One day a Jackdaw saw an Eagle swoop down on a lamb and carry it off in its talons. “My word,” said the Jackdaw, “I’ll do that myself.” So it flew high up into the air, and then came shooting down with a great whirring of wings on to the back of a big ram. It had no sooner alighted than its claws got caught fast in the wool, and nothing it could do was of any use: there it stuck, flapping away, and only making things worse instead of better. By and by up came the Shepherd. “Oho,” he said, “so that’s what you’d be doing, is it?” And he took the Jackdaw, and clipped its wings and carried it home to his children. It looked so odd that they didn’t know what to make of it. “What sort of bird is it, father?” they asked. “It’s a Jackdaw,” he replied, “and nothing but a Jackdaw: but it wants to be taken for an Eagle.” If you attempt what is beyond your power, your trouble will be wasted and you court not only misfortune but ridicule.

What a power man has to do nothing except what God will approve, and to accept all that God may give him.

Contradiction est une mauvaise marque de vérité. Plusieurs choses certaines sont contredites ; plusieurs fausses passent sans contradiction. Ni la contradiction n’est marque de fausseté, ni l’incontradiction n’est marque de vérité.

Une lettre de la folie de la science humaine et de la philosophie. Cette lettre avant le divertissement. Felix qui potuit… Nihil admirari. 280 sortes de souverains biens dans Montaigne.

Willingly give thyself up to Clotho, one of the Fates, allowing her to spin thy thread into whatever things she pleases.

Qu’ont-ils à dire contre la résurrection, et contre l’enfantement de la Vierge ? qu’est-il plus difficile, de produire un homme ou un animal, que de le reproduire ? et s’ils n’avaient jamais vu une espèce d’animaux, pourraient-ils deviner s’ils se produisent sans la compagnie les uns des autres ?

He who has no wound on his hand, may touch poison with his hand; poison does not affect one who has no wound; nor is there evil for one who does not commit evil.

L’histoire de l’Église doit être proprement appelée l’histoire de la vérité.

Symétrie, en ce qu’on voit d’une vue, fondée sur ce qu’il n’y a pas de raison de faire autrement, et fondée aussi sur la figure de l’homme, d’où il arrive qu’on ne veut la symétrie qu’en largeur, non en hauteur ni profondeur.

He who gives himself to vanity, and does not give himself to meditation, forgetting the real aim (of life) and grasping at pleasure, will in time envy him who has exerted himself in meditation.

[4] Facile est pascere paucos ventres et bene institutos et nihil aliud desiderantes quam impleri: parvo fames constat, magno fastidium. Paupertas contenta est desideriis instantibus satis facere: quid est ergo quare hanc recuses contubernalem cuius mores sanus dives imitatur?

An Eagle built her nest at the top of a high tree; a Cat with her family occupied a hollow in the trunk halfway down; and a Wild Sow and her young took up their quarters at the foot. They might have got on very well as neighbours had it not been for the evil cunning of the Cat. Climbing up to the Eagle’s nest she said to the Eagle, “You and I are in the greatest possible danger. That dreadful creature, the Sow, who is always to be seen grubbing away at the foot of the tree, means to uproot it, that she may devour your family and mine at her ease.” Having thus driven the Eagle almost out of her senses with terror, the Cat climbed down the tree, and said to the Sow, “I must warn you against that dreadful bird, the Eagle. She is only waiting her chance to fly down and carry off one of your little pigs when you take them out, to feed her brood with.” She succeeded in frightening the Sow as much as the Eagle. Then she returned to her hole in the trunk, from which, feigning to be afraid, she never came forth by day. Only by night did she creep out unseen to procure food for her kittens. The Eagle, meanwhile was afraid to stir from her nest, and the Sow dared not leave her home among the roots: so that in time both they and their families perished of hunger, and their dead bodies supplied the Cat with ample food for her growing family.

Il faut se connaître soi-même : quand cela ne servirait pas à trouver le vrai, cela au moins sert à régler sa vie, et il n’y a rien de plus juste.

[23] Hoc aliquis secutus exemplar lapidem asperum aspero inposuit ad similitudinem dentium, quorum pars immobilis motum alterius expectat; deinde utriusque adtritu grana franguntur et saepius regeruntur donec ad minutiam frequenter trita redigantur; tum farinam aqua sparsit et adsidua tractatione perdomuit finxitque panem, quem primo cinis calidus et fervens testa percoxit, deinde furni paulatim reperti et alia genera quorum fervor serviret arbitrio.' Non multum afuit quin sutrinum quoque inventum a sapientibus diceret.

[1] Fuisti here nobiscum. Potes queri, si here tantum; ideo adieci ‘nobiscum’; mecum enim semper es. Intervenerant quidam amici propter quos maior fumus fieret, non hic qui erumpere ex lautorum culinis et terrere vigiles solet, sed hic modicus qui hospites venisse significet.

[29] Fortitudo contemptrix timendorum est; terribilia et sub iugum libertatem nostram mittentia despicit, provocat, frangit: numquid ergo hanc liberalia studia corroborant? Fides sanctissimum humani pectoris bonum est, nulla necessitate ad fallendum cogitur, nullo corrumpitur praemio: 'ure', inquit 'caede, occide: non prodam, sed quo magis secreta quaeret dolor, hoc illa altius condam'. Numquid liberalia studia hos animos facere possunt? Temperantia voluptatibus imperat, alias odit atque abigit, alias dispensat et ad sanum modum redigit nec umquam ad illas propter ipsas venit; scit optimum esse modum cupitorum non quantum velis, sed quantum debeas sumere.

子曰：「非其鬼而祭之，諂也。見義不爲，無勇也。」

Him I call indeed a Brahmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety, that ought to be required also in the whole body. But all of these things should be observed without affectation.

[1] Bassum Aufidium, virum optimum, vidi quassum, aetati obluctantem. Sed iam plus illum degravat quam quod possit attolli; magno senectus et universo pondere incubuit. Scis illum semper infirmi corporis et exsucti fuisse; diu illud continuit et, ut verius dicam, concinnavit: subito defecit. Quemadmodum in nave quae sentinam trahit uni rimae aut alteri obsistitur, ubi plurimis locis laxari coepit et cedere, succurri non potest navigio dehiscenti, ita in senili corpore aliquatenus imbecillitas sustineri et fulciri potest. Ubi tamquam in putri aedificio omnis iunctura diducitur, et dum alia excipitur, alia discinditur, circumspiciendum est quomodo exeas. Bassus tamen noster alacer animo est: hoc philosophia praestat, in conspectu mortis hilarem <esse> et in quocumque corporis habitu fortem laetumque nec deficientem quamvis deficiatur. Magnus gubernator et scisso navigat velo et, si exarmavit, tamen reliquias navigii aptat ad cursum. Hoc facit Bassus noster et eo animo vultuque finem suum spectat quo alienum spectare nimis securi putares. Magna res est, Lucili, haec et diu discenda, cum adventat hora illa inevitabilis, aequo animo abire. Alia genera mortis spei mita sunt: desinit morbus, incendium exstinguitur, ruina quos videbatur oppressura deposuit; mare quos hauserat eadem vi qua sorbebat eiecit incolumes; gladium miles ab ipsa perituri cervice re vocavit: nil habet quod speret quem senectus ducit ad mortem; huic uni intercedi non potest. Nullo genere homines mollius moriuntur sed nec diutius.