FAUSTUS: Why, Lucifer and Mephistophiles. O gentlemen, I gave them my soul for my cunning!
ALL: O, God forbid!
FAUSTUS: God forbade it indeed; but Faustus hath done it.

FAUSTUS: I think hell's a mere fable.
MEPHISTOPHILES: Aye, think so still, till experience change thy mind.

• It is a comfort to the wretched to have companions in misery.
• It is a comfort to the unfortunate to have had companions in woe.
• To the unhappy it is a comfort to have had company in misery.
• Solace of the wretched to have companions of pain.

Oh Thou who didst with Pitfall and with Gin
Beset the Road I was to wander in,
Thou wilt not with Predestination round
Enmesh me, and impute my Fall to Sin?
[tr. FitzGerald, 1st ed. (1859), # 57]

Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestin'd Evil round
Enmesh, and then impute my Fall to Sin?
[tr. FitzGerald, 2nd ed. (1868), # 87]

Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestin'd Evil round
Enmesh, and then impute my Fall to Sin!
[tr. FitzGerald, 3rd ed. (1872), # 80; 4th ed. (1879); 5th ed. (1889)]

Thou settest snares around us manifold, and sayest, "Death to ye, if ye enter therein." Thou layest the lures Thyself, and then givest over Thy victim to doom.
[tr. McCarthy (1879), # 296]

Thou dost with frequent snare beset the way
The pilgrim's wandering footsteps to betray,
And all poor wretches tangled in thy snares
Dost seize as prisoners and as rebels slay.
[tr. Winfield (1882), # 224]

With many a snare Thou dost beset my way,
And threatenest, if I fall therein, to slay;
Thy rule resistless sways the world, yet Thou
Imputest sin, when I do but obey!
[tr. Whinfield (1883), # 243 or 432]

Thou hast prepared a Way with many a Snare,
And set with many a Prize to lure us there,
And still, Oh God, 'tis said, Thou wilt not spare,
The Man whose Foot-steps stumble unaware.
[tr. Garner (1887), 2.3]

Thou hast prepared a way with many a snare
And decked with many a prize to lure us there.
And yet. Oh, God, 'tis said Thou wilt not spare
The man whose footsteps stumble unaware.
[tr. Garner (1898), # 87]

An hundred thousand snares my path within Thou settest
And "Thee," quoth Thou, "I'll slay, if foot therein thou settest."
'Tis Thou that sett'st the snares; and whoso in them falleth
Thou slay'st and on his name the brand of sin Thou settest!
[tr. Payne (1898), # 822]

In a thousand places on the road I walk, Thou placest snares,
Thou sayest, "I will catch thee if thou placest step in them";
in no smallest thing is the world independent of Thee,
Thou orderest all things, and callest me rebellious.
[tr. Heron-Allen (1898), # 148]

A thousand snares Thou settest in my way,
And threatenest if I step therein to slay;
Thou mak'st Thy law and me dost rebel call,
Though nowise is the world free from Thy sway!
[tr. Thompson (1906), # 539]

In every step I take Thou sett'st a snare,
Saying, "Thus will I entrap thee, so beware!"
And, while all things are under Thy command,
That I a rebel am Thou dost declare.
[tr. Talbot (1908), # 148]

You lay your snares around our ear and eye,
And warn us not to step in, lest we die;
Thus snares you lay, if therein one but strays,
You catch and kill him saying "Sinner fie!"
[tr. Tirtha (1941), # 11.9]

On every path I take, Your snares are spread
To entrap me, should I walk without due care.
Utter extremes acknowledge Your vast sway.
You order all things -- yet You call me rebel?
[tr. Graves & Ali-Shah (1967), # 85]

O Life, you put many traps in my way
Dare to try, is what you clearly say
All that is, thy command must obey
You lead me away and call me astray.
[tr. Shahriari (1998)]

What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!
[tr. FitzGerald, 2nd ed. (1868), # 84; # 78 for 3rd, 4th, and 5th editions]

When God built up my body out of clay, he knew beforehand the fruit of all my deeds. It is not in defiance of his will that I a sinner have sinned. Why then for me does nether hell await?
[tr. McCarthy (1879), # 112]

When Allah mixed my clay, He knew full well
My future acts, and could each one foretell;
'Twas he who did my sins predestinate,
Yet thinks it just to punish me in hell.
[tr. Whinfield (1882), # 46]

'Twas Allah who engraved upon my Clay
The Laws I was thereafter to obey,
And will He cast me into Raging Fire,
Because my Actions answer to His Sway?
[tr. Garner (1887), 4.5]

Almighty Potter, on whose wheel of blue
The world is fashioned and is broken too,
Why to the race of men is heaven so dire?
In what, O wheel, have I offended you?
[tr. Le Gallienne (1897)]

God, when He mixed and moulded our being's clay,
Had e'en foreknowledge of all we should do and say;
Without His order no sin of mine was aye;
Then why should He doom me to burn on the Judgment Day?
[tr. Payne (1898), # 190]

