The sword of God falls neither swift nor slow
Save to those eager to see justice done,
Or who in guilt and fear await the blow.[La spada di qua sù non taglia in fretta
né tardo, ma’ ch’al parer di colui
che disïando o temendo l’aspetta.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 22 l. 16ff (22.16-18) (1320) [tr. Sayers/Reynolds (1962)]
(Source)
Speaking of the sword of God's judgment, which comes too slowly for the innocent and just, but too quickly for the fearful guilty.
(Source (Italian)). Alternate translations:But sooner far,
Indignant Man the fiery lance had hurl'd,
In hasly zeal, to scourge a sinful world,
While guilt presumes that Heav'n the stroke may spare.
[tr. Boyd (1802), st. 4]The sword of heav’n is not in haste to smite,
Nor yet doth linger, save unto his seeming,
Who in desire or fear doth look for it.
[tr. Cary (1814)]The sword above is not in haste to cut,
Nor yet delays -- unless till he appear,
Who now expects it in desire or fear.
[tr. Bannerman (1850)]The sword above here smiteth not in haste
Nor tardily, howe'er it seem to him
Who fearing or desiring waits for it.
[tr. Longfellow (1867)]The sword of this high place cuts not in haste, nor slow, save to the seeming of him who is awaiting it either in desire or fear.
[tr. Butler (1885)]Neither in haste nor tardily doth sheer
The sword of Heaven, except as he may deem,
Who waits for it with longing or with fear.
[tr. Minchin (1885)]The sword of here on high cuts not in haste, nor slow, save to the seeming of him who, desiring, or fearing, awaits it.
[tr. Norton (1892)]The sword from here above cleaveth not in haste nor tardy, save to his deeming who in longing or in fear awaiteth it.
[tr. Wicksteed (1899)]The sword here above does not strike in haste or tardily, except as it seems to him that awaits it with desire or with fear.
[tr. Sinclair (1939)]The sword cuts not in haste which smites from here
On high, nor tarrieth, save as those conceive
Who wait for it in longing or in fear.
[tr. Binyon (1943)]The sword of Heaven is not too soon dyed red,
nor yet too late -- except as its vengeance seems
to those who wait for it in hope or dread.
[tr. Ciardi (1970)]The sword of here on high cuts not in haste
nor tardily, save to his deeming who
in longing or in fear awaits it.
[tr. Singleton (1975)]The sword which strikes from here will never strike
In haste or too late, though it appears so
To those who hanker after it, or fear it.
[tr. Sisson (1981)]The sword that strikes from Heaven's height is neither
hasty nor slow, except as it appears
to him who waits for it -- who longs or fears.
[tr. Mandelbaum (1984)]The sword of Here on High cuts not in haste
nor is it slow -- except as it appears
to those who wait for it in hope or fear.
[tr. Musa (1984)]The sword of heaven never cuts in haste nor late, except as seems to one who awaits it with either desire or fear.
[tr. Durling (2011)]The sword from above does not strike hastily, or reluctantly, except to his perception, who waits for it with longing, or in fear.
[tr. Kline (2002)]That sword raised here will strike, though not in haste,
nor yet too slow, save only in the view
of those who wait in fear or keen desire.
[tr. Kirkpatrick (2007)]The sword of Heaven never cuts in haste
nor in delay, but to the one who waits
in longing or in fear, it well may seem so.
[tr. Hollander/Hollander (2007)]The sword
Of God, swung from on high, slices neither
Too soon or too late, except in the mind of one
Awaiting death either in fear or desire.
[tr. Raffel (2010)]
Quotations about:
divine judgment
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Proud purple kings shall kneel before thy throne,
Mix’d with the poor, their pomp, their glory gone:
All vain distinctions levelled by the grave,
Thy righteous sentence shall condemn or save.[Sub tua purpurei venient vestigia reges
deposito luxu turba cum paupere mixti
(omnia mors aequat); tu damnatura nocentes,
tu requiem latura piis.]Claudian (c. AD 370-404) Greco-Latin poet [Claudius Claudianus; Κλαυδιανός]
The Rape of Prosperine [De Raptu Proserpinæ], Book 2, I. 300 (c. AD 396) [tr. Howard (1854)]
(Source)
Pluto reassuring Proserpine that being Queen of the Underworld has its benefits.
Source of the phrase Omnia mors æquat, "Death levels all things" or "Death makes all equal."
(Source (Latin)), Alternate translations:The rich-clad purple kings shall humbly fall
Before thy throne (mixt with the poore) for all
Death equals; thou the guilty and unjust
Shalt judge, with them, the Innocente and Just.
Those shall bewaile their crimes, these shall be blest
By thee, and sent into eternal rest.
[tr. Diggs (1617)]Before thy lofty Throne, the haughty Pride
Of mighty Kings, their Purple laid aside
And Pageantry of State, shall lowly fall,
Mix'd with the poorer Rout, for Death will equal all.
In Judgement thou shalt sit, with Pow'r supreme,
To crown the Pious and the Bad condemn.
[tr. Hughes (1723)]Monarchs shall appear
Before thee, spoil'd of regal ornament,
And undistinguish'd from the vulgar crowd:
Death renders all men equal. Thou shalt judge
The guilty; and thy hand shall give the meed
To virtue.
[tr. Strutt (1814), l. 369ff]To thy feet shall come purple-clothed kings, stripped of their pomp, and mingling with the unmoneyed throng; for death renders all equal. Thou shalt give doom to the guilty and rest to the virtuous.
[tr. Platnauer (Loeb) (1922)]
Commonly we say a [divine] judgment falls upon a man for something in him we cannot abide. An example we have in King James, concerning the death of Henry the IVth of France; one said he was killed for his wenching, another said he was killed for turning his religion. No, says King James, (who could not abide fighting) he was killed for permitting duels in his kingdom.
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 65 “God’s Judgments” (1689)
(Source)
Eternal torment some sour wits foretell
For those who follow wine and love too well, —
Fear not, for God were left alone in Heaven
If all the lovely lovers burnt in hell.Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 127 [tr. Le Gallienne (1897)]
(Source)
I am fairly certain I am conflating two different quatrains below, Bodleian 127 (which mentions hypocrisy in the second line), and one not found in that manuscript (see the Whinfield translations). But both conclude with the sentiment that if lovers and drinkers are to be sent to Hell, then Heaven will be empty. Further discernment is left as an exercise for the reader.
This quatrain(s) is also unique in FitzGerald only offering a single go at translation, and that in just the 2nd ed.
Alternate translations:If but the Vine and Love-abjuring Band
Are in the Prophet's Paradise to stand,
Alack, I doubt the Prophet's Paradise
Were empty as the hollow of one's hand.
[tr. FitzGerald, 2nd Ed (1868), # 65; this does not appear in other editions before or after]Folk say that there is a hell. This is a vain error, in which no trust should be placed, for if there were a hell for lovers and for bibbers of wine, why heaven would be, from to-morrow morn, as empty as the hollow of my hand.
[tr. McCarthy (1879), # 131]If wine be an unpardonable sin,
God help Khayyam and his wine-bibbing kin!
If all poor drouthy souls be lodged elsewhere,
Heaven's plains must be as bare as maiden's chin.
