Translators from France

"Il y aura toujours un chien perdu quelque part qui m'empêchera d'être heureux."

"Mourir, ce n'est rien. Commence donc par vivre. C'est moins drôle et c'est plus long."

"On ne peut pleurer pour le monde entier : C'est au-delà des forces humaines. Il faut choisir !"

"When you're forty, half of you belongs to the past — and when you're seventy, nearly all of you."

"Have you noticed that life, real honest to goodness life, with murders and catastrophes and fabulous inheritances, happens almost exclusively in newspapers?”"

"L'existence du Soldat est (après la peine de mort) la trace la plus douloureuse de barbarie qui subsiste parmi les hommes."

"Tout homme a vu le mur qui borne son esprit."

"L'histoire est un roman dont le peuple est l'auteur."

"On étouffe les clameurs, mais comment se venger du silence?"

"Un désespoir paisible, sans convulsions de colère et sans reproches au ciel est la sagesse même."

"Les acteurs sont bien heureux, ils ont une gloire sans responsabilité."

"La presse est une bouche forcée d'être toujours ouverte et de parler toujours. De là vient qu'elle dit mille fois qu'elle n'a rien à dire."

"Un livre est une bouteille jetée en pleine mer sur laquelle il faut coller cette étiquette: attrape qui peut."

"Le théâtre n'a jamais été en Angleterre qu'une mode des hautes classes ou une débauche du bas peuple."

"I was always fascinated with the 1820s, that romantic decade, and the revolution of 1830 which was of course a disaster everywhere, and 1848. I still read with great joy about that period, I don't know why. It's funny how you find a decade, or a period or a place that you just respond to. (“It is a long time ago, and it's a very confused period…”) Very confused, yes. Very good writers you had in France particularly, Vigny, people like that, oh! I love Vigny, and they meant a great deal to me, those people. I haven't read them for many, many years. But they also shaped my view of the world."

"Si est del riche orguillus: Ja del povre n'avra merci Pur sa pleinte ne pur sun cri; Mes se cil s'en peüst vengier, Dunc le verreit l'um suzpleier."

"Mes ki ne mustre s'enferté A peine en peot aver santé: Amur est plaie dedenz cors, E si ne piert nïent defors. Ceo est un mal que lunges tient, Pur ceo que de nature vient."

"Amur n'est pruz se n'est egals."

"Ki divers cunte veut traitier, Diversement deit comencier E parler si rainablement K'il seit pleisibles a la gent."

"Tutes les dames de une tere Vendreit il meuz d'amer requere Quë un fol de sun pan tolir; Kar cil volt an eire ferir."

"D'euls deus fu il tut autresi Cume del chevrefoil esteit Ki a la codre se perneit: Quant il s'i est laciez e pris Ensemble poënt bien durer; Mes ki puis les volt deservrer, Li codres muert hastivement E li chevrefoil ensement. "Bele amie, si est de nus: Ne vus sanz mei, ne mei sanz vus!""

"Tel cinc cent parolent d'amur, N'en sevent pas le pior tur, Ne que est loiax druerie."

"Se l'uns des amans est loiax, E li autre est jalox è faus, Si est amors entr'ex fausée, Ne puet avoir lunge durée. Amors n'a soing de compagnun, Boin amors n'est se de Dex nun, De cors en cors, de cuer en cuer, Autrement n'est prex à nul fuer. Tulles qui parla d'amistié, Dist assés bien en son ditié, Que vent amis, ce veut l'amie Dunt est boine la compaignie, S'ele le veut è il l'otreit. Dunt la druerie est à dreit, Puisque li uns l'autre desdit, N'i a d'amors fors c'un despit; Assés puet-um amors trover, Mais sens estuet al' bien garder, Douçour è francise è mesure."

"J'ai à peindre…un caractère ambigu, un mélange de vertus et de vices, un contraste perpétuel de bons sentiments et d'actions mauvaises."

"On ne peut réfléchir sur les precepts de la morale sans être étonné de les voir tout à la fois estimés et négligés; et l'on se demande la raison de cette bizarrerie du cœur humain, qui lui fait goûter des idées de bien et de perfection dont il s'éloigne dans la pratique."

"Il n'y a que l'expérience ou l'exemple qui puisse déterminer raisonnablement le penchant du cœur. Or l'expérience n'est point un avantage qu'il soit libre à tout le monde de se donner; elle dépend des situations différentes où l'on se trouve placé par la fortune. Il ne reste donc que l'exemple qui puisse servir de règle à quantité de personnes dans l'exercice de la vertu."

"C'est un fonds excellent de revenu pour les petits, que la sottise des riches et des grands."

"Rien n'est plus admirable et ne fait plus d'honneur à la vertu, que la confiance avec laquelle on s'adresse aux personnes dont on connaît parfaitement la probité."

"Crois-tu qu'on puisse être bien tendre lorsqu'on manque de pain?"

"Combien trouve-t-on de déserteurs de la sévère vertu et combien en trouvez-vous peu de l'amour?"

"Il faut compter ses richesses par les moyens qu'on a de satisfaire ses désirs."

"Un cœur de père est le chef-d'œuvre de la nature."

"Rien n'est plus capable d'inspirer du courage à une femme que l'intrépidité d'un homme qu'elle aime."

"We must distinguish between spirituality in general terms, which aims to make us better people, and religion. Adopting a religion remains optional, but becoming a better human being is essential."

