Charles Caleb Colton Quotations | Page 6

Sir Richard Steele has observed, that there is this difference between the Church of Rome and the Church of England: the one professes to be infallible, the other to be never in the wrong.

The truly great consider, first, how they may gain the approbation of God, and, secondly, that of their own conscience. Having done this, they would then willingly conciliate the good opinion of their fellow-men. But the truly little reverse the thing. The primary object with them is to secure the applause of their fellow-men; and having effected this, the approbation of God and their own conscience may follow on as they can.

It is always easy to shut a book, but not quite so easy to get rid of a lettered coxcomb.

We must suit the flattery to the mind and taste of the recipient. We do not put essences into hogsheads, nor porter into phials. Delicate minds may be disgusted by compliments that would please a grosser intellect; as some fine ladies who would be shocked at the idea of a dram will not refuse a liqueur.

Five thousand years have added no improvement to the hive of the bee, nor to the house of the beaver; but look at the habitations and the achievements of men!

If often happens too, both in courts and in cabinets, that there are two things going on together,--a main plot and an under-plot; and he that understands only one of them will, in all probability, be the dupe of both. A mistress may rule a monarch, but some obscure favorite may rule the mistress.

Jealousy is sustained as often by pride as by affection.

Love may exist without jealousy, although this is rare: but jealousy may exist without love, and this is common; for jealousy can feed on that which is bitter no less than on that which is sweet, and is sustained by pride as often as by affection.

Light, whether it be material or moral, is the best reformer.

Literature has her quacks no less than medicine, and they are divided into two classes; those who have erudition without genius, and those who have volubility without depth; we shall get second-hand sense from the one, and original nonsense from the other.

Logic and metaphysics make use of more tools than all the rest of the sciences put together, and do the least work.

There are circumstances of peculiar difficulty and danger, where a mediocrity of talent is the most fatal quantum that a man can possibly possess. Had Charles the First and Louis the Sixteenth been more wise or more weak, more firm or more yielding, in either case they had both of them saved their heads.

There were moments of despondency when Shakespeare thought himself no poet, and Raphael no painter; when the greatest wits have doubted the excellence of their happiest efforts.

All the poets are indebted more or less to those who have gone before them; even Homer's originality has been questioned, and Virgil owes almost as much to Theocritus, in his Pastorals, as to Homer, in his Heroics; and if our own countryman, Milton, has soared above both Homer and Virgil, it is because he has stolen some feathers from their wings.

Pride differs in many things from vanity, and by gradations that never blend, although they may be somewhat indistinguishable. Pride may perhaps be termed a too high opinion of ourselves founded on the overrating of certain qualities that we do actually possess; whereas vanity is more easily satisfied, and can extract a feeling of self-complacency from qualifications that are imaginary.

The most ridiculous of all animals is a proud priest; he cannot use his own tools without cutting his own fingers.

The wisest man may be wiser to-day than he was yesterday, and to-morrow than he is to-day. Total freedom from change would imply total freedom from error; but this is the prerogative of Omniscience alone.

Purity lives and derives its life solely from the Spirit of God.

Shining outward qualities, although they may excite first-rate expectations, are not unusually found to be the companions of second-rate abilities.

A lady of fashion will sooner excuse a freedom flowing from admiration than a slight resulting from indifference.

There are some who affect a want of affectation, and flatter themselves that they are above flattery; they are proud of being thought extremely humble, and would go round the world to punish those who thought them capable of revenge; they are so satisfied of the suavity of their own temper that they would quarrel with their dearest benefactor only for doubting it.

A fool is often as dangerous to deal with as a knave, and always more incorrigible.

He that openly tells, his friends all that he thinks of them, must expect that they will secretly tell his enemies much that they do not think of him.

The only kind office performed for us by our friends of which we never complain is our funeral; and the only thing which we most want, happens to be the only thing we never purchase--our coffin.

It has been well observed that we should treat futurity as an aged friend from whom we expect a rich legacy.

If that marvellous microcosm, man, with all the costly cargo of his faculties and powers, were indeed a rich argosy, fitted out and freighted only for shipwreck and destruction, who amongst us that tolerate the present only from the hope of the future, who that have any aspirings of a high and intellectual nature about them, could be brought to submit to the disgusting mortifications of the voyage?

