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.

• 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.

At first I was under Apprehension lest this secret Flame might be a dexterous Surprize of the foul Fiend; and my Heart even resolv'd to avoid your Eyes, believing you an Obstacle to my future Happiness. But at length I perceiv'd, most lovely Beauty, that my passion could not be blameable, that I could reconcile it with Modesty, and this made me abandon my Heart to it.
[tr. Clitandre (1672)]

At first I feared that this secret ardour might be nothing but a cunning snare of the foul fiend; and my heart even resolved to fly your presence, thinking that you might be an obstacle to my salvation. But at last I found, oh most lovely beauty, that my passion could not be blameable; that I could reconcile it with modesty; and this made me feely indulge it.
[tr. Van Laun (1876)]

At first I feared that this secret tenderness might be a skilful assault of the evil one; I event hought I would avoid your presence, fearing you might prove a stumbling-block to my salvation. But I have learnt, O adorable beauty, that my passion need not be a guilty one; that i can reconcile it with modesty; and I have given up my whole soul to it.
[tr. Wall (1879)]

At first I was afraid lest this secret flame might be a subtle surprise of the evil one; and my heart resolved to avoid your eyes as an obstacle to my future happiness; but at length I perceived, most lovely beauty, that: my passion could not be guilty; that I could reconcile it with the rules of modesty, and this made me yield my heart to it.
[tr. Mathew (1890)]

At first I feared lest this secret tenderness might be but an artful assault of the evil one; and my heart even resolved to flee from your eyes, fearing you might be a stumbling-block in the way of my salvation. But at last I learnt, ah! most entrancing beauty, that this passion need not be a guilty one, that I cuold reconcile it with modesty, and so I have let my heart give way to it.
[tr. Waller (1903)]

At first I trembled lest this secret love
Might be the Evil Spirit's artful snare;
I even schooled my heart to flee your beauty,
Thinking it was a bar to my salvation.
But soon, enlightened, O all lovely one,
I saw how this my passion may be blameless,
How I may make it fit with modesty,
And thus completely yield my heart to it.
[tr. Page (1909)]

At first I trembled, lest my secret flame
Should be a stratagem of the Evil One;
Even, I was resolved to flee your presence,
A possible obstacle to my salvation.
But finally I realized, my fair one,
That there need be no guilt in such a passion.
That I can make it chime with modesty;
And so I let my heart follow its bent.
[tr. Bishop (1957)]

At first, I trembled, lest that love should be
A subtle snare that Hell had laid for me;
I vowed to flee the sight of you, eschewing
A rapture that might prove my soul's undoing;
But soon, fair being, I became aware
That my deep passion could be made to square
With rectitude, and with my bounden duty.
I thereupon surrendered to your beauty.
[tr. Wilbur (1963)]

At first I feared that this secret passion was a clever temptation of the Evil One, and I even tried to avoid you, thinking you might be an obstacle to my salvation. But at last, most adorable beauty, I recognized that such love need not be sinful, that I could reconcile it with decency, and I surrendered to it.
[tr. Steiner (2008)]

"Therfor bihoveth him a ful long spoon
That shal ete with a feend," thus herde I seye.

My dear brethren, never forget, when you hear the progress of wisdom vaunted, that the cleverest ruse of the Devil is to persuade you he does not exist!
[tr. Shipley (<1919) "The Generous Player"]

My dear brethren, never forget, when you hear boasts about the progress of enlightenment, that the finest ruse of the devil is to persuade you that he does not exist!
[tr. Hamburger (1946) "The Generous Gamester"]

My dear brothers, never forget when you hear people boast of our progress in enlightenment, that one of the devil's best ruses is to persuade you that he does not exist!
[tr. Varèse (1970)]

The Devil's subtlest ruse is to convince us that he doesn't exist.
[tr. McGowan (1993)]

Dear brethren, never forget that the finest of all the devil's tricks is to persuade you that he doesn't exist.
[tr. Lerner (2003)]

My dear brethren, do not ever forget, when you hear the progress of lights praised, that the loveliest trick of the Devil is to persuade you that he does not exist!
[Source]

As ugly now, if he as handsome was,
And 'gainst his Maker rais'd his haughty brow;
'Tis right all wailings should from him proceed.
[tr. Rogers (1782)]

If his meridian glories, ere he fell,
Equal'd his horrible eclipse in Hell,
No brighter Seraph led the heav'nly host:
And now, a tenant of the frozen tide,
The Rebel justly merits to preside
O'er all the horrors of the Stygian coast.
[tr. Boyd (1802), st. 8]