[tr. Whinfield (1882), # 33]Drunkards are doomed to hell, so men declare,
Believe it not, 'tis but a foolish scare;
Heaven will be empty as this hand of mine,
If none who love good drink find entrance there.
[tr. Whinfield (1883), # 67]To drain the cup, to hover round the fair,
Can hypocritic arts with these compare?
If all who love and drink are going wrong,
There's many a wight of heaven may well despair!
[tr. Winfield (1883), #381]With Tales of future pains men threaten me,
They say there is a Hell in store for thee; --
Love, if there is a Hell for all like us,
Their Heaven as empty as my Palm will be.
[tr. Garner (1887), 1.19]To drink wine and consort with a company of the beautiful
is better than practising the hypocrisy of the zealot;
if the lover and the drunkard are doomed to hell,
then no one will see the face of heaven.
[tr. Heron-Allen (1898), # 127]Better to drink, with fair maids wander free.
Than in deceit to practice piety;
If sots and lovers all in Hell will be.
Then who would wish the face of Heaven to see?
[tr. Thompson (1906), # 425]Tis better here with Love and Wine to sit
Than to become the zealous hypocrite;
If all who love or drink are doom'd to Hell,
On whom shall Heaven bestow a benefit?
[tr. Talbot (1908), # 127]Drinking wine and wooing fair ones
Is a better thing than the hypocrisy of fanatics.
If all who drink wine were to go to Hell
No one would then behold Paradise.
[tr. Rosen (1928), # 256]Better to drink and dance with rosy fairs,
Than cheat the folk with doubtful pious wares;
Tho' drunkards, so they say, are doomed to hell,
To go to heaven with cheats who ever cares?
[tr. Tirtha (1941), # 10.88]They say lovers and drunkards go to hell,
A controversial dictum not easy to accept:
If the lover and drunkard are for hell,
Tomorrow Paradise will be empty.
[tr. Avery/Heath-Stubbs (1979), # 87]
Let Tom and Jane not think, because they see
one man is picking pockets and another
is offering all his goods to charity,
that they can judge their neighbors with God’s eyes:
for the pious man may fall, and the thief may rise.[Non creda donna Berta e ser Martino,
per vedere un furare, altro offerere,
vederli dentro al consiglio divino;
ché quel può surgere, e quel può cadere.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 139ff (13.139-142) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
Berta and Martino were common names in Dante's era, and stand in for "ordinary people" (with a sarcastic hint of pretension by giving them minor titles). Most translators use a straight translation of the names to Bertha and Martin; others change them to something more modern to reflect their everyman status.
(Source (Italian)). Alternate translations:The pious man
May fail ; the Penitent, altho' by spoil
He liv'd, may purchase Heav'n by arduous toil
Ere death: it is not our's their fate to scan.
[tr. Boyd (1802), st. 24]Seeing one steal,
Another bring, his offering to the priest,
Let not Dame Bertha and Sir Martin thence
Into heav’n’s counsels deem that they can pry:
For one of these may rise, the other fall.
[tr. Cary (1814)]Let not Nun Bertha and Saint Martin try,
Seeing one offer, and another steal,
The counsel of the heaven from that to tell:
For this may rise again, and that may fall.
[tr. Bannerman (1850)]Let not Dame Bertha nor Ser Martin think,
Seeing one steal, another offering make,
To see them in the arbitrament divine;
For one may rise, and fall the other may.
[tr. Longfellow (1867)]Let not Dame Bertha and Master Martin deem, for seeing one steal, another make offerings, that they are seeing them within the Divine counsel; for that one may be exalted and this may fall.
[tr. Butler (1885)]Let not Dame Bertha nor Sir Martin deem,
Because they see one rob, another pray,
That they can pry within the will supreme;
For one can rise, and one can fall away.
[tr. Minchin (1885)]Let not dame Bertha and master Martin, seeing one rob, and another make offering, believe to see them within the Divine counsel: for the one may rise and the other may fall.
[tr. Norton (1892)]Let not Dame Bertha or Squire Martin think, if they perceive one steal and one make offering, they therefore see them as in the divine counsel; for the one yet may rise and the other fall.
[tr. Wicksteed (1899)]Let not Dame Bertha and Master Martin, when they see one rob and another make an offering, think they see them within the divine counsel; for the one may rise and the other fall.
[tr. Sinclair (1939)]Let no Dame Bertha or Sir Martin deem,
Because they see one steal and one give all,
They see as divine forethought seéth them;
For the one yet may rise and the other fall.
[tr. Binyon (1943)]Let Jack and Jill not think they see so far
That, seeing this man pious, that a thief,
They see them such as in God's sight they are,
For one may rise, the other come to grief.
[tr. Sayers/Reynolds (1962)]Let not dame Bertha and squire Martin, if they see one steal and one make offering, believe to see them within the Divine Counsel: for the one may rise and the other may fall.
[tr. Singleton (1975)]Let not every Bertha and Martin think
Because they see one a thief, another respectable,
That they see how they are in the eyes of God;
For one may rise, and the other one may fall.
[tr. Sisson (1981)]Let not Dame Bertha or Master Martin think
that they have shared God’s Counsel when they see
one rob and see another who donates:
the last may fall, the other may be saved.
[tr. Mandelbaum (1984)]No Mr. or Miss Know-It-All should think,
when they see one man steal and one give alms
that they are seeing them through God's own eyes,
for one may yet rise up, the other fall.
[tr. Musa (1984)]Let not dame Bertha and messer Martin believe, because they see one stealing, another offering, that they see them within God’s counsel,
for that one can rise up, and this one can fall.
[tr. Durling (2011)]Do not let Jack and Jill think, that if they see someone steal or another make offering they therefore see them as Divine Wisdom does, since the one may still rise, and the other fall.
[tr. Kline (2002)]And so when Mrs Smith and Mr Jones
see one man steal, another offer alms,
don’t let them think they see this in God’s plan.
The thief may rise, the other take a fall.
[tr. Kirkpatrick (2007)]Let not Dame Bertha and Master Martin,
when they see one steal and another offer alms,
think that they behold them with God's wisdom,
for the first may still rise up, the other fall.
[tr. Hollander/Hollander (2007)]Let not Mrs. Judy and Mister John,
Seeing one man steal but another before
The altar with offerings, think one is sinful,
The other's in Heaven -- for people rise and fall.
[tr. Raffel (2010)]
Men should not be too smug in their own reason;
only a foolish man will walk his field
and count his ears too early in the season;
for I have seen a briar through winter’s snows
rattle its tough and menacing bare stems,
and then, in season, open its pale rose.
and I have seen a ship cross all the main,
true to its course and swift, and then go down
just as it entered its home port again.[Non sien le genti, ancor, troppo sicure
a giudicar, sì come quei che stima
le biade in campo pria che sien mature;
ch’i’ ho veduto tutto ’l verno prima
lo prun mostrarsi rigido e feroce,
poscia portar la rosa in su la cima;
e legno vidi già dritto e veloce
correr lo mar per tutto suo cammino,
perire al fine a l’intrar de la foce.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 13, l. 130ff (13.130-138) [Thomas Aquinas] (1320) [tr. Ciardi (1970)]
(Source)
(Source (Italian)). Alternate translations:Let none presume to fix his final state,
Or on such awful question hold debate;
Oft have I seen the vernal stem beguile
The reaper's hand: and oft the rigid thorn,
That to the blast of winter waves forlorn,
In June with rosy wreath is seen to smile.