Gaming has been resorted to by the affluent as a refuge from ennui. It is a mental dram, and may succeed for a moment; but, like all other stimuli, it produces indirect debility.

Gaming is the child of avarice, but the parent of prodigality.

Neither can we admit that definition of genius that some would propose--"a power to accomplish all that we undertake;" for we might multiply examples to prove that this definition of genius contains more than the thing defined. Cicero failed in poetry, Pope in painting, Addison in oratory; yet it would be harsh to deny genius to these men.

The road to glory would cease to be arduous if it were trite and trodden; and great minds must be ready not only to take opportunities but to make them.

There are two things which ought to teach us to think but meanly of human glory; the very best have had their calumniators, the very worst their panegyrists.

There are two metals, one of which is omnipotent in the cabinet, and the other in the camp--gold and iron. He that knows how to apply them both may indeed attain the highest station.

Those who worship gold in a world so corrupt as this we live in have at least one thing to plead in defense of their idolatry--the power of their idol. It is true that, like other idols, it can neither move, see, hear, feel, nor understand; but, unlike other idols, it has often communicated all these powers to those who had them not, and annihilated them in those who had. This idol can boast of two peculiarities; it is worshipped in all climates, without a single temple, and by all classes, without a single hypocrite.

We cannot think too highly of our nature, nor too humbly of ourselves. When we see the martyr to virtue, subject as he is to the infirmities of a man, yet suffering the tortures of a demon, and bearing them with the magnanimity of a God, do we not behold a heroism that angels may indeed surpass, but which they cannot imitate, and must admire.

Ignorance lies at the bottom of all human knowledge, and the deeper we penetrate the nearer we arrive unto it. For what do we truly know, or what can we clearly affirm, of any one of those important things upon which all our reasonings must of necessity be built--time and space, life and death, matter and mind?

It is with nations as with individuals, those who know the least of others think the highest of themselves; for the whole family of pride and ignorance are incestuous, and mutually beget each other.

It is more easy to forgive the weak who have injured us than the powerful whom we have injured.

No improvement that takes place in either sex can possibly be confined to itself. Each is a universal mirror to each, and the respective refinement of the one will always be in reciprocal proportion to the polish of the other.

Reform is a good replete with paradox; it is a cathartic which our political quacks, like our medical, recommend to others, but will not take themselves; it is admired by all who cannot effect it, and abused by all who can; it is thought pregnant with danger, for all time that is present, but would have been extremely profitable for that which is past, and will be highly salutary for that which is to come.

Philosophers have widely differed as to the seat of the soul, and St. Paul has told us that out of the heart proceed murmurings; but there can be no doubt that the seat of perfect contentment is in the head, for every individual is thoroughly satisfied with his own proportion of brains.

It is curious that we pay statesmen for what they say, not for what they do; and judge of them from what they do, not from what they say. Hence they have one code of maxims for profession and another for practice, and make up their consciences as the Neapolitans do their beds, with one set of furniture for show and another for use.

The French have a saying that whatever excellence a man may exhibit in a public station he is very apt to be ridiculous in a private one.

He that studies only men will get the body of knowledge without the soul; and he that studies only books, the soul without the body.

Miss Edgeworth and Mme. de Stael have proved that there is no sex in style; and Mme. la Roche Jacqueline, and the Duchesse d'Angouleme have proved that there is no sex in courage.

Perhaps that is nearly the perfection of good writing which is original, but whose truth alone prevents the reader from suspecting that it is so; and which effects that for knowledge which the lens effects for the sunbeam, when it condenses its brightness in order to increase its force.

Some authors write nonsense in a clear style, and others sense in an obscure one; some can reason without being able to persuade, others can persuade without being able to reason; some dive so deep that they descend into darkness, and others soar so high that they give us no light; and some, in a vain attempt to be cutting and dry, give us only that which is cut and dried. We should labor, therefore, to treat with ease of things that are difficult; with familiarity, of things that are novel; and with perspicuity, of things that are profound.

Style is indeed the valet of genius, and an able one too; but as the true gentleman will appear, even in rags, so true genius will shine, even through the coarsest style.

When I meet with any persons who write obscurely or converse confusedly, I am apt to suspect two things; first, that such persons do not understand themselves; and secondly, that they are not worthy of being understood by others.