If he were beautiful
As he is hideous now, and yet did dare
To scowl upon his Maker, well from him
May all our mis’ry flow.
[tr. Cary (1814)]

If he, once fair as he is foul of mien,
Against his Maker arrogantly raised
The brow, from him might well proceed, I ween,
All things disastrous.
[tr. Dayman (1843)]

If he was once as beautiful as he is ugly now, and lifted up his brows against his Maker, well may all affliction come from him.
[tr. Carlyle (1849)]

If he were beauteous once as ugly now,
And 'gainst his Maker dared to lift his brow,
From him well might we have proceeding woe.
[tr. Bannerman (1850)]

If first in beauty once as hideous now,
And to his Maker lifting his proud eye,
Well might he be the source of ev'ry grief.
[tr. Johnston (1867)]

Were he as fair once, as he now is foul,
⁠And lifted up his brow against his Maker,
⁠Well may proceed from him all tribulation.
[tr. Longfellow (1867)]

If he was as fair as he is now foul, and raised his brows against his Maker, rightly should all sorrow come forth from him.
[tr. Butler (1885)]

If he was once as fair as hideous now,
And 'gainst his Maker raised his impious eyes,
Full well from him would all contention flow.
[tr. Minchin (1885)]

If he was as fair as he now is foul, and against his Maker lifted up his brow, surely may all tribulation proceed from him.
[tr. Norton (1892)]

If once he was as fair as he is loathly,
And raised his brows even against his Maker,
Well may it be from him proceeds all mourning.
[tr. Griffith (1908)]

If he was as fair as he is now foul and lifted up his brows against his Maker, well may all sorrow come from him.
[tr. Sinclair (1939)]

If he was once fair as he is now foul,
And 'gainst his Maker dared his brows to raise,
Fitly from him all streams of sorrow roll.
[tr. Binyon (1943)]

If he was once as fair as now he's foul,
And dared outface his Maker in rebellion,
Well may he be the fount of all our dole.
[tr. Sayers (1949)]

If he was once as beautiful as now
he is hideous, and still turned on his Maker,
well may he be the source of every woe!
[tr. Ciardi (1954)]

If he was once as beautiful as he is ugly now, and lifted up his brows against his Maker, well may all sorrow proceed from him.
[tr. Singleton (1970)]

If once he was as fair as now he's foul
and dared to raise his brows against his Maker,
it is fitting that all grief should spring from him.
[tr. Musa (1971)]

If he was once as handsome as he now
is ugly and, despite that, raised his brows
against his Maker, one can understand
how every sorrow has its source in him!
[tr. Mandelbaum (1980)]

If he was as beautiful as he now is ugly,
And yet dared to rebel against his maker,
Well may he be the source of all mourning.
[tr. Sisson (1981)]

If he was truly once as beautiful
As he is ugly now, and raised his brows
Against his Maker -- then all sorrow may well
Come out of him.
[tr. Pinsky (1994)]

If he was as beautiful then as now he is ugly, when he lifted his brow against his Maker, well must all grieving proceed from him.
[tr. Durling (1996)]

If he was once as fair, as he is now ugly, and lifted up his forehead against his Maker, well may all evil flow from him.
[tr. Kline (2002)]

If, once, he was as lovely as now vile,
when first he raised his brow against his maker,
then truly grief must all proceed from him.
[tr. Kirkpatrick (2006)]

If ever his beauty could match the ugliness
I saw, and he lifted arrogant brows at his Maker,
I understand how sorrow was born that day.
[tr. Raffel (2010)]

If his beauty was
a match for all the foulness he has now,
We see that all our sorrow came because
He set his face against his Maker.
[tr. James (2013), l. 40ff]

For I still thought "that it was not we that sin, but that I know not what other nature sinned in us"; and it delighted my pride, to be free from blame; and when I had done any evil, not to confess I had done any, that Thou mightest heal my soul because it had sinned against Thee: but I loved to excuse it, and to accuse I know not what other thing, which was with me, but which I was not. But in truth it was wholly I, and mine impiety had divided me against myself: and that sin was the more incurable, whereby I did not judge myself a sinner.
[tr. Pusey (1838)]

For I still thought, "that it was not we that sin, but that I know not what other nature sinned in us;" and it delighted my pride to be free from blame, and when I had done any evil, not to confess I had done any, that Thou mightest heal my soul because it had sinned against Thee: but I loved to excuse it, and to accuse I know not what other thing, which was with me, but which I was not. But in truth it was wholly I, and mine impiety had divided me against myself: and that sin was the more incurable, whereby I did not judge myself a sinner.
[ed. Shedd (1860)]

