What doctrine call you this, Che sera, sera:
What will be, shall be? Divinity, adieu!Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Tragicall History of the Life and Death of Doctor Faustus, Act 1, sc. 1 (sc. 1), l. 76ff (1594; 1604 “A” text)
(Source)
Giving up on Christian doctrine, since it teaches that all are sinful, and that sinfulness condemns one to death and damnation. (Faustus ignores the ideas of repentance and salvation.)
These lines show up as well in the 1616 "B" text (ll. 75-76).
This is one of the earliest mentions of the phrase che sarà sarà, which shows up first as a 16th Century English heraldic motto.
With him for a sire and her for a dam,
What should I be but just what I am?Edna St. Vincent Millay (1892-1950) American poet
Poem (1920-11), “The Singing-Woman from the Wood’s Edge,” Vanity Fair, Vol. 14, No. 3
(Source)
Collected in A Few Figs from Thistles (1921).
"Singing-Woman" is usually hyphenated in collections, but in Vanity Fair it was rendered "Singin' Woman" and in the original publication in Figs as "Singingwoman".
It is well said, in every sense, that a man’s religion is the chief fact with regard to him. A man’s, or a nation of men’s. By religion I do not mean here the church-creed which he professes, the articles of faith which he will sign and, in words or otherwise, assert; not this wholly, in many cases not this at all. We see men of all kinds of professed creeds attain to almost all degrees of worth or worthlessness under each or any of them. This is not what I call religion, this profession and assertion; which is often only a profession and assertion from the outworks of the man, from the mere argumentative region of him, if even so deep as that.
But the thing a man does practically believe (and this is often enough without asserting it even to himself, much less to others); the thing a man does practically lay to heart, and know for certain, concerning his vital relations to this mysterious Universe, and his duty and destiny there, that is in all cases the primary thing for him, and creatively determines all the rest. That is his religion; or, it may be, his mere scepticism and no-religion: the manner it is in which he feels himself to be spiritually related to the Unseen World or No-World; and I say, if you tell me what that is, you tell me to a very great extent what the man is, what the kind of things he will do is.Thomas Carlyle (1795-1881) Scottish essayist and historian
Lecture (1840-05-05), “The Hero as Divinity,” Home House, Portman Square, London
(Source)
The lecture notes were collected by Carlyle into On Heroes, Hero-Worship, & the Heroic in History, Lecture 1, (1841).
Intelekt without judgement iz what ails about one halff the smart people in this world.
[Intellect without judgment is what ails about one half the smart people in this world.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1975-02 “Heliotropes” (1875 ed.)
(Source)
Nothing flourishes for ever; each generation gives place to its successor.
[Nihil enim semper floret; aetas succedit aetati.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 11, ch. 15 / sec. 39 (11.15/11.39) (43-02 BC) [ed. Harbottle (1897)]
(Source)
(Source (Latin)). Other translations:For there is nothing which flourishes for ever. Age succeeds age.
[tr. Yonge (1903)]For nothing is for ever flourishing; age succeeds to age.
[tr. Ker (Loeb) (1926)]
We have learned that we cannot live alone, at peace; that our own well-being is dependent on the well-being of other Nations, far away. We have learned that we must live as men and not as ostriches, nor as dogs in the manger.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1945-01-20), Inaugural Address, Washington, D.C.
(Source)
(Source (Audio); dialog verified)
Everyone’s shit smells good to himself.
[Stercus cuique suum bene olet.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 8 (3.8), “Of the Art of Discussion [De l’art de conferer]” (1587) [tr. Screech (1987)]
(Source)
Montaigne is recollecting an adage collected by Desiderius Erasmus in his Adagia (3.4.2, No. 2302). It's actually rendered there as Suus cuique crepitus bene olet. Erasmus maintains that the proverb is not meant literally, but metaphorically (that people value most things that are their own), though he does concede that people are more repulsed by others' excrement than their own.
Montaigne only presents the Latin, not a French translation (as is true with most of his Classical quotations). In context, he uses the phrase regarding how people criticize others for flaws that they, themselves, possess (and even consider virtuous, in their own cases).
I have also seen a version of this cited as an Icelandic proverb.
This essay (and passage) first appeared in the 2nd (1588) edition.
(Source (Latin)). Alternate translations:Ev’ry mans ordure well,
To his owne sense doth smell.
[tr. Florio (1603)]To each one their own manure smells good.
[tr. Cotton/Hazlitt (1877)]Every man's filth smells sweet to himself.
[tr. Ives (1925)]Each man likes best the smell of his own dung.
[tr. Zeitlin (1934)]Every man likes the smell of his own dung.
[tr. Frame (1943)]Every man's filth smells sweet to him.
[tr. Cohen (1958)]Everyone thinks his own fart smells sweet.
[tr. Drysdall (2001); of Erasmus]
JO GRANT: Doctor, stop being childish.
THE DOCTOR: What’s wrong with being childish? I like being childish.
Robert Holmes (1926-1986) British television screenwriter
Doctor Who (1963), 08×01 “Terror of the Autons,” Part 3 (1971-01-16)
(Source)
Besides, if a man is afraid of pain, he is afraid of something happening which will be part of the appointed order of things, and this is itself a sin; if he is bent on the pursuit of pleasure, he will not stop at acts of injustice, which again is manifestly sinful. No; when Nature herself makes no distinction — and if she did, she would not have brought pains and pleasures into existence side by side — it behooves those who would follow in her footsteps to be like-minded and exhibit the same indifference.
[ἔτι δὲ ὁ φοβούμενος τοὺς πόνους φοβηθήσεταί ποτε καὶ τῶν ἐσομένων τι ἐν τῷ κόσμῳ, τοῦτο δὲ ἤδη ἀσεβές: ὅ τε διώκων τὰς ἡδονὰς οὐκ ἀφέξεται τοῦ ἀδικεῖν, τοῦτο δὲ ἐναργῶς ἀσεβές: χρὴ δὲ πρὸς ἃ ἡ κοινὴ φύσις ἐπίσης ἔχει ῾οὐ γὰρ ἀμφότερα ἃν ἐποίει, εἰ μὴ πρὸς ἀμφότερα ἐπίσης εἶχἐ, πρὸς ταῦτα καὶ τοὺς τῇ φύσει βουλομένους ἕπεσθαι, ὁμογνώμονας ὄντας, ἐπίσης διακεῖσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious. And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent.
[tr. Casaubon (1634)]To go on: He that's afraid of Pain, or Affliction; will be afraid of something that will always be in the World; but to be thus uneasie at the Appointments of Providence, is a failure in Reverence, and Respect. On the other hand; He that's violent in the pursuit of Pleasure, won't stick to turn Villain for the Purchase: And is not this plainly , an Ungracious, and an Ungodly Humour? To set the Matter Right, where the Allowance of God is equally clear; as it is with Regard to Prosperity, and Adversity: For had he not approved both these Conditions, He would never have made them: I say where the Good Liking of Heaven is equally clear, Ours ought to be so too: Because we ought to follow the Guidance of Nature, and the Sense of the Deity.
[tr. Collier (1701)]Besides, he who dreads pain, must sometimes dread that which must be a part of the order and beauty of the universe: this, now, is impious: and, then, he who pursues pleasures will not abstain from injury; and that is manifestly impious. But, in those things to which the common nature is indifferent, (for she had not made both, were she not indifferent to either); he who would follow nature, ought, in this too, to agree with her in his sentiments, and be indifferently dispos'd to either.
[tr. Hutcheson/Moor (1742)]Nay, he that is uneasy under affliction, is uneasy at what must necessarily exist in the world. This uneasiness, then, is a degree of impiety: and he who is too eager in his pursuit of pleasures, will not abstain from injustice to procure them. This is manifestly impious.
In short, as nature herself seems to view with indifference prosperity and adversity, (as she certainly does, or she would not produce them) so he who would follow nature as his guide, ought to do the same.
[tr. Graves (1792)]And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected -- for it would not have made both, unless it was equally affected towards both -- towards these they who wish to follow nature should be of the same mind with it, and equally affected.
[tr. Long (1862)]Now, he that is afraid of pain will be afraid of something that will always be in the world; but this is a failure in reverence and respect. On the other hand, he that is violent in the pursuit of pleasure, will not hesitate to turn villain for the purchase. And is not this plainly an ungodly act? to set the matter right, where the allowance of God is equally clear, as it is with regard to prosperity and adversity (for had He not approved both of these conditions, He would never have made them both), I say, where the good liking of heaven is equally clear, ours ought to be so too, because we ought to follow the guidance of nature and the sense of the Deity.
[tr. Collier/Zimmern (1887)]Moreover, he who fears pain will some time fear that which will form part of the world-order; and therein he sins. And he who seeks after pleasures will not abstain from unjust doing; which is palpably an act of sin. Where Nature makes no difference -- and were she not indifferent, she would not bring both to pass -- those who would fain walk with Nature should conform their wills to like indifference.
[tr. Rendall (1898)]Again, he who dreads pain must sometimes dread a thing which will make part of the world order, and this is impious. And he who pursues pleasure will not abstain from injustice, and this is clear impiety. In those things to which the common nature is indifferent (for she had not made both, were she not indifferent to either), he who would follow Nature ought, in this also, to be of like mind with her, and shew the like indifference.
[tr. Hutcheson/Chrystal (1902)]Moreover he that dreads pain will some day be in dread of something that must be in the world. And there we have impiety at once. And he that hunts after pleasures will not hold his hand from injustice. And this is palpable impiety.
But those, who are of one mind with Nature and would walk in her ways, must hold a neutral attitude towards those things towards which the Universal Nature is neutral—for she would not be the Maker of both were she not neutral towards both.
[tr. Haines (Loeb) (1916)]He who fears pains will sometimes fear what is to come to pass in the Universe, and this is at once sinful, while he who pursues pleasures will not abstain from doing injustice, and this is plainly sinful. But those who wish to follow Nature, being like-minded with her, must be indifferent towards the things to which she is indifferent, for she would not create both were she not indifferent towards both.
[tr. Farquharson (1944)]And furthermore, one who is afraid of pain is sure to be afraid at times of things which come to pass in the universe, and that is already an impiety; and one that pursues pleasure will not abstain from injustice, and that is manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (1997 ed.)]And moreover, to fear pain is to fear something that’s bound to happen, the world being what it is -- and that again is blasphemy. While if you pursue pleasure, you can hardly avoid wrongdoing -- which is manifestly blasphemous.
Some things nature is indifferent to; if it privileged one over the other it would hardly have created both. And if we want to follow nature, to be of one mind with it, we need to share its indifference.
[tr. Hays (2003)]Further, anyone who fears pain will also at times be afraid of some future event in the world, and that is immediate sin. And a man who pursues pleasure will not hold back from injustice -- an obvious sin. Those who wish to follow Nature and share her mind must themselves be indifferent to those pairs of opposites to which universal Nature is indifferent -- she would not create these opposites if she were not indifferent either way.
[tr. Hammond (2006)]And furthermore, one who is afraid of pain is sure to be afraid at times of things which come about in the universe, and that is already an impiety; and one who pursues pleasure will not abstain from injustice, and that is a manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (2011 ed.)]
One of the codicils of my will is: “I, George Carlin, being of sound mind, do not wish, upon my demise, to be buried or cremated. I wish to be BLOWN UP.”
George Carlin (1937-2008) American comedian
Book (2019), Last Words, ch. 18 [with Tony Hendra]
(Source)
For my own part, speaking personally, I have found the happiness of parenthood greater than any other that I have experienced.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 13 “Family” (1930)
(Source)
Thou canst scarcely be truly wise till thou hast been deceived. Thy own Errors will teach thee more Prudence, than the grave Precepts, and even Examples of others.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2462 (1727)
(Source)
You are under no obligation to remain the same person you were a year ago, a month ago, or even a day ago. You are here to create yourself, continuously.
Richard Feynman (1918-1988) American physicist
(Spurious)
Not found in his writings, lectures, or speeches. See Who do you think you are kidding, Mr Feynman – Terence Eden’s Blog for more discussion.
It is possibly a misattributed variant of something said by Alan Watts ...You are under no obligation to be the same person you were five minutes ago.
... which may or may not actually be authentic, either.
CALVIN: (in front of the class yelling) Today for “Show and Tell,” I refuse to show you what I brought and I refuse to tell you anything about it.
CALVIN: (grinning evilly) It’s a mystery that will haunt you all your miserable lives! You’ll never, ever know what I brought! You can beg and plead, but I’ll never end your torment!
CALVIN: (laughing) I’ll carry my secret to the grave! It’s the Show and Tell that was never shown or told! Ha ha ha! Ah ha ha ha ha!
CALVIN: (walking toward the Principal’s door, sulking) Everybody wants the same old thing.
TURKEY, n. A large bird whose flesh when eaten on certain religious anniversaries has the peculiar property of attesting piety and gratitude. Incidentally, it is pretty good eating.
Ambrose Bierce (1842-1914?) American writer and journalist
“Turkey,” The Devil’s Dictionary (1911)
(Source)
Originally published in The Devil's Dictionary [A-Z] as Vol. 7 of his Collected Works.
He hadn’t gone more than half-way when a sort of funny feeling began to creep all over him. It began at the tip of his nose and trickled all through him and out at the soles of his feet. It was just as if somebody inside him were saying, “Now then, Pooh, time for a little something.”
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 6 “Eeyore Has a Birthday” (1926)
(Source)
Much has been said in this country about not wanting to participate in foreign wars and people who have said it, must now face the fact that foreign wars come very close to our own shores. We will always have not only the religious groups, but many groups who feel that war is wrong. I cannot imagine how anyone could feel otherwise with the picture before them today. But when force not only rules in certain countries, but is as menacing to all the world, as it is today, one cannot live in a Utopia which prays for different conditions and ignores those which exist.
Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
Column (1940-05-17), “My Day”
(Source)
At the moment when God in his mercy has blessed the Christian world with a universal peace, there is reason to fear, that, to the disgrace of the Christian name and character, new efforts are making for the extension of this [slave] trade by subjects and citizens of Christian states, in whose hearts there dwell no sentiments of humanity or of justice, and over whom neither the fear of God nor the fear of man exercises a control. In the sight of our law, the African slave-trader is a pirate and a felon; and in the sight of Heaven, an offender beyond the ordinary depth of human guilt.
Daniel Webster (1782-1852) American statesman, lawyer, orator
Speech (1820-12-22), “First Settlement of New England,” Plymouth, Massachusetts
(Source)
On the bicentennial of the Pilgrims' landing in the New World.
NURSE: Terrible is the temperament of royalty,
Who are rarely controlled, always imperious;
It is hard for them to give up their wrath.
To get used to living like everybody else
Is better.[ΤΡΟΦΌΣ: δεινὰ τυράννων λήματα καί πως
ὀλίγ᾽ ἀρχόμενοι, πολλὰ κρατοῦντες
χαλεπῶς ὀργὰς μεταβάλλουσιν.
τὸ γὰρ εἰθίσθαι ζῆν ἐπ᾽ ἴσοισιν
κρεῖσσον.]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 119ff (431 BC) [tr. Podlecki (1989)]
(Source)
(Source (Greek)). Other translations:For the souls
Of Kings are prone to cruelty, so seldom
Subdued, and over others wont to rule,
That it is difficult for such to change
Their angry purpose. Happier I esteem
The lot of those who still are wont to live
Among their equals.
[tr. Wodhull (1782)]Kings have a fiery quality of soul,
Accustom'd to command, if once they feel
control, though small, their anger blazes out
Not easily extinguish'd: hence I deem
An equal mediocrity of life
More to be wish'd.
[tr. Potter (1814)]Dread are the humours of princes: as wont
To be ruled in few things and in many to lord,
It is hard to them to turn from their wrath.
But to lead one's life in the level ways
Is best.
[tr. Webster (1868)]Strange are the tempers of princes, and maybe because they seldom have to obey, and mostly lord it over others, change they their moods with difficulty. 'Tis better then to have been trained to live on equal terms.
[tr. Coleridge (1891)]Dreadful are the dispositions of tyrants, and somehow in few things controlled, in most absolute, they with difficulty lay aside their passion. The being accustomed then to live in mediocrity of life is the better.
[tr. Buckley (1892)]Ah princes -- how fearful their moods are! --
Long ruling, unschooled to obey, --
Unforgiving, unsleeping their feuds are.
Better life's level way.
[tr. Way (Loeb) (1894)]Rude are the wills of princes: yea,
Prevailing alway, seldom crossed,
On fitful winds their moods are tossed:
'Tis best men tread the equal way.
[tr. Murray (1906)]Great people’s tempers are terrible, always
Having their own way, seldom checked,
Dangerous they shift from mood to mood.
How much better to have been accustomed
To live on equal terms with one’s neighbors.
[tr. Warner (1944)]Oh, it's a bad thing
To be born of high race, and brought up wilful and powerful in a great house, unruled
And ruling many: for then if misfortune comes it is unendurable, it drives you mad. I say that poor people
Are happier: the little commoners and humble people, the poor in spirit.
[tr. Jeffers (1946)]The mind of a queen
Is a thing to fear. A queen is used
To giving commands, not obeying them;
And her rage once roused is hard to appease.
To have learnt to live on the common level
Is better.
[tr. Vellacott (1963)]The minds of royalty are dangerous: since they often command and seldom obey, they are subject to violent changes of mood. For it is better to be accustomed to live on terms of equality.
[tr. Kovacs (1994)]They have frightening natures, those of royal blood; because, I imagine, they’re seldom overruled and generally have their way, they do not easily forget a grudge. Better to have formed the habit of living on equal terms with your neighbours.
[tr. Davie (1996)]How afraid I am of these royal rages! It’s so hard for such rages to subside.
Kings and queens have always been spoiled by power. They’re not used to taking orders. No, they’d much rather give them!
Kings and Queens only do what they want and forget about everyone else!
Oh, how much better it is to live a balanced life: to be an equal among equals.
[tr. Theodoridis (2004)]Tyrants’ tempers are insufferable:
they are seldom under control, their power is far-reaching.
It is hard for them to swallow their rages.
To get used to living on terms of equality
is better.
[tr. Luschnig (2007)]The pride of rulers is something to fear --
they often order men, but seldom listen,
and when their tempers change it’s hard to bear.
It’s better to get used to living life
as an equal common person.
[tr. Johnston (2008)]The temperaments of royalty are fearsome;
because they're almost unrestrained
and are so powerful, it is rare
for them to overcome their rage.
To be accustomed to live in equality
is best.
[tr. Ewans (2022)]Terrible / wonderful [deina] are the tempers of turannoi; maybe because they seldom have to obey, and mostly lord it over others, they change their moods with difficulty. It is better then to have been trained to live in equality.
[tr. Coleridge / Ceragioli / Nagy / Hour25]
Political freedom in a citizen is the tranquility of mind that comes from the opinion each one has of his security; and for him to have this freedom, the government must be such that one citizen cannot fear another citizen.
[La liberté politique, dans un citoyen, est cette tranquillité d’esprit qui provient de l’opinion que chacun a de sa sûreté: &, pour qu’on ait cette liberté, il faut que le gouvernement soit tel, qu’un citoyen ne puisse pas craindre un autre citoyen.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Spirit of Laws [The Spirit of the Laws; De l’esprit des lois], Book 11, ch. 6 (1748) [tr. Stewart (2018)]
(Source)
(Source (French)). Other translations:The political liberty of the subject is a tranquility of mind, arising from the opinion each person has of his safety. In order to have this liberty, it is requisite the government be so constituted as one man need not be afraid of another.