Subtlety will sometimes give safety, no less than strength; and minuteness has sometimes escaped, where magnitude would have been crushed. The little animal that kills the boa is formidable chiefly from its insignificance, which is incompressible by the folds of its antagonist.

Pleasure is to women what the sun is to the flower; if moderately enjoyed, it beautifies, it refreshes, and it improves; if immoderately, it withers, deteriorates and destroys.

Men of strong minds and who think for themselves, should not be discouraged on finding occasionally that some of their best ideas have been anticipated by former writers; they will neither anathematize others nor despair themselves. They will rather go on discovering things before discovered, until they are rewarded with a land hitherto unknown, an empire indisputably their own, both right of conquest and of discovery.

The reason why great men meet with so little pity or attachment in adversity, would seem to be this: the friends of a great man were made by his fortune, his enemies by himself, and revenge is a much more punctual paymaster than gratitude.

There is a diabolical trio existing in the natural man, implacable, inextinguishable, co-operative and consentaneous, pride, envy, and hate; pride that makes us fancy we deserve all the goods that others possess; envy that some should be admired while we are overlooked; and hate, because all that is bestowed on others, diminishes the sum we think due to ourselves.

It is better to have wisdom without learning than learning without wisdom.

We submit to the society of those that can inform us, but we seek the society of those whom we can inform. And men of genius ought not to be chagrined if they see themselves neglected. For when we communicate knowledge, we are raised in our own estimation; but when we receive it, we are lowered.

Those who have resources within themselves, who can dare to live alone, want friends the least, but, at the same time, best know how to prize them the most. But no company is far preferable to bad, because we are more apt to catch the vices of others than their virtues, as disease is far more contagious than health.

It has been said that men carry on a kind of coasting trade with religion. In the voyage of life, they profess to be in search of heaven, but take care not to venture so far in their approximations to it, as entirely to lose sight of the earth; and should their frail vessel be in danger of shipwreck, they will gladly throw their darling vices overboard, as other mariners their treasures, only to fish them up again when the storm is over.

Religion, like its votaries, while it exists on earth, must have a body as well as a soul. A religion purely spiritual might suit a being as pure, but men are compound animals; and the body too often lords it over the mind.

God is on the side of virtue; for whoever dreads punishment suffers it, and whoever deserves it, dreads it .

Slight sorrow for sin is sufficient, provided it at the same time produces amendment.

Some are cursed with the fullness of satiety; and how can they bear the ills of life when its very pleasures fatigue them?

Self-denial is often the sacrifice of one sort of self-love for another.

He who knows himself knows others.

If sensuality be our only happiness we ought to envy the brutes, for instinct is a surer, shorter, safer guide to such happiness than reason.

Shakespeare, Butler and Bacon have rendered it extremely difficult for all who come after them to be sublime, witty or profound.

A man's profundity may keep him from opening on a first interview, and his caution on a second; but I should suspect his emptiness, if he carried on his reserve to a third.

As a man of pleasure, by a vain attempt to be more happy than any man can be, is often more miserable than most men are, so the sceptic, in a vain attempt to be wise beyond what is permitted to man, plunges into a darkness more deplorable, and a blindness more incurable than that of the common herd, whom he despises, and would fain instruct.

The sceptic, when he plunges into the depths of infidelity, like the miser who leaps from the shipwreck, will find that the treasures which he bears about him will only sink him deeper in the abyss.

Sleep, the type of death, is also, like that which it typifies, restricted to the earth. It flies from hell and is excluded from heaven.

As we ascend in society, like those who climb a mountain, we shall find that the line of perpetual congelation commences with the higher circles; and the nearer we approach to the grand luminary the court, the more frigidity and apathy shall we experience.

It is in the middle classes of society that all the finest feeling, and the most amiable propensities of our nature do principally nourish and abound. For the good opinion of our fellow-men is the strongest though not the purest motive to virtue. The privations of poverty render us too cold and callous, and the privileges of property too arrogant and confidential, to feel; the first places us beneath the influence of opinion--the second, above it.

Ennui has made more gamblers than avarice.

Many books owe their success to the good memories of their authors and the bad memories of their readers.

There are some men who are fortune's favorites, and who, like cats, light forever on their legs.