"We continue to live in ignorance concerning the harm we inflict on animals; very few of us have ever visited an industrial breeding site or a slaughterhouse. We maintain a kind of moral schizophrenia that has us lavishing pampering our pets and at the same time planting our forks in the pigs that have been sent to the slaughter by the millions, even though they are in no way less conscious, less sensitive to pain, or less intelligent than our cats and dogs."

"The most striking quality that humans and animals have in common is the capacity to experience suffering. Why do we still blind ourselves, now at the beginning of the twenty-first century, to the immeasurable suffering that we inflict on animals, knowing that a great part of the pain that we cause them is neither necessary nor unavoidable? Certainly we should know that there is no moral justification for inflicting needless pain and death on any being."

"Kindness, altruistic love, and compassion are qualities that do not harmonize well with bias. Restricting the field of our compassion not only diminishes it quantitatively but also qualitatively. Applying our compassion only to certain beings, human beings in this case, makes it a lesser and a poorer thing."

"In the rich countries, depending on the species, 80 to 95 percent of the animals we eat are “produced” in industrial breeding operations where their short lives are an uninterrupted continuity of pain. All of that becomes possible the moment we begin to regard other living beings as objects for consumption or reserves of meat that we can deal with however we please."

"Benevolence is not a commodity that needs to be distributed sparingly like cake or chocolate. It is away of being, an attitude, an intention to do good for those who enter our sphere of attention and the wish to alleviate their suffering. Loving animals also does not mean loving humans less. In fact, by also loving animals we love people better, because our benevolence is then vaster and therefore of better quality. Someone who loves only a selection of sentient beings, even of humanity, is the possessor of only fragmentary and impoverished benevolence."

"Working to spare animals the immense suffering they undergo does not diminish by one iota my determination to alleviate human misery. Needless suffering must be done away with wherever it is, in whatever form it takes. This is a war that has to be waged on all fronts, and it can be."

"It is not more anthropomorphic to postulate the existence of mental states in certain animals than it is to compare their anatomy, their nervous system, and their physiology to ours. When an animal is visibly joyous or sad, why not call things by their names?"

"Le sort fait les parents, le choix fait les amis."

"Ici nous ignorons dans quel climat nous sommes ; ici nous ignorons et les lieux et les hommes : des honneurs solennels vous paîront vos bienfaits."

"Modesty is the grace of the soul."

"Fate gives us parents; choice gives us friends."

"J'aime à réver, mais ne veux pas Qu'à coups d'épingle on me réveille."

"Tremblez, tyrans, vous êtes immortels."

"Il ne voit que la nuit, n'entend que le silence."

"True influence consists in surpassing one's model not in reproducing it."

"The pleasure of their (the Imagist poetry is not the satisfaction of discovering little by little , but of seizing at a single blow, in the fullest vitality, the image, a fusion of reality in words."

"Between the image of the Imagist and the 'symbol' of the Symbolists there is a difference only of precision'"

"If demons existed, they would be the work of God; but would it he just on the part of God to have created beings condemned eternally to evil and to misery? If demons exist, it is in your low world, and in other worlds of similar degree that they are to be found. They are the human hypocrites who represent a just God as being cruel and vindictive, and who imagine that they make themselves agreeable to Him by the abominations they commit in His name."

"During life, a spirit is held to the body by his semi-material envelope, or perispirit. Death is the destruction of the body only, but not of this second envelope, which separates itself from the body when the play of organic life ceases in the latter. Observation shows us that the separation of the perispirit from the body is not suddenly completed at the moment of death, but is only effected gradually, and more or less slowly in different individuals. In some cases it is effected so quickly that the perispirit is entirely separated from the body within a few hours of the death of the latter but in other cases, and especially in the case of those whose life has been grossly material and sensual, this deliverance is much less rapid, and sometimes takes days, weeks, and even months, for its accomplishment. This delay does not imply the slightest persistence of vitality in the body, nor any possibility of its return to life, but is simply the result of a certain affinity between the body and the spirit which affinity is always more or less tenacious in proportion to the preponderance of materiality in the affections of the spirit during his earthly life."

"The line of march of all spirits is always progressive, never retrograde. They raise themselves gradually In the hierarchy of existence they never descend from the rank at which they have once arrived. In the course of their different corporeal existences they may descend in rank as men, but not as spirits. Thus the soul of one who has been at the pinnacle of earthly power may, in a subsequent incarnation, animate the humblest day-labourer, and vice versa ; for the elevation of ranks among men is often In the inverse ratio of that of the moral sentiments. Herod was a king, and Jesus, a carpenter."

"Spirits incarnate themselves as men or as women, because they are of no sex and, as it is necessary for them to develop themselves in every direction, both sexes, as well as every variety of social position. furnish them with special trials and duties, and with the opportunity of acquiring experience. A spirit who had always incarnated itself as a man would be only known by men, and vice versa."

"As spirits transport themselves from point to point with the rapidity of thought, they may be said to see everywhere at the same time. A spirit's thought may radiate at the same moment on many different points; but this faculty depends on his purity. The more impure the spirit, the narrower is his range of sight. It is only the higher spirits who can take in a whole at a single glance."

"A master who had been cruel to his slaves might become a slave in his turn, and undergo the torments he had inflicted on others. He who has wielded authority may, in a new existence, be obliged to obey those who formerly bent to his will. Such an existence may be imposed upon him as an expiation if he have abused his power. But a good spirit may also choose an influential existence among the people of some lower race, in order to hasten their advancement; in that case, such a reincarnation is a mission."

"Affections are more solid and lasting among spirits than among men, because they are not subordinated to the caprices of material interests and self-love."