Oft-times the bark that feuds with prosp'rous gale
Thro' the dividing waves with flowing sail.
Yet sinks in view of port, the pious man
May fail.
[tr. Boyd (1802), st. 23-24]Let not the people be too swift to judge,
As one who reckons on the blades in field,
Or ere the crop be ripe. For I have seen
The thorn frown rudely all the winter long
And after bear the rose upon its top;
And bark, that all the way across the sea
Ran straight and speedy, perish at the last,
E’en in the haven’s mouth.
[tr. Cary (1814)]Let not the people be too swift to judge,
Like one who looks upon the springing blade,
As if the harvest were already made.
For I have seen, the whole of winter long,
The thorn look rude and rough, and bare at top,
And after show the rose's reddening cup;
And seen the bark, already swift direct
Across the sea, in all its journey's way,
Perish at last when entering in the bay.
[tr. Bannerman (1850)]Nor yet shall people be too confident
In judging, even as he is who doth count
The corn in field or ever it be ripe.
For I have seen all winter long the thorn
First show itself intractable and fierce,
And after bear the rose upon its top;
And I have seen a ship direct and swift
Run o'er the sea throughout its course entire,
To perish at the harbour's mouth at last.
[tr. Longfellow (1867)]Let not the folk be yet too secure at judging, like him who values the corn in a field before it is ripe; for I have seen all winter long the plum-tree at first show itself rigid and stern, and afterward bear blossoms on its top ; and I saw on a time a craft trim and swift to sail the sea for its whole course, perish at the last in the entering of the sound.
[tr. Butler (1885)]Let not the people think themselves elected
To judge like one who counteth on the corn
Within his field ere it be ripe.
Dejected I have beheld through winter time a thorn
Its rude repelling aspect show, and bear
After a rose, upon its top forlorn.
And I have seen a vessel swiftly steer
Through all its voyage across the ocean stream.
Perish at last, the harbour's entrance near.
[tr. Minchin (1885)]Let not the people still be too secure in judgment, like him who reckons up the blades in the field ere they are ripe. For I have seen the briar first show itself stiff and wild all winter long, then bear the rose upon its top. And I have seen a bark ere now ran straight and swift across the sea through all its course, to perish at last at entrance of the harbor.
[tr. Norton (1892)]Let not folk yet be too secure in judgment, as who should count the ears upon the field ere they be ripe;
for I have seen first all the winter through the thorn display itself hard and forbidding and then upon its summit bear the rose;
and I have seen ere now a ship fare straight and swift over the sea through her entire course, and perish at the last, entering the harbour mouth.
[tr. Wicksteed (1899)]So also let not the people be too sure in judging, like those that reckon the corn in the field before it is ripe. For I have seen the briar first show harsh and rigid all through the winter and later bear the rose upon its top, and once I saw a ship that ran straight and swift over the sea through all its course perish at the last entering the harbour.
[tr. Sinclair (1939)]Let not the people be too self-assured
In judging early, as who should count the rows
Of green blades in the field ere they matured.
For I have seen how first the wild-brier shows
Her sprays, all winter through, thorny and stark,
And then upon the topmost bears the rose;
And I have seen ere now a speeding barque
Run all her sea-course with unswerving stem
And close on harbour go down to the dark.
[tr. Binyon (1943)]No one should ever be too self-assured
In judgement, like a farmer reckoning
His gains before the corn-crop is matured,
For I have seen the briar, a prickly thing
And tough the winter through, and on its tip
Bearing the very rose at close of spring;
And once I saw, her whole long ocean trip
Safe-done, a vessel wrecked upon the bar,
And down she went, that swift and stately ship.
[tr. Sayers/Reynolds (1962)]Moreover, let not folk be too secure in judgment, like one who should count the ears in the field before they are ripe; for I have seen first, all winter through, the thorn display itself hard and stiff, and then upon its summit bear the rose. And I have seen ere now a ship fare straight and swift over the sea through all her course, and perish at the last as she entered the harbor.
[tr. Singleton (1975)]Let people not be too sure of themselves
And their judgement, like someone who reckons
The field of corn before the ears are ripe:
For I have seen all the winter through
The thorn first show itself unyielding, wild,
And after all carry a rose on top;
And I have seen a ship sail straight and swiftly
Over the sea for the whole of its voyage
Yet perish at last at the harbour mouth.
[tr. Sisson (1981)]So too, let men not be too confident
in judging -- witness those who, in the field,
would count the ears before the corn is ripe;
for I have seen, all winter through, the brier
display itself a stiff and obstinate,
and later, on its summit, bear the rose;
and once I saw a ship sail straight and swift
through all its voyaging across the sea,
then perish at the end, at harbor entry.
[tr. Mandelbaum (1984)]Nor should one be too quick to trust his judgment;
be not like him who walks his field and counts
the ears of corn before the time is ripe,
for I have seen brier all winter long
showing its rough and prickly stem, and then
eventually produce a lovely rose,
and I have seen a ship sail straight and swift
over the sea through all its course, and then
about to enter in the harbor, sink.
[tr. Musa (1984)]And let not people be too sure to judge, like one who appraises the oats in the field before they are ripe:
for I have seen all the previous winter long the thornbush appear rigid and and fierce, but later bear the rose upon its tip,
and I have seen a ship run straight and swift across the sea for all in its course, only to perish at last when entering the port.
[tr. Durling (2011)]Do not let people be too secure in their judgements, like those who count the ears of corn in the field before the crop ripens, since I have seen, all winter long, the thorn display itself, sharp and forbidding, and then on its summit bear the rose; and before now I have seen a ship run straight and sure over the sea for her entire course, and sink in the end, entering the harbour mouth.
[tr. Kline (2002)]And then again, don't let folk be too sure
in passing judgement as do those who price
the harvest in the field before it's ripe.
For I have seen, at first, all winter through
a thorn bush shows itself as stark and fierce,
which after bears a rose upon its height.
And I have seen a keel, steered swift and well,
speed over oceans all its voyage through,
then perish at the entrance to the dock.
[tr. Kirkpatrick (2007)]Let the people, then, not be too certain
in their judgments, like those that harvest in their minds
corn still in the field before it ripens.
For I have seen the briar first look dry and thorny
right through all the winter's cold,
then later wear the bloom of roses at its tip,
and once I saw a ship, which had sailed straight
and swift upon the sea through all its voyage,
sinking at the end as it made its way to port.
[tr. Hollander/Hollander (2007)]But ordinary people, too, must guard
Their judgment, not like those who count up ears
Of corn before the field is ripe. For I
Have seen, all winter through, bushes of thorn
Covered with small but savage knives, hard
And fierce, but now comes summer, and they they're roses
All over. And I have seen a ship sail far,
Straight and swift, and on course, but once in the harbor
Down she goes, sinking like a stone.
[tr. Raffel (2010)]
What a lamentable cuss man iz, he pittys hiz nabors misfortunes, bi calling them judgments from heaven.