God, when he fashioned the clay of my body
Knew by my making what would come from it
(Since) there is no sin of mine without his knowledge
Why should he seek to burn me at the day of resurrection?
[tr. Heron-Allen (1897), "# 26=85" Calcutta]

God, when he fashioned the clay of my body,
Knew by my making what would come of it;
(Since) there is no sin of mine without his order
Why should he seek to burn me at the Day of Resurrection?
[tr. Heron-Allen (1899), #78a, Calcutta]

When God of our existence shaped the clay.
He knew our actions would be as His sway;
Without His mandate was no sin of mine,
Then why doom me to burn on Judgment Day?
[tr. Thompson (1906), # 148]

When, bending low, God moulded me from clay,
Incontrovertibly my life was ordered:
Without his order I abstain from crime.
Why should I burn, then, on His Judgement Day?
[tr. Graves & Ali-Shah (1967), # 82]

How many Kings were thought of high renown,
Who wallow in this marsh, like Hogs in mire,
Leaving their horrid characters behind!
[tr. Rogers (1782), l. 41ff]

There many a regal Chief of ancient note,
Wallowing thro' mire obscene lament their lot,
In ruin roll'd, like brethren of the sty.
[tr. Boyd (1802), st. 9]

There above
How many now hold themselves mighty kings
Who here like swine shall wallow in the mire,
Leaving behind them horrible dispraise!
[tr. Cary (1814)]

How many kings now there set up their horn,
That here shall wallow as in filth the swine,
And leave their names to execrable scorn!
[tr. Dayman (1843)]

How many up there now think themselves great kings, that shall lie here like swine in mire, leaving behind them horrible reproaches!
[tr. Carlyle (1849)]

How many mighty kings are now above,
Shall one day stand like hogs within their stye,
Disparaging their memory terribly.
[tr. Bannerman (1850)]

Above how many live as mighty kings
Who here like swine shall grovel in the mire,
Leaving behind them shame and foul contempt!
[tr. Johnston (1867)]

How many are esteemed great kings up there,
⁠Who here shall be like unto swine in mire,
⁠Leaving behind them horrible dispraises!
[tr. Longfellow (1867)]

How many now hold themselves great kings up there who shall stand here like swine in the slush, leaving horrible dispraise of themselves!
[tr. Butler (1885)]

Many great kings who now lift up their horns
Will wallow here like swine in filthy swill,
Leaving their memories to most horrible scorns.
[tr. Minchin (1885)]

How many now up there are held great kings who shall stand here like swine in mire, leaving of themselves horrible dispraises.
[tr. Norton (1892)]

How many are there that bear themselves above as mighty kings, that here shall stand like swine in slush, leaving behind them loathing and condemnation!
[tr. Sullivan (1893)]

How many count themselves up there great princes,
Who here like hogs in mire shall have their station,
Leaving behind them horrible reproaches!
[tr. Griffith (1908)]

How many above there now account themselves great kings who shall lie here like swine in the mire, leaving of themselves horrible dispraises!
[tr. Sinclair (1939)]

How many above there deem themselves great kings
Now, who shall lie wallowing in mire like swine,
Leaving a name that with dishonor rings!
[tr. Binyon (1943)]

Many who strut like kings up there are such
As here shall wallow hog-like in the mud,
Leaving behind nothing but foul reproach.
[tr. Sayers (1949)]

How many living now, chancellors of wrath,
shall come to lie here yet in this pigmire,
leaving a curse to be their aftermath!
[tr. Ciardi (1954)]

How many up there now account themselves great kings, that here shall lie like swine in mire, leaving behind them horrible dispraises.
[tr. Singleton (1970)]

How many up above now count themselves
great kings, who'll wallow here like pigs in slime,
leaving behind foul memories of crimes!
[tr. Mandelbaum (1980)]

How many, up there, think themselves great kings
Who here will wallow in the mire like pigs,
Leaving behind them nothing but infamous horrors.
[tr. Sisson (1981)]

In the world above, how many a self-deceiver
Now counting himself a mighty king will sprawl
Swinelike amid the mire when life is over,
Leaving behind a name that men revile.
[tr. Pinsky (1994)]

How many consider themselves great kings up
above, who here will be like pigs in the mire, leaving
behind horrible dispraise of themselves!
[tr. Durling (1996)]

How many up there think themselves mighty kings, that will lie here like pigs in mire, leaving behind them dire condemnation!
[tr. Kline (2002)]

How many, in the world above, pose there
as kings but here will like like pigs in much,
leaving behind them horrible dispraise.
[tr. Kirkpatrick (2006)]

How many now above who think themselves
great kings will lie here in the mud, like swine,
leaving behind nothing but ill repute!
[tr. Hollander/Hollander (2007)]