"Intellectual superiority is not always accompanied by an equal degree of moral superiority, and the greatest geniuses may have much to expiate. For this reason, they often have to undergo an existence inferior to the one they have previously accomplished, which is a cause of suffering for them the hindrances to the manifestation of his faculties thus imposed upon a spirit being like chains that fetter the movements of a vigorous man. The idiot may be said to be lame in the brain, as the halt is lame in the legs, and the blind, in the eyes."

"When a spirit has reached the end of the term assigned by Providence to his errant life, he chooses for himself the trials which he determines to undergo in order to hasten his progress - that is to say, the kind of existence which he believes will be most likely to furnish him with the means of advancing and the trials of this new existence always correspond to the faults which he has to expiate. If he triumphs in this new struggle, he rises in grade; if he succumbs, he has to try again."

"You often say, 'I have had a strange dream, a frightful dream, without any likeness to reality' You are mistaken in thinking it to be so; for it is often a reminiscence of places and things which you have seen in the past, or a foresight of those which you will see in another existence, or in this one at some future time. The body being torpid, the spirit tries to break his chain, and seeks, in the past or in the future, for the means of doing so."

"The spirit acquires an increase of knowledge and experience in each of his corporeal existences. He loses sight of part of these gains during his reincarnation in matter, which is too gross to allow of his remembering them in their entirety; but he remembers them as a spirit. It is thus that some somnambulists give evidence of possessing knowledge beyond their present degree of instruction, and even of their apparent intellectual capacity. The intellectual and scientific inferiority of a somnambulist in his waking state, therefore, proves nothing against his possession of the knowledge he may display in his lucid state. According to the circumstances of the moment and the aim proposed, he may draw this knowledge from the stores of his own experience, from his clairvoyant perception of things actually occurring, or from the counsels which he receives from other spirits; but, in proportion as his own spirit is more or less advanced, he will make his statements more or less correctly."

"If there be a doctrine that should win over the most incredulous by its charm and its beauty, it is that of the existence of spirit-protectors, or guardian-angels. To think that you have always near you beings who are superior to you, and who are always beside you to counsel you, to sustain you, to aid you in climbing the steep ascent of self-improvement, whose friendship is truer and more devoted than the most intimate union that you can contract upon the earth-is not such an idea most consoling? Those beings are near you by the command of God. It is He who has placed them beside you. They are there for love of Him, and they fulfil towards you a noble but laborious mission. They are with you wherever you may be; in the dungeon, in solitude, in the lazar-house, even in the haunts of debauchery. Nothing ever separates you from the friend whom you cannot see, but whose gentle impulsions are felt, and whose wise monitions are heard, in the innermost recesses of your heart."

"In the case of those who are killed in battle, as in all other cases of violent death, a spirit, during the first few moments, is in a state of bewilderment, and as though he were stunned. He does not know that he is dead and seems to be taking part in the action. It is only little by little that the reality of his situation becomes apparent to him."

"A little stallion gallops across the leafing fingers- Black the gate leaps open, I sing; How did we live here?"

"Aspen tree, your leaves glance white into the dark."

"We stand by the window embracing, and people look up from the street: it is time they knew! It is time the stone made an effort to flower, time unrest had a beating heart. It is time it were time.It is time."

"You opened your eyes -I saw my darkness live. I see through it down to the bed; there too it is mine and lives."

"Am I not the poet of witness? Am I not a disciple of Nellie Sachs and Paul Celan trying to describe the horrors of the Holocaust, meanwhile inventing a new lyric, which questions the possibility/impossibility of poetry after the most heinous episodes of history?"

"Our days and nights Have sorrows woven with delights."

"To will what God doth will, that is the only science That gives us any rest."

"Mais elle était du monde, où les plus belles choses Ont le pire destin; Et Rose, elle a vécu ce que vivent les roses, L'espace d'un matin."

"I would willingly give Thucydides for some authentic memoirs by Aspasia or by a slave of Pericles."

"Some good judges assert that his is the best French prose that can be found. Hugo's anagram, première prose, is apt and felicitous."

"Mérimée hated effects and pretense; he had no mercy for writers who strove to bring together words which were surprised to find themselves in the same company, who tried to polish their periods to give weird turns to trifling thoughts merely for the effect."

"When the youthful Queen Victoria was in Paris in 1840, she said to the Queen of France, whose guest she was, 'Do you find my French accent bad?' The Queen made a polite reply, but the King, Louis-Philippe, said to Victoria playfully, 'My dear child, they say that we here in the Tuileries do not speak very good French either. Let us send for Prosper Mérimée..."

"the perverted picture as seen in opera and drama may not become our permanent impression of Mérimée's Carmen. Stage versions and adaptations minimize the misery, squalor, and tragedy of the gypsy girl's life and thereby lose the tremendous force of Mérimée's story. To know both may be good, but to mistake one for the other is not. As one critic has said, "Mérimée's Carmen is a gentleman's Carmen.""

"Communism knows no monster. ... Should abuse occur, the perpetrator would not be ostracized by his fellow human beings. They would not reject the social violator in order to reassure themselves of their humanity by comparing themselves to a non-human human, to a monster. They would be able to recognize what they have in common with him, and to realize that they could have done what he did. And this, we believe, is a much better way of reducing abuse to its lowest possible minimum than any search for normality."

"Animals that kill usually have far more social relationships than those they prey upon."

"Our critique of capitalism is precisely that value production turns everything, whether meat or poetry, into commodity, and that it's no use asking for more love poems and less hamburgers."

