The gods either have power or they have not. If they have not, why pray to them? If they have, then instead of praying to be granted or spared such-and-such a thing, why not rather pray to be delivered from dreading it, or lusting for it, or grieving over it? Clearly, if they can help a man at all, they can help him in this way.
[Ἤτοι οὐδὲν δύνανται οἱ θεοὶ ἢ δύνανται. εἰ μὲν οὖν μὴ δύνανται, τί εὔχῃ; εἰ δὲ δύνανται, διὰ τί οὐχὶ μᾶλλον εὔχῃ. διδόναι αὐτοὺς τὸ μήτε φοβεῖσθαί τι τούτων μήτε ἐπιθυμεῖν τινος τούτων μήτε λυπεῖσθαι ἐπί τινι τούτων, μᾶλλον ἤπερ τὸ μὴ παρεῖναί τι τούτων ἢ τὸ παρεῖναι; πάντως γάρ, εἰ δύνανται συνεργεῖν ἀνθρώποις, καὶ εἰς ταῦτα δύνανται συνεργεῖν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 40 (9.40) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. If they can do nothing, why doest thou pray? If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it? Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them? For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also.
[tr. Casaubon (1634)]Either the Gods have power to assist us, or they have not. If they have not, what does praying to them signifie? If they have, why don't you rather pray that they would Discharge your Desires, than Satisfie them; and rather set you above the Passion of Fear, than keep away the Thing you are afraid of? For if the Gods can help us, no doubt they can help us to be Wiser.
[tr. Collier (1701), 9.42]Either the Gods have no power at all [to aid men in any thing;] or they have power. If, then, they have no power, why do you pray? But if they have power, why don’t you chuse to pray to them to enable you, neither to fear any of these things, [which are not in our own power] nor desire any of them, nor be grieved about any of them; rather than for the having them, or the not having them. For, most certainly, if they can aid men at all, they can also aid them in this.
[tr. Hutcheson/Moor (1742)]Either the Gods have power to assist mankind, or they have not. If they have not, why do you pray to them? If they have that power, why do you not rather pray, "that they would enable you neither to fear nor to desire any thing; nor to be more grieved fro the want, than for the possession of it?" For, certainly, if they have the power to co-operate with the endeavours of men, they can do it in this respect.
[tr. Graves (1792)]Either the gods have no power or they have power. If, then, they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes.
[tr. Long (1862)]Either the gods have power to assist us, or they have not. If they have not, what does praying to them help you? If they have, why do you not rather pray that they would remove your fears and moderate your desires, and rather keep you from grieving for any of these things, than keep away one thing and grant another? For if the gods can help us, no doubt they can help us to be wiser.
[tr. Collier/Zimmern (1887)]The gods either have power, or they have not. If they have not, why pray at all? If they have, why not pray for deliverance from teh fear, or the desire, or the pain, which the thing causes, rather than for the withholding or the giving of the particular thing? Assuredly, if they can help men at all, this is the way of help.
[tr. Rendall (1898)]Either the Gods have power or they have none. If they have no power, why do you pray? If they have power, why do you not choose to pray to them for power neither to fear, nor to desire, nor to be grieved over any of these external things, rather than for their presence or their absence? Surely, if the Gods can aid man at all, they can aid him in this.
[tr. Hutcheson/Chrystal (1902)]Either the Gods have no power or they have power. If they have no power, why pray to them? But if they have power, why not rather pray that they should give thee freedom from fear of any of these things and from lust for any of these things and from grief at any of these things [rather] than that they should grant this or refuse that. For obviously if they can assist men at all, they can assist them in this.
[tr. Haines (Loeb) (1916)]The gods are either powerless or powerful. If then they are powerless, why do you pray? But if they are powerful, why not rather pray them for the gift to fear none of these things, to desire none of them, to sorrow for none of them, rather than that any one of them should be present or absent? For surely if they can co-operate with man, they can co-operate to these ends.
[tr. Farquharson (1944)]The gods either lack power or they have power. If they are powerless, why do you pray to them? But if they have power, why do you not pray to them to grant you the ability neither to fear any of these things nor to desire them, nor to be distressed by them, rather than praying that some of them should fall to you and others not? For surely, if the gods have any power to help human beings, they can help them in this.
[tr. Hard (1997 ed.)]Either the gods have power or they don't. If they don't, why pray? If they do, then why not pray for something else instead of for things to happen or not to happen? Pray not to feel fear. Or desire. Or grief. If they gods can do anything, they can surely do that for us.
