficult, this is true, no matter how you do it. This is your one salvation, this you must fight to the finish; you must do it, whether it is possible or impossible.
[tr. Smithers (1894)]
'Tis hard to lay aside at will The love of years, -- and yet, I trow,
What men erewhile have borne may still; Be borne, though hard, and shall be now.
Borne, ay, and done -- done, whatsoe'er The pain of doing. Here for me,
Lies the sole refuge from despair, And the end of all this misery.
[tr. Harman (1897), "The Soliloquy of Catullus"]
It is difficult suddenly to lay aside a long-standing love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (1904)]
It is not easy, at a moment's notice, to lay aside a life-long love. It is not easy; but yo must do so, what way you can: this is our one salvation and must be attained by you: possible or impossible, do it you must.
[tr. Stuttaford (1912)]
It is difficult suddenly to lay aside a long-cherished love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (Loeb) (1913)]
What can't be done, I still must do --
Forget, if I would live life through.
[tr. Stewart (1915)]
And though 'tis hard to cast a long-worn chain, Choose any means, but freedom gain.
'Tis safety's only chance, then hold it fast And do th'impossible at last!
[tr. Symons-Jeune (1923)]
Forbear, while heaven frowns, to fume and fret. Steel your firm courage to escape her sway.
"'Tis hard," you say, "so quickly to forget," 'Tis hard; but with a will there is a way.
Here is your chance: this victory you must win: Whether you can nor no, the attempt begin.
[tr. Wright (1926), "The Poet's Prayer"]
For it is hard, hard to throw aside years lived in poisonous love that has tainted your brain
and must end.
If this seems impossible now, you must rise
to salvation.
[tr. Gregory (1931)]
It's hard to break off with someone you've loved such a long time:
it's hard, but you have to do it, somehow or another.
Your only chance is to get out from under this sickness,
no matter whether or not you think you're able.
[tr. C. Martin (1979)]
It’s difficult to suddenly let go of a former love,
it’s difficult, but it would gratify you to do it:
That’s your one salvation. That’s for you to prove,
for you to try, whether you can or not.
[tr. Kline (2001), "Past Kindness: to the Gods"]
It is difficult to suddenly put down a long love
It is difficult, but you should do this in whatever way is pleasing
This is the one safety this must be overcome by you
Do this whether it is possible or not possible
[tr. Wikibooks (2017)]
It is difficult to suddenly put away a long love
It is difficult, but you must effect this in some way or other:
it is the one salvation, this must be conquered by you
You must do this, whether it is impossible or possible.
[tr. Wikisource (2018)]
He was not a strong-minded man; but he had one quality which is almost as valuable a safeguard against temptation as strength of mind — namely, timidity.
F. Anstey (1856-1934) English novelist and journalist (pseud. of Thomas Anstey Guthrie) Tourmalin’s Time Cheques, Prologue (1885)
(Source)
But the power of a man’s will is often powerless:
laughter and tears follow so close upon the passions that provoke them that the more sincere the man, the less they obey his will.
[Ma non può tutto la virtù che vuole;
ché riso e pianto son tanto seguaci a la passion di che ciascun si spicca, che men seguon voler ne’ più veraci.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 21, l. 105ff (21.105-108) (1314) [tr. Musa (1981)]
(Source)
As each alternate Passion leaves a trace
On the still-varying muscles of the face, Fictitious oft; but, by the candid mind,
Conceal'd with pain, the dawn of dubious joy
My features wore.
[tr. Boyd (1802), st. 20]
But the power which wills, Bears not supreme control: laughter and tears
Follow so closely on the passion prompts them, They wait not for the motions of the will In natures most sincere.
[tr. Cary (1814)]
But will is not with power entire endued.
Laughter and tears pursue so much the trace The passion dictates that imprints them there, Nor follow will in natures most sincere.
[tr. Bannerman (1850)]
But yet the power that wills cannot do all things;
For tears and laughter are such pursuivants Unto the passion from which each springs forth, In the most truthful least the will they follow.