How many think themselves the greatest of kings,
But here will lie around like pigs in slime,
Remembered for having indulged in horrible things!
[tr. Raffel (2010)]

And there are others up there of the same
Persuasion they are kings. They, too, will be
Pigs in this filthy sty, and leave behind
Nothing but curses rained upon the hole
Their swelled heads filled.
[tr. James (2013), l. 47ff]

Those who such torments suffered, I learnt,
Were condemn'd to them for their carnal Sins,
Their reason by their Passion being subdued.
And as the Birds, who at the first approach
Of cold, take wing, and gather in thick clouds,
So does the Storm these wretched Spirits drive,
From 'bove, below, and ev'ry side around.
They have no hope of ever being releas'd:
And e'en of lighter punishments despair.
[tr. Rogers (1782), l. 32ff]

These were the hapless slaves of lawless love,
Soft pleasure's vot'ries in the world above,
Who the still voice of reason held in scorn;
And as a flight of starlings wing their way,
Riding the wintry blast in long array,
The phantoms fleet, in airy tumult borne.
Aloft we saw the moody revel ride,
Then, in long eddies, like the swallowing tide,
With its full freight the hurricane descends:
Around the sinner sweep, above, below,
Nor respite of their cares rest they, nor refuge know
From the resistless storm that never ends.
[tr. Boyd (1802), st. 8-9]

I understood that to this torment sad
The carnal sinners are condemn'd, in whom
Reason by lust is sway'd. As in large troops
And multitudinous, when winter reigns,
The starlings on their wings are borne abroad;
So bears the tyrannous gust those evil souls.
On this side and on that, above, below,
It drives them: hope of rest to solace them
Is none, nor e'en of milder pang.
[tr. Cary (1814)]

Then understood I of that woe's intent,
How framed with sinners in the flesh to deal
Who to their passion have their reason bent.
And like as starlings in their aery wheel
Some winter's day float wide upon the wing.
So doth those guilty souls the whirlwind's reel
Now up, now down, now this, now that way fling;
Nor aught to comfort them may soothing hope.
If not of rest, of milder sufferance bring.
[tr. Dayman (1843)]

I learnt that to such torment [are] doomed the carnal sinners, who subject reason to lust.
And as their wings bear along the starlings, at the cold season, in large and crowded troop: so that blast, the evil spirits;
hither, thither, down, up, it leads them. No hope ever comforts them, not of rest, but even of less pain.
[tr. Carlyle (1849)]

Of torment such as this, I understood,
Were carnal sinners made to drink their fill,
Their reason who subject unto their will.
And as the starlings spread their wings aloft
In the cold time, in long and crowded flock,
Such are the evil spirits to the shock:
From here to there, from low to high, it leads;
Nor hope nor comfort in their breast remain,
Not of a pause, but even of lesser pain.
[tr. Bannerman (1850)]

Then I perceiv'd this torment was to those
Whose condemnation was for carnal sins,
Who made their reason subject to their lusts.
As starlings in their wingèd strength are borne
In winter season, flocking wide and deep;
So are the wicked spirits by this blast
Upwards and downwards, hither, thither swept,
Having to comfort them of no hope of rest
From their great woe, nor e'en of lesser pain.
[tr. Johnston (1867)]

I understood that unto such a torment
The carnal malefactors were condemned,
Who reason subjugate to appetite.
And as the wings of starlings bear them on
In the cold season in large band and full,
So doth that blast the spirits maledict;
It hither, thither, downward, upward, drives them;
No hope doth comfort them forevermore,
Not of repose, but even of lesser pain.
[tr. Longfellow (1867)]

I was aware that to a torment thus fashioned are condemned the carnal sinners who made their reason subject to their inclination. And as their wings bear away the starlings in the cold season, in a broad and thick flock, so did that blast the evil spirits. On this side, on that, up and down it sways them; no hope ever comforts them, I say not of rest, but of a lesser penalty.
[tr. Butler (1885)]

Then did I understand that this was pain
Reserved for those who sin in carnal things,
And over reason their desires maintain.
And, like the summer starlings, stretch their wings
In the cold time, in large and ample train,
So that wild wind those evil spirits swings
Hither and thither, up and down again;
No hope can comfort them of far repose
For evermore, nor even of lesser pain.
[tr. Minchin (1885)]

I understood that to such torment are condemned the carnal sinners who subject reason to appetite. And as their wings bear along the starlings in the cold season in a troop large and full, so that blast the evil spirits; hither, thither, down, up it carries them; no hope ever comforts them, not of repose, but even of less pain.
[tr. Norton (1892)]

I came to know that to tortures of such a kind were doomed sinners in the flesh, who make their better judg- ment the thrall of lust. And as in winter time starlings are borne on their wings, in large and crowded flock; even so beareth this blast these sinful spirits. Hither and thither, high and low, it whirleth them, nor ever cometh hope of any rest to cheer them, nor even of lesser punishment.
[tr. Sullivan (1893)]