[tr. Hays (2003)]Either the gods have power or they do not. Now, if they have no power, why pray? If they do have power, why not pray for their gift of freedom from all worldly fear, desire, or regret, rather than for the presence or absence of this or that? Certainly, if the gods can cooperate with men, they can cooperate to these ends.
[tr. Hammond (2006)]Either the gods have power or they do not. If they do not, why do you pray? But if they do have power, why aren't you praying that they give you the power not to fear, crave, or be troubled by a thing, rather than pryaing to have that thing or not have it? For if the gods can work with us, then surely they can work with us toward this end.
[tr. Needleman/Piazza (2008)]The gods either lack power or they have power. Now if they are powerless, why do you pray to them? But if they have poer, why do you not pray to them to gran you the ability neither to fear any of these things nor to desire them, nor to be distressed by them, rather than praying that some of them should fall to you and others not? For surely, if the gods have any power to help human beings, they can help them in this.
[tr. Hard (2011 ed.)]
Quotations about:
divine intervention
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
The miser prays God for the vain and superfluous preservation of his hoard; the ambitious man, for success and the achievement of his desires; the thief uses God to help him overcome the dangers and difficulties which obstruct his nefarious designs or else thanks God when he finds it easy to slit the gizzard of some passer-by. At the foot of the mansion which they are about to climb into and blow up, men say their prayers, while their purposes and hopes are full of cruelty, lust, and greed.
[L’avaricieux le prie pour la conservation vaine & superflue de ses thresors : l’ambitieux pour ses victoires, & conduite de sa fortune : le voleur l’employe à son ayde, pour franchir le hazard & les difficultez, qui s’opposent à l’execution de ses meschantes entreprinses : ou le remercie de l’aisance qu’il a trouvé à desgosiller un passant. Au pied de la maison, qu’ils vont escheller ou petarder, ils font leurs prieres, l’intention & l’esperance pleine de cruauté, de luxure, & d’avarice.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Screech (1987)]
(Source)
Most of the passage appeared in the 1st (1580) edition; the last example (the military assault) appeared in the 3rd (1595) edition.
(Source (French)). Alternate translations:The covetous man sueth and praieth unto him for the vaine encrease and superfluous preservation of his wrong-gotten treasure. The ambitious, he importuneth God for the conduct of his fortune, and that he may have the victorie of all his desseignes. The theefe, the pirate, the murtherer, yea and the traitor, all call upon him, all implore his ayde, and all solicite him, to give them courage in their attempts, constancie in their resolutions, to remove all lets and difficulties, that in any sorte may withstand their wicked executions, and impious actions; or give him thanks, if they have had good successe; the one if he have met with a good bootie, the other if he returne home rich, the third if no man have seene him kill his enemie, and the last, though he have caused any execrable mischiefe. The Souldier, if he but go to besiege a cottage, to scale a Castle, to robbe a Church, to Pettard a gate, to force a religious house, or any villanous act, before he attempt-it, praieth to God for his assistance, though his intents and hopes be full-fraught with crueltie, murther, covetise, luxurie, sacriledge, and all iniquitie.
[tr. Florio (1603)]The covetous man prays for the vain and superfluous preservation of his riches; the ambitious, for victory and the conduct of his fortune; the thief calls God to his assistance to deliver him from the dangers and difficulties that obstruct his wicked designs; or returns him thanks for the facility he has met with in cutting a traveller's throat. At the door of the house they are going to storm, or break into by force of a petard, they fall to prayers for success, having their intention and hopes full of cruelty, avarice, and luxury.
[tr. Cotton (1686)]The covetous man prays for the conservation of his vain and superfluous riches; the ambitious for victory and the good conduct of his fortune; the thief calls Him to his assistance, to deliver him from the dangers and difficulties that obstruct his wicked designs, or returns Him thanks for the facility he has met with in cutting a man’s throat; at the door of the house men are going to storm or break into by force of a petard, they fall to prayers for success, their intentions and hopes of cruelty, avarice, and lust.
[tr. Cotton/Hazlitt (1877)]The avaricious man prays to him for the vain and superfluous of his riches; the ambitious man for his triumphs and the guidance of his passion; the thief employs him for aid in overcoming the risk and difficulties which impede the execution of his evil enterprises, or thanks him for the ease with which a traveler has had his throat cut. At the wall of the house they are about to scale or blow up, they say their prayers, their purpose and hope being full of cruelty, lust, greed.