[tr. Nugent (1750)]Political liberty in a citizen is that tranquility of spirit which comes from the opinion each one has of his security, and in order for him to have this liberty the government must be such that one citizen cannot fear another citizen.
[tr. Cohler/Miller/Stone (1989)]
French: x4
Tough and funny and a little bit kind: that is as near to perfection as a human being can be.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 4 (1966)
(Source)
Whether we and our politicians know it or not, Nature is party to all our deals and decisions, and she has more votes, a longer memory, and a sterner sense of justice than we do.
Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Endorsement blurb for Charles E. Little, The Dying of the Trees (1997)
(Source)
Q: Should you tell your mother something if it is important when she is talking to company? I am 6.
A: Yes, you should (after saying “Excuse me”). Here are some of the things that are important to tell your mother, even though she is talking to company:
“Mommy, the kitchen is full of smoke.”
“Daddy’s calling from Tokyo.”
“Jennifer fell out of her crib and I can’t put her back.”
“There’s a policeman at the door and he says he wants to talk to you.”
“I was just reaching for my ball, and the goldfish bowl fell over.”
Now, here are some things that are not important, so they can wait until your mother’s company has gone home:
“Mommy, I’m tired of playing blocks. What shall I do now?”
“The ice-cream truck is coming down the street.”
“Can I give Jennifer the rest of my applesauce?”
“I can’t find my crayons.”Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1981-03-08)
(Source)
A slightly different version was given in Miss Manners’ Guide to Excruciatingly Correct Behavior, Part 3 "Basic Civilization," "Concerning Children" (1983):DEAR MISS MANNERS:
Should you tell your mother something if it is important when she is talking to company? I am six.
GENTLE READER:
Yes, you should (after saying "Excuse me"). Here are some of the things that are important to tell your mother, even though she is talking to company:
"Mommy, the kitchen is full of smoke."
"Daddy's calling from Tokyo."
"Kristen fell out of her crib and I can't put her back."
"There's a policeman at the door and he says he wants to talk to you."
"I was just reaching for my ball, and the goldfish bowl fell over."
Now, here are some things that are not important, so they can wait until your mother's company has gone home:
"Mommy, I'm tired of playing blocks. What do I do now?"
"The ice-cream truck is coming down the street."
"Can I give Kristen the rest of my applesauce?"
"I can't find my crayons."
"When are we going to have lunch? I'm hungry.”
SALISBURY: O, call back yesterday, bid time return ….
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 70 (3.2.50) (1595)
(Source)
Telling Richard it would have been great if the king had returned from his Irish wars a day earlier, because yesterday his waiting army of Welshmen went over to Bolingbroke's side, having heard a rumor that Richard was dead.
Thence come the maidens
mighty in wisdom,
Three from the dwelling
down ‘neath the tree;
Urth is one named,
Verthandi the next, —
On the wood they scored, —
and Skuld the third.
Laws they made there,
and life allotted
To the sons of men,
and set their fates.[Þaðan koma meyjar,
margs vitandi,
þrjár, ór þeim sæ
er und þolli stendr;
Urð hétu eina,
aðra Verðandi —
skáru á skíði —
Skuld ina þriðju;
þær lǫg lǫgðu,
þær líf kuru
alda bǫrnum,
ørlǫg seggja.]Poetic Edda (800-1100) Old Norse anonymous collection of poems
Völuspá [Prophecy of the Völva; Prophecy of the Seeress], st. 20 (AD 961) [tr. Bellows (1936)]
(Source)
Narrated by Heiðr.
Urd, Verdandi, and Skuld are the Norns (Nornir), their names interpreted as "the Past, the Present, and the Future" (or "That which Has Happened / Fate," "That Which Is Happening," or "That Which Shall Happen." These Fates are analogous to the Roman Parcae and Greek Moirai. See Turner, Bellows, Pettit notes.
(Source (Old Norse)). Other translations:Then came the much-knowing virgins;
Three, from the sea
Which extend over the oak
One is called Urd (necessity);
Another Vedande (the possible);
The third Skulld.
They engrave on the shield;
They appoint laws, they chuse laws
For the sons of the ages;
The fates of mankind.
[tr. Turner (1836); st. 18]Thence come maidens, much knowing, three from the hall, which under that tree stands; Urd hight the one, the second Verdandi, -- on a tablet they graved -- Skuld the third. Laws they established, life allotted to the sons of men; destinies pronounced.
[tr. Thorpe (1866)]From there come three girls, knowing a great deal,
from the lake which stands under the tree;
Fated one is called, Becoming another --
they carved on wooden slips -- Must-be the third;
they set down laws, the chose lives,
for the sons of men the fates of men.
[tr. Larrington (2014)]From there come maidens, knowing many things,
three [maidens], from the sea which stands under the tree;
one was called Urðr, the second Verðandi,
— they inscribed on a stick — the third Skuld;
they laid down laws, they chose lives
for the sons of men, the fates of men.
[tr. Pettit (2023)]
Pleasure chews and grinds us; according to the old Greek verse, which says that the gods sell us all the goods they give us; that is to say, that they give us nothing pure and perfect, and that we do not purchase but at the price of some evil.
[L’aise nous masche. C’est ce que dit un verset Grec ancien, de tel sens: Les dieux nous vendent tous les biens qu’ils nous donnent: c’est à dire, ils ne nous en donnent aucun pur & parfaict, & que nous n’achetions au prix de quelque mal.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 20 (2.20), “We Taste Nothing Pure [Nous ne goustons rien de pur]” (1578) [tr. Cotton/Hazlitt (1877)]
(Source)
The first sentence here was in the final 1595 edition, along with other text on this theme. The rest (which referenced to the text immediately before those additions) is found in the original 1580 edition.
The referenced Greek verse is attributed to Epicharmus by Xenophon (Memorabilia,, II, 1.20).
Source (French)). Alternate translations:Ease consumeth us. It is that, which on old Greeke verse saith, of such a sense. The Gods sell us all the goods they give us; that is to say, they give us not one pure and perfect, and that which we buy not with the price of some evill.
[tr. Florio (1603)]Pleasure preys upon us, according to the old Greek verse, which says, "That the gods sell us all the good they give us;" that is to say, that they give us nothing pure and perfect, and which we do not purchase but at the price of some evil.
[tr. Cotton (1686)]Ease eats us up. This is said by the ancient Greek verse, to this effect: "The gods sell us all the goods they give us"; that is to say, they give us none pure and perfect, and which we do not purchase at the cost of some ill.
[tr. Ives (1925)]Happiness racks us. That is what an old Greek verse says, in this sense: "The gods sell us all the good things they give us." That is to say, they give us none pure and perfect, none that we do not buy at the price of some evil.
[tr. Frame (1943)]Pleasure chews and grinds us.
[ed. Rat (1958)]Ease crushes us. That is what is meant by that line of ancient Greek poetry: "The gods sell us all the pleasures which they give us"; that is to say, none that they give us is pure and perfect: we can only buy them at the price of some suffering.
[tr. Screech (1987)]
THE DOCTOR: A straight line may be the shortest distance between two points, but it is by no means the most interesting.
Robert Holmes (1926-1986) British television screenwriter
Doctor Who (1963), 11×01 “The Time Warrior,” Part 1 (1973-12-15)
(Source)
He was constantly reminded of how startlingly different a place the world was when viewed from a point only three feet to the left.
Douglas Adams (1952-2001) English author, humourist, screenwriter
The Salmon of Doubt, “The Salmon of Doubt,” ch. 4 (2002) [ed. Peter Guzzardi]
(Source)
And to pursue pleasure as good, and flee from pain as evil — that too is blasphemous. Someone who does that is bound to find himself constantly reproaching nature — complaining that it doesn’t treat the good and bad as they deserve, but often lets the bad enjoy pleasure and the things that produce it, and makes the good suffer pain, and the things that produce pain.
[καὶ μὴν ὁ τὰς ἡδονὰς ὡς ἀγαθὰ διώκων, τοὺς δὲ πόνους ὡς κακὰ φεύγων ἀσεβεῖ: ἀνάγκη γὰρ τὸν τοιοῦτον μέμφεσθαι πολλάκις τῇ κοινῇ φύσει ὡς παῤ ἀξίαν τι ἀπονεμούσῃ τοῖς φαύλοις καὶ τοῖς σπουδαίοις, διὰ τὸ πολλάκις τοὺς μὲν φαύλους ἐν ἡδοναῖς εἶναι καὶ τὰ ποιητικὰ τούτων κτᾶσθαι, τοὺς δὲ σπουδαίους πόνῳ καὶ τοῖς ποιητικοῖς τούτου περιπίπτειν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains.
[tr. Casaubon (1634)]Farther: He that reckons Prosperity and Pleasure among Things really Good; Pain and Hardship amongst Things really Evil , can be no Pious Person: For such a Man will be sure to complain of the Administrations of Providence, Charge it with Mismatching Fortune, and Merit, and misapplying Rewards and Punishments: He'll often see Ill People furnish'd with Materials for Pleasure, and Regaled with the Relish of it : And good Men harrass'd and deprest, and meeting with nothing but Misfortune.
[tr. Collier (1701)]He, too, who pursues pleasure as good, and shuns pain as evil, is guilty of impiety: for such a one must needs frequently blame the common nature, as making some unworthy distributions to the bad and the good; because the bad oftimes enjoy pleasures, and possess the means of them; and the good often meet with pain, and what causes pain.
[tr. Hutcheson/Moor (1742)]Moreover, he who pursues pleasure, as if it were really good, or flies from pain, as if it were evil, he also is guilty of impiety. For he that is thus disposed, must necessarily complain often of the dispensations of Providence, as distributing its favours to the wicked and to the virtuous, without regard to their respective deserts; the wicked frequently abounding in pleasures, and in the means of procuring them, and the virtuous, on the contrary, being harassed with pain, and other afflictive circumstances.
[tr. Graves (1792)]And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety. For of necessity such a man must often find fault with the universal nature, alleging that it assigns things to the bad and the good contrary to their deserts, because frequently the bad are in the enjoyment of pleasure and possess the things which procure pleasure, but the good have pain for their share and the things which cause pain.
[tr. Long (1862)]Further, he that reckons prosperity and pleasure among things really good, pain and hardship amongst things really evil, can be no pious person; for such a man will be sure to complain of the administrations of Providence, and charge it with mismatching fortune and merit. He will often see evil people furnished with materials for pleasure and regaled with the relish of it, and good men harassed and depressed, and meeting with nothing but misfortune.
[tr. Collier/Zimmern (1887)]Again, to seek pleasures as good, or to shun pains as evil, is to sin. For it inevitably leads to complaining against Nature for unfair awards to the virtuous and to the vile, seeing that the vile are oftentimes in pleasure and come by things pleasurable, while the virtuous are overtaken by pain and things painful.
[tr. Rendall (1898)]He, too, who pursues pleasure as good, and shuns pain as evil, is guilty of impiety. Such a one must needs frequently blame the common nature for unseemly awards of fortune to bad and to good men. For the bad often enjoy pleasures and possess the means to attain them, and the good often meet with pain and with what causes pain.
[tr. Hutcheson/Chrystal (1902)]Again he acts impiously who seeks after pleasure as a good thing and eschews pain as an evil. For such a man must inevitably find frequent fault with the Universal Nature as unfair in its apportionments to the worthless and the worthy, since the worthless are often lapped in pleasures and possess the things that make for pleasure, while the worthy meet with pain and the things that make for pain.
[tr. Haines (Loeb) (1916)]Moreover, he who runs after pleasures as goods and away from pains as evils commits sin; for being such a man he must necessarily often blame Universal Nature for distributing to bad and good contrary to their desert, because the bad are often employed in pleasures and acquire what may produce these, while the good are involved in pain and in what may produce this.
[tr. Farquharson (1944)]Again, it is a sin to pursue pleasure as a good and to avoid pain as an evil. It is bound to result in complaints that Nature is unfair in her rewarding of vice and virtue; since it is the bad who are so often in enjoyment of pleasures and the means to obtain them, while pains and events that occasion pains descend upon the heads of the good.
[tr. Staniforth (1964)]Again, one who pursues pleasure as good and tries to avoid pain as an evil is acting irreverently; for it is inevitable that such a person must often find fault with universal nature for assigning something to good people or bad which is contrary to their deserts, because it is so often the case that the bad devote themselves to pleasure and secure the things that give rise to it whilstr the good encounter pain and what gives rise to that.
[tr. Hard (1997 ed.)]Moreover, the pursuit of pleasure as a good and the avoidance of pain as an evil constitutes sin. Someone like that must inevitably and frequently blame universal Nature for unfair distribution as between bad men and good, since bad men are often deep in pleasures and the possessions which make for pleasure, while the good often meet with pain and the circumstances which cause pain.
[tr. Hammond (2006)]Again, one who pursues pleasures as being good and tries to avoid pains as being bad is acting irreverently; for it is inevitable that such a person must often find fault with universal nature for assigning something to good people or bad that is contrary to their deserts, because it is so often the case that the bad devote themselves to pleasure and secure the things that give rise to it while the good encounter pain and what gives rise to that.
[tr. Hard (2011 ed.)]
Boy, these conservatives are really something, aren’t they? They’re all in favor of the Unborn. They will do anything for the Unborn. But once you’re born, you’re on your own. Pro-life conservatives are obsessed with the fetus from conception to nine months. After that, they don’t want to know about you. They don’t want to hear from you. No nothing. No neo-natal care. No daycare. No Head Start. No school lunch. No food stamps. No welfare. No nothing. If you’re pre-born you’re fine. If you’re pre-school, you’re fucked.
George Carlin (1937-2008) American comedian
Show (1996-03-29), Back in Town, “Abortion,” Beacon Theatre, New York City (HBO)
(Source)
(Source (Video), dialogue confirmed)
In the best kind of affection a man hopes for a new happiness rather than for escape from an old unhappiness.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 12 “Affection” (1930)
(Source)
Never trust a malicious Man upon the Account that thou hast done him good Offices: For thou hast but fed a Dragon that will devour thee, if ever thou comest within his reach.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 948 (1725)
(Source)
Fuller repeated this item as # 2443 in his second volume (1727), slightly altered:Never trust a malicious Man upon the Account that thou hast done him good Offices. For thou hast but fed a Dragon, that will devour thee if ever thou comest within the Reach of his Claws.
Most people are not even aware of their need to conform. They live under the illusion that they follow their own ideas and inclinations, that they are individualists, that they have arrived at their opinions as the result of their own thinking — and that it just happens that their ideas are the same as those of the majority. The consensus of all serves as a proof for the correctness of “their” ideas.
Erich Fromm (1900-1980) American psychoanalyst and social philosopher
The Art of Loving, ch. 2 (1956)
(Source)
“Wait a moment,” said Winnie-the-Pooh, holding up his paw.
He sat down and thought, in the most thoughtful way he could think. Then he fitted his paw into one of the Tracks … and then he scratched his nose twice, and stood up.
“Yes,” said Winnie-the-Pooh.
“I see now,” said Winnie-the-Pooh.
“I have been Foolish and Deluded,” said he, “and I am a Bear of No Brain at All.”A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 3 “Pooh and Piglet Go Hunting” (1926)
(Source)
NURSE: We’re ruined, then, if we must add a new
Evil to the old one we’ve hardly saved ourselves from.[ΤΡΟΦΌΣ: Ἀπωλόμεσθ᾽ ἄρ᾽, εἰ κακὸν προσοίσομεν
νέον παλαιῷ, πρὶν τόδ᾽ ἐξηντληκέναι.]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 78ff (431 BC) [tr. Podlecki (1989)]
(Source)
Reacting to the news that King Creon is going to banish Medea and her sons, on top of the existing problem of Medea's broken marriage and fraying sanity. (Turns out, she's not wrong.)
(Source (Greek)). Other translations:We shall be plung'd
In utter ruin, if to our old woes
Yet unexhausted, any fresh we add.
[tr. Wodhull (1782)]Rain would follow, to the former ill
If this were added e'er the first subsides.
[tr. Potter (1814)]We are undone then if to the first ill,
Ere yet it be drained dry, we add a new.
[tr. Webster (1868)]Undone, it seems, are we, if to old woes fresh ones we add, ere we have drained the former to the dregs.
[tr. Coleridge (1891)]We perish then, if to the old we shall add a new ill, before the former be exhausted.
[tr. Buckley (1892)]We are undone then, if we add fresh ill
To old, ere lightened be our ship of this.
[tr. Way (Loeb) (1894)]But this is ruin! New waves breaking in
To wreck us, ere we are righted from the old!
[tr. Murray (1906)]It’s black indeed for us, when we add new to old
Sorrows before even the present sky has cleared.
[tr. Warner (1944)]Then we're lost, if we must add new trouble
To old, before we're rid of what we had already.
[tr. Vellacott (1963)]We are done for, it seems, if we add this new trouble to our old ones before we've weathered those.
[tr. Kovacs (1994)]That’s scuppered us, then, if a new wave is going to crash over us before we’ve managed to bale out the old one!
[tr. Davie (1996)]Well then, we are finished, old man!
We are destroyed! New troubles arrive even before the old ones have gone!
[tr. Theodoridis (2004)]It’s all over for us, if we take on new troubles
on top of the old, before they have been drained out.
[tr. Luschnig (2007)]If we must add these brand-new troubles
to our old ones, before we’ve dealt with them,
then we’re finished.
[tr. Johnston (2008)]Then we are lost, if we must add this new evil
before we've drained the old one to the dregs.
[tr. Ewans (2022)]That's it, we're doomed. New troubles are poured in our cup
Faster than we can drink the old ones to the dregs.
[tr. Hill (2025)]Then we are ruined, if we add new trouble [kakon] to old, before we have bailed out the latter.
[tr. Coleridge / Ceragioli / Nagy / Hour25]
Remember those who are in prison, as though you were in prison with them, those who are being tortured, as though you yourselves were being tortured.
[μιμνῄσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Hebrews 13: 3 [NRSV (2021 ed.)]
(Source)
(Source (Greek)). Alternate translations:Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
[KJV (1611)]Keep in mind those who are in prison, as though you were in prison with them; and those who are being badly treated, since you too are in the one body.
[JB (1966)]Keep in mind those who are in prison, as though you were in prison with them; and those who are being badly treated, since you too are in the body.
[NJB (1985)]Remember those who are in prison, as though you were in prison with them. Remember those who are suffering, as though you were suffering as they are.
[GNT (1992 ed.)]Remember prisoners as if you were in prison with them, and people who are mistreated as if you were in their place.
[CEB (2011)]
The corruption of each government almost always begins with that of its principles.
[La corruption de chaque government commence presque toujours par celle des principes.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Spirit of Laws [The Spirit of the Laws; De l’esprit des lois], Book 8, ch. 1 (1748) [tr. Cohler/Miller/Stone (1989)]
(Source)
(Source (French)). Other translations:The corruption of each government generally begins with that of the principles.