[tr. Longfellow (1867)]
But virtue cannot all it would; for laughter and tears follow so much the passion from which each springs, that they least obey will in the most truthful men.
[tr. Butler (1885)]
But all it wishes, will cannot forbear:
For smiles and tears to diverse passion wed, Upon that passion follow so instinct. In open natures, will is quite outsped.
[tr. Minchin (1885)]
But the power that wills cannot do everything; for smiles and tears are such followers on the emotion from which each springs, that in the most truthful they least follow the will.
[tr. Norton (1892)]
But the virtue which wills is not all powerful; for laughter and tears follow so closely the passion from which each springs, that they least obey the will in the most truthful.
[tr. Okey (1901)]
But the power to will cannot do all, for laughter and tears are so close followers on the passions from which they spring that they least follow the will in the most truthful.
[tr. Sinclair (1939)]
But all is not done by the will's decree;
For on the passion wherefrom each is bred Laughter and tears follow so close that least In the most truthful is the will obeyed.
[tr. Binyon (1943)]
But will with us is not made one with power;
Tears, laughter, tread so hard upon the heel Of their evoking passions, that in those Who're most sincere they least obey the will.
[tr. Sayers (1955)]
But man's will
is not supreme in every circumstance:
for tears and laughter come so close behind the passions they arise from, that they least obey the will of the most honest mind.
[tr. Ciardi (1961)]
But the power that wills cannot do everything; for smiles and tears are such close followers on the emotion from which each springs, that in the most truthful they least follow the will.
[tr. Singleton (1973)]
But virtue cannot do everything that it will;
For laughter and tears follow so closely on The passions from which they respectively proceed, That they follow the will least in the most truthful.
[tr. Sisson (1981)]
And yet the power of the will cannot do all,
for tears and smiles are both so faithful to the feelings that have prompted them that true feeling escapes the will that would subdue.
[tr. Mandelbaum (1982)]
But the power of the will cannot do everything, for laughter and weeping follow so closely on the passion from which each springs that they follow the will least in those who are most truthful.
[tr. Durling (2003)]
But the virtue that wills is not all-powerful, since laughter and tears follow the passion, from which they spring, so closely, that, in the most truthful, they obey the will least.
[tr. Kline (2002)]
But will power can't do everything it wills.
For tears and laughter follow on so close to those emotions from which each act springs that these least follow will in those most true.
[tr. Kirkpatrick (2007)]
But the power that wills cannot do all it wills,
for laughter and tears so closely follow feelings from which they spring, they least can be controlled in those who are most truthful.
[tr. Hollander/Hollander (2007)]
But will alone won't stop a human being,
Since laughter and tears are deeply interwoven, Following hard on emotions which spring them forth, And when they're truthful have little to do with the will.
[tr. Raffel (2010)]
An intelligent man is lost if he does not add strength of character to his intelligence.
[Un homme d’esprit est perdu, s’il ne joint pas à l’esprit l’énergie de caractère.]
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. 4, ¶ 277 (1795) [tr. Mathers (1926)]
(Source)
Marijane Meaker (1927-2022) American writer (pen names: Vin Packer, Ann Aldrich, M. E. Kerr) Gentlehands, ch. 13 [Grandpa Trenker] (1978) [as M. E. Kerr]
For when the faculty of intellect is joined with brute force and with evil will, no man can win against such an alliance.
[Ché dove l’argomento de la mente s’aggiugne al mal volere e a la possa, nessun riparo vi può far la gente.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 31, l. 55ff (31.55) (1309) [tr. Musa (1971)]
(Source)
Why Nature no longer allows human-like giants, while still producing whales and elephants.
For where the mind to bad Intention's join'd,
And with a Pow'r what's ill design'd to act,
None can himself from such a force defend.