[What a lamentable cuss man is: he pities his neighbors’ misfortunes, by calling them judgments from heaven.]Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 144 “Affurisms: Gnats” (1874)
(Source)
Alas, proud Christians, faint with misery,
So warped of vision in the inward sense
You trust in your backslidings! Don’t you see
That we are worms, whose insignificance
Lives but to form the angelic butterfly
That flits to judgement naked of defence?
Why do you let pretension soar so high,
Being as it were but larvae — grubs that lack
The finished form that shall be by and by?[O superbi Cristian, miseri lassi!
Che, della vista della mente infermi,
Fidanza avete ne’ ritrosi passi;
Non v’ accorgete voi, che noi siam vermi
Nati a formar l’ angelica farfalla,
Che vola alla giustizia senza schermi?
Di che l’ animo vostro in alto galla,
Poi siete quasi entomata in difetto,
Sì come verme, in cui formazion falla?]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 10, l. 121ff (10.121-129) (1314) [tr. Sayers (1955)]
(Source)
Criticizing prideful Christians.
(Source (Italian)). Alternate translations:O, miserable Pride! of Blindness born!
Vile retrograde Ambition! theme of Scorn!
Can Reptiles in the dust, of dust be proud? --
Boast of their meanness, falsify their end;
From their immortal hopes at once descend.
And let a dowerless Vice their prospects cloud? --
As Reptiles, who their painted plumes display,
(Tho; crawling once in dust,) and wing their way
On Summer-buxom gales, and claim the Sky:
Thus were ye born, and thus you claim your flight
To the pure Precincts of celestial Light,
If on no fpurious Pride your hopes rely.
[tr. Boyd (1802), st. 23-24]Christians and proud! O poor and wretched ones!
That feeble in the mind’s eye, lean your trust
Upon unstaid perverseness! Know ye not
That we are worms, yet made at last to form
The winged insect, imp’d with angel plumes
That to heaven’s justice unobstructed soars?
Why buoy ye up aloft your unfleg’d souls?
Abortive then and shapeless ye remain,
Like the untimely embryon of a worm!
[tr. Cary (1814)]O haughty Christians! miserable, alas!
From mental sight to weakness that's allied,
Confiding in perverseness and in pride,
Perceive ye not we are but merely worms,
Born embryo of angelic butterfly,
Which, unrestrained, to justice flies on high,
Where is the object of your souring flight?
Insect, in whom defecta lone prevails,
And worm, in which the true formatiln fails.v [tr. Bannerman (1850)]O ye proud Christians! wretched, weary ones!
Who, in the vision of the mind infirm
Confidence have in your backsliding steps,
Do ye not comprehend that we are worms,
Born to bring forth the angelic butterfly
That flieth unto judgment without screen?
Why floats aloft your spirit high in air?
Like are ye unto insects undeveloped,
Even as the worm in whom formation fails!
[tr. Longfellow (1867)]O proud Christians, wretched and weary, who, weak in the sight of the mind, have confidence in your backward paces, do ye not perceive that we are worms, born to form the angelic butterfly which flies without screen to the judgement? In respect of what does your mind float on high, since ye are as it were defective insects, like a worm in which formative power is in default?
[tr. Butler (1885)]Proud Christians, wretched, weary, and undone!
Who of your mental sight are so bereaved
That ye have faith in backward paths alone;
That we are worms have ye not yet perceived,
Born but to form the Angelic butterfly
That soareth up to judgment unreprieved?
Of what your spirit doth it vaunt so high?
Since ye are unformed insects at the best,
Worms as it were unfinished utterly.
[tr. Minchin (1885)]O proud Christians, wretched weary ones, who, diseased in vision of the mind, have confidence in backward steps, are ye not aware that we are worms born to form the angelic butterfly which flies unto judgment without defence? Why doth your mind float up aloft, since ye are as it were defective insects, even as a worm in which formation fails?
[tr. Norton (1892)]O ye proud Christians, wretched and weary, who, sick in mental vision, put trust in backward steps,
perceive ye not that we are worms, born to form the angelic butterfly that flieth to judgment without defence?
Why doth your mind soar on high, since ye are as 'twere imperfect insects, even as the grub in which full form is wanting?
[tr. Okey (1901)]O vainglorious Christians, weary wretches who are sick in the mind's vision and put your trust in backward steps, do you not perceive that we are worms born to form the angelic butterfly that soars to judgement without defence? Why does your mind float so high, since you are as it were imperfect insects, like the worm that is undeveloped?
[tr. Sinclair (1939)]O ye proud Christians, weary and sad of brow,
Who, tainted in the vision of the mind,
In backward steps your confidence avow,
Preceive ye not that we are worms, designed
To form the angelic butterfly, that goes
To judgment, leaving all defence behind?
Why doth your mind take such exalted pose,
Since ye, disabled, are as insects, mean
As worm which never transformation knows?
[tr. Binyon (1943)]O you proud Christians, wretched souls and small,
who by the dim lights of your twisted minds
believe you prosper even as you fall --
can you not see that we awer works, each one
born to become the Angelic butterfly
that flies defenseless to the Judgment Throne?
what have your souls to boast of and be proud?
You are no more than insects, incomplete
as any grub until it burst the shroud.
[tr. Ciardi (1961)]O proud Christians, wretched and weary, who, sick in mental vision, put trust in backward steps: are you not aware that we are worms, born to form the angelic butterfly that flies until judgment without defenses? Why does your mind soar up aloft, since you are as it wer imperfect insects, even as the worm in which full form is wanting?
[tr. Singleton (1973)]O haughty Christians, wretched, sluggish souls,
all you whose inner vision is diseased,
putting your trust in things that pull you back,
do you not understand that we are worms,
each born to form the angelic butterfly,
that flies defenseless to the Final Judge?
Why do your souls’ pretensions rise so high,
since you are but defective insects still,
worms as yet imperfectly evolved?
[tr. Musa (1981)]O proud Christians, wretched and exhausted,
Who, sick in mind, and not seeing aright,
Go confidently in the wrong direction;
Do you not perceive that we are grubs,
Born to turn into the angelic butterfly
Which flies towards justice without defence?
Why does your mind float aloft
Since you are no more than defective insects,
Like the grub which has not reached its full development?
[tr. Sisson (1981)]O Christians, arrogant, exhausted, wretched,
Whose intellects are sick and cannot see,
Who place your confidence in backward steps,
Do you not know that we are worms and born
To form the angelic butterfly that soars,
Without defenses, to confront His judgment?
Why does your mind presume to flight when you
Are still like the imperfect grub, the worm
Before it has attained its final form?
[tr. Mandelbaum (1982)]O proud Christians, weary wretches, who, weak in mental vision, put your faith in backward steps,
do you not perceive that we are worms born to form the angelic butterfly that flies to justice without a shield?
Why is it that your spirit floats on high, since you are like defective insects, like worms in whom formation is lacking?
[tr. Durling (2003)]O proud Christians, weary and wretched, who, infirm in the mind’s vision, put your trust in downward steps: do you not see that we are caterpillars, born to form the angelic butterfly, that flies to judgement without defence? Why does your mind soar to the heights, since you are defective insects, even as the caterpillar is, in which the form is lacking?
[tr. Kline (2002)]Proud Christians, wretched and — alas! — so tired,
who, feeble in your powers of mental sight,
place so much faith in your own backward tread,
do you not recognize that you are worms
born to become angelic butterflies
that fly to justice with no veil between?