[tr. Nugent (1750)]The deterioration of a government begins almost always by the decay of its principles.
[ed. Hoyt (1896)]The corruption of each government almost always begins with the corruption of the principles.
[tr. Stewart (2018)
Revenge leads to an empty fullness, like eating dirt.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 6 (1963)
(Source)
When despair for the world grows in me
and I wake in the night at the least sound
in fear of what my life and my children’s lives may be,
I go and lie down where the wood drake
rests his beauty on the water, and the great heron feeds.
I come into the peace of wild things
who do not tax their lives with forethought
of grief. I come into the presence of still water.
And I feel above me the day-blind stars
waiting with their light. For a time
I rest in the grace of the world, and am free.Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Poem (1968-11), “The Peace of Wild Things,” Green River Review, Vol. 1, No. 1
(Source)
Collected in his Openings (1968).
Contrary to rumor, bridesmaids are not obliged to entertain in honor of the bride, nor to wear clothes that they cannot afford and that make them look stupid.
And no, the bride does not have a “right” to demand either one because it is “her day.” Any sensible person who hears someone speaking in an imperious tone of “her day” would be wise to consider that it therefore isn’t going to be anyone else’s day, and to leave her to enjoy it alone.Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1993-03-07)
(Source)
Go thou and fill another room in hell.
William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 5, sc. 1, l. 110 (5.1.110) (1595)
(Source)
Killing one of his would-be assassins with the killer's own weapon.
In the plastic arts these symbols have steadily degenerated. Fra Angelico’s angels carry in their face and gesture the peace and authority of Heaven. Later come the chubby infantile nudes of Raphael; finally the soft, slim, girlish, and consolatory angels of nineteenth century art, shapes so feminine that they avoid being voluptuous only by their total insipidity — the frigid houris of a teatable paradise. They are a pernicious symbol. In Scripture the visitation of an angel is always alarming; it has to begin by saying “Fear not.” The Victorian angel looks as if it were going to say, “There, there.”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Screwtape Letters, Preface (1961 ed.)
(Source)
Happiness is enjoyed only in proportion as it is known; and such is the state or folly of man, that it is known only by experience of its contrary: we who have long lived amidst the conveniencies of a town immensely populous, have scarce an idea of a place where desire cannot be gratified by money. In order to have a just sense of this artificial plenty, it is necessary to have passed some time in a distant colony, or those parts of our island which are thinly inhabited: he that has once known how many trades every man in such situations is compelled to exercise, with how much labour the products of nature must be accommodated to human use, how long the loss or defect of any common utensil must be endured, or by what awkward expedients it must be supplied, how far men may wander with money in their hands before any can sell them what they wish to buy, will know how to rate at its proper value the plenty and ease of a great city.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-06-26), The Adventurer, No. 67
(Source)
One of these gods, according to the account, drowned an entire world, with the exception of eight persons. The old, the young, the beautiful and the helpless were remorsely devoured by the shoreless sea. This, the most fearful tragedy that the imagination of ignorant priests ever conceived, was the act, not of a devil, but of a god, so-called, whom men ignorantly worship unto this day.
You will recognize, my boy, the first sign of old age: it is when you go out into the streets of London and realize for the first time how young the policemen look.
Seymour Hicks (1871-1949) British actor, playwright, producer
(Attributed)
(Source)
Quoted in C. R. D. Pulling, They Were Singing, ch. 7 (1952).
There was a stag, once, who could always defeat a stallion
And drive him out of their pasture — until, tired of losing,
The horse begged help of man, and got a bridle in return.
He beat the stag, all right, and he laughed — but then the rider
Stayed on his back, and the bit stayed in his mouth.
Give up your freedom, more worried about poverty than something
Greater than any sum of gold, and become a slave and stay
A slave forever, unable to live on only enough.[Cervus equum pugna melior communibus herbis
pellebat, donec minor in certamine longo
imploravit opes hominis frenumque recepit;
sed postquam victor violins discessit ab hoste,
non equitem dorso, non frenum depulit ore.
Sic qui pauperiem veritus potiore metallis
libertate caret, dominum vehet improbus atque
serviet aeternum, quia parvo nesciet uti.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 10 “To Aristius Fuscus,” l. 34ff (1.10.34-41) (20 BC) [tr. Raffel (1983)]
(Source)
(Source (Latin)). Other translations:An hart the better chevalier as it came then to passe
Did chase an horse that fed with him from eating of the grasse.
The tryumpher after that he was parted from his foe
The man from backe, the bitt from mouthe he could not rid them fro.
So, he that feareth povertie his fredom cannot houlde.
Fredome, better then mettells all better then choysest goulde.
That foole shall beare in dede a Lorde, and lyve a dayly thrall,
For that he will not knowe to use and lyve upon a small.
[tr. Drant (1567)]The Stagg superior both in Arms and Force,
Out of the Common-Pasture drove the Horse:
Untill the vanquish'd after a long fight
Pray'd Man's assistance, and receiv'd the Bit:
But, having beat the Victor, could not now
Bit from his Mouth, nor Man from his Back throw.
So He that fearing Poverty, hath sold
Away his Liberty; better then Gold,
Shall carry a proud Lord upon his back,
And serve for ever, 'cause he could not lack.
[tr. Fanshawe; ed. Brome (1666)]Both fed together, till with injur'ous force,
The stoutest Deer expell'd the weaker Horse:
He beaten, flyes to Man to right his Cause,
Begs help, and takes the Bridle in his Jaws.
Yet tho He Conquer'd, tho He rul'd the Plain,
He bore the Rider still, and felt the Rein.
Thus the mean Wretch, that fearing to be poor,
Doth sell his Liberty for meaner Ore:
Must bear a Lord, He must be still a Slave,
That cannot use the little Nature gave.
[tr. Creech (1684)]A lordly stag, arm'd with superior force,
Drove from their common field a vanquisht horse,
Who for revenge to man his strength enslav'd,
Took up his rider, and the bitt received:
But, though he conquer'd in the martial strife,
He felt his rider's weight, and champt the bitt for life.
So he, who poverty with horror views,
Nor frugal nature's bounty knows to use;
Who sells his freedom in exchange for gold
(Freedom for mines of wealth too cheaply sold),
Shall make eternal servitude his fate,
And feel a haughty master's galling weight.
[tr. Francis (1747)]It chanced that after many a well-fought bout
The Stag contrived to put the Horse to rout;
'Till, from his pasture driven, the foe thought fit
To ask the aid of man and took the bit.
He conquer'd; but, his triumph o'er, began
To find he could shake off nor bit nor man.
such is the fate of him who, if he please,
Might rest in humble competence and ease,
Yet through the dread of penury has sold
That independence which surpasses gold.
Henceforth he'll serve a tyrant for his pains,
And stand or budge as avarice pulls the reins.
[tr. Howes (1845)]The stag, superior in fight, drove the horse from the common pasture, till the latter, worsted in the long contest, implored the aid of man and received the bridle; but after he had parted an exulting conqueror from his enemy, he could not shake the rider from his back, nor the bit from his mouth. So he who, afraid of poverty, forfeits his liberty, more valuable than mines, avaricious wretch, shall carry a master, and shall eternally be a slave, for not knowing how to use a little.
[tr. Smart/Buckley (1853)]The stag was wont to quarrel with the steed,
Nor let him graze in common on the mead:
The steed, who got the worst in each attack,
Asked help from man, and took him on his back:
But when his foe was quelled, he ne'er got rid
Of his new friend, still bridled and bestrid.
So he who, fearing penury, loses hold
Of independence, better far than gold,
Will toil, a hopeless drudge, till life is spent,
Because he'll never, never learn content.
[tr. Conington (1874)]Once on a time a stag, at antlers' point,
Expelled a horse he'd worsted, from the joint
Enjoyment of the pasture both had cropped:
Still, when he ventured near it, rudely stopped.
The steed called in man's aid, and took the bit:
Thus backed, he charged the stag, and conquered it.
But woe the while! nor rider, bit, nor rein
Could he shake off, and be himself again.
So he who, fearing poverty, hath sold
His freedom, better than uncounted gold.
Will bear a master and a master's laws.
And be a slave unto the end, because
He will not learn, what fits him most to know.
How far, discreetly used, small means will go.
[tr. Martin (1881)]The stag, being the more powerful animal in fight, was accustomed to drive off the horse from the open pasture until the latter, feeling his inferiority, after a protracted contest, implored the help of man, and received the rein. But after that, a revengeful victor, he had left his foe he threw not off the rider from his back nor the bit from his mouth. In a like manner the man who, through a dread of a small income, possesses not freedom -- preferable to metallic treasure -- will, basely, carry a master and yield him perpetual servitude, because he knows not how to enjoy a little.
[tr. Elgood (1893)]The stag could best the horse in fighting and used to drive him from their common pasture, until the loser in the long contest begged the help of man and took the bit. But after that, in overweening triumph, he parted from his foe, he did not dislodge the rider from his back or the bit from his mouth. So he who through fear of poverty forfeits liberty, which is better than mines of wealth, will in his avarice carry a master, and be a slave for ever, not knowing how to live on little.
[tr. Fairclough (Loeb) (1926)]The stag, victorious in fight, in course
Drove from the common pasturage the horse,
Until the horse, at last forced to submit,
Called in the help of man and took the bit;
But, when he had subdued his foe by force,
The rider from his back he couldn't divorce,
Nor from his mouth the bit. So, if in dread
Of Want, wone has one's freedom forfeited --
Freedom more precious than a mine outspread --
A master he will carry for his greed,
And always be a slave, because in deed
He knows not how to make a little do.
[tr. A. F. Murison (1931); ed. Kraemer, Jr (1936)]The stag, in time past, could drive
The horse from the feeding ground, and beat him in fighting,
Until the perpetual loser came crying to man
To ask for his help, and accepted the bit. Then the horse
Fought the stag once again to a bitter conclusion, and won.
He walked off and left his foe, but now couldn’t shake
The bit from his mouth or the rider down from his back.
So one who, fearing poverty, loses the liberty
That is worth even more than a gold mine will carry a master,
And cravenly slave for another, simply because
He can't subsist on a little.
[tr. Palmer Bovie (1959)]A stag battled a horse for the best grass in a field
And kept on winning until the loser in that long war
approached a man to beg his help, and took the bit.
But when it had won the bloody clash and routed its foe,
it could neither shake out the bit nor shake off the rider.
Anyone so scared of poverty he'd rather lose his freedom
than his mines is such a fool he bears a rider, a master
he'll obey forever, since he never learned to live on little.
[tr. Fuchs (1977)]The stag was a better fighter than the horse
And often drove him out of their common pasture,
Until the horse, the loser, asked man's help
And acquiesced in taking the bit in his mouth.
But after his famous victory in this battle
He couldn't get the rider off his back
And he couldn't get the bit out of his mouth.
The man who'se afraid to be poor and therefore gives
His liberty away, worth more than gold,
Will carry a master on his back and be
A slave forever, not knowing how to live
On just a little.
[tr. Ferry (2001)]The stag, being stronger than the horse, drove him away from the pasture
they shared, until, having had the worse of the age-old struggle,
the horse turned for help to man, and accept the bit.
But after routing his enemy and leaving the field in triumph
he never dislodged the rider from his back or the bit from his mouth.
So the man who, in fear of poverty, forgoes his independence
(a thing more precious than metals) has the shame of carrying a master;
he's a slave for life, as he will not make the best of a little.
[tr. Rudd (2005 ed.)]The stag could always better the horse in conflict,
And drive him from open ground, until the loser
In that long contest, begging man’s help, took the bit:
Yet, disengaged from his enemy, as clear victor,
He couldn’t shed man from his back, the bit from his mouth.
So the perverse man who forgoes his freedom, worth more
Than gold, through fear of poverty, suffers a master
And is a slave forever, by failing to make much
Of little.
[tr. Kline (2015)]
Hope is the boy, a blind, headlong, pleasant fellow, good to chase swallows with the salt; Faith is the grave, experienced, yet smiling man. Hope lives on ignorance; open-eyed Faith is built upon a knowledge of our life, of the tyranny of circumstance and the frailty of human resolution. Hope looks for unqualified success; but Faith counts certainly on failure, and takes honourable defeat to be a form of victory. Hope is a kind old pagan; but Faith grew up in Christian days, and early learnt humility.
In the one temper, a man is indignant that he cannot spring up in a clap to heights of elegance and virtue; in the other, out of a sense of his infirmities, he is filled with confidence because a year has come and gone, and he has still preserved some rags of honour. In the first, he expects an angel for a wife; in the last, he knows that she is like himself — erring, thoughtless, and untrue; but like himself also, filled with a struggling radiancy of better things, and adorned with ineffective qualities.Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1881), “Virginibus Puerisque, Part 2”
(Source)
First published in Virginibus Puerisque and Other Papers, ch. 1, part 2 (1881).
One of the effects of safe and civilized life is an immense oversensitiveness which makes all the primary emotions seem somewhat disgusting. Generosity is as painful as meanness, gratitude as hateful as ingratitude.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 3, New Road (1943-06)
(Source)
The Lawes are of no power to protect them, without a Sword in the hands of a man, or men, to cause those laws to be put in execution.
Thomas Hobbes (1588-1679) English philosopher
Leviathan, Part 2 “Of Common-wealth,” ch. 21 “Of the Liberty of Subjects” (1651)
(Source)
FRIAR BARNARDINE: Thou hast committed —
BARABAS: Fornication? but that was in another Country;
And besides, the Wench is dead.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 4, sc. 1 (c. 1590)
(Source)
Barabas trying to distract the friars from pressing him about the poisoning of the nunnery.
Soar, eat ether, see what has never been seen; depart, be lost,
But climb.Edna St. Vincent Millay (1892-1950) American poet
Poem (1934), “On Thought in Harness,” Wine from These Grapes, Part 4 (1934)
(Source)
DON JUAN: It’s no longer shameful to be a dissembler; hypocrisy is now a fashionable vice, and all fashionable vices pass for virtues.
[DON JUAN: Il n’y a plus de honte maintenant à cela ; l’hypocrisie est un vice à la mode, et tous les vices à la mode passent pour vertus.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 5, sc. 2 (1665) [tr. Wilbur (2001)]
(Source)
(Source (French)). Other translations:There's no manner of Disgrace in this now-a-days, Hypocrisy is a modish Vice, and all modish Vices pass for Virtues.
[tr. Clitandre (1672)]There is no longer any shame in acting thus: hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Van Laun (1876)]There is no longer any shame in Hypocrisy; it is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Wall (1879)]There is no longer any shame in acting thus. Hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Waller (1904)]Nowadays there's no longer any disgrace in it; hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Page (1908)]There's no shame in that any more nowadays: hypocrisy is a fashionable vice, and all fashionable vices pass for virtues.
[tr. Frame (1967)]
My loyalty is due the United States, and therefore it is due to the President, the Senators, the Congressmen, and all other public servants only and to the degree in which they loyally and efficiently serve the United States.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Essay (1918-04-06), “Citizens or Subjects?” Kansas City Star
(Source)
Regarding a bill which had just passed the Senate Judiciary Committee which would fine and imprison any one who used "contemptuous or slurring language about the President."
This passage was added to later editions of his essay, "Lincoln and Free Speech,", as printed in The Works of Theodore Roosevelt, vol. 21, The Great Adventure, ch. 7 (1925). It does not appear in the original version of the essay or book.
It is impossible, either in action or in thought, to attend to two things at once, especially if they are of any importance.
[Duas tamen res, magnas praesertim, non modo agere uno tempore, sed ne cogitando quidem explicare quisquam potest.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 11, ch. 9 / sec. 23 (11.9/11.23) (43-02 BC) [ed. Harbottle (1906)]
(Source)
(Source (Latin)). Other translations:But still no man can, I will not say do two things, especially two most important things, at one time, but he can not even do entire justice to them both in his thoughts.
[tr. Yonge (1903)]But two things, above all, two great ones, no man can, I do not say, transact at the same time, but even think out with clearness.
[tr. Ker (Loeb) (1926)]Yet two affairs, especially great, nobody can drive simultaneously, nor even disentangle in the mind.
[tr. Wiseman]
Fun is the cheapest fisick that haz bin diskovered yet, and the eazyest to take. Fun pills are sugar coated, and no change ov diet iz necessary while taking them. A little fun will sumtimes go a grate ways, i hav known men to liv to a good old age on one joke, which they managed to tell az often az once a day, and do all the laffing themselves besides that waz done.
[Fun is the cheapest physic that has been discovered yet, and the easiest to take. Fun pills are sugar coated, and no change of diet is necessary while taking them. A little fun will sometimes go a great ways; I have known men to live to a good old age on one joke, which they managed to tell as often as once a day, and do all the laughing themselves besides that was done.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 “Fun” (1875 ed.)
(Source)
We were not aware that there existed in the midst of our own Country, and in the present day, a spirit of fanaticism, so base, so wicked & so bloody, as to brake forth into a frenzy of unprovoked violence, not only against the most respectable characters, but against knowledge & science themselves.
James Currie (1756-1805) Scottish physician, biographer
Letter (1791-07) to Joseph Priestley for the Liverpool Dissenters (draft)
(Source)
Following the burning of Priestley's house by a Birmingham mob, which destroyed many of the scientist's papers and experiments. Found in the Currie Papers, No. 58, Liverpool Public Libraries.
Hope, in this deep and powerful sense, is not the same as joy that things are going well, or willingness to invest in enterprises that are obviously headed for early success, but, rather, an ability to work for something because it is good, not just because it stands a chance to succeed. The more unpropitious the situation in which we demonstrate hope, the deeper that hope is. Hope is definitely not the same thing as optimism. It is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out.
Václav Havel (1936-2011) Czech playwright, essayist, dissident, politician
Disturbing the Peace: A Conversation with Karel Hvížďala, ch. 5 “The Politics of Hope” (1986) [tr. Wilson (1990)]
(Source)
The last two sentences are usually combined as:Hope is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out.
Variant:Hope is not the conviction that something will turn out well, but the certainty that something is worth doing no matter how it turns out.
All opinions are not equal. Some are a very great deal more robust, sophisticated and well supported in logic and argument than others.
Douglas Adams (1952-2001) English author, humourist, screenwriter
Interview (1998-99, Winter) with David Silverman, American Atheist magazine
(Source)
Reprinted in The Salmon of Doubt, Part 2 "The Universe," "Interview, American Atheists" (2002) [ed. Peter Guzzardi]
The world is a higgledy-piggledy place, containing things pleasant and things unpleasant in haphazard sequence. And the desire to make an intelligible system or pattern out of it is at bottom an outcome of fear, in fact a kind of agoraphobia or dread of open spaces. Within the four walls of his library the timid student feels safe. If he can persuade himself that the universe is equally tidy, he can feel almost equally safe when he has to venture forth into the streets.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 12 “Affection” (1930)
(Source)
Think no Cost too much in the Purchasing [of] good Books; this is next to the acquiring of good Friends. But remember, they are better Ornaments in thy Head than in thy Library.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2390 (1727)
(Source)
Now I laugh at my fear of analysis. Most people’s possession of knowledge deprives them of the sense of wonder, but such a sense of wonder and mystery is like the savage’s fear of mysterious fire until he discovers the principle of it and the mastering of it. I say that after we know all there is to know, there is still mystery and wonder of a deeper kind.