I understood that unto such like torment
Are damned eternally the carnal sinners.
Who make their reason subject to their passions.
And as their pinions bear along the starlings,
In the chill time, in wide and full battahon,
In such wise doth that blast the wicked spirits:
Hither and thither, up and down, it bears them;
Nor any hope encourages them ever.
Not to say hope of rest, but of less torment.
[tr. Griffith (1908)]

I learned that to such torment are condemned the carnal sinners who subject reason to desire. As in the cold season their wings bear the starlings along in a broad, dense flock, so does that blast the wicked spirits. Hither, thither, downward, upward, it drives them; no hope ever comforts them, not to say of rest, but of less pain.
[tr. Sinclair (1939)]

I learnt that in such restless violence blown
This punishment the carnal sinners share
Whose reason by desire was over thrown.
And as their beating wings the starlings bear
At the cold season, in broad, flocking flight,
So those corrupted spirits were rapt in air
To and fro, down, up, driven in helpless plight
Comforted by no hope ever to lie
At rest, nor even to bear a pain more light.
[tr. Binyon (1943)]

Into this torment carnal sinners are thrust,
So I was told -- the sinners who make their reason
Bond thrall under the yoke of their lust.
Like as the starlings wheel in the wintry season
In wide and clustering flocks wing-borne, wind-borne,
Even so they go, the souls who did this treason,
Hither and thither, and up and down, outworn,
Hopeless of any rest -- rest, did I say?
Of the least minishing of their pangs forlorn.
[tr. Sayers (1949)]

I learned that to such torment are condemned the carnal sinners, who subject reason to desire.
And as their wings bear the starlings along in the cold season, in wide, dense flocks, so does that blast the sinful spirits; hither, thither, downward, upward, it drives them. No hope of less pain, not to say of rest, ever comforts them.
[tr. Singleton (1970)]

I learned that to this place of punishment
all those who sin in lust have been condemned,
those who make reason slave to appetite;
and as the wings of starlings in the winter
bear them along in wide-spread crowded flocks,
so does that wind propel the evil spirits:
here, then there, and up and down, it sweeps them
forever, without hope to comfort them
(hope, not of taking rest, but of suffering less).
[tr. Musa (1971)]

I learned that those who undergo this torment
are damned because they sinned within the flesh,
subjecting reason to the rule of lust.
And as, in the cold season, starlings' wings
bear them along in broad and crowded ranks,
so does that blast bear on the guilty spirits:
now here, now there, now down, now up, it drives them.
There is no hope that ever comforts them --
no hope for rest and none for lesser pain.
[tr. Mandelbaum (1980)]

I understood it is to this torment
That are condemned those who sin in the flesh,
And let their reason give way to their wishes.
And, as starlings are carried on their wings
In the cold weather, in a vast wavering troop,
So that breath carries the unfortunate spirits:
It drives them here and there, now down, now up;
There is no hope ever to comfort them;
They cannot stop, or ever suffer less pain.
[tr. Sisson (1981)]

I learned
They suffer here who sinned in carnal things --
Their reason mastered by desire, suborned.
As winter starlings ride on their wings
Form crowded flocks, so spirits dip and veer
Foundering in the wind's rough buffetings,
Upward or downward, driven here and there
With never ease from pain nor hope of rest.
[tr. Pinsky (1994), l. 34ff]

I understood that to this torment were damned the carnal sinners, who subject their reason to their lust.
nd as their wings carry off the starlings in the cold season, in large, full flocks, so does that breath carry the evil spirits
here, there, down, up; no hope ever comforts them, not of lessened suffering, much less of rest.
[tr. Durling (1996)]

I learnt that the carnal sinners are condemned to these torments, they who subject their reason to their lust.
And, as their wings carry the starlings, in a vast, crowded flock, in the cold season, so that wind carries the wicked spirits, and leads them here and there, and up and down. No hope of rest, or even lesser torment, comforts them.
[tr. Kline (2002)]

And then I learned such torments are incurred
by those who like to practice carnal sin,
when reason is by furtive lust ensnared.
As starlings, when the evenings draw in,
assemble in tremendous seething flocks,
so are those dark souls gathered by the wind,
and hurtled to and fro in random flecks
devoid of hope of rest, or rest from pain
to which they are eternally affixed.
[tr. Carson (2002)]

Caught in this torment, as I understood,
were those who -- here condemned for carnal sin --
made reason bow to their instinctual bent.
As starlings on the wing in winter chills
are borne along in wide and teeming flocks,
so on these breathing gusts the evil souls.
This way and that and up and down they're borne.
Here is no hope of any comfort ever,
neither of respite nor of lesser pain.
[tr. Kirkpatrick (2006)]

