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Robert Bland, Proverbs
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1. Pecuniæ obediunt omnia
Ing. Money masters all things proverb
Ing. Gifts break through stone walls
Ing. He that has money in his purse, cannot want a head for his shoulders
Ing. Money makes the mare to go
Ing. God help the rich the poor can beg
It. I denari fanno correre i cavalli
Esp. Por dinero baila el perro
Esp. Quien dinero tiene, haz lo que quiere
Money masters all things. All things obey, or are subservient to money, it is therefore the principal object of our attention. «Sine me vocari pessimum, ut dives vocer», call me what you will, so you do but adimit me to be rich. «Nemo an bonus: an dives omnes quaerisum». When about to treat with or enter into business with anyone, we do not so much inquire whether he is a good, as whether he is a rich man; «Nec quare et unde? Quid habeat, tantum rogant», nor by what means he acquired his money, but only how much he actually possesses. Gifts, we say, break through stone walls, for what virtue is proof against a bribe? "He that has money in his purse, cannot want a head for his shoulders." That is, he will never want persons to advice, assist, and defend him. I danari fan correre i cavallo, it is money that makes the mare to go. Por dinero bayla el perro, the dog dances for money; and Quien dinero tiene, hazo lo que quiere, he that has money may have what he pleases. «Plate sin with gold, and the strong arm of justice cannot reach it; clothe it in rags, a pigmy straw will pierce it». Volpone in the comedy of that name, addressing his gold, says Such are thy beauties, and our loves, dear saint, Riches! Thou dumb god, that giv'st all men tongues; That canst do naught, and yet mak'st men do all things; The price of souls; even hell, with thee to boot, Is made worth heaven. Thou art virtue, fame, Honour, and all things else. Who can get thee, He shall be noble, valient, honest, wise." On the other hand, we are told, that Fortune makes those whom she most favours fools; "Fortuna nimium quem favet, stultum facit," and "Ubi mens plurima, ibi minima fortuna," those who abound in knowledge are usually most deficient in money. It has also been observed, that riches excite envy, and often expose the possessors of it to danger: the storm passes over the shrub, but tears up the oak by its roots. "God help the rich," we say,"the poor can beg." "Cantabit vacuus coram latrone viator," the thief who makes the rich man to tremble, excites no alarm in the breast of the beggar; he has nothing to lose. "Hence, robbers hance, to yonder wealthier door, Unenvied poverty protects the poor." "Non esse cupidum, pecunia est, non esse emacem, vectigal est," not to be covetous, to desire riches, is wealth; not to be extravagant or expensive, is an estate. Hence poverty has been called, the harbour of peace and security, where indisturbed sleep and undissemled joys do dwells. "Fidelius rident tuguria," the laughter of the cottage is more hearty and sincere than that of the court: great wealth therefore conduces but little to happiness: and "as he who has health is young; so he who owes nothing is rich." "Dantur quidem bonis, ne quis mala estimet; malis autem, ne quis nimis bona," riches are given to the good, St Austin says, that they may not be esteemed and evil; to the bad, that they may not be too highly valued.
Sinónimo(s): Sine me vocari pessimum, ut dives vocer, An dives omnes quaerimus, nemo an bonus, Non quare et unde, quid habeas, tantum rogant
Fuente: Erasmo, 287., Publilius Syrus, Sententiae.
2. Per Ignem incedis.
Ing. Take care you do not burn yourself
Ing. Take care you do not burn your fingers
Or, as Horace gives it,

–––«Incedis per ignes
Suppositos cineri doloso».

You are treading on hot ashes. You are engaged in a difficult and hazardous business. Take care, we say, you do not burn yourself, or, burn your fingers. Johnson uses the phrase, when entering on the lives of the poets, who lived near his time, or were his contemporaries; meaning, that by speaking freely of them, and giving his sentiments of their works there was danger of offending their friends or relatives. The adage may also mean, as you are treading on hot ashes, that is, are in jeopardy, get out of the business, conciliate the parties whom you have offended, as soon as you can, as you would run or hasten over a floor that is burning; the flame which is at present smothered, may burst out and destroy you. That this is also intimated, seems probable from the following.

Non incedis per Ignem.

You are not walking over a furnace, which was used to be said to persons appearing to be in great haste, but who had no urgent business.
Antónimo(s): Non incedis per Ignem
Fuente: Erasmo, 2994.
3. Perdere Naulum.
Esp. Echar la soga tras el caldero
Ing. It is throwing the rope after the bucket, the helve after the hatchet
Echar la soga tras el caldero. It is throwing the rope after the bucket, the helve after the hatchet, may be said to persons under misfortunes, who, instead of exerting themselves to recover what they have lost, give way to despair, and so suffer what remains of their property to be wrecked likewise.

Furor est post omnia perdere naulum.

But the adage is more immediately applicable to persons who have made an unsuccessful venture, who have taken goods to a country where they are little in request, or are valued at a very low price. Do not let them be destroyed, get, at the least, so much for them as will pay the freight;of a bad bargain we should make the best, and, half a loaf is better than no bread.
Antónimo(s): Of a bad bargain we should make the best
Half a loaf is better than no bread
Fuente: Erasmo, 2476.
4. Pergræcari.
To live voluptuously like the Greeks, to be great topers. The phrase seems to have been used by the Romans to express their contempt of the soft and effeminate manners of the Grecians, particularly of that portion of them who had taken up their residence at Rome, and were probably the most worthless of the country, who were not able to get a living at home. These men, we are told, had the art, by flattery and by administering to the vices of the great, to make themselves so acceptable that scarcely any favour could be procured, or even any access to the nobles could be obtained but through them. Juvenal severely censures his countrymen for their attachment to these vermin:

«All Greeks are actors, and in this vain town,
Walk a short road to riches and renown.
Smiles the great man? they laugh with noisy roar;
Weeps he? their eyes with bidden tears run o'er.
Asks he a fire in winter's usual cold?
The warmest rugs their shivering limbs enfold.
Pants he beneath the summer's common heat?
Lo! they are bath'd in sympathetic sweat.
In vain the Roman would contest the prize,
For native genius arms the Greek with lies;
He, every moment of the night or day,
Mimics the great in all they look or say;
Loads their vain ear with praise that never tires,
And all their folly, all their trash admires».
Hodgson's Translation.

Johnson, in his imitation of the same satire, has transferred the censure to the French, who, he seems to think, had obtained the same influence here, the Grecians had at Rome:

«Obsequious, artful, voluble and gay,
On Britons' fond credulity they prey.
No gainful trade their industry can 'scape,
They sing, they dance, clean shoes, or cure a clap;
All sciences a fasting Monsieur knows,
And bid him go to hell, to hell he goes».
Fuente: Erasmo, 3064.
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