Anaïs Nin (1903-1977) Catalan-Cuban-French author, diarist
Diary (1932-11-27)
(Source)
Source of the more commonly encountered paraphrase (e.g.):I have no fear of clarity. The possession of knowledge does not kill the sense of wonder and mystery. There is always more mystery. I have no fear of analysis. The possession of knowledge does not destroy the sense of wonder and mystery.
The sacred rights of mankind are not to be rummaged for among old parchments or musty records. They are written, as with a sunbeam, in the whole volume of human nature, by the hand of the Divinity itself, and can never be erased or obscured by mortal power.
Alexander Hamilton (1757-1804) American statesman, author
Essay (1775-02-23), “The Farmer Refuted”
(Source)
CALVIN’S MOM: There would be more civility in this world if people didn’t take it as an invitation to walk on you.
SUCCESS, n. The one unpardonable sin against one’s fellows.
Ambrose Bierce (1842-1914?) American writer and journalist
“Success,” The Devil’s Dictionary (1911)
(Source)
Originally published in The Devil's Dictionary [A-Z] as Vol. 7 of his Collected Works.
The essence of totalitarian government, and perhaps the nature of every bureaucracy, is to make functionaries and mere cogs in the administrative machinery out of men, and thus to dehumanise them.
Hannah Arendt (1906-1975) German-American philosopher, political theorist
Eichmann in Jerusalem: A Report on the Banality of Evil, Postscript (1963)
(Source)
Pooh always liked a little something at eleven o’clock in the morning, and he was very glad to see Rabbit getting out the plates and mugs; and when Rabbit said, “Honey or condensed milk with your bread?” he was so excited that he said, “Both,” and then, so as not to seem greedy, he added, “But don’t bother about the bread, please.”
A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 2 “Pooh Goes Visiting” (1926)
(Source)
In our country we must trust the people to hear and see both the good and the bad and to choose the good. The Un-American Activities Committee seems to me to be better for a police state than for the USA.
Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
Column (1947-10-29), “My Day”
(Source)
Now faith is the substance of things hoped for, the evidence of things not seen.
[Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων.]
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Hebrews 11. 1 [KJV (1611)]
(Source)
(Source (Greek)). Alternate translations:Only faith can guarantee the blessings that we hope for, or prove the existence of the realities that at present remain unseen.
[JB (1966)]Only faith can guarantee the blessings that we hope for, or prove the existence of realities that are unseen.
[NJB (1985)]To have faith is to be sure of the things we hope for, to be certain of the things we cannot see.
[GNT (1992 ed.)]Faith is the reality of what we hope for, the proof of what we don’t see.
[CEB (2011)]Now faith is the assurance of things hoped for, the conviction of things not seen.
[NRSV (2021 ed.)]
We have been accused of being selfish, and it has been said that we will want more; that last year we got an advance of ten cents and now we want more. We do want more. You will find that a man generally wants more. Go and ask a tramp what he wants, and if he doesn’t want a drink he will want a good, square meal. You ask a workingman, who is getting two dollars a day, and he will say that he wants ten cents more. Ask a man who gets five dollars a day and he will want fifty cents more. The man who receives five thousand dollars a year wants six thousand a year, and the man who owns eight or nine hundred thousand dollars will want a hundred thousand dollars to make it a million, while the man who has his millions will want everything he can lay his hands on and then raise his voice against the poor devil who wants ten cents more a day.
Samuel Gompers (1850-1924) British-American cigar maker, activist, labor leader [b. Samuel Gumpertz]
Speech (1890-05-01), “What Does the Working Man Want,” American Federation of Labor Convention, Louisville, Kentucky
(Source)
I once asked him why he stopped a particular series of his paintings. You know, he would start a type of painting and keep doing more and more of them until he made one that he thought was the best of the series, and it always was, and then he stopped, and started another series. Why stop, I asked him. “Dead end,” he answered. But Stepha [Fernando’s wife] once gave me a better explanation: “Your father tries to find God through his paintings. When he realizes that a particular visual concept he’s pushing will not get him there, he stops and tries a new concept.” So one day I asked him if he believed in God, or at least did he think he could ever find God. He answered, No, of course not, then added, I remember very clearly, “There is no God but the purpose of life is to find him.”
Fernando Gerassi (1899-1974) Turkish-Spanish-American artist
(Attributed)
(Source)
John Gerassi, his son, discussing Fernando during an interview with his friend, Jean-Paul Sartre.
Most of us would try to be noble, if we just had a claque we could depend on.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 6 (1963)
(Source)
Supporters of the war are constantly asking those who oppose it: Why don’t you deplore the wrongs and atrocities committed by the other side? The answer, so far as I am concerned, is that I do deplore the wrongs and atrocities committed by the other side. But I am responsible for the wrongs and atrocities committed by our side.
Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Speech (1968-02-10), “A Statement Against the War in Vietnam,” Kentucky Conference on the War and the Draft, University of Kentucky
(Source)
Collected in The Long-Legged House, Part 2 (1971).
Upon my going into the church, I entertained myself with the digging of a grave; and saw in every shovelful of it that was thrown up, the fragment of a bone or skull intermixt with a kind of fresh mouldering earth, that some time or other had a place in the composition of a human body. Upon this, I began to consider with myself what innumerable multitudes of people lay confused together under the pavement of that ancient cathedral; how men and women, friends and enemies, priests and soldiers, monks and prebendaries, were crumbled amongst one another, and blended together in the same common mass; how beauty, strength, and youth, with old age, weakness and deformity, lay undistinguished in the same promiscuous heap of matter.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-03-30), “Thoughts in Westminster Abbey,” The Spectator, No. 26
(Source)
The only wedding custom with a pretense to long tradition and universality, that of public checking up on the consummation of the marriage, seems to have been dropped. Miss Manners can’t think why.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1981-04-11)
(Source)
On the idea that weddings have rigid and immutable rules, roles, and set pieces that must be adhered to. Collected in Miss Manners’ Guide to Excruciatingly Correct Behavior, Part 5 "Marriage (for Beginners)," "Weddings" (1983).
KING RICHARD: You may my glories and my state depose
But not my griefs; still am I king of those.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 4, sc. 1, l. 201ff (4.1.201-202) (1595)
(Source)
When Bolingbroke questions Richard's willingness to abdicate while grieving over the loss.
There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Screwtape Letters, Preface (1942 ed.)
(Source)
Having many cats is good. If you feel bad, you look at the cats and you feel better, because they know that everything is just the way it is. You don’t have to be nervous about anything. And they know it. They are saviors. The more cats you have, the longer you will live. If you have a hundred cats, you will live ten times longer than if you have ten. One day, this will be known and people will have thousands of cats. It’s truly ridiculous.
Charles Bukowski (1920-1994) German-American author, poet
Interview (1987-09) by Sean Penn, “Tough Guys Write Poetry,” Interview Magazine, Vol. 17, No. 19
(Source)
Collected in Bukowski, Sunlight Here I Am (2003) [ed. David Calonne].
Men are not against you, they are merely for themselves.
Gene Fowler (1890-1960) American journalist, author, and dramatist. [b. Eugene Devlan]
Skyline: A Reporter’s Reminiscence of the 1920s, ch. 8 (1961)
(Source)
I worried that I was going to have to be primarily a writer. Why worry, you might ask? Well, although it is true that one feels fantastic when one has finished a writing task, it is mostly horrible while one is doing it. You will see therefore that writing, ghastly at the time but great afterwards, is exactly the opposite of sex. All that keeps one going is the knowledge that one will feel good when it’s all over.
Stephen Fry (b. 1957) British actor, writer, comedian
The Fry Chronicles: An Autobiography, Part 2 “Comedy” (2010)
(Source)
Often paraphrased: "Writing is ghastly at the time, but great afterwards, exactly the opposite of sex."
The instant we admit that a book is too sacred to be doubted, or even reasoned about, we are mental serfs. It is infinitely absurd to suppose that a god would address a communication to intelligent beings, and yet make it a crime, to be punished in eternal flames, for them to use their intelligence for the purpose of understanding his communication. If we have the right to use our reason, we certainly have the right to act in accordance with it, and no god can have the right to punish us for such action.
A man my age is willing to accept almost anything. After the initial shock of astonishment that comes each morning when I wake up and discover that I’m still alive, I can face the day with an open mind.
A revengeful knave will do more than he will say; a grateful one will say more than he will do.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 441 (1820)
(Source)
You could read Kant by yourself, if you wanted; but you must share a joke with someone else.
But unfortunately the truth about atrocities is far worse than that they are lied about and made into propaganda. The truth is that they happen. The fact often adduced as a reason for scepticism — that the same horror stories come up in war after war — merely makes it rather more likely that these stories are true.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 2, New Road (1943-06)
(Source)
BARABAS:Religion
Hides many mischiefs from suspicion.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 1, sc. 2, ll. 282-283 (c. 1590)
(Source)
Planning to send his daughter, Abigail, as a penitent to the nunnery that his confiscated house has been turned to, so that she can recover his treasure left hidden there.
And what are you that, missing you,
I should be kept awake
As many nights as there are days
With weeping for your sake?Edna St. Vincent Millay (1892-1950) American poet
Poem (1921-10-31), “The Philosopher,” st. 1, Ainslee’s Magazine, Vol. 48, No. 3
(Source)
First collected in A Few Figs from Thistles (1922).
SGANARELLE: Have you no fears about returning here? It was here, Sir, that you killed that Commander, six months ago.
DON JUAN: Why should I be afraid? Didn’t I kill him properly?
[SGANARELLE: Et n’y craignez-vous rien, monsieur, de la mort de ce commandeur que vous tuâtes il y a six mois?
DON JUAN: Et pourquoi craindre? ne l’ai-je pas bien tué?]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 1, sc. 2 (1665) [tr. Wilbur (2001)]
(Source)
(Source (French)). Other translations:SGANAREL: And are you under no Apprehensions, Sir, about the Death of the Governor you kill'd six Months ago?
D. JOHN: And why Apprehensions? did'nt I kill him fairly?
[tr. Clitandre (1672)]SGAN.: And you have no fear, sir, for the consequences of the death of that Commander whom you killed six months ago?
D. JU.: Why should I be afraid? Did I not kill him honourably?
[tr. Van Laun (1876)]SGAN.: And have you no fear, sir, abouit the death of that commandant you killed six months ago?
JU.: What fear can I have? Did I not kill him properly?
[tr. Wall (1879)]SGAN.: And have you no apprehensions, Monsieur, from the death of the Commander you killed six months ago?
D. JUAN: Why should I be afraid? Did I not kill him honourably?
[tr. Waller (1904)]SGANARELLE: And have you nothing to fear, sir, from the death of the Commandant whom you killed here six months ago?
DON JUAN: And what should I fear? Was n't he fairly killed?
[tr. Page (1908)]SGANARELLE: And have you nothing to fear, sir, here, from the death of that Commander you killed six months ago?
DON JUAN: And why fear? Didn I kill him properly?
[tr. Frame (1967)]
Government by the people means that the people have the right to do their own thinking and to do their own speaking about their public servants. They must speak truthfully and they must not be disloyal to the country, and it is their highest duty by truthful criticism to make and keep the public servants loyal to the country.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Essay (1918-04-06), “Citizens or Subjects?” Kansas City Star
(Source)
Regarding a bill which had just passed the Senate Judiciary Committee, which would fine and imprison any one who used "contemptuous or slurring language about the President."
This passage was added to later editions of his essay, "Lincoln and Free Speech,", as printed in The Works of Theodore Roosevelt, vol. 21, The Great Adventure, ch. 7 (1925). It does not appear in the original version of the essay or book.
But thare iz lots ov pholks who kant see enny phun in enny thing, yu couldn’t fire a joke into them with a double barrell gun, 10 paces off, they go thru life az sollum az a cow. Menny people think it iz beneath their dignity to relish a joke, sutch people are simply fools, and dont seem to kno it.
[But there are lots of folks who can’t see any fun in anything; you couldn’t fire a joke into them with a double-barrel gun, ten paces off; they go through life as solemn as a cow. May people think it is beneath their dignity to relish a joke; such people are simply fools, and don’t seem to know it.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 “Fun” (1875 ed.)
(Source)
Man is certainly mad. He cannot fashion a worm, and he fashions gods by dozens.
[L’homme est bien insensé: Il ne sçauroit forger un ciron, & forge des Dieux à douzaines.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 12 (2.12), “Apology for Raymond Sebond [Apologie de Raimond de Sebonde]” (1573) [tr. Zeitlin (1934)]
(Source)
This essay appeared in the 1st (1580) edition, and was expanded for each edition after that. This passage first appeared in the 3rd (1595) edition.
(Source (French)). Alternate translations:Oh sencelesse man, who can not possibly make a worme, and yet will make Gods by dozens.
[tr. Florio (1603)]Man is certainly stark mad; he cannot make a flea, and yet gods by dozens.
[tr. Cotton (1686)]Man is certainly stark mad; he cannot make a worm, and yet he will be making gods by dozens.
[tr. Cotton/Hazlitt (1877)]Man is indeed mad. He could not fashion a worm, and he fashions gods by the dozen.
[tr. Ives (1925)]Man is certainly crazy. He could not make a mite, and he makes gods by the dozens.
[tr. Frame (1943)]Man is quite insane. He wouldn't know how to create a maggot, and he creates gods by the dozen.
[ed. Rat (1958)]Man is indeed out of his mind. He cannot even create a fleshworm, yet creates gods by the dozen.
[tr. Screech (1987)]
Injustice is a kind of blasphemy. Nature designed rational beings for each other’s sake: to help — not harm — one another, as they deserve. To transgress its will, then, is to blaspheme against the oldest of the gods.
[Ὁ ἀδικῶν ἀσεβεῖ: τῆς γὰρ τῶν ὅλων φύσεως κατεσκευακυίας τὰ λογικὰ ζῷα ἕνεκεν ἀλλήλων, ὥστε ὠφελεῖν μὲν ἄλληλα κατ̓ ἀξίαν βλάπτειν δὲ μηδαμῶς, ὁ τὸ βούλημα ταύτης παραβαίνων ἀσεβεῖ δηλονότι εἰς τὴν πρεσβυτάτην τῶν θεῶν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred.
[tr. Casaubon (1634)]To play the Knave is to Rebel against Religion, all sort of Injustice is no less then High Treason against Heaven: For since the Nature, or Soul of the Universe has made Rational Creatures for mutual Service, and Support Made them that they should Assist, and Oblige each other, according to the Regards of Circumstance, and Merit; but never do any body any Harm: The Case standing thus, he that crosses upon this Design, is Prophane in his Contradiction , and Outrages the most Antient Deity. For the Nature of the Universe is the Cause of it , and that which gives it Being. Thus all things are one Family, suited , and as it were of Kin to each other.
[tr. Collier (1701)]He who does an injury is guilty of impiety. For, since the nature of the whole has formed the rational animals for one another; each for being useful to the other according to his merit, and never hurtful; he who transgresses this her will, is thus guilty of impiety against the most ancient and venerable of the Gods. For the nature of the whole is the nature of all things which exist; and things which exist, are a-kin to their causes.
[tr. Hutcheson/Moor (1742)]He that acts unjustly, acts impiously. For God, or the Universal Nature, having produced all rational creatures to be mutually serviceable to each other, according to their respective merits, and by no means to injure each other; he who violates this first principle of nature, prophanely insults the most antient of all Deities. For this Universal Nature is the cause of all things that exist which are connected with each other by mutual friendship and alliance.
[tr. Graves (1792)]He who acts unjustly acts impiously. For since the universal nature has made rational animals for the sake of one another, to help one another according to their deserts, but in no way to injure one another, he who transgresses her will is clearly guilty of impiety towards the highest divinity.
[tr. Long (1862)]Injustice is no less than high treason against heaven. For since the nature of the universe has made rational creatures for mutual service and support, but never to do anybody any harm, since the case stands thus: he that crosses upon this design is profane, and outrages the most ancient Deity.
[tr. Collier/Zimmern (1887)]To be unjust is to sin. By Nature rational beings have been constituted for one another's sake, each to help each according to its worth, and in wise to hurt: and he who transgresses the will of Nature, sins -- to wit, against the primal deity.
[tr. Rendall (1898)]He who does injustice commits impiety. For since universal Nature has formed the rational animals for one another; each to be useful to the other according to his merit, and never hurtful; he who transgresses this her will is clearly guilty of impiety against the most ancient and venerable of the Gods.
[tr. Hutcheson/Chrystal (1902)]Injustice is impiety. For in that the Nature of the Universe has fashioned rational creatures for the sake of one another with a view to mutual benefit based upon worth, but by no means for harm, the transgressor of her will acts with obvious impiety against the most venerable of Deities.
[tr. Haines (Loeb) (1916)]Whosoever does injustice commits sin; for Universal Nature having made reasonable creatures for the sake of one another, to benefit each other according to desert but in no wise to do injury, manifestly he who transgresses her will sins against the most venerable of the gods, because Universal Nature is a nature of what is, and what is is related to all that exists.
[tr. Farquharson (1944)]Injustice is a sin. Nature has constituted rational beings for their own mutual benefit, each to help his fellows according to their worth, and in no wise to do them hurt; and to contravene her will is plainly to sin against this eldest of all the deities.
[tr. Staniforth (1964)]Whoever commits injustice acts irreverently; for since universal nature has created rational creatures for the sake of one another, to benefit their fellows according to their deserts and in no wise to do them harm, it is plain that one who offends against her will is guilty of irreverence towards the most venerable of gods.
[tr. Hard (1997 ed.); tr. Hard (2011 ed.)]Injustice is sin. When universal Nature has constituted rational creatures for the sake of each other -- to benefit one another as deserved, but never to harm -- anyone contravening her will is clearly guilty of sin against the oldest of the gods: because universal Nature is the nature of ultimate reality, to which all present existence is related.
[tr. Hammond (2006)]
The fanatics have another name for fetuses. They call them the pre-born. Now we’re getting creative. If you accept pre-born, I think you would have to say that, at the moment of birth, we go instantly from being pre-born to being pre-dead. Makes sense, doesn’t it? Technically, we’re all pre-dead.
George Carlin (1937-2008) American comedian
Book (2004), When Will Jesus Bring the Pork Chops?, “Euphemisms: Political-Interest Groups,” “A Bunny in the Oven?”
(Source)
(Source (Audiobook); dialogue verified)
You will need to know the difference between Friday and a fried egg. It’s quite a simple difference, but an important one. Friday comes at the end of the week, whereas a fried egg comes out of a chicken. Like most things, of course, it isn’t quite that simple. The fried egg isn’t properly a fried egg until it’s been put in a frying pan and fried. This is something you wouldn’t do to a Friday, of course, though you might do it on a Friday. You can also fry eggs on a Thursday, if you like, or on a cooker. It’s all rather complicated, but it makes a kind of sense if you think about it for a while.
Douglas Adams (1952-2001) English author, humourist, screenwriter
The Salmon of Doubt, Part 1 “Life,” “For Children Only” (2002) [ed. Peter Guzzardi]
(Source)
The mind is a strange machine which can combine the materials offered to it in the most astonishing ways, but without materials from the external world it is powerless.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 11 “Zest” (1930)
(Source)
That which thou are ashamed to do in the Sight of Men for the Turpitude of it; thou shouldest be more ashamed to do in the Sight of the Angels, and even of God himself, when thou art alone.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2324 (1727)
(Source)
CALVIN’S DAD: Why is it I can recall a cigarette ad jingle from 25 years ago, but I can’t remember what I just got up to do?