I understood that to such torment
the carnal sinners are condemned,
they who make reason subject to desire.
As, in cold weather, the wings of starlings
bear them up in wide, dense flocks,
so does that blast propel the wicked spirits.
Here and there, down and up, it drives them.
Never are they comforted by hope
of rest or even lesser punishment.
[tr. Hollander/Hollander (2007)]

I learned that sinners blown, tormented in bursting
Gales, are those condemned by acts of lust,
Which melt our reason down in desire and thirst.
Just as their wings, stretched wide, hold starlings up
In great, wide flocks fleeing freezing weather,
So those windstorms force the wicked souls
This way, that way, down and up together.
No hope can ever ease their pain, giver comfort;
They never rest, never suffer less.
[tr. Raffel (2010)]

I learned this special kind of torment is reserved
For those whose ravenous appetite for carnal knowledge
Allowed lust to triumph over reason.
Like wings carry starlings off in crowded flocks
When the end of October hints at winter, so the wind
Carried these sinners: up, down, and at an angle.
In broad and compact masses.
What is there to comfort them? Neither more peace
Nor less pain, although they beg for both.
[tr. Bang (2012)]

I understood this was the punishment
For carnal sinners, who let appetite
Rule reason, and who, once drawn, are now sent --
Like winter starlings by their wings in flight --
Across the bleak sky in a broad, thick flock:
Here, there, now up, now down, the winds dictate
Their track. Small hope of pausing to take stock
Of whether anguish might not soon abate
At least a little, and no hope at all
Of peace.
[tr. James (2013), l. 47ff]

On his left side,
Aeneas then under a Rock espide
A mighty fort surrounded with three walls,
Where Phlegeton with a swift current falls
Of flaming waves: rowling huge stones along,
The gates on adamatine pillars hung;
No strength of men, of steel, nor gods, has power
This to destroy, high stands the brazen towre.
Girt in a bloody robe Tisiphone keeps
The entrance night and day, and never sleeps.
Hence cruel lashes sound and groaning pains,
Clashing of steel, and ratling of huge chains.
[tr. Ogilby (1649)]

The hero, looking on the left, espied
A lofty tow'r, and strong on ev'ry side
With treble walls, which Phlegethon surrounds,
Whose fiery flood the burning empire bounds;
And, press'd betwixt the rocks, the bellowing noise resounds
Wide is the fronting gate, and, rais'd on high
With adamantine columns, threats the sky.
Vain is the force of man, and Heav'n's as vain,
To crush the pillars which the pile sustain.
Sublime on these a tow'r of steel is rear'd;
And dire Tisiphone there keeps the ward,
Girt in her sanguine gown, by night and day,
Observant of the souls that pass the downward way.
From hence are heard the groans of ghosts, the pains
Of sounding lashes and of dragging chains.
[tr. Dryden (1697)]

Aeneas on a sudden looks back, and under a rock on the left sees vast prisons enclosed with a triple wall, which Tartarean Phlegethon's rapid flood environs with torrents of flame, and whirls roaring rocks along. Fronting is a huge gate, with columns of solid adamant, that no strength of men, nor the gods themselves, can with steel demolish. An iron tower rises aloft; and there wakeful Tisiphone, with ehr bloody robe tucked up around her, sits to watch the vestibule both night and day. Hence groans are heard; the grating too of iron, and clank of dragging chains.
[tr. Davidson/Buckley (1854)]

Sudden Æneas turns his eyes,
When 'neath the left-hand cliff he spies
The bastions of a broad stronghold,
Engirt with walls of triple fold:
Fierce Phlegethon surrounds the same,
Foaming aloft with torrent flame,
And whirls his roaring rocks:
In front a portal stands displayed,
On adamantine columns stayed:
Nor mortal nor immortal foe
Those massy gates could overthrow
With battle's direst shocks.
An iron tower of equal might
In air uprises steep:
Tisiphone, in red robes dight,
Sits on the threshold day and night
With eyes that know not sleep.
Hark! from within there issue groans,
The cracking of the thong,
The clank of iron o'er the stones
Dragged heavily along.
[tr. Conington (1866)]

Then suddenly Aeneas, looking back,
Beneath a cliff upon the left beholds
A prison vast with triple ramparts girt,
Bound which Tartarean Phlegethon, with surge
Of foaming torrents, raves, and thundering whirl
Of rocks. A gateway huge in front is seen,
With columns of the solid adamant.
No strength of man, or even of gods, avails
Against it. Rising in the air a tower
Of iron appears: there sits Tisiphone,
Tucked in her blood-stained robes, and night and day
Guarding the entrance with her sleepless eyes.
Groans from within were heard; the cruel lash.
Then clank of iron, and of dragging chains.
[tr. Cranch (1872), l. 680ff]