"Nature awareness, ecological worries and reactions to animal abuse are not signs of mankind at last getting conscious of its impact on the rest of the planet, but of the necessity for capital to think globally, and to take all past and present into account, from Maya temples to whales and genes. Everything it dominates has to be controlled and classified in order to be managed. What is marketable must be protected. Capital owns the world and no owner can afford to be too careless about his possessions."

"It's no coincidence that an acute sensibility to the condition of animals comes up at the same time as industrialised food and concentration camp style farming."

"Managers try to make the workplace safer and less destructive (= more productive) of a precious capital: labour. Animal exploitation duplicates this process. It tends to experiment less on animals in order to get more from them, painfully if it must, painlessly if it can"

"As neither of us is Politically Correct, "man" here means man + woman, and "mankind" means humankind."

"Symbolically, Ganesha represents the basic unity of the macrocosm and microcosm, the immense being (the elephant) and the individual being (man). This highly implausible identity is however a fundamental reality and the key to all mystic or ritual experience as well as to Yogic possibilities. Without being aware of Ganesha, and without worshipping him, no accomplishment is possible."

"When the two boys [Ganesha and Skanda] were of marriageable age, Shiva and Parvati did not know which of the children to marry off first. So they proposed a competition: We shall celebrate the marriage of the one who first returns after having gone round the world. The clever Ganesha walked around his parents and said to them “You are the Universe”. He was considered the winner and his wedding was celebrated with Siddhi (Success) and Buddhi (Intelligence), the two daughters of the Lord of the World - Visharupa."

"Sanskrit is constructed like geometry and follows a rigorous logic. It is theoretically possible to explain the meaning of the words according to the combined sense of the relative letters, syllables and roots. Sanskrit has no meanings by connotations and consequently does not age. Panini's language is in no way different from that of Hindu scholars conferring in Sanskrit today."

"Sanskrit was a complete success and became the language of all cultured people in India and in countries under Indian influence. All scientific, philosophical, historical works were henceforth written in Sanskrit, and important texts existing in other languages were translated and adapted into Sanskrit. For this reason, very few ancient literary, religious, or philosophical documents exits in India in other languages. The sheer volume of Sanskrit literature is immense, and it remains largely unexplored."

"The creation of Sanskrit, the “refined” language, was a prodigious work on a grand scale. Grammarians and semanticists of genius undertook to create a perfect language, artificial and permanent, belonging to no one, that was to become the language of the entire culture. Sanskrit is built on a basis of Vedic and the Prakrits, but has a much more complex grammar, established according to a rigorous logic. It has an immense vocabulary and a very adaptable grammar, so that words can be grouped together to express any nuance of an idea, and verb forms can be found to cover any possibility of tense, such as future intentional in the past, present continuing into the future, and so on. Furthermore, Sanskrit possesses a wealth of abstract nouns, technical and philosophical terms unknown in any other language. Modern Indian scholars of Sanskrit culture have often remarked that many of the new concepts of nuclear physics or modern psychology are easy for them to grasp, since they correspond exactly to familiar notions of Sanskrit terminology."

"From the time Muslims started arriving, around 632 AD, the history of India becomes a long, monotonous series of murders, massacres, spoliations, and destructions. It is, as usual, in the name of 'a holy war' of their faith, of their sole God, that the barbarians have destroyed civilizations, wiped out entire races. Mahmoud Ghazni was an early example of Muslim ruthlessness, burning in 1018 of the temples of Mathura, razing Kanauj to the ground and destroying the famous temple of Somnath, sacred to all Hindus. His successors were as ruthless as Ghazni: 103 temples in the holy city of Benaras were razed to the ground, its marvelous temples destroyed, its magnificent palaces wrecked."

"Indeed, the policy of the Muslim invaders in India ‘seems to have been a conscious systematic destruction of everything that was beautiful, holy, refined (to Indians),’ concludes Danielou."

"India whose ancient borders stretched until Afghanistan, lost with the country of seven rivers (the Indus Valley), the historical center of her civilization. At a time when the Muslim invaders seemed to have lost some of their extremism and were ready to assimilate themselves to other populations of India, the European (British) conquerors, before returning home, surrendered once more to Muslim fanaticism the cradle of Hindu civilization."

"The faithful of Shiva or Dionysus seek contact with those forces which...lead to a refusal of the politics, ambitions and limitations of ordinary social life. This does not involve simply a recognition of world harmony, but also an active participation in an experience which surpasses and upsets the order of material life."

"An enigmatic character, sly and acetic, ambitious and devout, one of those gurus who exert an incredible magnetism on the crowds and often lead them to disaster (…) a sentimental religiosity coupled with a lack of scruples (…) During his lifetime, no one could stop his fateful influence. It will take a long time before the victims of his charisma, in India as well as in the West, dare to make an account of his actions.... [Gandhi’s religion consisted in] ‘extreme puritanism, the strictest vegetarianism, the total absence of metaphysical concerns and philosophical culture, and, conversely, the grossest religious sentimentalism’ in which ‘icy puritanism masks dishonesty.’.... [Even Rabindranath Tagore] ‘detested the ambitious and wrong-headed Gandhi’ as ‘a very dangerous man’. ... ‘This character with his ascetic appearance always had the unconditional support of the great Indian capitalists’ and that ‘his social reforms always ended up benefiting the merchant bourgeoisie.’"

"We have no texts explaining the rites and ceremonial of the Dionysiac mysteries in the Greco-Etrusco-Roman world, although there are allusions which can often be clarified with the aid of Indian texts... By studying Shivaite rites [from India], the only ones which have continued down to our own times, the real practices of the Dionysiac rites and “mysteries” may be reconstructed."