Winnie-the-Pooh sat down at the foot of the tree, put his head between his paws and began to think.
“If there’s a buzzing-noise, somebody’s making a buzzing-noise, and the only reason for making a buzzing-noise that I know of is because you’re a bee.”
Then he thought another long time, and said: “And the only reason for being a bee that I know of is making honey.”
And then he got up, and said: “And the only reason for making honey is so I can eat it.” So he began to climb the tree.A. A. Milne (1882-1956) English poet and playwright [Alan Alexander Milne]
Winnie-the-Pooh, ch. 1 “We Are Introduced” (1926)
(Source)
What is going on in the Un-American Activities Committee worries me primarily because little people have become frightened and we find ourselves living in the atmosphere of a police state, where people close doors before they state what they think or look over their shoulders apprehensively before they express an opinion.
Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
Column (1947-10-29), “My Day”
(Source)
NURSE:Surely this doth bind,
Through all ill days, the hurts of humankind,
When man and woman in one music move.[ΤΡΟΦΌΣ: ἥπερ μεγίστη γίγνεται σωτηρία,
ὅταν γυνὴ πρὸς ἄνδρα μὴ διχοστατῇ.]Euripides (485?-406? BC) Greek tragic dramatist
Medea [Μήδεια], l. 14ff (431 BC) [tr. Murray (1906)]
(Source)
(Source (Greek)). Other translations:Hence bliss supreme arises, when the bond
Of concord joins them.
[tr. Wodhull (1782)]This is the state of firmest happiness,
When from the husband no discordant will
The wife estranges.
[tr. Potter (1814)]In which the better part of safety lies
That the woman should not differ from the man.
[tr. Webster (1868)]The greatest safeguard this when wife and husband do agree.
[tr. Coleridge (1891)]Which is the surest support of conjugal happiness, when the wife is not estranged from the husband.
[tr. Buckley (1892)]Which is the chief salvation of the home,
When wife stands not at variance with her lord.
[tr. Way (Loeb) (1894)]This is indeed the greatest salvation of all --
For the wife not to stand apart from the husband.
[tr. Warner (1944)]Happy is the house
Where the man and the woman love and are faithful.
[tr. Jeffers (1946)]And in a marriage that's the saving thing,
When a wife obediently accepts her husband's will.
[tr. Vellacott (1963)]This, to my mind, is a woman’s greatest safety:
Not to take the opposite side from her husband.
[tr. Podlecki (1989)]This it is that most rescues life from trouble, when a woman is not at variance with her husband.
[tr. Kovacs (1994)]This is what keeps a marraige intact more than anything, when a husband can count on complete support from his wife.
[tr. Davie (1996)]That, you see, is how a woman earns her security: never argue with your husband!
[tr. Theodoridis (2004)]This is what brings the greatest stability at home:
when a woman does not challenge her husband.
[tr. Luschnig (2007)]That’s when life is most secure and safe,
when woman and her husband stand as one.
[tr. Johnston (2008)]This provides the greatest security,
when a wife doesn't oppose her husband.
[tr. Kovacs / Kitzinger (2016)]That is the best security,
when the wife does not quarrel with her husband.
[tr. Ewans (2022)]This is the greatest safety [sōtēriā], when wife does not stand apart from husband.
[tr. Coleridge / Ceragioli / Nagy / Hour25]
Every group of six or more has its inner circle, its outer circle, and its hangers-on.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 6 (1963)
(Source)
To love, or to have loved, is enough. Ask for nothing more. There is no other pearl to be found in life’s shadowy convolutions. To love is an achievement.
[Aimer ou avoir aimé, cela suffit. Ne demandez rien ensuite. On n’a pas d’autre perle à trouver dans les plis ténébreux de la vie. Aimer est un accomplissement.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 5 “Jean Valjean,” Book 6 “The White Night,” ch. 2 (5.6.2) (1862) [tr. Donougher (2013)]
(Source)
Concluding the chapter of the wedding of Marius and Cosette.
(Source (French)). Alternate translations:To love or to have loved, that is enough. Ask nothing further. There is no other pearl to be found in the dark folds of life. To love is a consummation.
[tr. Wilbour (1862); tr. Wilbour/Fahnestock/MacAfee (1987)]To love or to have loved is sufficient; ask nothing more after that. There is no other pearl to be found in the dark folds of life, for love is a consummation.
[tr. Wraxall (1862)]To love, or to have loved, -- this suffices. Demand nothing more. There is no other pearl to be found in the shadowy folds of life. To love is a fulfilment.
[tr. Hapgood (1887)]To love or to have loved is all-sufficing. We must not ask for more. No other pearl is to be found in the shadowed folds of life. To love is an accomplishment.
[tr. Denny (1976)]
Eating grapes with a knife and fork is not what one would call refined. It is what one would call ludicrous.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1993-03-07)
(Source)
See also Miss Manners (1979).
KING RICHARD: For within the hollow crown
That rounds the mortal temples of a king
Keeps Death his court, and there the antic sits,
Scoffing his state and grinning at his pomp,
Allowing him a breath, a little scene,
To monarchize, be feared, and kill with looks,
Infusing him with self and vain conceit,
As if this flesh which walls about our life
Were brass impregnable; and humored thus,
Comes at the last and with a little pin
Bores through his castle wall, and farewell, king!William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 165ff (3.2.165-175) (1595)
(Source)
Brothers shall fight
and fell each other,
And sisters’ sons
shall kinship stain;
Hard is it on earth,
with mighty whoredom;
Axe-time, sword-time,
shields are sundered,
Wind-time, wolf-time,
ere the world falls;
Nor ever shall
each other spare.[Brœðr munu berjask
ok at bǫnum verða,
munu systrungar
sifjum spilla;
hart er í heimi,
hórdómr mikill;
skeggǫld, skálmǫld
— skildir ru klofnir —
vindǫld, vargǫld,
áðr verǫld steypisk;
mun engi maðr
ǫðrum þyrma.]Poetic Edda (800-1100) Old Norse anonymous collection of poems
Völuspá [Prophecy of the Völva; Prophecy of the Seeress], st. 45 (AD 961) [tr. Bellows (1936)]
(Source)
The time of Ragnarok. Narrated by Heiðr.
(Source (Old Norse)). Other translations:Brethren will fight and slay each other;
Kindred will spurn their consanguinity;
Hard will be the world:
Many the adulteries.
A bearded age: an age of swords:
Shields will be cloven.
An age of winds; an age of wolves.
Till the world shall perish
There will not be one that will spare another.
[tr. Turner (1836), st. 44]Brothers shall fight, and slay each other; cousins shall kinship violate. The earth resounds, the giantesses flee; no man will another spare.
Hard is it in the world, great whoredom, an axe age, a sword age, shields shall be cloven, a wind age, a wolf age, ere the world sinks.
[tr. Thorpe (1866)]; st. 45-46]Brother will fight brother and be his slayer,
sister's sons will violate the kinship-bond;
hard it is in the world, whoredom abounds,
axe-age, sword-age, shields are cleft asunder,
wind-age, wolf-age, before the world plunges headlong
no man will spare another.
[tr. Larrington (2014), st. 45]Brothers will battle and slay each other,
cousins will break the bonds of kin;
it’s harsh in the world, great whoredom,
axe-age, sword-age -- shields are cloven --
wind-age, wolf-age, before the world collapses;
no one will show mercy to another.
[tr. Pettit (2023); st. 44]
In the nature of things, those who have not property, and see their neighbors possess much more than they think they need, cannot be favorable to laws made for the protection of property. When this class becomes numerous, it glows clamorous. It looks on property as its prey and plunder, and is naturally ready, at all times, for violence and revolution.
Daniel Webster (1782-1852) American statesman, lawyer, orator
Speech (1820-12-22), “First Settlement of New England,” Plymouth, Massachusetts
(Source)
On the bicentennial of the Pilgrims' landing in the New World.
The Obligation of Subjects to the Soveraign, is understood to last as long, and no longer, than the power lasteth, by which he is able to protect them. For the right men have by Nature to protect themselves, when none else can protect them, can by no Covenant be relinquished. […] The end of Obedience is Protection; which, wheresoever a man seeth it, either in his own, or in anothers sword, Nature applyeth his obedience to it, and his endeavour to maintaine it.
Thomas Hobbes (1588-1679) English philosopher
Leviathan, Part 2 “Of Common-wealth,” ch. 21 “Of the Liberty of Subjects” (1651)
(Source)
The trouble with unimaginable horrors was that they were only too easy to imagine …
Strange! that no one has ever been persecuted by the church for believing God bad, while hundreds of millions have been destroyed for thinking him good. The orthodox church never will forgive the Universalist for saying “God is love.” It has always been considered as one of the very highest evidences of true and undefiled religion to insist that all men, women and children deserve eternal damnation. It has always been heresy to say, “God will at last save all.”
I feel like I was walking across Nevada, like the pioneers, carrying a lot of stuff I need, but as I go along I have to keep dropping off things. I had a piano once but it got swamped at a crossing of the Platte. I had a good frypan but it got too heavy and I left it in the Rockies. I had a couple ovaries but they wore out around the time we were in the Carson Sink. I had a good memory but pieces of it keep dropping off, have to leave them scattered around in the sage brush, on the sand hills.
Official war propaganda, with its disgusting hypocrisy and self-righteousness, always tends to make thinking people sympathize with the enemy.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 2, New Road (1943-06)
(Source)
BARABAS: No, Abigail, things past recovery
Are hardly cur’d with exclamations.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 3, sc. 1, l. 237ff (c. 1590)
(Source)
One doesn’t have to operate with great malice to do great harm. The absence of empathy and understanding are sufficient.
Charles M. Blow (b. 1970) American journalist, commentator, columnist
Essay (2012-09-19), “I Know Why the Caged Bird Shrieks,” New York Times
(Source)
Stranger, pause and look;
From the dust of ages
Lift this little book,
Turn the tattered pages,
Read me, do not let me die!
Search the fading letters, finding
Steadfast in the broken binding
All that once was I!Edna St. Vincent Millay (1892-1950) American poet
“The Poet and His Book,” st. 6, Second April (1921)
(Source)
SGANARELLE: But one has to believe in something; what is it that you believe? […]
DON JUAN: I believe that two and two are four, Sganarelle, and that four and four are eight.
[SGANARELLE: Mais encore faut-il croire en quelque chose dans le monde : qu’est-ce donc que vous croyez? […]
DON JUAN: Je crois que deux et deux sont quatre, Sganarelle, et que quatre et quatre sont huit.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 3, sc. 1 (1665) [tr. Wilbur (2001)]
(Source)
This passage, where belief in folk spirits and bogeymen (or, alternately, math) is conflated with religious belief, was dropped from later performances, and is sometimes not included in text versions of the play (e.g., Clitandre (1672)).
(Source (French)). Other translations:SGAN: People must believe something in this world. What do you believe? [...]
D JU: I believe that two and two are four, Sganarelle, and that twice four are eight.
[tr. Van Laun (1876)]SGAN: One must believe in something here below. What do you believe in? [...]
JU: Well, I believe that two and two make four, Sganarelle, and that four and four make eight.
[tr. Wall (1879)]SGAN: Now just tell me (for one must believe something) in what do you believe? [...]
D. JUAN: I believe two and two make four, Sganarelle, and that four and four are eight.
[tr. Waller (1904)]SGANARELLE: But at least a man must believe in something here below. Now what do you believe in? [...]
DON JUAN: I believe that two and two make four, Sganarelle, and that twice four is eight.
[tr. Page (1908)]SGANARELLE: A person must have faith in something. What do you believe? [...]
DON JUAN: I believe, Sganarelle, that two and two are four and four and four are eight.
[tr. Bermel (1987)]
In a self-governing country the people are called citizens. Under a despotism or autocracy the people are called subjects. This is because in a free country the people are themselves sovereign, while in a despotic country the people are under a sovereign. In the United States the people are all citizens, including its President. The rest of them are fellow citizens of the President. In Germany the people are all subjects of the Kaiser. They are not his fellow citizens, they are his subjects.
This is the essential difference between the United States and Germany, but the difference would vanish if we now submitted to the foolish or traitorous persons who endeavor to make it a crime to tell the truth about the Administration when the Administration is guilty of incompetence or other shortcomings. Such an endeavor is itself a crime against the nation. Those who take such an attitude are guilty of moral treason of a kind both abject and dangerous.Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Essay (1918-04-06), “Citizens or Subjects?” Kansas City Star
(Source)
Regarding a bill which had just passed the Senate Judiciary Committee which would fine and imprison any one who used "contemptuous or slurring language about the President."
This passage was added to later editions of his essay, "Lincoln and Free Speech,", as printed in The Works of Theodore Roosevelt, vol. 21, The Great Adventure, ch. 7 (1925). It does not appear in the original version of the essay or book.
So glorious is the recovery of liberty that in regaining liberty we must not shrink even from death.
[Ita praeclara est recuperatio libertatis ut ne mors quidem sit in repetenda libertate fugienda.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 10, ch. 9 / sec. 20 (10.9/10.20) (43-02 BC) [tr. Ker (Loeb) (1926)]
(Source)
(Source (Latin)). Other translations:The recovery of freedom is so splendid a thing that we must not shun even death when seeking to recover it.
[tr. Yonge (1903)]So glorious is the reclamation of freedom that not even death should be avoided when freedom must be regained.
[tr. @sentantiq (2017)]
A good karakter is allwuss gained bi inches, but iz often lost in one chunk.
[A good character is always gained by inches, but is often lost in one chunk.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 (1875 ed.)
(Source)
Government is competent when all who compose it work as trustees for the whole people. It can make constant progress when it keeps abreast of all the facts. It can obtain justified support and legitimate criticism when the people receive true information of all that government does.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1937-01-20), Inaugural Address, Washington, D.C.
(Source)
THE DOCTOR: But you can’t rule the world in hiding. You’ve got to come out on the balcony sometimes and wave a tentacle, if you’ll pardon the expression.
Robert Banks Stewart (1931-2016) Scottish screenwriter, television producer, journalist
Doctor Who (1963), 13×01 “Terror of the Zygons,” Part 4 (1975-09-20)
(Source (Video); dialog verified)
Variants:
- "Well, you can't rule the world in hiding. You've got to come out onto the balcony sometimes and wave a tentacle, if you'll pardon the expression."
- "Well, you can't rule the world in hiding. You've got to come out, onto the balcony sometimes -- and wave a tentacle."
- "You can't rule the world in hiding. You've got to come out on the balcony sometimes and wave a tentacle."
Men are born for the sake of each other. So either teach or tolerate.
[Οἱ ἄνθρωποι γεγόνασιν ἀλλήλων ἕνεκεν: ἢ δίδασκε οὖν ἢ φέρε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 59 (8.59) (AD 161-180) [tr. Hammond (2006)]
(Source)
(Source (Greek)). Alternate translations:All men are made one for another: either then teach them better, or bear with them.
[tr. Casaubon (1634), 8.56]Men are born to be serviceable to one another, therefore either Reform the World, or bear with it.
[tr. Collier (1701); Collier/Zimmern (1887)]Men were formed for each other. Teach them better, then, or bear with them.
[tr. Hutcheson/Moor (1742)]Men were born for the service and benefit of each other. Eitehr teach them this obvious truth, or bear with their ignorance.
[tr. Graves (1792), 8.57]Men exist for the sake of one another. Teach them then, or bear with them.
[tr. Long (1862)]Men exist for one another. Teach them then, or bear with them.
[tr. Rendall (1898)]Men were created the one for the other. Teach them better then, or bear with them.
[tr. Hutcheson/Chrystal (1902)]Mankind have been created for the sake of one another. Either instruct therefore or endure.
[tr. Haines (Loeb) (1916)]Men have come into the world for the sake of one another. Either instruct them then or bear with them.
[tr. Farquharson (1944)]Men exist for each other. Then either improve them, or put up with them.
[tr. Staniforth (1964)]Human beings are here for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (1997 ed.)]People exist for one another. You can instruct or endure them.
[tr. Hays (2003)][Human beings have come into the world for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (2011 ed.)]Men were created for one another; either teach them, or endure them.
[ed. Taplin (2016)]
People assume you sit in a room, looking pensive and writing great thoughts. But you mostly sit in a room looking panic-stricken and hoping they haven’t put a guard on the door yet.
Here’s all you need to know about men and women: Women are crazy and men are stupid. And the main reason women are crazy is that men are stupid. It’s not the only reason, but it’s a big one. And by the way, if you don’t think men are stupid, check the newspaper. […] And if you don’t think women are crazy, ask a man. That’s the one thing men aren’t stupid about: they know for sure, way deep down in their hearts, that women are straight-out fucking nuts.
George Carlin (1937-2008) American comedian
Book (2004), When Will Jesus Bring the Pork Chops?, “Guys & Dolls: Part 1”
(Source)
The more things a man is interested in, the more opportunities of happiness he has, and the less he is at the mercy of fate, since if he loses one thing he can fall back upon another. Life is too short to be interested in everything, but it is good to be interested in as many things as are necessary to fill our days. We are all prone to the malady of the introvert, who, with the manifold spectacle of the world spread out before him, turns away and gazes only upon the emptiness within.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 11 “Zest” (1930)
(Source)
If it were enough, to repent the last Day of thy Life; yet how canst thou be sure to do that; unless thou doest it this very Day? Since this Day may be (for ought thou knowest) thy last.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2305 (1727)
(Source)
I yesterday passed a whole afternoon in the churchyard, the cloisters, and the church, amusing myself with the tombstones and inscriptions that I met with in those several regions of the dead. Most of them recorded nothing else of the buried person, but that he was born upon one day, and died upon another: the whole history of his life being comprehended in those two circumstances, that are common to all mankind. I could not but look upon these registers of existence, whether of brass or marble, as a kind of satire upon the departed persons; who had left no other memorial of them, but that they were born and that they died. They put me in mind of several persons mentioned in the battles of heroic poems, who have sounding names given them, for no other reason but that they may be killed, and are celebrated for nothing but being knocked on the head.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-03-30), “Thoughts in Westminster Abbey,” The Spectator, No. 26
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You, sir, are an anarchist, and Miss Manners is frightened to have anything to do with you.
It is true that questioning the table manners of others is rude. But to overthrow the accepted conventions of society, on the flimsy grounds that you have found them silly, inefficient and discomforting, is a dangerous step toward destroying civilization.Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
“Miss Manners,” syndicated column (1981-04-11)
(Source)
Mocking people who make a huge fuss when correcting someone on how they are misusing their fork at the table.
Collected in Miss Manners’ Guide to Excruciatingly Correct Behavior, Part 3 "Basic Civilization," "Table Manners" (1983).