[tr. Ives (1925)]The miser prays to him for the vain and superfluous conservation of his treasures; the ambitious man, for his victories and the guidance of this passion; the thief uses his help to pass through the risks and difficulties that oppose the execution of his wicked enterprises, or thanks him for having found it easy to cut a passer-by's throat. Standing beside the house they are going to scale or blow up, they say their prayers, with their intention and hopes full of cruelty, lust, and avarice.
[tr. Frame (1943)]
Man must learn to rely upon himself. Reading bibles will not protect him from the blasts of winter, but houses, fires, and clothing will. To prevent famine, one plow is worth a million sermons, and even patent medicines will cure more diseases than all the prayers uttered since the beginning of the world.
If abuses are destroyed, man must destroy them. If slaves are freed, man must free them. If new truths are discovered, man must discover them. If the naked are clothed; if the hungry are fed; if justice is done; if labor is rewarded; if superstition is driven from the mind; if the defenceless are protected and if the right finally triumphs, all must be the work of man. The grand victories of the future must be won by man, and by man alone.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois
(Source)
On not waiting for divine intervention to solve social ills.
First given on the 135th birthday of Thomas Paine. Collected in The Gods and Other Lectures (1876).
I was wondering recently how the error arose which leads us to have recourse to God in all our doings and designs, calling upon him in every kind of need and in any place whatsoever where our weakness needs support, without once considering whether the occasion is just or unjust. No matter how we are or what we are doing — however sinful it may be — we invoke God’s name and power.
[J’avoy presentement en la pensée, d’où nous venoit cett’ erreur, de recourir à Dieu en tous nos desseins & entreprises, & l’appeller à toute sorte de besoing, & en quelque lieu que nostre foiblesse veut de l’aide, sans considerer si l’occasion est juste ou injuste ; & d’escrier son nom, & sa puissance, en quelque estat, & action que nous soyons, pour vitieuse qu’elle soit.]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 56 (1.56), “Of Prayers [Des prieres]” (1572-1580) [tr. Screech (1987)]
(Source)
The first part of this (up to "in all our doings and designs") was in the 1st (1580) edition; the rest of this extract was added for the 2nd (1588) edition.
(Source (French)). Alternate translations:I was even now considering, whence this generall errour commeth, that in all our desseignes and enterprises, of what nature soever, we immediately have recourse unto God, and in every necessitie, we call upon his holy name: And at what time soever wee stand in neede of any help, and that our weaknesse wanteth assistance, we onely invoke him, without considering whether the occasion be just or unjust; and what estate or action we be in, or go about, be it never so vicious or unlawfull, we call upon his name and power.
[tr. Florio (1603)]It just now comes into my mind, from whence we should derive the error of having recourse to God in all our designs and enterprises, of applying to him in all our wants, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise, and of invoking his name and power, in what estate soever we are, or what action we are engaged in, how vicious soever.
[tr. Cotton (1686)]It just now came into my mind, whence it is we should derive that error of having recourse to God in all our designs and enterprises, to call Him to our assistance in all sorts of affairs, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise; and to invoke His name and power, in what state soever we are, or action we are engaged in, howsoever vicious.
[tr. Cotton/Hazlitt (1877)]I was reflecting just now on whence comes this error of ours of having recourse to God in all our schemes and undertakings, and of calling upon him in every sort of necessity and in whatsoever place our weakness desires aid, without considering whether the occasion be responsible or unreasonable; and of invoking his name and his power, whatever condition and action we may be in, vicious though it may be.
[tr. Ives (1925)]I was just now thinking about where that error of ours comes from, of having recourse to God in all our designs and enterprises, and calling on him in every kind of need and in whatever spot our weakness wants help, without considering whether the occasion is just or unjust, and invoking his name and his power, in whatever condition or action we are involved, however vicious it may be.
[tr. Frame (1943)]
If we admit that some infinite being has controlled the destinies of persons and peoples, history becomes a most cruel and bloody farce. Age after age, the strong have trampled upon the weak; the crafty and heartless have ensnared and enslaved the simple and innocent, and nowhere, in all the annals of mankind, has any god succored the oppressed.
KING RICHARD: Not all the water in the rough rude sea
Can wash the balm off from an anointed king.