For it still seemed to me “that it was not we that sin, but that I know not what other nature sinned in us.” And it gratified my pride to be free from blame and, after I had committed any fault, not to acknowledge that I had done any, -- "that Thou mightest heal my soul because it had sinned against Thee;" but I loved to excuse it, and to accuse something else (I wot not what) which was with me, but was not I. But assuredly it was wholly I, and my impiety had divided me against myself; and that sin was all the more incurable in that I did not deem myself a sinner.
[tr. Pilkington (1876)]

For I still believed “that sin was not a voluntary act , but that some other nature, I knew not what, sinned in us;” and it flattered my pride to regard myself as free from fault; and when I had done anything wrong, not to admit that I had done it, “that Thou mightest heal my soul, because it had sinned against Thee;” but I loved to excuse it, and to accuse that which was in me, I knew not what, save that it was not myself. But indeed it was all myself, and my iniquity it was which had divided me against myself; and the sin which led me to deny, that I myself was a sinner, was on that account all the more incurable.
[tr. Hutchings (1890)]

For as yet I held that it is not we who sin, but that some alien nature sins in us; and my pride delighted in the thought that I was not to blame, and that, when I had done evil I need not confess that I had done it, to the end that Thou mightest heal my soul, because I had sinned against Thee. But I loved to excuse my soul, and lay the guilt on something else, which was with me and was not myself. But in truth I was one, and nothing but my iniquity had divided me against myself; and the thought that I was not a sinner was the deadlier part of my sin.
[tr. Bigg (1897)]

For I still held the view that it was not we that sinned, but some other nature sinning in us; and it pleased my pride to be beyond fault, and when I did any evil not to confess that I had done it, that You might heal my soul because it had sinned against You: I very much preferred to excuse myself and accuse some other thing that was in me but was not I. But in truth I was wholly I, it was my impiety that had divided me against myself. My sin was all the more incurable because I thought I was not a sinner.
[tr. Sheed (1943)]

For it still seemed to me “that it is not we who sin, but some other nature sinned in us.” And it gratified my pride to be beyond blame, and when I did anything wrong not to have to confess that I had done wrong -- “that thou mightest heal my soul because it had sinned against thee” -- and I loved to excuse my soul and to accuse something else inside me (I knew not what) but which was not I. But, assuredly, it was I, and it was my impiety that had divided me against myself. That sin then was all the more incurable because I did not deem myself a sinner.
[tr. Outler (1955)]

I still thought that it was not ourselves who sin, but that some sort of different nature within us commits the sin. It gave joy to my pride to be above all guilt, and when I did an evil deed, not to confess that I myself had done it, so that you might heal my soul, since it had sinned against you. I loved to excuse myself, and to accuse I know not what other being that was present with me but yet was not I. But in truth I was the one whole being, and my own impiety had divided me against myself. That sin was the more incurable whereby I judged myself to be no sinner.
[tr. Ryan (1960)]

For I was still of the opinion that it is not we ourselves who sin, but some other nature which is in us; it gratified my pride to think that I was blameless and, if I did something wrong, not to confess that I had done it, so that you might heal my soul, because my soul had sinned against you. Instead I liked to excuse myself and accuse something else -- something that was in me, but was not really I. But in fact I was wholly I and it was my impiety which had divided one me from another me. My sin was all the more incurable because I imagined that I was not a sinner.
[tr. Warner (1963)]

I still believed that it is not we who sin, but some undefined "nature" within us, and to be thus faultless was joy to my pride, as it was not to confess some evil I had done that you might heal my soul when I had sinned in your sight. I loved to excuse myself and blame something else which was with me, but not I. But truly it was wholly I, and my wickedness had divided me against myself. That sin was more incurable in which I did not consider myself a sinner.
[tr. Blaiklock (1983)]

O Satan, Satan, Oh alas! exclaim'd
Pluto, expressing both surprise and dread.
[tr. Rogers (1782)]

"Prince of the Fiends," a voice exclaim'd, "arise;
Behold thy realms expos'd to mortal eyes!"
[tr. Boyd (1802)]

“Ah me! O Satan! Satan!” loud exclaim’d
Plutus, in accent hoarse of wild alarm.
[tr. Cary (1814)]

"Ho! Satan, ho! -- Ho! Satan, ho! -- alas!"
Plutus began with stammering accents hoarse.
[tr. Dayman (1843)]

"Pape Satan! pape Satan, aleppe!" began Plutus, with clucking voice.
[tr. Carlyle (1849)]

"Pape Satan! Pape Satan! Aleppe!"
Began then Pluto, with affrighted voice.
[tr. Bannerman (1850)]