[tr. Rogers (1782), l. 49ff]
But not the forest tribes, nor finny race,
With equal rage their native walks deface, As he whose deadly arm by Reason's light
Directed falls, and mocks the warding hand;
Conspiring realms in vain his pow'r withstand, In vain embattled hosts defend their right.
[tr. Boyd (1802), st. 9]
For when brute force
And evil will are back’d with subtlety,
Resistance none avails.
[tr. Cary (1814)]
For discourse of mind,
Wedded with power and inbred lust of wrong,
Had left nor help nor rescue for mankind.
[tr. Dayman (1843)]
For where [the instrument] of [the] mind is joined to evil will and potency, men can make no defence against it.
[tr. Carlyle (1849)]
For when a reasoning and a subtle mind Is joined, besides, to evil will and power, Who can resist? -- for all defence must cower.
[tr. Bannerman (1850)]
For when the reasoning faculty combines With evil will and with destructive pow'r, Then there remains no more defence for man.
[tr. Johnston (1867)]
For where the argument of intellect Is added unto evil will and power, No rampart can the people make against it.
[tr. Longfellow (1867)]
For where the equipment of the mind is joined to illwill and to power, folk can make no rampart against it.
[tr. Butler (1885)]
For where the assistance of the intellect Is added unto evil will and power, 'Gainst it no refuge could mankind erect.
[tr. Minchin (1885)]
For where the faculty of the mind is added to evil will and to power, the human race can make no defense against it.
[tr. Norton (1892)]
For where the force of intellect is joined to evil will, and power to do such will, mankind is helpless to find resource against it.
[tr. Sullivan (1893)]
For, where the equipment and the use of reason Are joined to ill intent and power of action, No sort of refuge can folk make against it.
[tr. Griffith (1908)]
For where the equipment of the mind is joined to evil will and to power men can make no defence against it.
[tr. Sinclair (1939)]
For if with the mind's instrument unite Power and an evil purpose both at once, Men have no means against such force to fight.
[tr. Binyon (1943)]
For where the instrument of thinking mind Is joined to strength and malice, man’s defence Cannot avail to meet those powers combined.
[tr. Sayers (1949)]
For where the instrument of intelligence is added to brute power and evil will, mankind is powerless in its own defense.
[tr. Ciardi (1954)]
For where the instrument of the mind is added to an evil will and to great power, men can make no defense against it.
[tr. Singleton (1970)]
For where the mind’s acutest reasoning is joined to evil will and evil power, there human beings can’t defend themselves.
[tr. Mandelbaum (1980)]
For, where the argument of reason is
Joined with an evil will and potency,
There is no possible defence for man.
[tr. Sisson (1981)]
The power of the mind, along with that Of immense strength, upon an evil will Then people will have no defense from it.
[tr. Pinsky (1994), l. 52ff]
For where sharpness of mind is joined to evil will and power, there is no defence people can make against them.
[tr. Durling (1996)]
Where the instrument of mind is joined to ill will and power, men have no defence against it.
[tr. Kline (2002)]
For when the powers of working intellect are wed to strength and absolute illwill, then humans cannot find a place to hide.
[tr. Kirkpatrick (2006)]
For when the power of thought is coupled with ill will and naked force there is no refuge from it for mankind.
[tr. Hollander/Hollander (2007)]
For when the thinking powers of human brains Are tools of malicious will and enormous strength, Smaller creatures like men have no defense.
[tr. Raffel (2010)]
For only when ill will and massive strength
Are joined with mental power does it arise
That the invincible is born.
[tr. James (2013), l. 58ff]
When people are ready to, they change. They never do it before then, and sometimes they die before they get around to it. You can’t make them change if they don’t want to, just like when they do want to, you can’t stop them.
Andy Warhol (1928-1987) American artist, author POPism: The Warhol Sixties, “1965” (1980) [with Pat Hackett]
(Source)
Because we are the cause of our environmental problems, we are the ones in control of them, and we can choose or not choose to stop causing them and start solving them. The future is up for grabs, lying in our own hands. We don’t need new technologies to solve our problems; while new technologies can make some contribution, for the most part we “just” need the political will to apply solutions already available.