KING RICHARD: For God’s sake, let us sit upon the ground
And tell sad stories of the death of kings —
How some have been deposed, some slain in war,
Some haunted by the ghosts they have deposed,
Some poisoned by their wives, some sleeping killed,
All murdered.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 160ff (3.2.160-165) (1595)
(Source)
Cannon-balls may aid the truth,
But thought’s a weapon stronger;
We’ll win our battles by its aid; —
Wait a little longer.Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Poem (1846-01-22), “The Good Time Coming,” st. 1 , London Daily News
(Source)
Originally published under the title "Wait a Little Longer." First collected in Voices from the Crowd and Other Poems (1846).
The old ladies sitting on the side porch waved and called out to him, and he waved back at them. They sat like a bunch of ancient crows on a branch. Time was shooting them down, one by one.
You may drive out Nature with a pitchfork, yet she will ever hurry back, and, ere you know it, will burst through your foolish contempt in triumph.
[Naturam expellas furca, tamen usque recurret,
Et mala perrumpet furtim fastidia victrix.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 10 “To Aristius Fuscus,” l. 24ff (1.10.n) (20 BC) [tr. Fairclough (Loeb) (1926)]
(Source)
Horace trying to persuade his citified friend Aristius that a more natural setting in the countryside is better.
Variants of "expellas furca" (driving with a pitchfork) were a common Roman expression.
(Source (Latin)). Other translations:The citizens thinkes nature base, and arte is their desier.
Tushe, expulse nature with a forke yet she will still retire,
But chefely, if that she be euill she tarries then no space,
The victris hath a swifte recourse by stealthe unto her place.
[tr. Drant (1567)]Drive Nature with a Pitch-fork out, shee'l back
Victorious (spite of State) by'a secret Track.
[tr. R. F.; ed. Brome (1666)]Strive to expel strong Nature, 'tis in vain,
With doubled force she will return again,
And conquering rise above the proud disdain.
[tr. Creech (1684)]For Nature, driven out with proud disdain,
All-powerful goddess, will return again;
Return in silent triumph, to deride
the weak attempts of luxury and pride.
[tr. Francis (1747)]Thus, chase her out of doors -- do what you will --
Nature renews the charge and triumphs still;
spurs the weak barriers which caprice would lay
Athwart her course, and boldly bursts her way.
[tr. Howes (1845)]You may drive out nature with a fork, yet still she will return, and, insensibly victorious, will break through [men’s] improper disgusts.
[tr. Smart/Buckley 1853)]Drive Nature forth by force, she'll turn and rout
The false refinements that would keep her out.
[tr. Conington (1874)]Turn Nature, neck-and-shoulders, out of door.
She'll find her way to where she was before;
And imperceptibly in time subdue
Wealth's sickly fancies, and her tastes untrue.
[tr. Martin (1881)]You shall expel nature with a fork, yet will it always return and, by imperceptibly breaking through injurous aversions, show itself the conquerer.
[tr. Elgood (1893)]Drive Nature out with a pitchfork. She'll be back again.
She'll outwit and break through absurd contempt! She will win!
[tr. Palmer Bovie (1959)]Thrust nature out with a pitchfork -- she'll come back,
and gradually she'll win, breaking through your fancy fakes.
[tr. Fuchs (1977)]Push out Nature with a pitchfork, she’ll always come back,
And our stupid contempt somehow falls on its face before her.
[tr. Raffel (1983)]Drive Nature out with a pitchfork, she'll come right back,
Victorious over your ignorant confident scorn.
[tr. Ferry (2001)]Expel nature with a fork; she’ll keep on trotting back.
Relax -- and she'll break triumphantly through your silly refinements.
[tr. Rudd (2005 ed.)]Drive Nature off with a pitchfork, she’ll still press back,
And secretly burst in triumph through your sad disdain.
[tr. Kline (2015)]
But what impressed me then, and has impressed me ever since, is that atrocities are believed in or disbelieved in solely on grounds of political predilection. Everyone believes in the atrocities of the enemy and disbelieves in those of his own side, without ever bothering to examine the evidence.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 2, New Road (1943-06)
(Source)
FERNEZE: Excesse of wealth is cause of covetousnesse:
And covetousnesse, oh ’tis a monstrous sinne.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 1, sc. 2, l. 124ff (c. 1590)
(Source)
The Governor of Malta, having just appropriated Barabas' entire estate to help pay off the Turks.
I shall die, but that is all that I shall do for Death; I am not on his pay-roll.
Edna St. Vincent Millay (1892-1950) American poet
Poem (1934), “Conscientious Objector,” l. 8, Wine from These Grapes, sec. 4
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SGANARELLE: But when a great lord is a wicked man, it is a terrible thing.
[Mais un grand seigneur méchant homme est une terrible chose.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 1, sc. 1 (1665) [tr. Waller (1904)]
(Source)
(Source (French)). Other translations:But a great Lord, a wicked Man, is a terrible thing.
[tr. Clitandre (1672)]If a great lord is a wicked man it is a terrible thing.
[tr. Van Laun (1876)]But if a great lord is also a wicked man, it is a terrible thing.
[tr. Wall (1879)]But a wicked nobleman is a terrible thing.
[tr. Page (1908)]But a great lord who is a wicked man is a terrible thing.
[tr. Frame (1967)]But a wicked nobleman is a frightening master.
[tr. Bermel (1987)]But a great lord who's a wicked man is a frightening thing.
[tr. Wilbur (2001)]
Sometimes rendered "What a terrible thing to be a great lord, yet a wicked man," though I could not find a good source for that phrasing, which is also attributed to Carlos Castañeda.
I shall support every official from the President down who does well, and shall oppose every such official who does ill. I shall not put the personal comfort of the President or of any other public servant above the welfare of the country.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Essay (1918-05), “Lincoln and Free Speech,” Metropolitan Magazine, Vol. 47, No. 6
(Source)
On censorship actions by the Wilson Administration taken against critics of its handling of war efforts.
Reprinted in Appendix C of his The Great Adventure (1918), and as ch. 7 of that book in Vol. 21 of The Works of Theodore Roosevelt (1925), The Great Adventure.
The man who haz sworn not to forgiv haz uttered the wust oath he kan take.
[The man who has sworn not to forgive has uttered the worst oath he can take.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-04 (1875 ed.)
(Source)
The life of the dead resides in the memory of the living
[Vita enim mortuorum in memoria est posita vivorum.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 9, ch. 5 / sec. 10 (9.5/9.10) (43-02-04 BC) [tr. Zetzel (2009)]
(Source)
Calling on the Senate to memorialize Servius Sulpicius Rufus, who died during the Senate-sponsored embassy to Mark Antony in Mutina.
(Source (Latin)). Other translations:The life of the dead is placed in the memory of the living.
[ed. Hoyt (1896)]For the life of the dead consists in the recollection cherished of them by the living.
[tr. Yonge (1903)]The dead live in the memory of the living.
[ed. Harbottle (1906)]For the life of the dead is set in the memory of the living.
[tr. Ker (Loeb) (1926)]For the life of the dead lies in the memory of the living.
[tr. Manuwald (2007)]
Money and Man a mutual Friendship show:
Man makes false Money, Money makes Man so.Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1742 ed.)
(Source)
The relations between us in those latter days were peculiar. He was a man of habits, narrow and concentrated habits, and I had become one of them. As an institution I was like the violin, the shag tobacco, the old black pipe, the index books, and others perhaps less excusable.
Arthur Conan Doyle (1859-1930) British writer and physician
Story (1923-03), “The Adventure of the Creeping Man,” The Strand Magazine, Vol 65
(Source)
Watson on his relationship with Holmes.
Knaves and Hipocrates see through the Whole sistem at once. I will take the People their own way says one of these, I will serve them without Pay, I will give them money, I will make them beleive that I am perfectly disinterested untill I gain their Confidence and exite their enthusiasm. then I will Carry that Confidence and Enthusiasm to markett and will sell it for more than all I give them, and all their Pay would have amounted to — si populus vult decipi decipiatur [if the people want to be deceived, they will be deceived].
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Letter (1785-09-10) to John Jebb
(Source)
Spelling as written by Adams.
My business, my art, is to live my life. If anyone forbids me to talk about it according to my own sense, experience and practice, let him also command an architect to talk about buildings not according to his own standard but his next-door neighbour’s, according to somebody else’s knowledge not his own.
[Mon mestier & mon art, c’est vivre. Qui me defend d’en parler selon mon sens, experience & usage : qu’il ordonne à l’architecte de parler des bastimens non selon soy, mais selon son voisin, selon la science d’un autre, non selon la sienne.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 2, ch. 6 (2.6), “Of Practice [De l’exercitation]” (1574?) [tr. Screech (1987)]
(Source)
(Source (French)). Alternate translations:My arte and profession, is to live. Who forbids mee to speake of it, according to my sense, experience, and custome? Let him appoint the Architect to speake of buildings, not according to himselfe, but his neighbours, according to anothers skill, and not his owne.
[tr. Florio (1603)]My art and business is to live. He that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect to speak of buildings not in his own style, but in his neighbour's; not according to his own science, but according to another man's.
[tr. Cotton (1686)]My trade and art is to live; he that forbids me to speak according to my own sense, experience, and practice, may as well enjoin an architect not to speak of building according to his own knowledge, but according to that of his neighbor; according to the knowledge of another, and not according to his own.
[tr. Cotton/Hazlitt (1877)]My profession and my art is living. Whoever forbids me to speak of this according to my perceptions, experience, and habit, let him bid the architect talk about buildings, not according to his own ideas, but according to those of his neighbour; according to another's knowledge, not according to his own.
[tr. Ives (1925)]My trade and my art is to live. He that forbids me to speak of it according to my own sense, experience, and practice, let him command an architect to speak of buildings not in his own style but his neighbour's, according to another man's knowledge, not according to his own.
[tr. Zeitlin (1934)]My trade and my art is living. He who forbids me to speak about it according to my sense, experience, and practice, let him order the architect to speak of buildings not according to himself but according to his neighbor; according to another man’s knowledge, not according to his own.
[tr. Frame (1943)]Living is my job and my art.
[ed. Rat (1958)]Living is my work, and my art. Let anyone who forbids me to speak of it according to my understanding, experience, and practice order an architect to speak of his buildings according, not to himself, but to his neighbor; according to his knowledge, not his own.
[tr. Atkinson/Sices (2012)]
SARAH JANE: You’re serious, aren’t you?
THE DOCTOR: About what I do, yes. Not necessarily the way I do it.
Robert Holmes (1926-1986) British television screenwriter
Doctor Who (1963), 11×01 “The Time Warrior,” Part 3 (1973-12-29)
(Source)
(Source (Video)). Often Sarah Jane's line is misquoted as "Doctor, are you serious?"
Is your cucumber bitter? Throw it away. Are there briars in your path? Turn aside. That is enough. Do not go on to say, “Why were things of this sort ever brought into the world?” The student of nature will only laugh at you; just as a carpenter or a shoemaker would laugh, if you found fault with the shavings and scraps from their work which you saw in the shop.
[Σίκυος πικρός; ἄφες. βάτοι ἐν τῇ ὁδῷ; ἔκκλινον. ἀρκεῖ, μὴ προσεπείπῃς: τί δὲ καὶ ἐγένετο ταῦτα ἐν τῷ κόσμῳ; ἐπεὶ καταγελασθήσῃ ὑπὸ ἀνθρώπου φυσιολόγου, ὡς ἂν καὶ ὑπὸ τέκτονος καὶ σκυτέως γελασθείης καταγινώσκων ὅτι ἐν τῷ ἐργαστηρίῳ ξέσματα καὶ περιτμήματα τῶν κατασκευαζομένων ὁρᾷς.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 50 (8.50) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it.
[tr. Casaubon (1634), 8.48]Does your Cucumber taste bitter? Let it alone. Are there Brambles in your way? Avoid them then. Thus far you are well: But then don't ask what does the World with such stuff as this is? This is to be too Bold, and Impertinent; And a Natural Philosopher would laugh at you: This Expostulation is just as Wise as it would be to find fault with a Carpenter for having Saw-dust, or a Taylor Shreds in his Shop.
[tr. Collier (1701)]Is the cucumber bitter? Throw it away. Are there thorns in the way? Walk aside. That is enough. Don’t be adding; “Why were such things in the universe?” A naturalist would laugh at you, as would a carpenter, too, or a shoe-maker, if you were finding fault, because shavings and parings of their Works are lying about in their work-houses.
[tr. Hutcheson/Moor (1742)]Is the cucumber which you are eating, bitter? let it alone. Are there thorns int he path where you are walking? avoid them. This is sufficient for your particular purpose. But do not peevishly ask, "why are such things permitted in the world?" For a naturalist would laugh at you; and with as much reason as a carpenter or a tailor would do, if you should blame them for having shavings or shreds in their respective shops.
[tr. Graves (1792), 8.49]A cucumber is bitter -- Throw it away. -- There are briers in the road -- Turn aside from them. -- This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make.
[tr. Long (1862)]Does your cucumber taste bitter? Let it alone. Are there brambles in your way? Avoid them then. Thus far you are well. But, then, do not ask what does the world with such things as this, for a natural philosopher would laugh at you. This expostulation is just as wise as it would be to find fault with a carpenter for having saw-dust, or a tailor shreds in his shop.
[tr. Collier/Zimmern (1887)]The gourd is bitter: drop it then! There are brambles in the path: then turn aside! It is enough. Do not go on to argue, Why pray have these things a place int he world? The natural philosopher would laugh at you, just as a carpenter or cobbler would laugh, if you began finding fault because you saw chips or parings lying about their shop.
[tr. Rendall (1898)]Is the gourd bitter? Put it from you. Are there thorns in the way? Walk aside. That is enough. Do not add, “Why were such things brought into the world?” The naturalist would laugh at you, just as would a carpenter or a shoemaker, if you began fault-finding because you saw shavings and parings from their work strewn about the workshop.
[tr. Hutcheson/Chrystal (1902)]The gherkin is bitter. Toss it away. There are briars in the path. Turn aside. That suffices, and thou needest not to add: Why are such things found in the world? For thou wouldst be a laughing stock to any student of nature; just as thou wouldst be laughed at by a carpenter and a cobbler if thou tookest them to task because in their shops are seen sawdust and parings from what they are making.
[tr. Haines (Loeb) (1916)]The cucumber is bitter? Put it down. There are brambles in the path? Step to one side. That is enough, without also asking: "Why did these things come into the world at all?" Because the student of Nature will ridicule the question, exactly as a carpenter or cobbler would laugh at you if you found fault because you see shavings and clippings from their work in their shops.
[tr. Farquharson (1944)]The cucumber is bitter? Cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticised them because you could see in their workshop the shavings or parings form what they were working on.
[tr. Hard (1997 ed.)]The cucumber is bitter? Then throw it out.
There are brambles in the path? Then go around them.
That's all you need to know. Nothing more. Don't demand to know "why such things exist." Anyone who understands the world will laugh at you, just as a carpenter would if you seemed shocked at finding sawdust in his workshop, or a shoemaker at scraps of leather left over from work.
[tr. Hays (2003)]A bitter cucumber? Throw it away. Brambles in the path? Go round them. That is all you need, without going on to ask, "So why are these things in the world anyway?" That question would be laughable to a student of nature, just as any carpenter or cobbler would laugh at you if you objected to the sight of shavings or off-cuts from their work on the shop floor.
[tr. Hammond (2006)]The cucumber is bitter? Then cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticized them because you could see in their workshop the shavings or parings from the items that they were working on.
[tr. Hard (2011 ed.)]
They say rather than cursing the darkness, one should light a candle. They don’t mention anything about cursing a lack of candles.
George Carlin (1937-2008) American comedian
Book (2004), When Will Jesus Bring the Pork Chops?, “Bits and Pieces”
(Source)
Many voices are heard as we face a great decision. Comfort says, “Tarry a while.” Opportunism says, “This is a good spot.” Timidity asks, “How difficult is the road ahead?” […] If I know aught of the spirit and purpose of our Nation, we will not listen to Comfort, Opportunism, and Timidity. We will carry on.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1937-01-20), Inaugural Address, Washington, D.C.
(Source)
If all our happiness is bound up entirely in our personal circumstances it is difficult not to demand of life more than it has to give.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)
Be not hasty to marry; it’s better to have one Plough going than two Cradles: and more Profit to have a Barn filled, than a Bed.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2225 (1727)
(Source)
CALVIN: Miss Wormwood, I have a question about this math lesson.
TEACHER: Yes?
CALVIN: Given that, sooner or later, we’re all just going to die, what’s the point of learning about integers?
TEACHER: Turn to page 83, class.
CALVIN: (sulking) Nobody likes us “big picture” people.
I have never liked the idea of an Un-American Activities Committee. I have always thought that a strong democracy should stand by its fundamental beliefs and that a citizen of the United States should be considered innocent until he is proved guilty.
If he is employed in a government position where he has access to secret and important papers, then for the sake of security he must undergo some special tests. However, I doubt whether the loyalty test really adds much to our safety, since no Communist would hesitate to sign it and he would be in good standing until he was proved guilty. So it seems to me that we might as well do away with a test which is almost an insult to any loyal American citizen.Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
Column (1947-10-29), “My Day”
(Source)
On the House Un-American Activities Committee.
CHORUS: Many are the forms of what is unknown.
Much that the gods achieve is surprise.
What we look for does not come to pass;
God finds a way for what none foresaw.
Such was the end of this story.[ΧΟΡΟΣ: πολλαὶ μορφαὶ τῶν δαιμονίων,
πολλὰ δ᾽ ἀέλπτως κραίνουσι θεοί:
καὶ τὰ δοκηθέντ᾽ οὐκ ἐτελέσθη,
τῶν δ᾽ ἀδοκήτων πόρον ηὗρε θεός.
τοιόνδ᾽ ἀπέβη τόδε πρᾶγμα.]Euripides (485?-406? BC) Greek tragic dramatist
Helen [Ἑλένη], l. 1688ff, final lines (412 BC) [tr. Lattimore (1956)]
(Source)
See here for more discussion about Euripides' "standard" choral coda.
(Source (Greek)). Other translations:With various hands the gods dispense our fates;
Now show'ring various blessings, which our hopes
Dared not aspire to; now controuling ills
We deem'd inevitable: thus the god
To these hath giv'n an end exceeding thought.
Such is the fortune of this happy day.
[tr. Potter (1783)]A thousand shapes our varying fates assume
The gods perform what least expect,
And oft the things for which we fondly hoped
Come not to pass; but Heaven still finds a clue
To guide our steps through live's perplexing maze,
And thus doth this important business end.
[tr. Wodhull (1809)]Many are the forms of things connected with the deities, and many things the Gods perform contrary to our expectations. But those things which we looked for are not accomplished; but the God hath brought to pass things not looked for. Thus has this matter turned out.
[tr. Buckley (1850)]Many are the forms of divinities, and many things the gods bring to pass unhoped for. And what was expected has not been fulfilled; for what was not expected, a god finds a way. Such was the result of this action.
[tr. Coleridge (1891)]Many are the forms the heavenly will assumes; and many a thing God brings to pass contrary to expectation: that which was looked for is not accomplished, while Heaven finds out a way for what we never hoped; e'en such has been the issue here.
[tr. Coleridge (alt.)]O the works of the Gods -- in manifold wise they reveal them:
Manifold things unhoped for the Gods to accomplishment bring.
And the things that we looked for, the Gods deign not to fulfil them;
And the paths undiscerned of our eyes, the Gods unseal them.