The breath of worldly men cannot depose
The deputy elected by the Lord.
For every man that Bolingbroke hath pressed
To lift shrewd steel against our golden crown,
God for His Richard hath in heavenly pay
A glorious angel. Then, if angels fight,
Weak men must fall, for heaven still guards the right.William Shakespeare (1564-1616) English dramatist and poet
Richard II, Act 3, sc. 2, l. 55ff (3.2.55) (1595)
(Source)
Richard makes his case for the Divine Right of Kings. He is then immediately informed that the non-angelic armies he was counting on to fight Bolingbroke aren't coming.
And what can we do to silence these Christian athletes who thank Jesus whenever they win, never mention his name when they lose? Not a word. You never hear them say, “Jesus made me drop the ball.” “The good Lord tripped me up behind the line of scrimmage.” According to these guys, Jesus is undefeated, meanwhile these assholes are in last place. Must be another one of those “miracles.”
George Carlin (1937-2008) American comedian
Show (1996-03-29), Back in Town, “Free-Floating Hostility,” Beacon Theatre, New York City (HBO)
(Source)
(Source (Video); text confirmed)
There would be neither fruit nor flowers if God answered all prayers concerning the weather according to our folly.
Minna Antrim (1861-1950) American epigrammatist, writer
Naked Truth and Veiled Allusions (1902)
(Source)
God helps them that help themselves.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
(Source)
Sometimes misattributed as a Biblical proverb. A modern variant is "God helps those that help themselves."
Come, weave us a scheme so I can pay them back!
Stand beside me, Athena, fire me with daring, fierce
as the day we ripped Troy’s glittering crown of towers down.
Stand by me — furious now as then, my bright-eyed one —
and I would fight three hundred men, great goddess,
with you to brace me, comrade-in-arms in battle![ἀλλ᾽ ἄγε μῆτιν ὕφηνον, ὅπως ἀποτίσομαι αὐτούς:
πὰρ δέ μοι αὐτὴ στῆθι, μένος πολυθαρσὲς ἐνεῖσα,
οἷον ὅτε Τροίης λύομεν λιπαρὰ κρήδεμνα.
αἴ κέ μοι ὣς μεμαυῖα παρασταίης, γλαυκῶπι,
καί κε τριηκοσίοισιν ἐγὼν ἄνδρεσσι μαχοίμην
σὺν σοί, πότνα θεά, ὅτε μοι πρόφρασσ᾽ ἐπαρήγοις]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 13, l. 386ff (13.386) [Odysseus] (c. 700 BC) [tr. Fagles (1996)]
(Source)
(Source (Greek)). Alternate translations:Advise then means to the reveng’d events
We both resolve on. Be thyself so kind
To stand close to me, and but such a mind
Breathe in my bosom, as when th’ Ilion tow’rs
We tore in cinders. O if equal pow’rs
Thou wouldst enflame amidst my nerves as then,
I could encounter with three hundred men,
Thy only self, great Goddess, had to friend,
In those brave ardors thou wert wont t’ extend!
[tr. Chapman (1616)]But now, O Pallas, find out some device,
How of the suitors best I may be rid,
And by me stand, inspiring courage stout,
As when we pull’d Troy’s head-gear off her head.
For then to master them I should not doubt,
Three hundred though they were.
[tr. Hobbes (1675), l. 347ff]Vouchsafe the means of vengeance to debate,
And plan with all thy arts the scene of fate.
Then, then be present, and my soul inspire,
As when we wrapp'd Troy's heaven-built walls in fire.
Though leagued against me hundred heroes stand.
Hundreds shall fall, if Pallas aid my hand.
[tr. Pope (1725)]Come then -- Devise the means; teach me, thyself,
The way to vengeance, and my soul inspire
With daring fortitude, as when we loos’d
Her radiant frontlet from the brows of Troy.
Would’st thou with equal zeal, O Pallas! aid
Thy servant here, I would encounter thrice
An hundred enemies, let me but perceive
Thy dread divinity my prompt ally.
[tr. Cowper (1792), l. 466]Come, weave me counsel neither void nor vain,
That red vengeance reap till not a man remain!
But stand thou near, and such bold strength inspire
As when we loosed the shining tiars of Troy.
If thou stand near me to inbreathe like fire,
Then with three hundred could I fight with joy!