Aeneas looks swiftly back, and sees beneath the cliff on the left hand a wide city, girt with a triple wall and encircled by a racing river of boiling flame, Tartarean Phlegethon, that echoes over its rolling rocks. In front is the gate, huge and pillared with solid adamant, that no warring force of men nor the very habitants of heaven may avail to overthrow; it stands up a tower of iron, and Tisiphone sitting girt in bloodstained pall keeps sleepless watch at the entry by night and day. Hence moans are heard and fierce lashes resound, with the clank of iron and dragging chains.
[tr. Mackail (1885)]

But suddenly Æneas turned, and lo, a city lay
Wide-spread 'neath crags upon the left, girt with a wall threefold;
And round about in hurrying flood a flaming river rolled,
E'en Phlegethon of Tartarus, with rattling, stony roar:
In face with adamantine posts was wrought the mighty door,
Such as no force of men nor might of heaven-abiders high
May cleave with steel; an iron tower thence riseth to the sky:
And there is set Tisiphone, with girded blood-stained gown,
Who, sleepless, holdeth night and day the doorway of the town.
Great wail and cruel sound of stripes that city sendeth out,
And iron clanking therewithal of fetters dragged about.
[tr. Morris (1900), l. 548ff]

Back looked Æneas, and espied
Broad bastions, girt with triple wall, that frowned
Beneath a rock to leftward, and the tide
Of torrent Phlegethon, that flamed around,
And made the beaten rocks rebellow with the sound.
In front, a massive gateway threats the sky,
And posts of solid adamant upstay
An iron tower, firm-planted to defy
All force, divine or human. Night and day,
Sleepless Tisiphone defends the way,
Girt up with bloody garments. From within
Loud groans are heard, and wailings of dismay,
The whistling scourge, the fetter's clank and din,
Shrieks, as of tortured fiends, and all the sounds of sin.
[tr. Taylor (1907), st. 72-73; l. 644ff]

Aeneas straightway by the leftward cliff
Beheld a spreading rampart, high begirt
With triple wall, and circling round it ran
A raging river of swift floods of flame,
Infernal Phlegethon, which whirls along
Loud-thundering rocks. A mighty gate is there
Columned in adamant; no human power,
Nor even the gods, against this gate prevail.
Tall tower of steel it has; and seated there
Tisiphone, in blood-flecked pall arrayed,
Sleepless forever, guards the entering way.
Hence groans are heard, fierce cracks of lash and scourge,
Loud-clanking iron links and trailing chains.
[tr. Williams (1910)]

Suddenly Aeneas looks back, and under a cliff on the left sees a broad castle, girt with triple wall and encircled with a rushing flood of torrent flames -- Tartarean Phlegethon, that rolls along thundering rocks. In front stands the huge gate, and pillars of solid adamant, that no might of man, nay, not even the sons of heaven, may uproot in war; there stands the iron tower, soaring high, and Tisiphone, sitting girt with bloody pall, keeps sleepless watch o'er the portal night and day. Therefrom are heard groans and the sound of the savage lash; withal, the clank of iron and dragging of chains.
[tr. Fairclough (1916)]

As he looked back, Aeneas saw, to his left,
Wide walls beneath a cliff, a triple rampart,
A river running fire, Phlegethon’s torrent,
Rocks roaring in its course, a gate, tremendous,
Pillars of adamant, a tower of iron,
Too strong for men, too strong for even gods
To batter down in warfare, and behind them
A Fury, sentinel in bloody garments,
Always on watch, by day, by night. He heard
Sobbing and groaning there, the crack of the lash,
The clank of iron, the sound of dragging shackles.
[tr. Humphries (1951)]

Aeneas looked back on a sudden: he saw to his left a cliff
Overhanging with a spread of battlements, a threefold wall about them,
Girdled too by a swift-running stream, a flaming torrent --
Hell's river of fire, whose current rolls clashing rocks along.
In front, an enormous portal, the door-posts columns of adamant,
So strong that no mortal violence nor even the heaven-dwellers
Can broach it: an iron tower stands sheer and soaring above it,
Whereupon Tisiphone sits, wrapped in a bloodstained robe,
Sleeplessly, day-long, night-long, guarding the forecourt there.
From within can be heard the sounds of groaning and brutal lashing,
Sounds of clanking iron, of chains being dragged along.
[tr. Day-Lewis (1952)]

Aeneas suddenly looks back; beneath
a rock upon his left he sees a broad
fortress encircled by a triple wall
and girdled by a rapid flood of flames
that rage: Tartarean Phlegethon whirling
resounding rocks. A giant gateway stands
in front, with solid adamantine pillars --
no force of man, not even heaven's sons,
enough to level these in war; a tower
of iron rises in the air; there sits
Tisiphone, who wears a bloody mantle.
She guards the entrance, sleepless night and day.
Both groans and savage scourgings echo there,
and then the clang of iron and dragging chains.
[tr. Mandelbaum (1971), l. 725ff]