Why is it that your thoughts float up so high?
You, with your faults, are little more than grubs,
chrysalides (no more!) that lack full form.
[tr. Kirkpatrick (2007)]O vainglorious Christians, miserable wretches!
Sick in the visions engendered in your minds,
you put your trust in backward steps.
Do you not see that we are born as worms,
though able to transform into angelic butterflies
that unimpeded soar to justice?
What makes your mind rear up so high?
You are, as it were, defective creatures,
like the unformed worm, shaped from the mud.
[tr. Hollander/Hollander (2007)]O haughty Christians, miserable and weary,
Driven by sickness rioting in your mind,
Placing eternal trust in what walks backward,
Unable to see that human beings are worms,
Born to create angelic butterflies
That fly to God's judgment, needing no other protection.
Why do you let your mind soar into Heaven,
Since what you truly are is imperfect insects,
Just as the worm must wait to come into being?
[tr. Raffel (2010)]
Surely I wept, leaning upon a ledge
Of the rough rock, so that my escort said,
“Art thou then weak and foolish like the rest?
Here lives true piety when pity dies.
But who more wicked than the man who yields
To sorrow place where judgment is divine!”[Certo io piangea, poggiato a un de’ rocchi
del duro scoglio, sì che la mia scorta
mi disse: “Ancor se’ tu de li altri sciocchi?
Qui vive la pietà quand’è ben morta;
chi è più scellerato che colui
che al giudicio divin passion comporta?]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 20, l. 25ff (20.25-30) (1309) [tr. Johnston (1867)]
(Source)
Virgil chides Dante for weeping over the fate of the damned in the third circle, fourth bolgia, who themselves are also weeping.
Maybe. There are a lot of scholarly debates over some of the wording and pronoun references here. Some translators play off the word pietà meaning both "pity" and "piety" in Italian. It's also possible that, rather than the final lines condemning Dante for letting his compassion defy an acceptance of God's judgment, they refer to the sinful arrogance of fortune-tellers (the group being punished here) in believing they can question or change God's decrees for the future.
(Source (Italian)). Alternate translations:Leaning against the rock, I so great grief
Express'd, that thus my Guide to me apply'd;
Are you among the weak to be arrang'd?
When without life, 'tis here Compassion lives.
Who can more wicked be estem'd than He
Who thinks that the divine Decrees are wrong.
[tr. Rogers (1782), l. 22ff]Their laboring reins the falling tear bedew'd,
Deep struck with sympathetic woe I stood,
'Till thus the Bard my slumb'ring reason woke: --
"Dar'st thou the sentence of thy God arraign;
Or with presumptuous tears his doom profane?
Say, can thy tears his righteous doom revoke?
[tr. Boyd (1802), st. 5]Against a rock
I leant and wept, so that my guide exclaim’d:
“What, and art thou too witless as the rest?
Here pity most doth show herself alive,
When she is dead. What guilt exceedeth his,
Who with Heaven’s judgment in his passion strives?
[tr. Cary (1814)]Certes I wept so, leaning toward a breast
Of that hard shelf, mine escort chiding said:
"Why wilt thou yet be foolish as the rest?
Here pity best hath life when wholly dead:
What guiltier wretch than he whose grief avowed
Impugns Almighty Judgment?
[tr. Dayman (1843)]Certainly I wept, leaning on one of the rocks of the hard cliff, so that my Escort said to me: "Art thou, too, like the other fools?
"Here pity lives when it is altogether dead. Who more impious than he that sorrows at God's judgment?"
[tr. Carlyle (1849)]Sore I lamented, leaning on a rock,
A rough-planed crag, until my guide addressed
The words -- "Are you, too, foolish like the rest?
Here Pity is alive, e'en when quite dead.
And what can be more wicked than the man
Who 'gainst heaven's justice in his passion ran.
[tr. Bannerman (1850)]Truly I wept, leaning upon a peak
Of the hard crag, so that my Escort said
To me: "Art thou, too, of the other fools?
Here pity lives when it is wholly dead;
Who is a greater reprobate than he
Who feels compassion at the doom divine?
[tr. Longfellow (1867)]Of a truth I began to weep leaning against one of the rocks of the hard cliff, so that my Escort said to me: "Art thou yet among the other foolish ones? Here pity lives when it is right dead. Who is more wicked than he who brings passion to the judgement of God?"
[tr. Butler (1885)]Surely I wept, supported on a rise
Of that fire-hardened rock, so that my guide
Said to me: "Thou too 'mongst the little wise?
Here Pity lives alone, when it hath died.
Who is the greater scelerate than he
Who lets his passion 'gainst God's judgment bide?"
[tr. Minchin (1885)]Truly I wept, leaning on one of the rocks of the hard crag, so that my Guide said to me, “Art thou also one of the fools? Here pity liveth when it is quite dead. Who is more wicked than he who feels compassion at the Divine Judgment?"
[tr. Norton (1892)]I wept indeed, leaning against a rock on the stony ridge, so overcome, that my Guide said to me: "Art thou too like the other fools? Here pity liveth but when it is truly dead. Who is more lost to righteousness than he whose pity is awakened at the decree of God?"
[tr. Sullivan (1893)]Certain, I wept, supported on a comer
Of the hard spur, so freely that my escort
Said to me : "Art thou still among the simple?
Here piety lives when wholly dead is pity.
Who is than he more desperately wicked
Who to the doom divine doth bring compassion?
[tr. Griffith (1908)]I wept indeed, leaning on one of the rocks of the rugged ridge, so that my Escort said to me: "Art thou too as witless as the rest? Here pity lives when it is quite dead. Who is more guilty than he that makes the divine counsel subject to his will?"
[tr. Sinclair (1939)]Truly I wept, leant up against the breast
Of the hard granite, so that my Guide said:
"Art thou then still so foolish, like the rest?
Here pity lives when it is rightly dead.
What more impiety can he avow
Whose heart rebelleth at God's judgment dread?
[tr. Binyon (1943)]Truly I wept, leaned on the pinnacles
Of the hard rock; until my guide said, "Why!
And art thou too like all the other fools?
Here pity, or here piety, must die
If the other lives; who's wickeder than one
That's agonized by God's high equity?"
[tr. Sayers (1949)]Certainly,
I wept. I leaned agianst the jagged face
of a rock and wept so that my Guide said: "Still?
Still like the other fools? There is no place
for pity here. Who is more arrogant
within his soul, who is more impious
than one who dares to sorrow at God's judgment?
[tr. Ciardi (1954)]Truly I wept, leaning on one of the rocks of the hard crag, so that my guide said to me, “Are you even yet among the other fools? Here pity lives when it is altogether dead. Who is more impious than he who sorrows at God’s judgment?"
[tr. Singleton (1970)]Indeed I did weep, as I leaned my body
against a jut of rugged rock. My guide:
"So you are still like all the other fools?
In this place piety lives when pity is dead,
for who could be more wicked than that man
who tries to bend divine will to his own!
[tr. Musa (1971)]Of course I wept, leaning against a rock
along that rugged ridge, so that my guide
told me: “Are you as foolish as the rest?
Here pity only lives when it is dead:
for who can be more impious than he
who links God's judgment to passivity?