"Papè Satan, papè Satan, aleppe,"
Plutus began with raucous voice to cry.
[tr. Johnston (1867)]

"Papë Satàn, Papë Satàn, Aleppë!"
Thus Plutus with his clucking voice began.
[tr. Longfellow (1867)]

"Pape Satan pape Satan aleppe," began Pluto with his clucking voice.
[tr. Butler (1885)]

"Ah, marvel, Satan! marvel, King of Hell!"
Pluto began with his hoarse strident shout.
[tr. Minchin (1885)]

“Pape Satan, pape Satan aleppe,” -- began Pluto with his clucking voice.
[tr. Norton (1892)]

"Pape Satan, pape Satan aleppe," Pluto began with grating voice.
[tr. Sullivan (1893)]

"Papè Satàn, papè Satàn, aleppè,"
Plutus with voice discordant made beginning.
[tr. Griffith (1908)]

“Pape Satan, Pape Satan, aleppe,”
began Plutus with clucking voice.
[tr. Sinclair (1939)]

"Pape Satan, aleppe, pape Satan!"
[...] Plutus thus with clucking noise began.
[tr. Binyon (1943)]

"Papè Satan, papè Satan aleppe,"
Pluto 'gan gabble with his clucking tongue.
[tr. Sayers (1949)]

"Papa Satán, Papa Satán, aleppy,"
Plutus clucked and stuttered in his rage.
[tr. Ciardi (1954)]

"Pape Satàn, pape Satàn aleppe!" Plutus began with a clucking voice.
[tr. Singleton (1970)]

"Pape Satàn, pape Satàn aleppe!"
the voice of Plutus clucked these words at us.
[tr. Musa (1971)]

"Papè Satan, papè Satan aleppé,"
Plutus began, in his raucous voice.
[tr. Sisson (1981)]

"Papè Satan, papè Satan, aleppe,"
Plutus began in a gutteral, clucking voice.
[tr. Pinsky (1994)]

"Pape Satàn, pape Satàn aleppe!" began Plutus with his clucking voice.
[tr. Durling (1996)]

"Pape Satan, pape Satan aleppe," Plutus, began to croak.
[tr. Kline (2002)]

"Pappy Satin Papish Satan Alibi!"
barked Pluto in his fluent poppycock.
[tr. Carson (2002)]

"Popoi Satan, popoi Satan! Alezorul!"
So Plutus -- shrill voice clucking on -- began.
[tr. Kirkpatrick (2006)]

"Pape Satàn, Pape Satàn, aleppe!"
burst out Plutus in his raucous voice.
[tr. Hollander/Hollander (2007)]

"Satan's the Pope, Satan's the Pope, hurray!"
Plutus began, clucking like a mother hen.
[tr. Raffel (2010)]

"Pope Satan, Pope Satan, Alley Oop!"
Plutus spit this out in his raspy voice.
[tr. Bang (2012)]

"The Pope pops Satan, Satan pips the Pope,"
Plutus barked raucous nonsense.
[tr. James (2013)]

This many a day 'tis written down a fable;
Yet men are nowise winners in the game.
They're rid of the Evil One, the Evil still are able.
[tr. Latham (1790)]

That's been known as a fable many a season;
But men have things no better for that reason.
Free are they from the Evil One; the evil are still here.
[tr. Priest (1808)]

It has been long written in story books; but men are not the better for that; they are rid of the wicked one, the wicked have remained.
[tr. Hayward (1831)]

To fable-books it now doth appertain;
But people from the change have nothing won.
Rid of the evil one, the evil ones remain.
[tr. Swanwick (1850)]

It has long since to fable-books been banished;
But men are none the better for it; true,
The wicked one, but not the wicked ones, has vanished.
[tr. Brooks (1868)]

It's long been written in the Book of Fable;
Yet, therefore, no whit better men we see:
The Evil One has left, the evil ones are stable.
[tr. Taylor (1870)]

That name has had its station long assigned
With Mother Bunch; and yet I cannot see
Men are much better for the want of me.
The wicked one is gone, the wicked stay behind.
[tr. Blackie (1880)]

It's now a name for fairy tales and fables;
the people are as miserable as ever --
the Evil One is gone, the evil ones remain.
[tr. Salm (1962)]

It's been consigned to storybooks for youngsters;
Mind you, men are no better off for that.
The Fiend is gone, the fiends are still amongst us.
[tr. Arndt (1976)]

The name has been a myth too long.
Not that man's any better off -- the Evil One
They're rid of, evil is still going strong.
[tr. Luke (1987)]

Since God knows when it belongs to mythology,
But that's hardly improved the temper of humanity.
The Evil One's no more, evil ones more than ever.
[tr. Greenberg (1992)]

It only comes in fairy stories nowadays.
But even so, humanity's no better off --
The Evil One has gone, they've kept their evil ways.
[tr. Williams (1999)]

It’s written in story books, always:
Men are no better for it, though:
The Evil One’s gone: the evil stays.
[tr. Kline (2003)]

FAUST
In Hell itself are some laws binding reckoned?
Bravo! then Sirs, with you one might contract
A bond, and ye would keep it to a tittle?