Jared Diamond (b. 1937) American geographer, historian, ornithologist, author Collapse: How Societies Choose to Fail or Succeed, Part 4, ch. 16 (2005)
(Source)
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie]
Speech (1922-05-03), “Courage,” Rectoral Address, University of St. Andrews, Scotland
(Source)
From the simple observation that mental illness is marked by odd behavior flows a host of problems. For nothing seems clearer than that we are responsible for our behavior; from there, it seems only a small step to the conclusion that a disease characterized by strange behavior must be a disease under our control. And so we appeal to willpower in the devout belief that we can think our way to mental health. We advise the victim of depression to look on the bright side; we tell the person in the midst of a sky-high manic episode to take a deep breath and calm down. When it comes to mental illness, we are all Christian Scientists.
Edward Dolnick (b. 1952) American writer Madness on the Couch, ch. 18 (1998)
(Source)
KING : Am I the strongest or am I not?
BECKET: You are, today. But one must never drive one’s enemy to despair. It makes him strong. Gentleness is better politics. It saps virility. A good occupational force must never crush, it must corrupt.
Jean Anouilh (1910-1987) French dramatist Becket, Act 2 (1959) [tr. Hill (1961)
(Source)
The lines remain intact in Edward Anhalt's 1964 screenplay.
Convinced that character is all and circumstances nothing, [the Puritan] sees in the poverty of those who fall by the way, not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches, not an object of suspicion but the blessing which rewards the triumph of energy and will.
R. H. Tawney (1880-1962) English writer, economist, historian, social critic [Richard Henry Tawney] Religion and the Rise of Capitalism, ch. 4 (1926)
(Source)
It’s not the size of the dog in the fight, it’s the size of the fight in the dog.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Misattributed)
Scholarly research finds no actual connection between Twain and the origin of this phrase. It appears to have been first crafted by columnist Arthur G. Lewis, Book of the Royal Blue Magazine (1911-04):
It is not the size of the dog in the fight that counts, but the fight in the dog that wins.
The enemy held my will in his power and from it he had made a chain and shackled me. My will was perverse and lust had grown from it, and when I gave in to lust habit was born, and when I did not resist the habit it became a necessity. These were the links which together formed what I have called my chain, and it held me fast in the duress of servitude.
[Velle meum tenebat inimicus et inde mihi catenam fecerat et constrinxerat me. Quippe ex voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo, et dum consuetudini non resistitur, facta est necessitas. Quibus quasi ansulis sibimet innexis (unde catenam appellavi) tenebat me obstrictum dura servitus.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus] Confessions, Book 8, ch. 5 / ¶ 10 (8.5.10) (c. AD 398) [tr. Pine-Coffin (1961)]
(Source)
Sometimes paraphrased "Habit, if not resisted, soon becomes necessity."
My will the enemy held, and thence had made a chain for me, and bound me. For of a forward will, was a lust made; and a lust served, became custom; and custom not resisted, became necessity. By which links, as it were, joined together (whence I called it a chain) a hard bondage held me enthralled.
[tr. Pusey (1838), and ed. Shedd (1860)]
My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a “chain”), did a hard bondage hold me enthralled.
[tr. Pilkington (1876)]
The enemy held my will , and with me made a chain for me and bound me. For from a perverse will, lust was made; and in obeying lust, habit was formed, and habit not resisted, became necessity. By which links, as it were, joined together -- therefore I call it a chain -- was I held shackled with a hard bondage.
[tr. Hutchings (1890)]
The enemy held fast my will, and had made of it a chain, and bound me tight therewith. For from a perverse will came lust, and the service of lust ended in habit, and acquiescence in habit produced necessity. These were the links of what I call my chain, and they held me bound in hard slavery.