Aeneas looked back suddenly and saw under a cliff on his left hand a broad city encircled by a triple wall and washed all round by Phlegethon, one of the rivers of Tartarus, a torrent of fire and flame, rolling and grinding great boulders in its current. There before him stood a huge gate with columns of solid adamant so strong that neither the violence of men nor the heavenly gods themselves could ever uproot them in war, and an iron tower rose into the air where Tisiphone sat with her blood-soaked dress girt up, guarding the entreance and never sleeping, night or day. They could hear the groands from the city, the cruel crack of the lash, the dragging and clanking of iron chains.
[tr. West (1990)]

Aeneas suddenly looked back, and, below the left hand cliff,
he saw wide battlements, surrounded by a triple wall,
and encircled by a swift river of red-hot flames,
the Tartarean Phlegethon, churning with echoing rocks.
A gate fronts it, vast, with pillars of solid steel,
that no human force, not the heavenly gods themselves,
can overturn by war: an iron tower rises into the air,
and seated before it, Tisiphone, clothed in a blood-wet dress,
keeps guard of the doorway, sleeplessly, night and day.
Groans came from there, and the cruel sound of the lash,
then the clank of iron, and dragging chains.
[tr. Kline (2002)]

Aeneas
suddenly glances back and beneath a cliff to the left
he sees an enormous fortress ringed with triple walls
and raging around it all, a blazing flood of lava,
Tartarus’ River of Fire, whirling thunderous boulders.
Before it rears a giant gate, its columns solid adamant,
so no power of man, not even the gods themselves
can root it out in war. An iron tower looms on high
where Tisiphone, crouching with bloody shroud girt up,
never sleeping, keeps her watch at the entrance night and day.
Groans resound from the depths, the savage crack of the lash,
the grating creak of iron, the clank of dragging chains.
[tr. Fagles (2006), l. 637ff]

Aeneas stole a quick glance back. To the left, under a cliff, was a massive fortress ringed with triple walls and a raging moat of fire: Phlegethon, hurling thunderous rocks. In front, a giant gate and adamantine pillars. No human force, not even warring gods, could rip them out. An iron tower reached the sky. There Tisiphone crouched wakefully, her bloody cloak hitched high. She watched the entrance day and night. You could hear groans and savage lash-strokes, irons clanking, chains being dragged.
[tr. Bartsch (2021)]

But first earth swallow me, or mighty Jove
Shall to the shades with dreadfull thunder smite,
Pale shades of Erebus and deepest night,
Ere shame I violate thee, or wrong thy rites.
[tr. Ogilby (1649)]

But first let yawning earth a passage rend,
And let me thro' the dark abyss descend;
First let avenging Jove, with flames from high,
Drive down this body to the nether sky,
Condemn'd with ghosts in endless night to lie,
Before I break the plighted faith I gave!
[tr. Dryden (1697)]

But sooner may earth from her lowest depths yawn for me, or the almighty Sire hurl me by his thunder to the shades, the pale shades of Erebus and deep night, than I violate thee, modesty, or break they laws.
[tr. Davidson/Buckley (1854)]

But first for me may Earth unseal
The horrors of her womb,
Or Jove with awful thunderpeal
Dismiss me into gloom,
The gloom of Orcus' dim twilight,
Or deeper still, primeval night,
Ere wound I thee, my woman's fame,
Or disallow thy sacred claim.
[tr. Conington (1866)]

But I would rather that the steadfast earth
Should yawn beneath me, from its lowest depths,
Or the Omnipotent Father hurl me down
With thunder to the shades, the pallid shades
Of Erebus, and night profound, ere thee,
O sacred shame, I violate, or break
Thy laws.
[tr. Cranch (1872)]

But rather, I pray, may earth first yawn deep for me, or the Lord omnipotent hurl me with his thunderbolt into gloom, the pallid gloom and profound night of Erebus, ere I soil thee, mine honour, or unloose thy laws.
[tr. Mackail (1885)]

And yet I pray the deeps of earth beneath my feet may yawn,
I pray the Father send me down bolt-smitten to the shades,
The pallid shades of Erebus, the night that never fades,
Before, O Shame, I shame thy face, or loose what thou hast tied!
[tr. Morris (1900)]

But O! gape Earth, or may the Sire of might
Hurl me with lightning to the Shades amain,
Pale shades of Erebus and abysmal Night,
Ere, wifely modesty, thy name I stain,
Or dare thy sacred precepts to profane.
[tr. Taylor (1907), st. 4, l. 28ff]

But may the earth gape open where I tread,
and may almighty Jove with thunder-scourge
hurl me to Erebus' abysmal shade,
to pallid ghosts and midnight fathomless,
before, O Chastity! I shall offend
thy holy power, or cast thy bonds away!
[tr. Williams (1910)]

But rather, I would pray, may earth yawn for me to its depths, or may the Almighty Father hurl me with his bolt to the shades -- the pale shades and abysmal night of Erebus -- before, O Shame, I violate thee or break thy laws!
[tr. Fairclough (1916)]