[tr. Worsley (1861), st. 49-50]Come! weave some plan for my revenge upon them!
Stand by me fast, and inspire with daring courage,
As when from Troy we loosed her glittering tire.
If thou, Eyebright! thus breathing fire stand by me,
I fain would fight 'gainst e'en three hundred men --
With thee, dread goddess, close at hand to aid me!
[tr. Bigge-Wither (1869)]Now let thy mind
The plot contrive which on that hateful crew
May all my vengeance wreak -- and then do thou
Thyself beside me stand, and in my soul
Such dauntless valor rouse as in me wrought
When we the crested pride of Ilion's tow'rs
Cast down in overthrow. If, in that hour,
O, azure-eyed! thou would'st but at my side
Thy presence grant, I, with three hundred men,
By thy prompt succor champion'd to the fight,
Would thou stood'st by, in conflict would engage.
[tr. Musgrave (1869), l. 614ff]Come then, weave some counsel whereby I may requite them; and thyself stand by me, and put great boldness of spirit within me, even as in the day when we loosed the shining coronal of Troy. If but thou wouldest stand by me with such eagerness, thou grey-eyed goddess, I would war even with three hundred men, with thee my lady and goddess, if thou of thy grace didst succour me the while.
[tr. Butcher/Lang (1879)]But I prithee weave and devise it how of these avenged I may be;
And stand by me thyself and set in me that heart for the battle-joy
As wherewith we loosed aforetime the shining coif of Troy.
If thou stand beside me, O Grey-eyed, as battle-glad as then,
Forsooth would I hold the battle 'gainst thrice an hundred men,
With thee, O worshipped Goddess, so kind to bear me aid.
[tr. Morris (1887)]Come then, and frame a plot for me to win revenge. And do you stand beside me, inspiring hardy courage, even so as when we tore the shining crown from Troy. If you would stand as stoutly by me, clear-eyed one, then I would face three hundred men, mat4ed with you, dread goddess, with you for my strong aid.
[tr. Palmer (1891)]Advise me how I shall best avenge myself. Stand by my side and put your courage into my heart as on the day when we loosed Troy's fair diadem from her brow. Help me now as you did then, and I will fight three hundred men, if you, goddess, will be with me.
[tr. Butler (1898)]But come, weave some plan by which I may requite them; and stand thyself by my side, and endue me with dauntless courage, even as when we loosed the bright diadem of Troy. Wouldest thou but stand by my side, thou flashing-eyed one, as eager as thou wast then, I would fight even against three hundred men, with thee, mighty goddess, if with a ready heart thou wouldest give me aid.
[tr. Murray (1919)]Wherefore extend your bounty and disclose how I may avenge myself upon these suitors. Stand by me, Mistress, fanning my valorous rage as on the day we despoiled shining Troy of its pride of towers. With your countenance, august One, I would fight three hundred men together: only buoy me up with your judicious aid, O wise-eyed Goddess.
[tr. Lawrence (1932)]I beseech you to think of some way by which I could pay these miscreants out. And take your stand at my side, filling me with the spirit that dares all, as you did on the day when we pulled down Troy’s shining diadem of towers. Ah, Lady of the bright eyes, if only you would aid me with such vehemence as you did then, I could fight against three hundred, with you beside me, sovran goddess, and with your whole-hearted help to count on!
[tr. Rieu (1946)]Weave me a way to pay them back! And you, too,
take your place with me, breathe valor in me
the way you did that night when we Akhaians
unbound the bright veil from the brow of Troy!
O grey-eyed one, fire my heart and brace me!
I'll take on fighting men three hundred strong
if you fight at my back, immortal lady!
[tr. Fitzgerald (1961)]Come then, weave the design, the way I shall take my vengeance
upon them; stand beside me, inspire me with strength and courage,
as when together we brought down Troy's shining coronal.
For if in your fury, O gray-eyed goddess, you stood beside me,
I would fight, lady and goddess, with your help against three hundred v men if you, freely and in full heart, would help me.
[tr. Lattimore (1965)]Come, goddess, weave some plan
that lets me punish them. Stand at my side;
give me the gift of courage, as you did
when we tore loose Troy's gleaming diadem.
Were you, just as impetuous as then,
to stand beside me, gray-eyed goddess, I
could face even three hundred enemies:
I need your ready heart; I need your help.
[tr. Mandelbaum (1990)]Weave a plan so I can pay them back!