MEPHISTOPHELES
From what we promise, not a shred we whittle,
And unalloyed thou shalt enjoy the pact.

[tr. Latham (1790)]

FAUST
Does Hell itself have its laws then?
that's fine! A compact in that case might be
Concluded safely with you gentlemen?

MEPHISTOPHELES
What's promised, you'll enjoy with naught subtracted,
With naught unduly snipped off or exacted.

[tr. Priest (1808)]

FAUST
Hell then, it seems, has laws. I like it well:
With gentry so precise, a solemn compact
May, I presume, be made, and will be kept.

MEPHISTOPHELES
Whate'er we promise you may safely trust to;
We will not bate one jot of the agreement.

[tr. Coleridge (1821)]

FAUST
E'en hell hath its peculiar laws, I see!
I'm glad of that! a pact may then be made,
The which you gentlemen will surely keep?

MEPHISTOPHELES
What e'er therein is promised thou shalt reap,
No tittle shall remain unpaid.

[tr. Swanwick (1950)]

FAUST: Hell itself has its laws ? I am glad of it; in that case a compact, a binding one, may be made with you gentlemen?

MEPHISTOPHELES: What is promised, that shalt thou enjoy to the letter; not the smallest deduction shall be made from it.

[tr. Hayward (1831)]

FAUST
In hell itself, then, laws are reckoned?
Now that I like; so then, one may, in fact,
Conclude a binding compact with you gentry?

MEPHSTOPHELES
Whatever promise on our books finds entry,
We strictly carry into act.

[tr. Brooks (1868)]

FAUST
In Hell itself, then, laws are reckoned?
That's well! So might a compact be
Made with you gentlemen -- and binding, -- surely?

MEPHISTOPHELES
All that is promised shall delight thee purely;
No skinflint bargain shalt thou see.

[tr. Taylor (1870)]

FAUST
So so! then hell too has its laws and rights,
Thus might one profit by the powers of evil,
And make an honest bargain with the devil.

MEPHISTOPHELES
The devil, sir, makes no undue exaction,
And pays what he has promised to a fraction

[tr. Blackie (1880)]

FAUST
For hell, too, laws have been ordained?
Superb! Then one could surely make a pact,
And one of you might enter my employ.

MEPHISTOPHELES
What we would promise you, you would enjoy.
And none of it we would subtract.

[tr. Kaufmann (1961)]

FAUST
So Hell itself has its legalities?
This suits me fine, and I suppose
a pact might be concluded with you gentlemen?

MEPHISTOPHELES
The promises we make you shall enjoy in full;
We will not skimp or haggle.

[tr. Salm (1962)]

FAUST
Is even Hell with statutes paved?
I am intrigued -- then with you gentlemen
A compact could, and safely too, be entered?

MEPHISTOPHELES
That which is promised shall be neatly rendered,
And nothing stinted or subtracted.

[tr. Arndt (1976)]

FAUST
So even hell has laws? Good; in that case
One might conclude a pact with you
Gentlemen, and a guaranteed one too?

MEPHISTOPHELES
Whatever is promised, you shall have your due,
There'll be no quibbling, no tergiversation.

[tr. Luke (1987)]

FAUST
So even in Hell there's law and order!
I'm glad, for then a man might sign
A contract with you gentlemen.

MEPHISTOPHELES
Whatever we promise, you get, full measure,
There's no cutting corners, no skulduggery.

[tr. Greenberg (1992)]

FAUST
So hell has its own laws and regulations too?
That's very good! So tell me --
I daresay it's possible to make a pact with you?

MEPHISTOPHOLES
Indeed; if you negotiate with us
, You'll find the offer tempting -- and we never cheat.