Natural good is' so intimately connected with moral good, and natural evil with moral evil, that I am as certain as if I heard a voice from heaven proclaim it, that God is on the side of virtue. He has learnt much, and has not lived in vain, who has practically discovered that most strict and necessary connection, that does and will ever exist between vice and misery, and virtue and happiness.

Some men who know that they are great are so very haughty withal and insufferable that their acquaintance discover their greatness only by the tax of humility which they are obliged to pay as the price of their friendship.

Speaking generally, no man appears great to his contemporaries, for the same reason that no man is great to his servants--both know too much of him.

It is almost as difficult to make a man unlearn his errors as his knowledge.

Happiness is much more equally divided than some of us imagine. One man shall possess most of the materials, but little of the thing; another may possess much of the thing, but very few of the material. In this particular view of it, happiness had been beautifully compared to the man in the desert--he that gathered much had nothing over, and he that gathered little had no lack.

Happiness is that single and glorious thing which is the very light and sun of the whole animated universe; and where she is not it were better that nothing should be.

Heroism, self-denial, and magnanimity, in all instances where they do not spring from a principle of religion, are but splendid altars on which we sacrifice one kind of self-love to another.

It is much easier to ruin a man of principle than a man of none, for he may be ruined through his scruples. Knavery is supple and can bend; but honesty is firm and upright, and yields not.

It is with honesty in one particular as with wealth,--those that have the thing care less about the credit of it than those who have it not. No poor man can well afford to be thought so, and the less of honesty a finished rogue possesses the less he can afford to be supposed to want it.

Honor is the most capricious in her rewards. She feeds us with air, and often pulls down our house, to build our monument.

Love is an alchemist that can transmute poison into food--and a spaniel, that prefers even punishment from one hand to caresses from another. But it is in love as in war, we are often more indebted for our success to the weakness of the defence than to the energy of the attack; for mere idleness has ruined more women than passion; vanity more than idleness, and credulity more than either.

The plainest man that can convince a woman that he is really in love with her has done more to make her in love with him than the handsomest man, if he can produce no such conviction. For the love of woman is a shoot, not a seed, and flourishes most vigorously only when ingrafted on that love which is rooted in the breast of another.

The masses procure their opinions ready made in open market.

Strong as our passions are, they may be starved into submission, and conquered without being killed.

Fortune, like other females, prefers a lover to a master, and submits with impatience to control; but he that wooes her with opportunity and importunity will seldom court her in vain.

Fashion is the veriest goddess of semblance and of shade; to be happy is of far less consequence to her worshippers than to appear so; even pleasure itself they sacrifice to parade, and enjoyment to ostentation.

Duke Chartres used to boast that no man could have less real value for character than himself, yet he would gladly give twenty thousand pounds for a good one, because he could immediately make double that sum by means of it.

It was observed of Elizabeth that she was weak herself, but chose wise counsellors; to which it was replied, that to choose wise counsellors was, in a prince, the highest wisdom.

If there be a pleasure on earth which angels cannot enjoy, and which they might almost envy man the possession of, it is the power of relieving distress--if there be a pain which devils might pity man for enduring, it is the death-bed reflection that we have possessed the power of doing good, but that we have abused and perverted it to purposes of ill.

You cannot separate charity and religion.

Very great personages are not likely to form very just estimates either of others or of themselves; their knowledge of themselves is obscured by the flattery of others; their knowledge of others is equally clouded by circumstances peculiar to themselves. For in the presence of the great, the modest are sure to suffer from too much diffidence, and the confident from too much display.

Hannibal knew better how to conquer than how to profit by the conquest; and Napoleon was more skilful in taking positions than in maintaining them. As to reverses, no general cart presume to say that he may not be defeated; but he can, and ought to say, that he will not be surprised.

Courage is like the diamond,--very brilliant; not changed by fire, capable of high polish, but except for the purpose of cutting hard bodies useless.

Death is like thunder in two particulars; we are alarmed, at the sound of it; and it is formidable only from that which preceded it.

The hand that unnerved Belshazzar derived its most horrifying influence from the want of a body, and death itself is not formidable in what we do know of it, but in what we do not.

Worldly wisdom dictates to her disciples the propriety of dressing somewhat beyond their means, but of living somewhat within them.