And stand by me yourself, give me the spirit I had
When we ripped down Troy's shining towers!
With you at my side, you reyes glinting
And your mind focused on battle -- I would take on
Three hundred men if your power were with me.
[tr. Lombardo (2000), l. 401ff]But come, devise some ingenious scheme to punish these miscreants. And take your stand at my side, filling me with the spirit that dares all, as you did on the day when we pulled down Troy's shining diadem of towers. Ah, Lady of the Bright Eyes, if only you would waid me with such eagerness as you did then, I could fight against three hundred, with you beside me, gracious goddess, with your whole-hearted support to count on.
[tr. DCH Rieu (2002)]So come now, weave me a scheme of revenge upon these men, and yourself stand by my side, fill me with strength and daring, as when we undid the bright diadem of Troy! Were you, grey-eyed goddess, beside me, hot to fight, I'd take on, with you, three hundred warriors, O my sovereign goddess, given your free and ready support.
[tr. Green (2018)]Come, weave a plan so I can pay them back.
Stand in person by my side, and fill me
with indomitable courage, as you did
when we loosed the bright diadem of Troy.
I pray, goddess with the glittering eyes,
that you are with me now as eagerly
as you were then. If so, then I would fight
three hundred men, if you, mighty goddess,
in your heart are willing to assist me.
[tr. Johnston (2019), l. 473ff]
Behold me, Lucius; moved by thy prayers, I appear to thee; I, who am Nature, the parent of all things, the mistress of all the elements, the primordial offspring of time, the supreme among Divinities, the queen of departed spirits, the first of the celestials, and the uniform manifestation of the Gods and Goddesses; who govern by my nod the luminous heights of heaven, the salubrious breezes of the ocean, and the anguished silent realms of the shades below: whose one sole divinity the whole orb of the earth venerates under a manifold form, with different rites, and under a variety of appellations. Hence the Phrygians, that primæval race, call me Pessinuntica, the Mother of the Gods; the Aborigines of Attica, Cecropian Minerva; the Cyprians, in their sea-girt isle, Paphian Venus; the arrow-bearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient Goddess Ceres. Some call me Juno, others Bellona, others Hecate, and others Rhamnusia. But those who are illumined by the earliest rays of that divinity, the Sun, when he rises, the Æthopians, the Arii, and the Egyptians, so skilled in ancient learning, worshipping me with ceremonies quite appropriate, call me by my true name, Queen Isis. Behold, then commiserating your calamities, I am come to thy assistance; favoring and propitious I am come. Away, then, with tears; leave your lamentations; cast off all sorrow. Soon, through my providence, shall the day of deliverance shine upon you. Listen, therefore, attentively to these my instructions.
[En adsum tuis commota, Luci, precibus, rerum naturae parens, elementorum omnium domina, saeculorum progenies initialis, summa numinum, regina manium, prima caelitum, deorum dearumque facies uniformis, quae caeli luminosa culmina, maris salubria flamina, inferum deplorata silentia nutibus meis dispenso: cuius numen unicum multiformi specie, ritu vario, nomine multiiugo totus veneratur orbis. Inde primigenii Phryges Pessinuntiam deum Matrem, hinc autochthones Attici Cecropeiam Minervam, illinc fluctuantes Cyprii Paphiam Venerem, Cretes sagittiferi Dictynnam Dianam, Siculi trilingues Stygiam Proserpinam, Eleusini vetustam deam Cererem, Iunonem alii, Bellonam alii, Hecatam isti, Rhamnusiam illi, et qui nascentis dei solis inchoantibus illustrantur radiis Aethiopes utrique priscaque doctrina pollentes Aegyptii, caerimoniis me propriis percolentes, appellant vero nomine reginam Isidem. Adsum tuos miserata casus, adsum favens et propitia. Mitte iam fletus et lamentationes omitte, depelle maerorem: iam tibi providentia mea illucescit dies salutaris. Ergo igitur imperiis istis meis animum intende sollicitum.]
Apuleius (AD c. 124 - c. 170) Numidian Roman writer, philosopher, rhetorician [Lucius Apuleius Madaurensis]
Metamorphoses [Metamorphoseon] (The Golden Ass) Book 11, ch. 47 [tr. Bohn’s Library (1866)]
(Source)
Alt. trans. [tr. Adlington (1566)]: "Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Æthiopians which dwell in the Orient, and the Ægyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement."