[tr. Williams (1999)]

I am the Spirit that Denies!
And rightly so, for all that from the Void
Wins into life, deserves to be destroyed;
Thus it were better nothing life should win.
And so is all that you as Sin,
Destruction, in a word, as Evil represent,
My own peculiar element.
[tr. Latham (1790)]

I am the Spirit that denies!
And rightly too; for all that doth begin
Should rightly to destruction run;
'Twere better then that nothing were begun.
Thus everything that you call Sin,
Destruction -- in a word, as Evil represent --
That is my own, real element.
[tr. Priest (1808)]

I am the spirit who says "nay" to all,
And rightly so; for all that have existence
Deserve that they should perish; so 'twere better
That nothing earthly should enjoy existence.
All, therefore, that you mortals mean by Sin,
Destruction, in a word, what you call Evil,
Is my peculiar element.
[tr. Coleridge (1821)]

I am the spirit which constantly denies, and that rightly; for everything that has originated, deserves to be annihilated. Therefore better were it that nothing should originate. Thus, all that you call sin, destruction, in a word. Evil, is my proper element.
[tr. Hayward (1831)]

The spirit I, which evermore denies!
And justly; for whate'er to light is brought
Deserves again to be reduced to naught;
Then better 'twere that naught should be.
Thus all the elements which ye
Destruction, Sin, or briefly, Evil, name,
As my peculiar element I claim.
[tr. Swanwick (1850)]

I am the spirit that denies!
And justly so; for all that time creates,
He does well who annihilates!
Better, it ne'er had had beginning;
And so, then, all that you call sinning,
Destruction, -- all you pronounce ill-meant, --
Is my original element.
[tr. Brooks (1868)]

I am the Spirit that Denies!
And justly so: for all things, from the Void
Called forth, deserve to be destroyed:
'Twere better, then, were naught created.
Thus, all which you as Sin have rated, --
Destruction, -- aught with Evil blent, --
That is my proper element.
[tr. Taylor (1870)]

I am the Spirit of Negation:
And justly so; for all that is created
Deserves to be annihilated.
’Twere better, thus, that there were no creation.
Thus everything that you call evil,
Destruction, ruin, death, the devil,
Is my pure element and sphere.
[tr. Blackie (1880)]

I am the spirit that negates.
And rightly so, for all that comes to be
Deserves to perish wretchedly;
'Twere better nothing would begin.
Thus everything that your terms, sin,
Destruction, evil represent --
That is my proper element.
[tr. Kaufmann (1961)]

I am the spirit that denies forever!
And rightly so! What has arisen from the void
deserves to be annihilated. It would be best if
nothing ever would arise. And thus what you call
havoc, deadly sin, or briefly stated: Evil,
that is my proper element.
[tr. Salm (1962)]

The spirit which eternally denies!
And justly so; for all that which is wrought
Deserves that it should come to naught;
Hence it were best if nothing were engendered.
Which is why all things you have rendered
By terms like sin, destruction -- evil, in brief --
Are my true element-in-chief.
[tr. Arndt (1976)]

I am the spirit of perpetual negation;
And rightly so, for all things that exist
Deserve to perish, and would not be missed.
Much better it would be if nothing were
Brought into being, Thus, what you men call
Destruction, sin, evil in short, is all
My sphere, the element I most prefer.
[tr. Luke (1987)]

I am the spirit that says no, no,
Always! And how right I am! For surely
It's right that everything that comes to be
Should cease to be. And so they do. Still better
Would be nothing ever was. Hence sin
And havoc and ruin -- all you call evil, in sum --
For me's the element in which I swim.
[tr. Greenberg (1992)]

I am the spirit of perpetual negation.
And that is only right; for all
That's made is fit to be destroyed.
Far better if it were an empty void!
So -- everything that you would call
Destruction, sin, and all that's meant
By evil, is my proper element.
[tr. Williams (1999)]

I like to see the Old Man not infrequently,
And I forbear to break with Him or be uncivil;
It's very pretty in so great a Lord as He
To talk so like a man even with the Devil.
[tr. Priest (1808)]

From time to time I visit the Old Fellow,
And I take care to keep on good terms with him.
Civil enough is this same God Almighty,
To talk so freely with the Devil himself.
[tr. Shelley (1815)]

I like to see the Ancient One occasionally, and take care not to break with him. It is really civil in so great a Lord, to speak so kindly with the Devil himself.
[tr. Hayward (1831)]

The ancient one I like sometimes to see,
And not to break with him am always civil;
'Tis courteous in so great a lord as he,
To speak so kindly even to the devil.
[tr. Swanwick (1850)]

I like at times to exchange with him a word,
And take care not to break with him. 'Tis civil
In the old fellow and so great a Lord
To talk so kindly with the very devil.
[tr. Brooks (1868)]

I like, at times, to hear The Ancient's word,
And have a care to be most civil:
It's really kind of such a noble Lord
So humanly to gossip with the Devil!
[tr. Taylor (1870)]