[tr. Mandelbaum (1980)]I certainly wept, supported on one of the rocks
Of the projecting stone, so that my escort
Said to me: "Are you too like the other fools?
Here pity is alive when it is dead:
Who is more criminal than he who suffers
Because he does not like the divine judgement?
[tr. Sisson (1981)]Truly I wept,
Leaning on an outcrop of that rocky site,
And my master spoke to me: "Do you suppose
You are above with the other fools even yet?
Here, pity lives when it is dead to these.
Who could be more impious than one who'd dare
To sorrow at the judgment God decrees?"
[tr. Pinsky (1994)]Surely I wept, leaning on one of the rocks of the hard ridge, so that my guide said to me: “Are you still one of the other fools?
Here pity lives when it is quite dead: who is more wicked than one who brings passion to God’s judgment?"
[tr. Durling (1996)]Truly, I wept, leaning against one of the rocks of the solid cliff, so that my guide said to me: "Are you like other fools, as well? Pity is alive here, where it is best forgotten. Who is more impious than one who bears compassion for God’s judgement?"
[tr. Kline (2002)]Of this, be sure: that, leaning on a spur
of that unyielding cliff, I wept. "Are you,"
my escort said, "like them, an idiot still?
Here pity lives where pity's truth is dead.
Who is more impious, more scarred with sin
than one who pleads compassion at God's throne?"
[tr. Kirkpatrick (2006)]Yes, I wept, leaning against a spur
of the rough crag, so that my escort said:
"Are you still witless as the rest?
Here piety lives when pity is quite dead.
Who is more impious than one who thinks
that God shows passion in His judgment?"
[tr. Hollander/Hollander (2007)]O yes, I wept, leaning for support on one
Of the solid rocks in the reef, making my guide
Say this: "You're still one of the stupid ones?
Down here, the only living pity is dead.
Is anyone more wicked than the man
Regretting the righteous judgment decreed by God?"
[tr. Raffel (2010)]I wept indeed, held up in my surprise
By one rock of the ridge. My Escort said:
"You're witless as the rest? Here pity dwells,
But only when it's absolutely dead.
Who is more guilty than he who by spells
And mysteries makes it seem as if divine
Judgment were subject to his will?"
[tr. James (2013)]
No longer dream that human prayer
The will of Fate can overbear.[Desine fata deum flecti sperare precando.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 6, l. 176ff (6.176) [The Sybil] (29-19 BC) [tr. Conington (1866)]
(Source)
Speaking to dead Palinurus.
(Source (Latin)). Alternate translations:Desist to hope that fates will heare thy prayer
[tr. Ogilby (1649)]Fate, and the dooming gods, are deaf to tears.
[tr. Dryden (1697)]Cease to hope that the decrees of the gods are to be altered by prayers.
[tr. Davidson/Buckley (1854)]Cease to hope
By prayers to bend the destinies divine.
[tr. Cranch (1872)]Cease to hope prayers may bend the decrees of heaven.
[tr. Mackail (1885)]Hope not the Fates of very God to change by any prayer.
[tr. Morris (1900)]Hope not by prayer to bend the Fates' decree.
[tr. Taylor (1907), st. 51, l. 454]Hope not by prayer to change the laws of Heaven!
[tr. Williams (1910)]Cease to dream that heaven's decrees may be turned aside by prayer.
[tr. Fairclough (1916)]Give up the hope
That fate is changed by praying.
[tr. Humphries (1951)]Give up this hope that the course of fate can be swerved by prayer.
[tr. Day-Lewis (1952)]Leave any hope that prayer can turn aside
the gods' decrees.
[tr. Mandelbaum (1971), ll. 495-96]Abandon hope by prayer to make the gods
Change their decrees.
[tr. Fitzgerald (1981), ll. 506-7]You must cease to hope that the Fates of the gods can be altered by prayers.
[tr. West (1990)]Cease to hope that divine fate can be tempered by prayer.
[tr. Kline (2002)]Stop hoping that the gods' decrees
Can be bent with prayer.
[tr. Lombardo (2005)]Hope no more
the gods’ decrees can be brushed aside by prayer,
[tr. Fagles (2006), l. 428-29]As if the gods' fates could be bent by prayer.
[tr. Bartsch (2021)]
We have no right to prejudice another in his civil enjoiments because he is of another church. If any man err from the right way, it is his own misfortune, no injury to thee; nor therefore art thou to punish him in the things of this life because thou supposeth he will be miserable in that which is to come — on the contrary accdg to the spirit of the gospel, charity, bounty, liberality is due to him.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Notes on Religion (Oct 1776?)
(Source)
Labeled by Jefferson "Scraps Early in the Revolution."
Nay, we have heard it said that there is not a quaker or a baptist, a presbyterian or an episcopalian, a catholic or a protestant in heaven: that, on entering that gate, we leave those badges of schism behind, and find ourselves united in those principles only in which god has united us all. Let us not be uneasy then about the different roads we may pursue, as believing them the shortest, to that our last abode: but, following the guidance of a good conscience, let us be happy in the hope that, by these different paths, we shall all meet in the end. and that you and I may there meet and embrace is my earnest prayer: and with this assurance I salute you with brotherly esteem and respect.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1814-09-26) to Miles King
(Source)
Where he had "heard it said" might be an 1813 letter from John Adams.
Ripheus fell, a man
Most just of all the Trojans, most fair-minded.
The gods thought otherwise.[Cadit et Rhipeus, iustissimus unus
qui fuit in Teucris et servantissimus aequi:
dis aliter visum.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 426ff (2.426) [Aeneas] (29-19 BC) [tr. Humphries (1951)]
(Source)
(Source (Latin)). Alternate translations:Next Ripheus fell, most faithfull to his trust:
Nor in all Troy was known a man more just:
Though by the Gods otherwise look'd upon.
[tr. Ogilby (1649)]Then Ripheus follow'd, in th' unequal fight;
Just of his word, observant of the right:
Heav'n thought not so.
[tr. Dryden (1697)]Ripheus too falls, the most just among the Trojans, and of the strictest integrity; but to the gods it seemed otherwise.
[tr. Davidson/Buckley (1854)]Then Rhipeus dies: no purer son
Troy ever bred, more jealous none
Of sacred right: Heaven's will be done.
[tr. Conington (1866)]Next
Rhipeus, of all Trojans most upright
And just : -- such was the pleasure of the gods!
[tr. Cranch (1872), l. 580ff]Rhipeus falls, the one man who was most righteous and steadfast in justice among the Teucrians: the gods' ways are not as ours.
[tr. Mackail (1885)]Fell Rhipeus there, the heedfullest of right
Of all among the Teucrian folk, the justest man of men;
The Gods deemed otherwise.
[tr. Morris (1900)]Next, Rhipeus dies, the justest, but in vain,
The noblest soul of all the Trojan train.
Heaven deemed him otherwise.
[tr. Taylor (1907), st. 57, l. 508ff]Then Rhipeus fell;
we deemed him of all Trojans the most just,
most scrupulously righteous; but the gods
gave judgment otherwise.
[tr. Williams (1910)]Ripheus, too, falls, foremost in justice among the Trojans, and most zealous for the right -- Heaven's will was otherwise.