[tr. Bigg (1897)]
The enemy held my will; and of it he made a chain and bound me. Because my will was perverse it changed to lust, and lust yielded to became habit, and habit not resisted became necessity. These were like links hanging one on another -- which is why I have called it a chain -- and their hard bondage held me bound hand and foot.
[tr. Sheed (1943)]
The enemy held fast my will, and had made of it a chain, and had bound me tight with it. For out of the perverse will came lust, and the service of lust ended in habit, and habit, not resisted, became necessity. By these links, as it were, forged together--which is why I called it “a chain”--a hard bondage held me in slavery.
[tr. Outler (1955)]
The enemy had control of my will, and out of it he fashioned a chain and fettered me with it. For in truth lust is made out of a perverse will, and when lust is served, it becomes habit, and when habit is not resisted, it becomes necessity. By such links, joined one to another, as it were -- for this reason I have called it a chain -- a harsh bondage held me fast.
[tr. Ryan (1960)]
The enemy held my will and made a chain out of it and bound me with it. From a perverse will came lust, and slavery to lust became a habit, and the habit, being constantly yielded to, became a necessity. These were like links, hanging each to each (which is why I called it a chain), and they held me fast in a hard slavery.
[tr. Warner (1963)]
My willingness the enemy held, and out of it had made me a chain and bound me. Of stubborn will ios a lust made. When a lust is served, a custom is made, and when a custom is not resisted a necessity is made. It was as though link was bound to link (hence what I called a chain) and hard bondage held me bound.
[tr. Blailock (1983)]
Tho’ much is taken, much abides; and tho’
We are not now that strength which in old days
Moved earth and heaven; that which we are, we are;
One equal temper of heroic hearts,
Made weak by time and fate, but strong in will
To strive, to seek, to find, and not to yield.
Alfred, Lord Tennyson (1809-1892) English poet
“Ulysses,” ll. 65-70 (1842)
(Source)
Those blush to lose a conquering game,
And fain would peril life for fame:
These bring success their zeal to fan;
They can because they think they can.
[Hi proprium decus et partum indignantur honorem
ni teneant, vitamque volunt pro laude pacisci;
hos successus alit: possunt, quia posse videntur.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 5, l. 229ff (5.229-231) (29-19 BC) [tr. Conington (1866)]
(Source)
Of the crews of the two remaining ships racing at the funeral games of Anchises: Cloanthus' Scylla which is closing on the finish line; Mnestheus' Pristis which has come up from last place and may yet take the lead. (Cloanthus wins the race by offering a sacrifice to the sea gods.)
These their new glory, honours got despise,
Unless they keep it, and to gaine the prize
Would sell their lives; success feeds them; they may
Because they think they can obtain the day.
[tr. Ogilby (1649)]
Resolv'd to hold their own, they mend their pace,
All obstinate to die, or gain the race.
Rais'd with success, the Dolphin swiftly ran;
For they can conquer, who believe they can.
[tr. Dryden (1697)]
These are fired with indignation, lest they should lose their possession of glory and honor they have won; and they are willing to barter life for renown. Those success cherishes; they are able because they seem to be able.
[tr. Davidson/Buckley (1854)]
These scorn to lose the honour that is their own, the glory in their grasp, and would sell life for renown; to these success lends life; power comes with belief in it.
[tr. Mackail (1885)]
These, thinking shame of letting fall their hardly-gotten gain
Of glory's meed, to buy the praise with very life are fain;
Those, fed on good-hap, all things may, because they deem they may
[tr. Morris (1900), l. 228ff]
These scorn to lose their vantage, stung with shame,
And life is wagered willingly for fame.
Success inspires the hindmost; as they dare,
They do; the thought of winning wins the game.
[tr. Taylor (1907), st. 31, l. 274ff]
The leaders now with eager souls would scorn
to lose their glory, and faint-hearted fail
to grasp a prize half-won, but fain would buy
honor with life itself; the followers too
are flushed with proud success, and feel them strong
because their strength is proven.