"“Land of ancient India Cradle of humanity, hail Hail ! revered motherland, Whom centuries of brutal invasions Have not yet buried Under the dust of oblivion. Hail ! Fatherland of faith, Of love, of poetry and of science, May we hail a revival of thy past In our Western future !”"

"India, the birthplace of the human race and ageless mother with bountiful breasts."

"In point of authenticity the Vedas have incontestible precedence out of the most ancient records. These holy books which, according to the Brahmins, contain the revealed word of God, were honoured in India long before Persia, Asia Minor, Egypt and Europe were colonised or inhabited."

"— 'India is the world’s cradle : thence it is that the common mother in sending forth her children, even to the utmost west has, in unfading testimony of our origin bequeathed us the legacy of her language, her laws, her 'Morale,' her literature and her religion-Traversing Persia, Arabia, Egypt and even forcing their way to the cold and cloudy north far from the sunny soil of their birth, in vain they may forget their point of departure, their skin may remain brown or become white from contact with snows of the west, of the civilizations founded by them splendid kingdoms may fall and leave no trace behind but some few ruins of sculptured columns, new people may arise from the ashes of the first; new cities may flourish on the site of the old but time and ruin united fail to obliterate the ever legible stamp of origin. The legislator Manu; whose authenticity is incontestible, dates back more than three thousand years before Christian era; the Brahmans assign him a still more ancient epoch. What instruction for us, and what testimony almost material, in favour of the oriental chronology, which, less ridiculous than ours (based on Biblical traditions) adopts, for the formation of this world, an a speech more in harmony with science. We shall presently see Egypt, Judea, Greece, Rome, all antiquity, in fact, copies Brahminical society in its castes, its theories, its religious opinion, and adopts its Brahmins, its priests, its levites as they had already adopted the language, legislation and philosophy of the ancient Vedic Society whence their ancestors had departed through the world to dessiminate the grand ideas of primitive revelation."

"The Greek," says Jacolliot, "is but the Sanscrit. Pheidias and Praxiteles have studied in Asia the chefs-d'oeuvre of Daonthia, Ramana, and Aryavosta. Plato disappears before Dgeminy and Veda-Vyasa, whom he literally copies. Aristotle is thrown into the shade by the Pourva-Mimansa and the Outtara-Mimansa, in which one finds all the systems of philosophy which we are now occupied in re-editing, from the Spiritualism of Socrates and his school, the skepticism of Pyrrho, Montaigne, and Kant, down to the positivism of Littre."

""To study India," he says, "is to trace humanity to its sources." "In the same way as modern society jostles antiquity at each step," he adds, "as our poets have copied Homer and Virgil, Sophocles and Euripides, Plautus and Terence; as our philosophers have drawn inspiration from Socrates, Pythagoras, Plato, and Aristotle; as our historians take Titus Livius, Sallust, or Tacitus, as models; our orators, Demosthenes or Cicero; our physicians study Hippocrates, and our codes transcribe Justinian--so had antiquity's self also an antiquity to study, to imitate, and to copy. What more simple and more logical? Do not peoples precede and succeed each other? Does the knowledge, painfully acquired by one nation, confine itself to its own territory, and die with the generation that produced it? Can there be any absurdity in the suggestion that the India of 6,000 years ago, brilliant, civilized, overflowing with population, impressed upon Egypt, Persia, Judea, Greece, and Rome, a stamp as ineffaceable, impressions as profound, as these last have impressed upon us? "It is time to disabuse ourselves of those prejudices which represent the ancients as having almost spontaneously-elaborated ideas, philosophic, religious, and moral, the most lofty--those prejudices that in their naive admiration explain all in the domain of science, arts, and letters, by the intuition of some few great men, and in the realm of religion by revelation." *"

"My complaint against many translators and Orientalists," says Jacolliot, "while admiring their profound knowledge is, that not having lived in India, they fail in exactness of expression and in comprehension of the symbolical sense of poetic chants, prayers, and ceremonies, and thus too often fall into material errors, whether of translation or appreciation." ** Further, this author who, from a long residence in India, and the study of its literature, is better qualified to testify than those who have never been there, tells us that "the life of several generations would scarce suffice merely to read the works that ancient India has left us on history, ethics (morale), poetry, philosophy, religion, different sciences, and medicine."

"More serious is Nietzsche’s uncritical reliance on the flawed translation of the text by Jacolliot, an amateur openly denounced by leading philologists like Friedrich Max Muller. Uncritical reading of this text led Nietzsche to quote mistranslations and later insertions in support of the claim concerning the Chandala (low caste) origins of the Semites, used to attack Christianity in TI and AC. Elst goes on to highlight what Nietzsche missed or omitted in his reading of the text, including not just the actual politics and institutions of the caste system, but also some striking affinities with his own views and teachings. Despite these philological blunders and misjudgements, however, Nietzsche seems to have landed on his feet after all; for in Elst’s view, he did succeed in grasping Manu’s view of man and society."

"They will return, these Gods you have never stopped longing for. Time will bring back the order of ancient days."

"The Cantal of Auvergne corresponds to the Cantal of the Himalayas. The Merovingians are Indians or Persians or Trojans . . . . Is it not highly important to clarify these relationships, migrations and filiations, at least with somewhat more care and research than has been devoted to them so far?"