From time to time the ancient gentleman
I see, and keep on the best terms I can.
In a great Lord ’tis surely wondrous civil
So face to face to hold talk with the devil.
[tr. Blackie (1880)]

I like to see the Ancient now and then,
And shun a breach, for truly 'tis most civil
In such a mighty personage to deign
To chat so affably, e'en with the very Devil.
[tr. Latham (1908)]

From time to time it's good to see the Old Man;
I must be careful not to break with him.
How decent of so great a personage
to be so human with the devil.
[tr. Salm (1962)]

At times I don't mind seeing the old gent,
And try to keep relations smooth and level.
Say what you like, it's quite a compliment:
A swell like him so man-to-man with the Devil!
[tr. Arndt (1976)]

I like to see him sometimes, and take care
Not to fall out with him. It's civil
Of the old fellow, such a grand seigneur,
To have these man-to-man talks with the Devil!
[tr. Luke (1987)]

I like to see the Old Man now and then,
And take good care I don't fall out with him.
How very decent of a Lord Celestial
To talk man to man with the Devil of all people.
[tr. Greenberg (1992)]

I like to drop in on him if I can,
Just to keep things between us on the level.
It's really decent of the Grand Old Man
To be so civil to the very Devil.
[tr. Williams (1999)]

I like to hear the Old Man’s words, from time to time,
And take care, when I’m with him, not to spew.
It’s very nice when such a great Gentleman,
Chats with the devil, in ways so human, too!
[tr. Kline (2003)]

What will you wager? Him you yet shall lose,
     If you will give me your permission
     To lead him gently on the path I choose.
[tr. Priest (1808)]

What will you bet? -- now I am sure of winning --
Only, observe you give me full permission
To lead him softly on my path.
[tr. Shelley (1815)]

What will you wager? you shall lose him yet, if you give me leave to guide him quietly my own way.
[tr. Hayward (1831)]

What wilt thou wager? Him thou yet shall lose,
If leave to me thou wilt but give,
Gently to lead him as I choose!
[tr. Swanwick (1850)]

What will you bet? You'll surely lose your wager!
If you will give me leave henceforth,
To lead him softly on, like an old stager.
[tr. Brooks (1868)]

What will you bet? There's still a chance to gain him,
If unto me full leave you give,
Gently upon my road to train him!
[tr. Taylor (1870)]

What wager you? you yet shall lose that soul!
Only give me full license, and you’ll see
How I shall lead him softly to my goal.
[tr. Blackie (1880)]

What will you wager? Give me but permission
To lead him gently on my way,
I'll win him from you to perdition.
[tr. Latham (1908)]

What will you bet? You'll lose him yet to me,
If you will graciously connive
That I may lead him carefully.
[tr. Kaufmann (1961)]

What will you bet? You'll lose him in the end, if you'll just give me your permission to lead him gently down my street.
[tr. Salm (1962)]

You'll lose him yet! I offer bet and tally,
Provided that your Honor gives
Me leave to lead him gently up my alley!
[tr. Arndt (1976)]

Would you care to bet on that? You'll lose, I tell you,
If you'll give me leave to lead the fellow
Gently down my broad, my primrose path.
[tr. Greenberg (1992)]

What would you wager? Will you challenge me
To win him from you? Give me your permission
To lead him down my path to his perdition?
[tr. Williams (1999)]

What do you wager? I might win him yet!
If you give me your permission first,
I’ll lead him gently on the road I set.
[tr. Kline (2003)]

THE LORD
You've nothing more to say to me?
You come but to complain unendingly?
Is never aught right to your mind?

MEPHISTOPHELES
No, Lord! All is still downright bad, I find.
Man in his wretched days makes me lament him;
I am myself reluctant to torment him.

[tr. Priest (1808)]

THE LORD
Have you no more to say. Do you come here
Always to scold, and cavil, and complain?
Seems nothing ever right to you on earth?

MEPHISTOPHELES
No, Lord! I find all there, as ever, bad at best.
Even I am sorry for man's days of sorrow;
I could myself almost give up the pleasure
Of plaguing the poor things.

[tr. Shelley (1815)]

THE LORD: Have you nothing else to say to me? Are you always coming for no other purpose than to complain? Is nothing ever to your liking upon earth?
MEPHISTOPHELES: No, Lord! I find things there, as ever, miserably bad. Men, in their days of wretchedness, move my pity; even I myself have not the heart to torment the poor things.
[tr. Hayward (1831)]

THE LORD
Hast thou naught else to say? Is blame
In coming here, as ever, thy sole aim?
Does nothing on the earth to thee seem right?