So fell this marvelous thing.
[tr. Way (Loeb) (1912)]In diverse ways the gods fulfil
The secret purpose of their will.
We say, this thing shall surely be,
And lo! it cometh not. We say
This is denied by destiny;
God findeth out a way.
So hath this story's strange conclusion shown,
The secrets of the gods rest still unknown.
[tr. Sheppard (1925)]Many indeed the shapes and changes are
of heavenly beings. Many things the gods
achieve beyond our judgment. What we thought
is not confirmed, and what we thought not god
contrives. And so it happens in this story.
[tr. Warner (1951)]The gods reveal themselves in many forms,
Bring many matters to surprising ends.
The things we thought would happen do not happen;
The unexpected God makes possible:
And this is what has happened here to-day.
[tr. Vellacott (1954)]Heaven has many faces.
The gods bring to pass many things we never hoped for,
While what we wait to see happen ... never does.
And for what we never even dreamed could be,
God finds a way.
And so it happened here today.
[tr. Meagher (1986)]Many are the forms the plans of the gods take and many the things they accomplish beyond men's hopes. What men expect does not happen; for the unexpected heaven finds a way. And so it has turned out here today.
[tr. Davie (2002)]Many are the forms the heavenly will assumes; and many a thing God brings to pass contrary to expectation: that which was looked for is not accomplished, while Heaven finds out a way for what we never hoped; e'en such as been the issue here.
[tr. Athenian Society (2006)]The deeds of the gods take many forms.
And gods often perform deeds even beyond our hopes.
Our wishes might not be granted but the gods will find ways of achieving what we never thought was achievable.
Such was the path of our story.
[tr. Theodoridis (2011)]Divinities take many shapes;
the gods accomplish things surpassing hope.
Expected things don’t come to pass;
and God finds ways for unexpected things.
And that’s how this affair turned out.
[tr. Ambrose et al. (2018)]Many are the forms of divinities, and many things the gods bring to pass unhoped for. And what was expected has not reached a telos; for what was not expected, a god finds a way. Such was the result of this action.
[tr. Coleridge / Helen Heroization Team]
Well now, you rich! Lament, weep for the miseries that are coming to you. Your wealth is rotting, your clothes are all moth-eaten. All your gold and your silver are corroding away, and the same corrosion will be a witness against you and eat into your body. It is like a fire which you have stored up for the final days. Can you hear crying out against you the wages which you kept back from the labourers mowing your fields? The cries of the reapers have reached the ears of the Lord Sabaoth.
On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart’s content. It was you who condemned the upright and killed them; they offered you no resistance.[Ἄγε νῦν οἱ πλούσιοι, κλαύσατε ὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν ταῖς ἐπερχομέναις. ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν σητόβρωτα γέγονεν, ὁ χρυσὸς ὑμῶν καὶ ὁ ἄργυρος κατίωται καὶ ὁ ἰὸς αὐτῶν εἰς μαρτύριον ὑμῖν ἔσται καὶ φάγεται τὰς σάρκας ὑμῶν ὡς πῦρ. ἐθησαυρίσατε ἐν ἐσχάταις ἡμέραις. ἰδοὺ ὁ μισθὸς τῶν ἐργατῶν τῶν ἀμησάντων τὰς χώρας ὑμῶν ὁ ἀπεστερημένος ἀφ᾽ ὑμῶν κράζει, καὶ αἱ βοαὶ τῶν θερισάντων εἰς τὰ ὦτα κυρίου Σαβαὼθ εἰσεληλύθασιν.
ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε, ἐθρέψατε τὰς καρδίας ὑμῶν ἐν ἡμέρᾳ σφαγῆς, κατεδικάσατε, ἐφονεύσατε τὸν δίκαιον· οὐκ ἀντιτάσσεται ὑμῖν.]The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
James 5: 1-6 [NJB (1985)]
(Source)
(Source (Greek)). Alternate translations:Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.
[KJV (1611)]Now an answer for the rich. Start crying, weep for the miseries that are coming to you. Your wealth is all rotting, your clothes are all eaten up by moths. All your gold and your silver are corroding away, and the same corrosion will be your own sentence, and eat into your body. It was a burning fire that you stored up as your treasure for the last days. Labourers mowed your fields, and you cheated them -- listen to the wages that you kept back, calling out; realise that the cries of the reapers have reached the ears of the Lord of hosts.
On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart's content. It was you who condemned the innocent and killed them; they offered you no resistance.
[JB (1966)]And now, you rich people, listen to me! Weep and wail over the miseries that are coming upon you! Your riches have rotted away, and your clothes have been eaten by moths. Your gold and silver are covered with rust, and this rust will be a witness against you and will eat up your flesh like fire. You have piled up riches in these last days. You have not paid any wages to those who work in your fields. Listen to their complaints! The cries of those who gather in your crops have reached the ears of God, the Lord Almighty.
Your life here on earth has been full of luxury and pleasure. You have made yourselves fat for the day of slaughter. You have condemned and murdered innocent people, and they do not resist you.
[GNT (1992 ed.)]Pay attention, you wealthy people! Weep and moan over the miseries coming upon you. Your riches have rotted. Moths have destroyed your clothes. Your gold and silver have rusted, and their rust will be evidence against you. It will eat your flesh like fire. Consider the treasure you have hoarded in the last days. Listen! Hear the cries of the wages of your field hands. These are the wages you stole from those who harvested your fields. The cries of the harvesters have reached the ears of the Lord of heavenly forces.
You have lived a self-satisfying life on this earth, a life of luxury. You have stuffed your hearts in preparation for the day of slaughter. You have condemned and murdered the righteous one, who doesn’t oppose you.
[CEB (2011)]Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure during the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts.
You have lived on the earth in luxury and in pleasure; you have nourished your hearts in a day of slaughter. You have condemned and murdered the righteous one, who does not resist you.
[NRSV (2021 ed.)]
Nice people made the best Nazis.
Or so I have been told. My mother was born in Munich in 1934, and spent her childhood in Nazi Germany surrounded by nice people who refused to make waves. When things got ugly, the people my mother lived alongside chose not to focus on “politics,” instead busying themselves with happier things. They were lovely, kind people who turned their heads as their neighbors were dragged away.Naomi Shulman (contemp.), American writer, essayist, editor
Essay (2016-11-17), “No Time To Be Nice: Now Is Not the Moment to Remain Silent,” WBUR, National Public Radio
(Source)
This is a revised version of the following, more commonly-seen quotation, which I have seen suggested was an earlier iteration of the above on her Facebook account (though it does not appear to be posted there any longer):Nice people made the best Nazis. My mom grew up next to them. They got along, refused to make waves, looked the other way when things got ugly and focused on happier things than “politics.” They were lovely people who turned their heads as their neighbors were dragged away. You know who weren’t nice people? Resisters.
The earliest quotation I can find of this earlier version is from 2016-11-13 (followed by these two from 2016-11-22).
The Man who offers a City or Burrough to serve them for nothing, offers a Bribe to every Elector, and the answer should be Sir you affront me. — I want a service which is worth something, I am able and willing to Pay for it. I will not lay myself under any obligation to you by accepting your Gift. I will owe you no gratitude any further than you serve me faithfully the obligation and Gratitude Shall be from you to me, and if you do not do your Duty to me I will be perfectly free to call you to an account and to punish you and if you will not accept of Pay for your service you shall not serve me —
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Letter (1785-09-10) to John Jebb
(Source)
In every group of intimidated people, each thinks “I will rebel,” but each waits for the others.
Mignon McLaughlin (1913-1983) American journalist and author
The Neurotic’s Notebook, ch. 10 (1963)
(Source)
You’ve landed the winning number in the lottery: love in matrimony. You’ve won the big prize, look after it well, keep it under lock and key, don’t squander it, adore each other, and never mind the rest. Believe what I’m telling you. It’s good sense. Good sense cannot lie. Be a religion to each other. Every man has his own way of adoring God. Heavens above! the best way to adore God is to love your wife.
[Vous avez chipé à la loterie le bon numéro, l’amour dans le sacrement ; vous avez le gros lot, gardez-le bien, mettez-le sous clef, ne le gaspillez pas, adorez-vous, et fichez-vous du reste. Croyez ce que je dis là. C’est du bon sens. Bon sens ne peut mentir. Soyez-vous l’un pour l’autre une religion. Chacun a sa façon d’adorer Dieu. Saperlotte ! la meilleure manière d’adorer Dieu, c’est d’aimer sa femme.]
Victor Hugo (1802-1885) French writer
Les Misérables, Part 5 “Jean Valjean,” Book 6 “The White Night,” ch 2 (5.6.2) (1862) [tr. Donougher (2013)]
(Source)
Toast by M. Gillenormand at the wedding of Marius and Cosette.
(Source (French)). Alternate translations:You have filched the good number in the lottery, a love-match; you have the highest prize, take good care of it, put it under lock and key, don’t squander it, worship each other, and snap your fingers at the rest. Believe what I tell you. It is good sense. Good sense cannot lie. Be a religion to each other. Every one has his own way of worshipping God. Zounds! the best way to worship God is to love your wife.
[tr. Wilbour (1862)]You have drawn the good number in the lottery, love in the sacrament. You have the prize number, so keep it carefully under lock and key. Do not squander it. Adore each other, and a fig for the rest. Believe what I tell you, then, for it is good sense, and good sense cannot deceive. Be to one another a religion, for each man has his own way of adoring God. Saperlotte! the best way of adoring God is to love one’s wife.
[tr. Wraxall (1862)]You have filched the winning number in the lottery; you have gained the great prize, guard it well, keep it under lock and key, do not squander it, adore each other and snap your fingers at all the rest. Believe what I say to you. It is good sense. And good sense cannot lie. Be a religion to each other. Each man has his own fashion of adoring God. Saperlotte! the best way to adore God is to love one's wife.
[tr. Hapgood (1887)]You have drawn the winning number in the lottery and you must treasure it. Each must be a religion to the other. We all have our own way of worshipping God, but the best of all, Heaven knows, is to love one’s wife.
[tr. Denny (1976)]You have filched the good number in the lottery, a love match; you have the big prize, take good care of it, put it under lock and key, don't squander it, worship each other, and snap your fingers at the rest. Believe what I tell you. It is good sense. Good sense cannot lie. Be a religion to each other. Everyone has his own way of worshiping God. The best way to worship God is to love your wife.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
If I solve my dispute with my neighbor by killing him, I have certainly solved the immediate dispute. If my neighbor was a scoundrel, then the world is no doubt better for his absence. But in killing my neighbor, though he may have been a terrible man who did not deserve to live, I have made myself a killer — and the life of my next neighbor is in greater peril than the life of the last.
Wendell Berry (b. 1934) American farmer, educator, poet, conservationist
Speech (1968-02-10), “A Statement Against the War in Vietnam,” Kentucky Conference on the War and the Draft, University of Kentucky
(Source)
Collected in The Long-Legged House, Part 2 (1971).
I value my garden more for being full of blackbirds than of cherries, and very frankly give them fruit for their songs.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1712-09-06), The Spectator, No. 477
(Source)
DEAR MISS MANNERS: When does a gentleman offer his arm to a lady as they are walking down the street together?
GENTLE READER: Strictly speaking, only when he can be practical assistance to her. That is, when the way is steep, dark, crowded, or puddle-y. However, it is rather a cozy juxtaposition, less compromising than walking hand in hand, and rather enjoyable for people who are fond of each other, so Miss Manners allows some leeway in interpreting what is of practical assistance. One wouldn’t want a lady to feel unloved walking down the street, any more than one would want her to fall of the curb.
KING RICHARD: Not all the water in the rough rude sea
Can wash the balm off from an anointed king.
The breath of worldly men cannot depose
The deputy elected by the Lord.
For every man that Bolingbroke hath pressed
To lift shrewd steel against our golden crown,
God for His Richard hath in heavenly pay
A glorious angel. Then, if angels fight,
Weak men must fall, for heaven still guards the right.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 55ff (3.2.55) (1595)
(Source)
Richard makes his case for the Divine Right of Kings. He is then immediately informed that the non-angelic armies he was counting on to fight Bolingbroke aren't coming.
The smallest effort is not lost,
Each wavelet on the ocean tost
Aids in the ebb-tide or the flow;
Each rain-drop makes some floweret blow;
Each struggle lessens human woe.Charles Mackay (1814-1889) Scottish poet, journalist, song writer
Poem (1856?), “The Old and the New,” st. 45, Ballads and Lyrical Poems
(Source)
In order to subdue his subjects, the Prince labours to blind them. Conscious of the unlawfulness of his own designs, and sensible of what he has to fear from clear-sighted men, he endeavours to deprive the people of every means of acquiring knowledge.
How many crafty devices have not Princes employed to oppose the progress of learning? Some banish science out of their dominions; others prohibit their subjects from traveling into foreign countries; others again divert the people from reflecting, by continually entertaining them with feasts and shews, or keeping up among the the spirit of gaming; and all stand up against men of spirit, who dedicate either their voices or their pen to defend the cause of liberty.[Persuadés d’ailleurs combien il est commode de régner sur un peuple abruti, ils [les princes] s’efforcent de le rendre tel. Que d’obstacles n’opposent-ils pas au progrès des lumières? Les uns bannissent les lettres de leurs Etats; les autres défendent à leurs sujets de voyager; d’autres empêchent le peuple de réfléchir, en l’amusant continuellement par des parades, des spectacles, des fêtes, ou en le livrant aux fureurs du jeu. Tous s’élèvent contre les sages qui consacrent leur voix et leur plume à défendre la cause de la liberté.]
Jean-Paul Marat (1743-1793) French physician, political theorist, scientist, journalist
The Chains of Slavery (Les Chaînes de L’Esclavage, ch. 40 “Of Ignorance” (1774) [Beckett ed. (1774)]
(Source)
Source (French)). Other translations:As sovereigns are persuaded of the convenience of ruling an ignorant people, they try to make it so. What won’t they do to prevent the progress of knowledge? Some banish anyone scholarly from their nation; others ban their subjects from traveling; others don't give the people the time to think, constantly amusing them with parades, shows, festivals, or by delivering them over to the passion for games. All of them denounce the wise who give their voice and pen to defend the cause of freedom.Convinced, moreover, how convenient it is to reign over a stupefied people, they [princes] strive to make them so. How many obstacles do they not place in the way of progress of enlightenment? Some banish letters from their states; others forbid their subjects from traveling; others prevent the people from thinking, by continually amusing them with parades, spectacles, festivals, or by delivering them to the furies of gambling. All rise up against the wise men who devote their voice and their pen to defending the cause of liberty.
[Google Translate]
I like bats much better than bureaucrats. I live in the Managerial Age, in a world of “Admin.” The greatest evil is not now done in those sordid “dens of crime” that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed, and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voice. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the offices of a thoroughly nasty business concern.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Screwtape Letters, Preface to the 1961 edition (1961)
(Source)
You don’t fight fascism because you’re going to win. You fight fascism because it is fascist.
Jean-Paul Sartre (1905-1980) French philosopher and writer
(Attributed)
Variant:You don’t fight fascism because you are going to win, you fight fascism because it is fascism.
The phrase is widely attributed to Sartre, but with no citations, and I can find no primary source of his using it. There are some indications that the phrase was actually coined by his friend, the Spanish painter Fernando Gerassi.
The phrase's origin appears to be centered on a discussion in Satre's The Roads to Freedom [Les chemins de la liberté], Book 2 The Reprieve [Le sursis] (1943, pub. 1945) [tr. Sutton (1947)], in this area (English, French) of the novel. French-American academic John "Tito" Gerassi's Talking with Sartre (2009) has two references to the quotation. Gerassi's father, Fernando, was represented in Sartre's novel by the character Gomez, where Sartre was represented by Mathieu.
In his Preface Gerassi writes:In the novel, Sartre has my father say, "You don't fight fascism because you're going to win. You fight fascism because it is fascist."
Later in the book, during an interview Gerassi held with Sartre in January 1971, there is this exchange:GERASSI: And that great conversation when Mathieu goes down to see Gomez when he comes across from the front to buy planes or whatever, and Gomez tells him that the Repuyblic has lost. Mathieu can't understand why, in that case, is Gomez going back to fight. Gomez answers that one doesn't fight fascism because one is going to win, one fights fascism because it is fascist. A great response.
SARTRE: Precisely. That's Mathieu and Gomez, but not Sartre and Fernando at that point. I put those words in Gomez's mouth precilselyi because I believed them, but of course in the novel Mathieu had not evolved into a man of action yet, as he does in the third volume. But that's me, as much as Gomez, or your father. I was -- and am today -- absolutely committed to the proposition that one must always fight the fascists. ...
In Tony Monchinski (ed.), Unrepentant Radical Educator: The Writings of John Gerassi, Part 3, ch. 16 "The Politics of the Word and the World" (2009), Monchinski quotes from an interview with John Gerassi (unknown date):The people who went to Spain expected to die. Sartre confronted my father and asked, "So, any chance you're going to win in span?" "Oh, no, we've lost," my father replied. "Wait," continued Sartre, "You've said that with such assurance. You know you're going to lose?" "Of course. We know we're going to lose. Franco's going to win. It's fait accompli." And Satre said, "But you're going back to Spain?" "Of course." "You're crazy, why go back if you know you're going to lose?" And my father answered, "You don't fight fascism because you're going to win. You fight fascism because they're fascists."
Does all of the above indicate that the phrase (a) came from Fernando Gerassi, as (b) publicized by John Gerassi, but associated with the conversation partner, the much more famous Sartre? If anyone can point to a more specific attribution to Sartre, I am welcome to hearing about it.
Deliver us, we beseech thee, in our several callings, from the service of mammon, that we may do the work which thou givest us to do, in truth, in beauty, and in righteousness, with singleness of heart as thy servants, and to the benefit of our fellow men.
(Other Authors and Sources)
Episcopal Church of the United States, The Book of Common Prayer, “Prayers,” “For Every Man in His Work” (1928 ed.)
(Source)
It has long been a grave question whether any government, not too strong for the liberties of its people, can be strong enough to maintain its own existence, in great emergencies. […]
We can not have free government without elections; and if the rebellion could force us to forego, or postpone a national election, it might fairly claim to have already conquered and ruined us.Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1864-11-10), “Response to a Serenade,” Washington, D. C.
(Source)
Speech given from a White House window to a group of Pennsylvanians celebrating his re-election.
MACHIAVEL: I count Religion but a childish Toy,
And hold there is no sinne but Ignorance.Christopher "Kit" Marlowe (1564-1593) English dramatist and poet
The Jew of Malta, Act 1, Prologue (c. 1590)
(Source)
This speech is often considered the Prologue, but differs from the Prologue at Court and the Prologue to the Stage, and in some editions is set apart from Act 1, in others simply at the beginning of it.
The character Machiavel, who only appears in this prologue, is Niccolo Machiavelli (1469-1527), Italian author of The Prince, whose cut-throat, godless, political pragmatism were considered anathema to the English.
PIERROT:I love
Humanity; but I hate people.Edna St. Vincent Millay (1892-1950) American poet
Play (1920), Aria da Capo
(Source)
Millay's comment on the socialist movement.