[tr. Fairclough (1916)]Then Rhipeus fell, he who of all the Trojans
Was most fair-minded, the one who was most regardful of justice:
God's ways are inscrutable.
[tr. Day Lewis (1952)]Then Ripheus, too, has fallen -- he was first
among the Teucrians for justice and
observing right; the gods thought otherwise.
[tr. Mandelbaum (1971)]And Ripheus fell,
A man uniquely just among the Trojans,
The soul of equity; but the gods would have it
Differently.
[tr. Fitzgerald (1981), l. 560ff]Rhipeus also fell. Of all the Trojans he was the most righteous, the greatest lover of justice. But the gods made their own judgments.
[tr. West (1990)]And Ripheus, who was the most just of all the Trojans,
and keenest for what was right (the gods’ vision was otherwise)
[tr. Kline (2002)]Then Rhipeus,
Of all Teucrians the most righteous (but the gods
Saw otherwise) went down.
[tr. Lombardo (2005), l. 493ff]Rhipeus falls too, the most righteous man in Troy,
the most devoted to justice, true, but the gods
had other plans.
[tr. Fagles (2006)]
Acts and their consequences are the things by which our fellows judge us. Anything else, and all that you get is a cheap feeling of moral superiority by thinking how you would have done something nicer if it had been you. So as for the rest, leave it to heaven. I’m not qualified.
Vile deeds are vile, no matter whether we know or do not know what, after death, will be the fate of the doer. We know, at least, what his fate is now, namely to be wedded to the vileness.
Felix Adler (1851-1933) German-American educator
Life and Destiny, Lecture 9 “Ethical Outlook” (1903)
(Source)
Perhaps it is not true to speak of God as a judge at all, or of his judgements. There does not seem to be really any evidence that His worlds are places of trial but rather schools, place of training, or that He is a judge but rather a Teacher, a Trainer, not in the imperfect sense in which men are teachers, but in the sense of His contriving and adapting His whole universe for one purpose of training every intelligent being to be perfect.
Florence Nightingale (1820-1910) English social reformer, statistician, founder of modern nursing
“Note on God and judgment”
(Source)
In Lynn McDonald, Ed., Florence Nightingale's Theology: Essays, Letters, and Journal Notes (2002), noted as "ADD MSS 45783 ff65-67".
The recklessness of their ways destroyed them all.
[Αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο.]
Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 1, l. 7ff (1.7) (c. 700 BC) [tr. Fagles (1996)]
(Source)
Original Greek. Alternate translations:
- "O men unwise, / They perish’d by their own impieties!" [tr. Chapman (1616)]
- "They lost themselves by their own insolence." [tr. Hobbes (1675), l. 9]
- "They perish’d self-destroy’d / By their own fault." [tr. Cowper (1792)]
- "For they were slain in their own foolishness." [tr. Worsley (1861), st. 2]
- "Destin'd as they were / In their mad arrogance to perish; fools!" [tr. Musgrave (1869)]
- "For they in their own wilful folly perished." [tr. Bigge-Wither (1869)]
- "For through the blindness of their own hearts they perished." [tr. Butcher/Lang (1879)]
- "They died of their own souls' folly." [tr. Morris (1887)]
- "For through their own perversity they perished." [tr. Palmer (1891)]
- "For they perished through their own sheer folly." [tr. Butler (1898)]
- "For they perished through their own deeds of sheer recklessness." [tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]
- "For through their own blind folly they perished." [tr. Murray (1919)]
- "For their own recklessness destroyed them all." [tr. Fitzgerald (1961)]
- "They were destroyed by their own wild recklessness, / fools." [tr. Lattimore (1965)]
- "Fools, they foiled themselves." [tr. Mendelbaum (1990)]
- "By their own mad recklessness they were brought to destruction, childish fools." [tr. Merrill (2002)]
- "It was their own transgression that brought them to their doom." [tr. DCH Rieu (2002)]
- "It was through their own blind recklessness that they perished, / the fools." [tr. Green (2018)]
- "They all died from their own stupidity, the fools." [tr. Johnston (2019)]
Anyway, if you stop tellin’ people it’s all sorted out after they’re dead, they might try sorting it all out while they’re alive.
Terry Pratchett (1948-2015) English author
Good Omens, 6. “Saturday” [Adam] (1990) [with Neil Gaiman]
(Source)
Satchelmouth was by no means averse to the finger-foxtrot and the skull fandango, but he’d never murdered anyone, at least on purpose. Satchelmouth had been made aware that he had a soul and, though it had a few holes in it and was a little ragged around the edges, he cherished the hope that some day the god Reg would find him a place in a celestial combo. You didn’t get the best gigs if you were a murderer. You probably had to play the viola.
Terry Pratchett (1948-2015) English author
Soul Music (1994)
“The moving finger writes, and having writ, moves on” — and only then do you find out if it goosed you in passing.
Robert A. Heinlein (1907-1988) American writer
Farnham’s Freehold, ch. 21 (1964)
(Source)
See Omar Khayyám.
The Moving Finger writes; and, having writ,
Moves on: nor all your Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all your Tears wash out a Word of it.
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام]
Rubáiyát [رباعیات], Bod. # 31, etc. [tr. FitzGerald, 2nd Ed (1868), # 76]
(Source)
All Fitzgerald editions after the 2nd used the same text but numbered as # 71. The 1st Ed. was very similar, only using "thy" instead of "your," and numbered as # 51.
Fitzgerald seems to have merged at least three different fatalistic quatrains into this famous one of his: Bodleian #31, 54, and 95. Fitzgerald's use of a finger as the writing implement, rather the pen and pencils of other translators, seems taken from Daniel 5 in the Bible.
Alternate translations:
Bodleian # 31All things that be were long since marked upon the tablet of creation. Heaven's pencil has naught to do with good or evil. God set on fate its necessary seal; and all our efforts are but a vain striving.
[tr. McCarthy (1879), # 86] (1888)To me there is much comfort in the thought
That all our agonies can alter nought,
Our lives are written to their latest word,
We but repeat a lesson He hath taught.
[tr. Le Gallienne (1897), # 93]Whatever betides on the Tablet of Destiny writ is;
Of good and of evil thenceforward the Pen Divine quit is:
In Fate foreordained whatsoever behoveth It 'stablished:
Our stress and our strife and our thought-taking vain every whit is.
[tr. Payne (1898), # 191]From the beginning was written what shall be;
Unhaltingly the Pen writes, and is heedless of good and bad;
On the First Day He appointed everything that must be --
Our grief and our efforts are vain.
[tr. Heron-Allen (1898), # 31]Long, long ago, man's fate was graven clear,
The pen left nought unwrit of joy or woe;
Since from eternity God ruled it so
Then senseless are our grief and striving here.
[tr. Cadell (1899), # 11]Ere yet the dawn of Azal shed its light
O'er dreary chaos and the realms of night,
The Pen, unmoved by good and evil, wrote;
Nor grief can change, nor endless toil rewrite.
[tr. Roe (1906), # 21]Fate's marks upon the tablet still remain
As first, the Pen unmoved by bliss or bane;
In fate whate'er must be it did ordain,
To grieve or to resist is all in vain.
[tr. Thompson (1906), # 69]For He, to whom all future things are known,
E'en as He made thee wrote thy record down;
And what His pen hath written, good or ill,
No strife may alter, and no grief atone.