"Peaceloving Indians, ancient owners of a fertile land, you harvest in tranquility the fruits that it provides for your needs. Content with little, only the skies, by stopping the rain, could render you unhappy. Your internecine squabbling, and which nation does not have them? your disputes settled, or at least suspended by the arrival of the monsoon, do not leave in your countryside those signs of devastation with which the activity of the conqueror stamps, that is what the dominating character of a people is capable of. The Muslims annexed a part of your land, the most beautiful provinces of Hindustan, and left you your manners, customs, should I say? your laws. These were the most fanatical followers of the Arab Prophet, whose banners announced submission to the Koran or death; conquered as much by your gentleness as by the climate, one saw them setting aside this pride, this roughness which was the original character of their sect; they chose their ministers among your Brahmins, your Banias are their bankers; your Rajputs, their best soldiers: such that an observer has difficulty in distinguishing, by their habits, by the religion, between the province which obeys the Rajas [Hindus], and that which submits to the Nababs [Muslims]. Was it necessary for the rumours of your riches to penetrate through to the climate where artificial needs have no limits? Soon new foreigners approached your frontiers; inconvenient guests, everything that they touched belonged to them: your squabbles maintained, and aggravated, by Agents who are powerful, and what is more, motivated by self-interest, so that your disputes become eternal: it is no matter that they have invaded your market, have tripled the price of basic foodstuffs, and as to merchandise, have altered its quality; manufacturing industry almost annihilated, the workers fleeing to the mountains, the dying son asking his father what he had done to these foreigners who take away rice from his mouth: nothing touches them, or softens their hearts: your gold, one said to the Peruvians, to the Mexicans: here, the revenue of Hindustan, that is what we demand, even at the cost of rivers of blood. At least, unhappy Indians, perhaps you will learn that in two hundred years, a European who has seen you, who has lived among you, has dared to ask on your behalf, and present to the Tribunal of the Universe, for your wounded rights, denied by a humanity tainted by a vile interest."'"

"Peaceful Indians, did the rumor of your riches have to penetrate a clime in which artificial needs know no bounds? Soon, new foreigners reached your shores; inconvenient guests, everything they touched belonged to them... "If the British ... neglect any longer to enrich Europe's scholars with the Sanskrit scriptures ... they will bear the shame of having sacrificed honor, probity, and humanity to the vile love for gold and money, without human knowledge having derived the least lustre, the least growth from their conquests."

"In 1778, Anquetil-Duperron, a French Orientalist who spent seven years in India, penned this moving testimony: Peaceful Indians …, did the rumour of your riches have to penetrate a clime in which artificial needs know no bounds? Soon, new foreigners reached your shores; inconvenient guests, everything they touched belonged to them …; it was not enough that they should invade your commerce, make the price of foodstuffs and goods triple, alter their quality; your factories almost wiped out, the workers taking refuge in the mountains, a dying son asking his father what harm he did those foreigners who have taken the bread out of his mouth — nothing touches or softens their hearts: “Your gold,” the Peruvians and Mexicans were told; here, the revenue of Industan is what we demand, even if for that streams of blood have to flow. At least, unfortunate Indians, you will perhaps learn that in the space of two hundred years, one European who saw you and lived among you! has dared to plead your cause and present to the Court of the Universe your wounded rights, those of mankind blackened by a vile interest."

"Les idées sont des fonds qui ne portent intérèt qu'entre les mains du talent."

"La religion unit les hommes dans les mêmes dogmes, la politique les unit dans les mêmes principes, et la philosophie les renvoie dans les bois; c'est le dissolvant de la société."

"La politique est comme le sphinx de la fable, elle dévore tous ceux qui n'expliquent pas ses énigmes."

"Le chat ne nous caresse pas, il se caresse à nous."

"La raison est historienne, mais les passions sont actrices."

"Le prince absolu peut être un Néron, mais il est quelquefois Titus ou Marc-Aurèle; le peuple est souvent Néron, et jamais Marc-Aurèl."

"C'est la prose qui donne l'empire à une Langue, parce qu'elle est tout usuelle; la poésie n'est qu'un objet de luxe."

"L'homme qui parle est … l'homme qui pense tout haut."

"Tout le monde a besoin de la France, quand l'Angleterre a besoin de tout le monde."

"Ce qui n'est pas clair n'est pas français."

"Le langage est la peinture de nos idées."

"L'être qui ne fait de sentir, ne pense pas encore; et l'être qui pense, sent toujours."

"La certitude et le mystère sont pour le sentiment; la clarté et l'incertitude pour le raisonnement."

"Dieu est la plus haute mesure de notre incapacité; l'universe, l'espace lui-même, ne sont pas si inaccessibles."

"L'imagination est amie de l'avenir."

"C'est un terrible luxe que l'incredulité."

"In the first ardor of their discoveries, the orientalists proclaimed that, in its entirety, an antiquity more profound, more philosophical, and more poetical than that of Greece and Rome was emerging from the depths of Asia. [One that promised] a new Reformation of the religious and secular world. This is the great subject in philosophy today."

"When human revolutions first began, India stood more expressly than any other country for what may be called a Declaration of the Rights of the Being. That divine Individuality, and its community with infmity, is obviously the foundation and the source of all life and all history."

"India made, more loudly than anyone, what we might call the “declaration of the rights of the Being.” There, in this divine self, in this society of the infinite with itself, lies clearly the foundation, the root of all life and all history."

"The God of Indian devotion - bhakti who responds to the same eternal needs of the human heart as exists anywhere else, never detaches himself wholly from the immanence of the world. He is personal and endowed with feelings only in the eyes of popular piety; to thought he reveals himself both far beyond and within at the same time; he reveals it as much as he hides it; and each man is in himself in some sort a manifestation of God."

"We will study India with its philosophy and its myths, its literature, its laws and its language. Nay It is more than India it IS a page of the origin of the world that we will attempt to decipher."