MEPHISTOPHELES
No, Lord! I find things there, as ever, in sad plight.
Men, in their evil days, move my compassion;
Such sorry things to plague is nothing worth.

[tr. Swanwick (1850)]

THE LORD
Hast nothing for our edification?
Still thy old work of accusation?
Will things on earth be never right for thee?

MEPHISTOPHELES
No, Lord! I find them still as bad as bad can be.
Poor souls! their miseries seem so much to please 'em,
I scarce can find it in my heart to tease 'em.

[tr. Brooks (1868)]

THE LORD
Hast thou, then, nothing more to mention?
Com'st ever, thus, with ill intention?
Find'st nothing right on earth, eternally?

MEPHISTOPHELES
No, Lord! I find things, there, still bad as they can be.
Man's misery even to pity moves my nature;
I've scarce the heart to plague the wretched creature.

[tr. Taylor (1870)]

THE LORD
Hast thou then nothing more to say?
And art thou here again to-day
To vent thy grudge in peevish spite
Against the earth, still finding nothing right?

MEPHISTOPHELES
True, Lord; I find things there no better than before;
I must confess I do deplore
Man’s hopeless case, and scarce have heart myself
To torture the poor miserable elf.

[tr. Blackie (1880)]

THE LORD
Is that the sum of thy narration?
Hast never aught but accusation?
Still upon Earth is nothing to thy mind?

MEPHISTOPHELES
No, Lord! all things on Earth still downright bad I find.
Mortals their piteous fate upon the rack so stretches,
Myself have scarce the heart to plague the wretches.

[tr. Latham (1908)]

THE LORD
Can you not speak but to abuse?
Do you come only to accuse?
Does nothing on the earth seem to you right?

MEPHISTO:
No, Lord. I find it still a rather sorry sight.
Man moves me to compassion, so wretched is his plight.
I have no wish to cause him further woe.

[tr. Kaufmann (1961)]

THE LORD
Is this all you can report?
Must you come forever to accuse?
Is nothing ever right for you on earth?

MEPHISTOPHELES
No, my Lord. I find it there, as always, thoroughly revolting.
I pity men in all their misery
and actually hate to plague the wretches.

[tr. Salm (1962)]

THE LORD
And that is all you have to say?
Must you complain each time you come my way?
Is nothing right in your terrestrial scene?

MEPHISTOPHELES
No, sir! The earth's as bad as it has always been.
I really feel quite sorry for mankind;
Tormenting them myself's no fun, I find.

[tr. Luke (1987)]

THE LORD
Is that all you have got to say to me?
Is that all you can do, accuse eternally?
Is nothing ever right for you down there, sir?

MEPHISTOPHELES
No, nothing, Lord -- all's just as bad as ever.
I really pity humanity's myriad miseries,
I swear I hate tormenting the poor ninnies.

[tr. Greenberg (1992)]

THE LORD
Why are you telling me all this again?
Do you always come here to complain?
Could there be something good on earth that you've forgotten?

MEPHISTOPHELES
No, Lord! I'm pleased to say it's still completely rotten.
I feel quite sorry for their miserable plight;
When it's as bad as that, tormenting them's not right.

[tr. Williams (1999), l. 293ff]

GOD
Have you nothing else to name?
Do you always come here to complain?
Does nothing ever go right on the Earth?

MEPHISTOPHELES
No, Lord! I find, as always, it couldn’t be worse.
I’m so involved with Man’s wretched ways,
I’ve even stopped plaguing them, myself, these days.

[tr. Kline (2003)]

• "The best way to drive out the devil, if he will not go for texts of Scripture, is to jeer and flout him, for he cannot bear scorn."
• The best way to expel the devil, if he will not depart for texts from Holy Scripture, is to jeer and flout him. [Source]

For it is not against human enemies that we have to struggle, but against the Sovereignties and the Powers who originate the darkness in this world, the spiritual army of evil in the heavens.
[JB (1966)]

For we are not fighting against human beings but against the wicked spiritual forces in the heavenly world, the rulers, authorities, and cosmic powers of this dark age.
[GNT (1976)]

For it is not against human enemies that we have to struggle, but against the principalities and the ruling forces who are masters of the darkness in this world, the spirits of evil in the heavens.
[NJB (1985)]

We aren’t fighting against human enemies but against rulers, authorities, forces of cosmic darkness, and spiritual powers of evil in the heavens.
[CEB (2011)]

For our struggle is not against blood and flesh but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.
[NRSV (2011 ed.)]

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.
[NIV (2011 ed.)]

Full text.