The original Latin
Sometimes referenced as Chapter 5 within Book 11.
“Praying for particular things,” said I, “always seems to me like advising God how to run the world. Wouldn’t it be wiser to assume that He knows best?”
“On the same principle,” said he, “I suppose you never ask a man next to you to pass the salt, because God knows best whether you ought to have salt or not. And I suppose you never take an umbrella, because God knows best whether you ought to be wet or dry.”
“That’s quite different,” I protested.
“I don’t see why,” said he. “The odd thing is that He should let us influence the course of events at all. But since He lets us do it in one way, I don’t see why He shouldn’t let us do it in the other.”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
God in the Dock, Part 2, ch. 7 “Scraps,” #4 (1970)
(Source)
Lord God of Hosts, be with us yet,
Lest we forget — lest we forget!
Every blade of grass has its angel that bends over it and whispers, “Grow, grow.”
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
Midrash Rabba, Bereshit 10:6
Usually attributed to the Talmud, but actually from a Midrash.Alt. trans.:
- "R. Shimon said: There is not a single herb but has a mazal [constellation] in the heavens which strikes it and says, 'Grow!'" [tr. Rabbi Ruth Adar]
- "Said Rabbi Simon: 'Every single blade of grass has a corresponding 'mazal' in the sky which hits it and tells it to grow." [Source]
My practice as a scientist is atheistic. That is to say, when I set up an experiment I assume that no god, angel, or devil is going to interfere with its course; and this assumption has been justified by such success as I have achieved in my professional career. I should therefore be intellectually dishonest if I were not also atheistic in the affairs of the world.
J.B.S. Haldane (1892-1964) English geneticist [John Burden Sanderson Haldane]
Fact and Faith, Preface (1934)
Helpe thy selfe, and God will helpe thee.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 537 (1640 ed.)
(Source)
For more discussion of this and other closely related quotations: God helps those who help themselves - Wikipedia
Heaven ne’er helps the men who will not act.
Sophocles (496-406 BC) Greek tragic playwright
Philoctetes, fragment 288 (c. 409 BC)
(Source)
As translated in Edward Plumptre, The Tragedies of Sophocles, "Fragments," frag. 288 (2d ed., 1878), based on Karl Wilhelm Dindorf's numbering.
Common variant: "Heaven helps not the men who will not act."
The sentiment is a frequently repeated one. For more discussion of this family of quotations, see: God helps those who help themselves - Wikipedia.
Spuriously attributed to Sydney Smith, William Shakespeare, and Cicero. See George Herbert.
I am loathe to close. We are not enemies, but friends. We must not be enemies. Though passion may have strained, it must not break our bonds of affection. The mystic chords of memory, stretching from every battlefield and patriot grave, to every living heart and hearthstone, all over this broad land, will yet swell the chorus of the Union, when again touched, as surely they will be, by the better angels of our nature.
Abraham Lincoln (1809-1865) American lawyer, politician, US President (1861-65)
Speech (1861-03-04), Inaugural Address, Washington, D. C. (final paragraph)
(Source)
William Seward, though a political rival of Lincoln's, was invited by him to review the draft address. Seward suggested, as an added ending paragraph, the following, which was then adapted by Lincoln into the above:I close. We are not, we must not be aliens or enemies but fellow-countrymen. Although passion has strained our bonds of affection too hardly, they must not, I am sure they will not, be broken. The mystic chords which, proceeding from so many battle-fields, and so many patriot graves, pass through all the hearts and all the hearths in this broad continent of ours, will yet again harmonize in their ancient music when breathed upon by the guardian angel of the nation.
The gods help them that help themselves.
Aesop (620?-560? BC) Legendary Greek storyteller
Fables [Aesopica], “Hercules and the Wagoner” (6th C BC)
(Source)
Alternate translation: "Heaven only aided those who endeavoured to help themselves. It is in vain to expect our prayers to be heard, if we do not strive as well as pray." [tr. James (1848)]
PRAY, v. To ask that the laws of the universe be annulled in behalf of a single petitioner confessedly unworthy.
Ambrose Bierce (1842-1914?) American writer and journalist
“Pray,” The Devil’s Dictionary (1911)
(Source)
Originally published in the "Cynic's Word Book" column in the New York American (1906-04-06) and the "Cynic's Dictionary" column in the San Francisco Examiner (1906-04-11).