"[The Bhagavad Gita was] "probably the most beautiful book which has ever come from the hand of man.""

"At that very time, however, now about forty years ago, a new start was made, which has given to Sanskrit scholarship an entirely new character. The chief author of that movement was Burnouf, then professor at the Collège de France in Paris, an excellent scholar, but at the same time a man of wide views and true historical instincts, and the last man to waste his life on mere Nalas and Sakuntalâs. Being brought up in the old traditions of the classical school in France (his father was the author of the well-known Greek Grammar), then for a time a promising young barrister, with influential friends such as Guizot, Thiers, Mignet, Villemain, at his side, and with a brilliant future before him, he was not likely to spend his life on pretty Sanskrit ditties. What he wanted when he threw himself on Sanskrit was history, human history, world-history, and with an unerring grasp he laid hold of Vedic literature and Buddhist literature, as the two stepping-stones in the slough of Indian literature."

"Many many centuries before us, India had devised most of the philosophical systems which Europe experienced with later. They contained, at least in its essence, the philosophy of the Greeks, the Alexandrine mystique, the religious speculation of the Middle Ages, the rationalism, of the XIXth century and even the most recent incarnations of modem pantheism."

"For a long time it was supposed that Semites, Aryans and Mongols may have shared a common birthplace somewhere on top of a mountain, from whence the three races then dispersed and quickly turned their backs on each other, in accordance with the story of the “tri-color” descendants of Noah’s three sons; this is simply the invention of a myth which, unlike its ancient counterparts, does not even have the merit of symbolizing history. It amounts to a retelling and a renewing of the tale of the Earthly Paradise, with less poeticism and even less common sense."

"This controversial scholar, the first translator of Darwin and by extension the first promoter of “social Darwinism” in France, stated in her preface to the Origine des espèces that the most courageous “races” had overcome the others since “man, having become the stronger, could impose himself on the mate that pleased him most; and hence woman, who had nothing to do but please and submit, became more and more beautiful, in accordance with man’s ideal, man who himself became even stronger, having only to fight, command, and protect.” Thus we see the “reckless and blind” error of Christianity and democracy which scorned natural selection: “while all care, all devotions of love and pity are considered to be owed to the deposed and degenerate representatives of the species, there is nothing to encourage the development of the emerging force or to propagate merit, talent and virtue.”"

"There is a degree of coherence when, in the context of the Indo-European question, such robust biological racism is associated with a thesis that is both Euro-centrist and migrationist; this is in contrast to Broca’s “entrenched” anti-linguistic autochtonism. In the opinion of Clémence Royer, “a race that is powerful enough to overrun all of Europe and all of western Asia cannot have had its origins in a Pamirian valley; mountain peoples are peoples who have retreated and defend themselves; they are never conquering peoples.” Yet “the blond European race, as a whole, appears to have always been a race of travelers, a race that is essentially war-like and conquering.” “In the end, these high plateaus of Asia can be discounted; once we wanted to believe that these plateaus were the birthplace of everything but all they have ever given rise to are avalanches.”"

"Non dolet ipse Dolet, sed pia turba dolet."

"Revolutions are not effected of a sudden. Christianity accepts society as it is, influencing it for its transformation through, and only through, individual souls."

"Do they show science or wit? If their works are bad, they are jeered at; if they are good, they are taken from them, and they are left only with ridicule for letting themselves be called authors."

"Do they display science or pretty wit? If their works are bad, they get a bird; if they are good, one robbed them; they keep merely the ridiculousness of having presented themselves as the authoresses."

"[T]he desire of bearing sovereign rule and authority respecteth neither blood nor amity, nor caring for virtue, as being wholly without respect of laws, or majesty divine; for it is not possible that he which invadeth the country and taketh away the riches of another man without cause or reason should know or fear God."

"[W]here shall a man find a more wicked and bold woman than a great personage once having loosed the bands of honor and honesty? [...] But I will not stand to gaze and marvel at women, for that there are many which seek to blaze and set them forth, in which their writings they spare not to blame them all for the faults of some one or few women. But I say that either nature ought to have bereaved man of that opinion to accompany with women, or else to endow them with such spirits as that they may easily support the crosses they endure, without complaining so often and so strangely, seeing it is their own beastliness that overthrows them. For if it be so that a woman is so imperfect a creature as they make her to be, and that they know this beast to be so hard to be tamed as they affirm, why then are they so foolish to preserve them, and so dull and brutish as to trust their deceitful and wanton embracings?"

"Hamlet, in this sort counterfeiting the madman, many times did divers actions of great and deep consideration, and often made such and so fit answers that a wise man would soon have judged from what spirit so fine an invention might procced, for that standing by the fire and sharpening sticks like poniards and pricks, one in smiling manner asked him wherefore he made those little staves so sharp at the points? "I prepare," saith he, "piercing darts and sharp arrows to revenge my father's death.""

"[T]he nature of all young men, especially such as are brought up wantonly, is so transported with the desires of the flesh, and entereth so greedily into the pleasures thereof, that it is almost impossible to cover the foul affection, neither yet to dissemble or hide the same by art or industry, much less to shun it. What cunning or subtlety soever they use to cloak their pretense, seeing occasion offered, and that in secret, especially in the most enticing sin that reigneth in man, they cannot choose (being constrained by voluptuousness) but fall to natural effect and working."