But I pray, rather,
That earth engulf me, lightning strike me down
To the pale shades and everlasting night
Before I break the laws of decency.
[tr. Humphries (1951)]

But no, I would rather the earth should open and swallow me
Or the Father of heaven strike me with lightning down to the shades --
The pale shades and deep night of the Underworld -- before
I violate or deny pure widowhood's claim upon me.
[tr. Day Lewis (1952)]

But I should call upon the earth to gape
and close above me, or on the almighty
Father to take his thunderbolt, to hurl
me down to the shades, the pallid shadows
and deepest night of Erebus, before
I'd violate you, Shame, or break your laws!
[tr. Mandelbaum (1971)]

But O chaste life, before I break your laws,
I pray that Earth may open, gape for me
Down to its depth, or the omnipotent
With one stroke blast me to the shades, pale shades
Of Erebus and the deep world of night!
[tr. Fitzgerald (1981)]

But I would pray that the earth open to its depths and swallow me or that the All-powerful Father of the Gods blast me with his thunderbolt and hurl me down to the pale shades of Erebus and its bottomless night before I go against my conscience and rescind its laws.
[tr. West (1990)]

But I pray rather that earth might gape wide for me, to its depths,
or the all-powerful father hurl me with his lightning-bolt
down to the shadows, to the pale ghosts, and deepest night
of Erebus, before I violate you, Honour, or break your laws.
[tr. Kline (2002)]

But may the earth gape open and swallow me,
May the Father Almighty blast me
Down to the shades of Erebus below
And Night profound, before I violate you,
O Modesty, and break your vows.
[tr. Lombardo (2005)]

I pray that the earth gape deep enough to take me down
or the almighty Father blast me with one bolt to the shades,
the pale, glimmering shades in hell, the pit of night,
before I dishonor you, my conscience, break your laws.
[tr. Fagles (2006), l. 30ff]

NORFOLK: I'm not a scholar, I don't know whether the marriage was lawful or not. But damn it, Thomas, look at these names! Why can't you do as I did, and come with us, for fellowship?
MORE: And when we die, and you are sent to heaven for doing your conscience, and I am sent to hell for not doing mine, will you come with me, for fellowship?

This brother, of whom hardly a memory is left, was a quiet miser, who, being a priest, felt obliged to give alms to the poor whom he met, but never gave them anything more than coppers or worn-out sous, finding thus the means of going to Hell by the road to Paradise.
[tr. Wilbour (1862); tr. Wilbour / Fahnestock / MacAfee (1987)]

This brother, who is not much remembered, was a great miser, who, as he was a priest, thought himself bound to give alms to the poor he met, but he never gave them aught but bad or called-in money, thus finding means of going to Hades by the road to Paradise.
[tr. Wraxall (1862)]

This brother, of whom but little memory remains, was a peaceable miser, who, being a priest, thought himself bound to bestow alms on the poor whom he met, but he never gave them anything except bad or demonetized sous, thereby discovering a means of going to hell by way of paradise.
[tr. Hapgood (1887)]

The brother, whom he scarcely remembered, had been a peaceable skinflint who, being a priest, felt it his duty to give alms to such of the poor as he encountered; but the coins he gave them were always obsolete currency, and thus he found means of going to Hell by way of Paradise.
[tr. Denny (1976)]

Religion -- easily -- has the Greatest Bullshit Story Ever Told! Think about it: religion has actually convinced people -- many of them adults -- that there's an invisible man who lives in the sky and watches everything you do, every minute of every day. And who has a special list of ten things he does not want you to do. And if you do any of these ten things, he has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to remain and suffer and burn and choke and scream and cry, forever and ever, till the end of time! But he loves you. He loves you and he needs money! He always needs money. He's all-powerful, all-perfect, all-knowing, and all-wise, but somehow ... he just can't handle money! Religion takes in billions of dollars, pays no taxes, and somehow always need a little more. Now, you talk about a good bullshit story. Holy shit!

Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
[KJV (1611)]

Do not judge, and you will not be judged yourselves; do not condemn, and you will not be condemned yourselves; grant pardon, and you will be pardoned. Give, and there will be gifts for you: a full measure, pressed down, shaken together, and running over, will be poured into your lap; because the amount you measure out is the amount you will be given back.
[JB (1966)]

Do not judge others, and God will not judge you; do not condemn others, and God will not condemn you; forgive others, and God will forgive you. Give to others, and God will give to you. Indeed, you will receive a full measure, a generous helping, poured into your hands -- all that you can hold. The measure you use for others is the one that God will use for you.
[GNT (1976)]

Don’t judge, and you won’t be judged. Don’t condemn, and you won’t be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good portion -- packed down, firmly shaken, and overflowing -- will fall into your lap. The portion you give will determine the portion you receive in return.
[CEB (2011)]

Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.
[NIV (2011 ed.)]

Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap, for the measure you give will be the measure you get back.
[NRSV (2021 ed.)]