DON LOUIS: No, no, birth is nothing where virtue is not. […] Know that a man of noble birth who leads an evil life is a monster in nature; virtue is the prime title of nobility; I care much less for the name a man signs than for the deeds he does; and I should feel more esteem for the son of a porter who was a true man, than for the son of a king who lived as you do.
[Non, non, la naissance n’est rien où la vertu n’est pas. […] Apprenez enfin qu’un gentilhomme qui vit mal est un monstre dans la nature ; que la vertu est le premier titre de noblesse ; que je regarde bien moins au nom qu’on signe, qu’aux actions qu’on fait, et que je ferais plus d’état du fils d’un crocheteur, qui serait honnête homme, que du fils d’un monarque qui vivrait comme vous.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin]
Don Juan [Dom Juan], Act 4, sc. 6 (1665) [tr. Page (1908)]
(Source)
Don Louis (Don Luis) speaking to his son, Don Juan.
(Source (French)). Other translations:No, no; Birth is nothing, where there's no Virtue. [...] Know, in short, that a Gentleman who lives ill, is a Monster in nature, that Virtue is the prime Title to Nobility, that I look much less upon the Name we subscribe, than the Actions that we perform, and that I shou'd value more being the Son of a Porter, who was an honest Man, than the Son of a Monarch who liv'd as you do.
[tr. Clitandre (1672)]No, no! Rank is nothing without virtue. [...] Know, finally, that a nobleman who leads a wicked life is a monster in nature; that virtue is the prime badge of nobility; that I regard much less the name which a man bears than the actions which he commits, and that I should value more highly a porter's son who was an honest man, than a monarch's son who led such a life as yours.
[tr. Van Laun (1876)]No, no; birth is nothing where virtue is not. [...] Know that a man of noble blood who leads a bad life is a monster in nature, and that virtue is the first title to nobility. I look less to the name that is signed, than to the actions; and I should be more proud of being the son of an honest porter than that of a monarch who lived your life.
[tr. Wall (1879)]No, no; where virtue is wanting birth does not signify anything. [...] Know, indeed, that a man of noble blood who leads a bad life is an unnatural monster; that virtue is the chief title to nobility; that I regard far less the name which one signs than the actions which one performs; and that I would rather be the son of a porter and honest than the son of a monarch and like you.
[tr. Waller (1904)]No, no, birth means nothing without virtue. [...] A nobleman who lives by evil is a natural monster. The first title to nobility is rectitude. For me the name a man signs counts for much less than the actions he performs, and I esteem a farm-laborer's honest son more highly than a king's son who lives as you do.
[tr. Bermel (1987)]
Time is the coin of your life. It is the only coin you have and only you can determine how it will be spent. Be careful lest you let other people spend it for you.
Carl Sandburg (1878-1967) American poet, biographer
(Attributed)
(Source)
Recalled by journalist Ralph McGill from a 1951 conversation with Sandburg, in a October 1959 syndicated column. In a 1966 column about Sandburg's 88th birthday, he quoted it as:Time is the coin of your life. You spend it. Do not allow others to spend it for you.
For more information on the background and origin of this quotation see Quote Origin: Time Is the Coin of Your Life. It Is the Only Coin You Have – Quote Investigator®.
We hold that our loyalty is due solely to the American Republic, and to all our public servants exactly in proportion as they efficiently and faithfully serve the Republic. Our opponents, in flat contradiction of Lincoln’s position, hold that our loyalty is due to the President, not the country; to one man, the servant of the people, instead of to the people themselves. In practice they adopt the fetishism of all believers in absolutism; for every man who parrots the cry of “stand by the President,” without adding the proviso “so far as he serves the Republic” takes an attitude as essentially unmanly as that of any Stuart Royalist who championed the doctrine that the King could do no wrong. No self-respecting and intelligent freeman can take such an attitude.
Theodore Roosevelt (1858-1919) American politician, statesman, conservationist, writer, US President (1901-1909)
Essay (1918-05), “Lincoln and Free Speech,” Metropolitan Magazine, Vol. 47, No. 6
(Source)
On censorious actions by the Wilson Administration taken against critics of its handling of war efforts.
Reprinted in Appendix C of his The Great Adventure (1918), and as ch. 7 of that book in Vol. 21 of The Works of Theodore Roosevelt (1925), The Great Adventure.
States function as smoothly as they do, because the greater part of the population is not very intelligent, dreads responsibility, and desires nothing better than to be told what to do. Provided the rulers do not interfere with its material comforts and its cherished beliefs, it is perfectly happy to let itself be ruled.
Aldous Huxley (1894-1963) English novelist, essayist and critic
Essay (1927-10), “A Note on Eugenics,” Proper Studies (1927)
(Source)
Huxley was somewhat sympathetic to eugenicist arguments, though pessimistic about addressing them. He used this observation as an argument against eugenic attempts to "improve" humanity, because increasing the "superior" part of the population would disrupt states and society through their increased ambition. The passage continues:The socially efficient and the intellectually gifted are precisely those who are not content to be ruled, but are ambitious either to rule or to live in an anti-social solitude. A state with a population consisting of nothing but these superior people could not hope to last for a year.
An abridged version of the essay appeared in Vanity Fair (1927-10), but did not include this passage.
The taint hidden in selflessness is that selflessness is the only moral justification of ruthlessness.
Eric Hoffer (1902-1983) American writer, philosopher, longshoreman
Passionate State of Mind, Aphorism 142 (1955)
(Source)
And if now (but may the immortal gods avert the omen!) that worst of fates shall befall the republic, then, as brave gladiators take care to perish with honor, let us too, who are the chief men of all countries and nations, take care to fall with dignity rather than to live as slaves with ignominy.
[Quodsi iam, quod di omen avertant! fatum extremum rei publicae venit, quod gladiatores nobiles faciunt, ut honeste decumbant, faciamus nos principes orbis terrarum gentiumque omnium, ut cum dignitate potius cadamus quam cum ignominia serviamus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 3, ch. 14 / sec. 35 (2.14/3.35.3) (44-12-20 BC) [tr. Yonge (1903)]
(Source)
(Source (Latin)). Other translations:But if already -- may the Gods avert the omen! -- the State has been brought to its latest pass, let us, the leaders of the world and of all nations, do what stout gladiators do to die with honour, let us fall with dignity rather than serve with ignominy. [tr. Ker (Loeb) (1926)]If -- may the Gods avert the omen! -- the final episode in the history of the Res publica has arrived, let us behave like champion gladiators: they meet death honorably; let us, who stand foremost in the world and all nations, see to it that we fall with dignity rather than serve with ignominy.
[tr. Manuwald (2007)]But if, may the Gods avert the omen, final fate has come to the State, let us, leaders of the world and all nations, do what noble gladiators do to die with dignity: let us fall on our sword rather than serve with ignominy.
[tr. Wiseman]
Helth is like munny, we never hav a true idea ov its value untill we lose it.
[Health is like money; we never have a true idea of its value until we lose it.]
Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1875-05 (1875 ed.)
(Source)
Six days shalt thou labor and do all thou art able, And on the seventh — holystone the decks and scrape the cable.
Richard Henry Dana, Jr. (1815-1882) American lawyer, politician, sailor, writer
Two Years Before the Mast, ch. 3 “Ships Duties — Tropics” (1840)
(Source)
Dana refers to this rubric about the endless labor aboard a sailing ship as the "Philadelphia Catechism."
First, find out what your hero wants, then just follow him.
Ray Bradbury (1920-2012) American writer, futurist, fabulist
Lecture (1973-06-22), Santa Barbara Writers Conference, Cate School, Carpenteria, California
(Source)
Quoted in Barnaby Conrad, The Complete Guide to Writing Fiction, ch. 13 "Motivation" (1990). Conrad was one of the founders of the SBWC.
A flash of inspiration struck him with all the force and brilliance that ideas have when they’re travelling through beer.
That familiarity produces neglect, has been long observed. The effect of all external objects, however great or splendid, ceases with their novelty; the courtier stands without emotion in the royal presence; the rustick tramples under his foot the beauties of the spring with little attention to their colours or their fragrance; and the inhabitant of the coast darts his eye upon the immense diffusion of waters, without awe, wonder, or terrour.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1753-06-26), The Adventurer, No. 67
(Source)
’Mid hopes and fears and passion’s stormy strife
Think, every day that dawns, the last of life:
Thus shall each hour that lengthens nature’s treat,
By coming unexpected, come more sweet.[Inter spem curamque, timores inter et iras,
Omnem crede diem tibi diluxisse supremum:
Grata superveniet quae non sperabitur hora.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 4 “To Albius Tibullus,” l. 12ff (1,4.12-14) (20 BC) [tr. Howes (1845)]
(Source)
(Source (Latin)). Other translations:Twixte hope to have, and care to kepe, twixte feare and wrathe, awaye
Consumes the time: eche daye that cummes thinke it the latter daye,
The hower that cummes unloked for shall cum more welcum ay.
[tr. Drant (1567)]When thou'rt tost up and down' twixt hope and care,
Enflam'd with anger and shrunk up with fear:
As soon as such a day is overpast,
Comfort thy self, that that's to be the last:
When an hour comes that brings thee joy and bliss,
If unexpected, Oh! how grateful is!
[tr. A. B.; ed. Brome (1666)]Whilst mid'st strong hopes and fears thy time doth wast,
Think every rising Sun will be thy last;
And so the grateful unexpected Hour
Of Life prolong'd, when come, will please the more.
[tr. Creech (1684)]By hope inspir'd, deprest with fear,
By passion warm'd, perplext with care,
Believe that every morning's ray
Hath lighted up thy latest day;
Then, if to-morrow's sun be thine,
With double lustre shall it shine.
[tr. Francis (1747)]In the midst of hope and care, in the midst of fears and disquietudes, think every day that shines upon you is the last. [Thus] the hour, which shall not be expected, will come upon you an agreeable addition.
[tr. Smart/Buckley (1853)]Let hopes and sorrows, fears and angers be,
And think each day that dawns the last you'll see;
For so the hour that greets you unforeseen
Will bring with it enjoyment twice as keen.
[tr. Conington (1874)]'Twixt hopes and tremors, fears and frenzies passed,
Regard each day as though it were thy last.
So shall chance seasons of delight arise.
And overtake thee with a sweet surprise.
[tr. Martin (1881)]Unswayed then either by hopes or fears, by apprehensive or angry feelings, regard each day, as it shines upon you, as your last. death will one day come upon you acceptably because unexpectedly.
[tr. Elgood (1893)]Amid hopes and cares, amid fears and passions, believe that every day that has dawned is your last. Welcome will come to you another hour unhoped for.
[tr. Fairclough (Loeb) (1926)]Between your hopes
And cares, between your rages and fears, believe
That each day's down is the last to shine upon you:
The unhoped-for hours will be welcome.
[tr. Palmer Bovie (1959)]Among men’s cares and hopes, their fears and rages,
count as your last each morning that illuminates the sky:
then the next day, unhoped for, will always please you.
[tr. Fuchs (1977)]Live with hope and with fear, with worry and with angry passion,
But expect every hour to be your last:
Days come even more delightful, unexpected.
[tr. Raffel (1983)]Between hope and discouragement, fears, and angers, and such,
Treat every new day as the last you're going to have,
Then welcome the next as unexpectedly granted.
[tr. Ferry (2001)]In a world torn by hope and worry, dread and anger,
imagine every day that dawns is the last you'll see;
the hour you never hoped for will prove a happy surprise.
[tr. Rudd (2005 ed.)]Beset by hopes and anxieties, indignation and fear,
Treat every day that dawns for you as the last.
The unhoped-for hour’s ever welcome when it comes.
[tr. Kline (2015)]
Nothing is so pleasing to these gods as the butchery of unbelievers. Nothing so enrages them, even now, as to have some one deny their existence.
Old age is not an accomplishment; it is just something that happens to you despite yourself, like falling downstairs.
The cruellest lies are often told in silence. A man may have sat in a room for hours and not opened his teeth, and yet come out of that room a disloyal friend or a vile calumniator.
People forget that a soldier anywhere near the front line is usually too hungry, or frightened, or cold, or, above all, too tired to bother about the political origins of the war.
George Orwell (1903-1950) English writer [pseud. of Eric Arthur Blair]
Essay (1942-08), “Looking Back on the Spanish War, ch. 1, New Road (1943-06)
(Source)
Why were there so few? Was it that perilous to oppose evil? Was it really impossible to help? Was it really impossible to resist organized, systemitized, legalized cruelty and murder by showing concern for the victims, for one victim? Let us remember: What hurts the victim most is not the cruelty of the oppressor, but the silence of the bystander.
It is better to light a candle than to curse the darkness.
W. L. Watkinson (1838-1925) English Methodist minister and preacher [William Lonsdale Watkinson]
Sermon (1907), “The Invincible Strategy,” The Supreme Conquest and other Sermons Preached in America, Sermon 14
(Source)
The sermon was written around Romans 12:21 ("Be not overcome of evil, but overcome evil with good.").
Often attributed as a Chinese proverb, or a quotation from Confucius or Eleanor Roosevelt.
For more information on this quote's origin and variations, see:See also Kennedy (1960), Pratchett (1993), and Carlin (2004).
- Quote Origin: Better to Light a Candle Than to Curse the Darkness – Quote Investigator®
- Eleanor Roosevelt: "It's Better to Light a Candle than to Curse the Darkness." Quote or No Quote? Professor Buzzkill
The American people have this lesson to learn: That where justice is denied, where poverty is enforced, where ignorance prevails, and where any one class is made to feel that society is an organized conspiracy to oppress, rob, and degrade them, neither persons nor property will be safe.
Frederick Douglass (1817-1895) American abolitionist, orator, writer
Speech (1886-04-16), “Strong to Suffer, and Yet Strong to Strive,” Israel Bethel Colored Methodist Episcopal Church, Washington, D.C.
(Source)
This new understanding undermines the old admiration of worldly success as such. We are beginning to abandon our tolerance of the abuse of power by those who betray for profit the elementary decencies of life.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Speech (1937-01-20), Inaugural Address, Washington, D.C.
(Source)
The greatest thing in the world is to know how to belong to oneself.
[La plus grande chose du monde c’est de sçavoir estre à soy.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 38 (1.38), “Of Solitude [De la solitude]” (1572) [tr. Frame (1943), 1.39]
(Source)
Present in the 1st (1580) edition.
Some translators use the 1588 sequence of chapters, not the 1595, and so identify this as ch. 39.
(Source (French)). Alternate translations:The greatest thing of the world, is for a man to know how to be his owne.
[tr. Florio (1603)]The greatest thing in the world is for a person to know that he is his own master.
[tr. Cotton (1686)]The greatest thing in the world is for a man to know that he is his own.
[tr. Cotton/Hazlitt (1877)]The greatest thing in the world is to know how to belong to oneself.
[tr. Ives (1925), 1.39]The greatest thing in the world is to know how to be oneself.
[ed. Rat (1958), 1.39]The greatest thing in the world is to know how to live to yourself
[tr. Screech (1987)]The greatest thing in the world is to know how to belong to oneself.
[tr. Atkinson/Sices (2012)]
So maybe it’s not the politicians who suck; maybe it’s something else. Like the public. That would be a nice realistic campaign slogan for somebody: “The public sucks. Elect me.” Put the blame where it belongs: on the people.
Because if everything is really the fault of politicians, where are all the bright, honest, intelligent Americans who are ready to step in and replace them? Where are these people hiding? The truth is, we don’t have people like that. Everyone’s at the mall, scratching his balls and buying sneakers with lights in them. And complaining about the politicians.George Carlin (1937-2008) American comedian
Book (2001), Napalm & Silly Putty, “Don’t Blame the Leaders”
(Source)
(Source (Audio)). The audiobook version is trivially different (emphasis added):So maybe it's not the politicians who suck; maybe it's something else. Like the public. That would be a nice realistic campaign slogan for somebody, wouldn't it? "The public sucks. Elect me." Put the blame where it belongs: on the people.
Because if everything is really the fault of politicians, then where are all the bright, honest, intelligent Americans who are ready to step in and replace them? Where are these people hiding? The truth is, we don't have people like that. Everyone's at the mall, scratching his balls and buying sneakers with lights in them. And complaining about the politicians.
A sense of duty is useful in work but offensive in personal relations. People wish to be liked, not to be endured with patient resignation.
Bertrand Russell (1872-1970) English mathematician and philosopher
Conquest of Happiness, Part 2, ch. 10 “Is Happiness Still Possible?” (1930)
(Source)
Dare not to be guilty of ill Things, tho’ thou wert sure to be secret and unpunished. Conscience will sit upon it, and that is Witness, Jury, Judge, and Executioner.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 2, # 2216 (1727)
(Source)
The odd thing about these television discussions designed to “get all sides of the issue” is that they do not feature a spectrum of people with different views on reality. Rather, they frequently give us a face-off between those who see reality and those who have missed it entirely. In the name of objectivity, we are getting fantasy-land.
Molly Ivins (1944-2007) American writer, political columnist [Mary Tyler Ivins]
Essay (1987-03), “Killing the Messenger,” The Progressive
(Source)
Collected in Molly Ivins Can't Say That, Can She? (1991).
All struggles
Are essentially
power struggles.
Who will rule,
Who will lead,
Who will define,
refine,
confine,
design,
Who will dominate.
All struggles
Are essentially
power struggles,
and most
are no more intellectual
than two rams
knocking their heads together.
I know the American People are much attached to their Government; — I know they would suffer much for its sake; — I know they would endure evils long and patiently, before they would ever think of exchanging it for another. Yet, notwithstanding all this, if the laws be continually despised and disregarded, if their rights to be secure in their persons and property, are held by no better tenure than the caprice of a mob, the alienation of their affections from the Government is the natural consequence; and to that, sooner or later, it must come.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1838-01-27), Young Men’s Lyceum, Springfield, Illinois
(Source)
CALVIN: I wonder why people are never content with what they have.
HOBBES: Are you kidding? Your fingernails are a joke, you’ve got no fangs, you can’t see at night, your pink hides are ridiculous, your reflexes are nil, and you don’t even have tails! Of course people aren’t content!
CALVIN: Forget I said anything.
HOBBES: Now if tigers weren’t content, that would be something to wonder about.
The one man who should never attempt an explanation of a poem is its author. If the poem can be improved by the author’s explanations it never should have been published, and if the poem cannot be improved by its author’s explanations the explanations are scarcely worth reading.
Archibald MacLeish (1892–1982) American poet, writer, statesman
Poems, “Author’s Note” (1938)
(Source)
The film industry is a great industry, with infinite possibilities for good and bad. Its primary purpose is to entertain people. On the side, it can do many other things. It can popularize certain ideals, it can make education palatable. But in the long run, the judge who decides whether what it does is good or bad is the man or woman who attends the movies. In a democratic country I do not think the public will tolerate a removal of its right to decide what it thinks of the ideas and performances of those who make the movie industry work.
Eleanor Roosevelt (1884-1962) First Lady of the US (1933-45), politician, diplomat, activist
Column (1947-10-29), “My Day”
(Source)
On the House Un-American Activities Committee and Hollywood blacklisting.






















































