"[T]he counselor entered secretly into the Queen's chamber and there hid himself behind the arras, not long before the Queen and Hamlet came thither, who, being crafty and politic, as soon as he was within the chamber, doubting some treason, and fearing if he should speak severely and wisely to his mother touching his secret practices he should be understood and by that means intercepted, used his ordinary manner of dissimulation, and began to crow like a cock, beating with his arms in such manner as cocks use to strike with their wings, upon the hangings of the chamber; whereby, feeling something stirring under them, he cried, "A rat, a rat," and presently drawing his sword thrust it into the hangings, which done, pulled the counselor half dead out by the heels, made an end of killing him, and, being slain, cut his body in pieces, which he caused to be boiled and then cast it into an open vault or privy, that so it might serve for food to the hogs."

"Is this the part of a queen and daughter to a king? To live like a brute beast and like a mare that yieldeth her body to the horse that hath beaten her companion away, to follow the pleasure of an abominable king that hath murdered a far more honester and better man than himself in massacring Horvendile, the honor and glory of the Danes, who are now esteemed of no force nor valor at all, since the shining splendor of knighthood was brought to an end by the most wickedest and cruellest villain living upon earth? [...] O Queen Geruthe, it is the part of a bitch to couple with many and desire acquaintance of divers mastiffs; it is licentiousness only that hath made you deface out of your mind the memory of the valor and virtues of the good king your husband and my father. [...] It is not the part of a woman, much less of a princess, in whom all modesty, courtesy, compassion, and love ought to abound, thus to leave her dear child to fortune in the bloody and murderous hands of a villain and traitor. Brute beasts do not so, for lions, tigers, ounces, and leopards fight for the safety and defense of their whelps; and birds that have beaks, claws, and wings resist such as would ravish them of their young ones."

"It toucheth not the matter herein to discover the parts of divination in man, and whether this Prince, by reason of his over-great melancholy, had received those impressions, divining that which never any but himself had before declared, like the philosophers who, discoursing of divers deep points of philosophy, attribute the force of those divinations to such as are Saturnists by complexion, who oftentimes speak of things which, their fury ceasing, they then already can hardly understand who are the pronouncers."

"I mean not to relate that which divers men believe, that a reasonable soul becometh the habitation of a meaner sort of devils, by whom men learn the secrets of things natural; and much less do I account of the supposed governors of the world feigned by magicians, by whose means they brag to effect marvelous things."

"As touching magical operations, I will grant them somewhat therein, finding divers histories that write thereof, and that the Bible maketh mention, and forbiddeth the use thereof: yea, the laws of the gentiles and ordinances of emperors have been made against it in such sort, that Mahomet, the great heretic and friend of the devil, by whose subtleties he abused most part of the east countries, hath ordained great punishments for such as use and practice those unlawful and damnable arts."

"If vengeance ever seemed to have any show of justice, it is then when piety and affection constraineth us to remember our fathers unjustly murdered, as the things whereby we are dispensed withal, and which seek the means not to leave treason and murder unpunished; seeing David, a holy and just king, and of nature simple, courteous, and debonair, yet when he died he charged his son Solomon (that succeeded him in his throne) not to suffer certain men that had done him injury to escape unpunished. Not that this holy king (as then ready to die, and to give account before God of all his actions) was careful or desirous of revenge, but to leave this example unto us, that where the prince or country is interested, the desire of revenge cannot by any means (how small soever) bear the title of condemnation, but is rather commendable and worthy of praise; for otherwise the good Kings of Judah, nor others had not pursued them to death, that had offended their predecessors, if God himself had not inspired and engraven that desire within their hearts. Hereof the Athenian laws bear witness, whose custom was to erect images in remembrance of those men that, revenging the injuries of the commonwealth, boldly massacred tyrants and such as troubled the peace and welfare of the citizens."

"[T]he diversities of opinions among that multitude of people being many, yet every man ignorant what would be the issue of that tragedy, none stirred from thence, neither yet attempted to move any tumult, every man fearing his own skin, and, distrusting his neighbor, esteeming each other to be consenting to the massacre."

"Who was ever sorrowful to behold the murderer of innocents brought to his end, or what man weepeth to see a just massacre done upon a tyrant, usurper, villain, and bloody personage?"

"I beseech you that shall read this history not to resemble the spider, that feedeth of the corruption that she findith in the flowers and fruits that are in the gardens, whereas the bee gathereth her honey out of the best and fairest flower she can find. For a man that is well brought up should read the lives of whoremongers, drunkards, incestuous, violent, and bloody persons, not to follow their steps and so to defile himself with such uncleanness, but to shun palliardise, abstain the superfluities and drunkenness in banquets, and follow the modesty, courtesy, and continency that recommendeth Hamlet in this discourse, who, while other made good cheer, continued sober; and where all men sought as much as they could to gather together riches and treasure, he, simply accounting riches nothing comparable to honor, sought to gather a multitude of virtues, that might make him equal to those that by them were esteemed as gods; having not as then received the light of the Gospel, that men might see among the barbarians, and them that were far from the knowledge of one only God, that nature was provoked to follow that which is good, and those forward to embrace virtue, for that there was never any nation, how rude or barbarous soever, that took not some pleasure to do that which seemed good, thereby to win praise and commendations, which we have said to be the reward of virtue and good life. I delight to speak of these strange histories, and of people that were unchristened, that the virtue of the rude people may give more splendor to our nation, who, seeing them so complete, wise, prudent, and well advised in their actions, might strive not only to follow (imitation being a small matter), but to surmount them, as our religion surpasseth their superstition, and our age more purged, subtle, and gallant, than the season wherein they lived and made their virtues known."

"The energies of the soul slumber in the vague reveries of hope."

"Very few people know what love is, and very few of those that do, tell of it."