[tr. Williams (1910)]
These think it shame not to keep the honour that is theirs, the glory they have won, and would barter life for fame: those success heartens; strong are they, for strong they deem themselves.
[tr. Fairclough (1916)]
On the Scylla
They would give their lives to hold their place, they have won it,
The glory and honor are theirs already, almost;
And Mnestheus’ men take courage from their nearness;
They can because they think they can.
[tr. Humphries (1951)]
One crew was compelled by the shame of losing a prize they had all but
Gained for their own, and would give their lives for its glory; the other
Was fired by success -- they could do it because they believed they could do it.
[tr. Day-Lewis (1952)]
Cloanthus' crewmen
now think it a disgrace to fail to keep
the fame and honor they themselves have won,
and they would give their very lives for glory;
but Menestheus' men are strengthened by success,
they have the power because they feel they have it.
[tr. Mandelbaum (1971), l. 301ff]
One crew fought off the shame of losing honor
Theirs already, glory won; they'd give
Their lives for fame; but luck empowered the others
Who felt that they could do it, and so could.
[tr. Fitzgerald (1981), l. 294ff]
Cloanthus and his men on the Scylla saw the honour as theirs by right. They had already won the victory and had no intention of giving it up. They would rather have lost their lives than lose the glory. Mnestheus and his men on the Pristis were feeding on success. They could win because they thought they could.
[tr. West (1990)]
The former crew are unhappy lest they fail to keep
the honour that is theirs and the glory already
in their possession, and would sell their lives for fame.
the latter feed on success: they can because they think they can.
[tr. Kline (2002)]
One crew, stung by the shame of losing victory now
with glory won, would trade their lives for fame.
But Mnestheus and his crew, fired by their success,
can just about win the day because they think they can.
[tr. Fagles (2006), l. 256ff]
One crew would hate to lose the glory of an honor all but one. They'd trade their lives for victory. The others were encouraged by success. Belief in victory spurred them on.
[tr. Bartsch (2021)]
To provide the best experiences, we use technologies like cookies to store and/or access device information. Consenting to these technologies will allow us to process data such as browsing behavior or unique IDs on this site. Not consenting or withdrawing consent, may adversely affect certain features and functions.
Functional
Always active
The technical storage or access is strictly necessary for the legitimate purpose of enabling the use of a specific service explicitly requested by the subscriber or user, or for the sole purpose of carrying out the transmission of a communication over an electronic communications network.
Preferences
The technical storage or access is necessary for the legitimate purpose of storing preferences that are not requested by the subscriber or user.
Statistics
The technical storage or access that is used exclusively for statistical purposes.The technical storage or access that is used exclusively for anonymous statistical purposes. Without a subpoena, voluntary compliance on the part of your Internet Service Provider, or additional records from a third party, information stored or retrieved for this purpose alone cannot usually be used to identify you.
Marketing
The technical storage or access is required to create user profiles to send advertising, or to track the user on a website or across several websites for similar marketing purposes.
To provide the best experiences, we use technologies like cookies to store and/or access device information. Consenting to these technologies will allow us to process data such as browsing behavior or unique IDs on this site. Not consenting or withdrawing consent, may adversely affect certain features and functions.
Functional
Always active
The technical storage or access is strictly necessary for the legitimate purpose of enabling the use of a specific service explicitly requested by the subscriber or user, or for the sole purpose of carrying out the transmission of a communication over an electronic communications network.
Preferences
The technical storage or access is necessary for the legitimate purpose of storing preferences that are not requested by the subscriber or user.
Statistics
The technical storage or access that is used exclusively for statistical purposes.The technical storage or access that is used exclusively for anonymous statistical purposes. Without a subpoena, voluntary compliance on the part of your Internet Service Provider, or additional records from a third party, information stored or retrieved for this purpose alone cannot usually be used to identify you.
Marketing
The technical storage or access is required to create user profiles to send advertising, or to track the user on a website or across several websites for similar marketing purposes.