[tr. Talbot (1908), # 31]From of old the scheme of all that must be has existed.
The pen of destiny has written good and evil without ceasing.
He has appointed in predestination all that must come.
We distress and bestir ourselves, but all to no avail.
[tr. Christensen (1927), # 91]Before now there have been signs of what is to come,
The pen never rests from good or evil.
Destiny has given you all that is to be,
Our worries and our endeavours are in vain.
[tr. Rosen (1928), # 53]His tablet bears the future but concealed,
His pen is calm if good or bad we yield.
The powers gave us proper share at first,
With grief or strife no less nor more we wield.
[tr. Tirtha (1941), # 6.16]What we shall be is written, and we are so.
Heedless of God or Evil, pen, write on!
By the first day all futures were decided;
Which gives our griefs and pains irrelevancy.
[tr. Graves & Ali-Shah (1967), # 75]The characters of all creatures are on the Tablet,
The Pen always worn with writing "Good," "Bad":
Our grieving and striving are in vain,
Before time began all that was necessary was given.
[tr. Avery/Heath-Stubbs (1979), # 26]Signs of destiny have always been
Those hands inscribed both good and mean
What was written, came from the unseen
Though we tried without and worried within.
[tr. Shahriari (1998), # 24, literal]One is great
Who faces fate
Before it’s late,
Appreciate
The destined state
No matter how much we debate
Oppose, engage, or calculate
Even try to accelerate
Fate only moves at its own rate.
Futile is worry, anger and hate
Joy is the only worthy mate.
[tr. Shahriari (1998), # 24, figurative]
Bodleian # 54Yes, since whate'er the Pen of Fate has traced
For Tears of Man will never be erased,
Support thy Ills, do not bemoan thy Lot,
Let all of Fate's Decrees be bravely faced.
[tr. Garner (1887), 4.4]Whatever laws the pen of Fate has traced
For tears of man will never be erased;
Support thy ills, do not bemoan thy lot,
Let all of Fate's decrees be boldly faced.
[tr. Garner (1898), # 83]What the Pen has written never changes,
and grieving only results in deep affliction;
even though, all thy life, thou sufferest anguish,
not one drop becomes increased beyond what is.
[tr. Heron-Allen (1898), # 54]Nought can be changed of what was first decreed,
Grieve as thou wilt, no heart but thine will bleed;
If thy life long, thine eyes shed tears of blood,
'Twill not increase one drop woe's raging flood.
[tr. Cadell (1899), # 89]For what is written, be it long or brief,
Remains the same, nor tears can give relief;
No drop of destiny is less nor more,
Though naught you know but lifelong pain and grief.
[tr. Roe (1906), # 24]To change the written scroll there is no power.
And grieving only makes your heart bleed sore.
Though anguish all your life consume your blood.
You cannot add to it one drop the more.
[tr. Thompson (1906), # 73]Whate'er the Pen hath written stands for aye:
Afflictions's sword the grieving heart will slay;
Though all thy life with anguish thou art wrung,
The forward march of Fate thou canst not stay.
[tr. Talbot (1908), # 54]The Fate will not correct what once she writes,
And more than what is doled no grain alights;
Beware of bleeding heart with sordid cares,
For cares will cast thy heart in wretched plights.
tr. Tirtha (1941), # 6.12]
Bodleian # 95Oh my heart, since life's reality is illusion,
Why vex thyself with its sorrows and cares?
Commit thee to fate, contented with the hour,
For the pen, once passed, returns not back for thee!
[tr. Cowell (1858), # 15]Since life has, love! no true reality,
Why let its coil of cares a trouble be?
Yield thee to Fate, whatever of pain it bring:
The Pen will never unwrite its writ for thee!
[tr. M. K. (1888)]O heart! this world is but a fleeting show,
Why should its empty griefs distress thee so?
Bow down and bear thy fate, the eternal pen
Will not unwrite its roll for thee, I trow!
[tr. Whinfield (1883), # 257]O heart, my heart, since the very basis of all this world's gear is but a fable, why do you adventure in such an infinite abyss of sorrows? Trust thyself to fate, uphold the evil, for what the pencil has traced will not be effaced for you.
[tr. McCarthy (1879), # 159] (1888)Oh, heart! since in this world truth itself is hyperbole,
why art thou so disquieted with this trouble and abasement?
resign thy body to destiny, and adapt thyself to the times,
for, what the Pen has written, it will not rewrite for thy sake.
[tr. Heron-Allen (1898), # 95]O heart! 'tis true that all this world is vain,
Wherefore then eat the fruit of sorrow's tree?
To fate thy body yield, endure the pain;
The once split pen will never mend for thee.
[tr. Cadell (1899), # 100]O, Heart! Since earth's truth is illusion vain,
Why so distressed in lasting grief and pain?
Bear trouble ! Bow to Fate ! Once gone the Pen
For thee will never trace the scroll again!
[tr. Thompson (1906), # 300]O heart! truth absolute thou canst not see,
Then why abase theyself in misery?
Bow down to Fate, and wrestle not with Time!
The pen will not rewrite one word for thee.
[tr. Talbot (1908), # 95]Oh heart, as in truth the world is but a delusion,
Why grieve so much at this dearth of kindness?
Give thyself up to fate and befriend thy sorrow,
For this pen will not retrace its writing for thee.
[tr. Rosen (1928), # 170]O mind! the world is but a mocking sight,
You fancy some delights, and fret in fright;
Resign yourself to Him, and pine for Him,
You cannot alter what is black on white.
tr. Tirtha (1941), # 6.11]Oh heart, since the world's reality is illusion,
How long will you complain about this torment?
Resign your body to fate and put up with the pain,
Because what the Pen has written for you it will not unwrite.
[tr. Avery/Heath-Stubbs (1979), # 32]
Man has three friends on whose company he relies. First, wealth — which goes with him only while good fortune lasts. Second, his relatives — they go only as far as the grave and leave him there. The third friend, his good deeds, go with him beyond the grave.
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Attributed)
I could not find an actual citation for this quotation, but the story (the explanation of a parable, in which a man is summoned before a king, and while his dearest friend will not go with him, and his second best friend will only go to the palace gates, his least-loved friend goes with him before the throne) shows up with different translation in multiple sources:
- The Talmud: Selections, Part 5 "Civil and Criminal Laws -- the Holy Days" - "The Day of Atonement" [tr. Polano (1876)].
- Isaac Aboav, Lamp of Light [Menorat Hamoar] [14th C], Fifth Lamp "Teshuvah," Sec. 2 [ch. 3] in Leonard Kravitz and Kerry Olitzky, <i>Journey of the Soul: Traditional Sources on the</i> Teshuvah (1995).
- Talmudic and Other Legends [tr., comp. Weiss (1888 ed.), "Man's Three Friends" (Pirke R. Eliezer).
“Far better that they are dead and with God, who will know how to deal with them. That is, after all,” Miss Mead said gravely, “what God is for.”
Kerry Greenwood (b. 1954) Australian author and lawyer
Urn Burial (1996)
God will judge us by our own thoughts and deeds, not by what others say about us.
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
The Tenant of Wildfell Hall, ch. 39 “A Scheme of Escape” (1848)
You wanted God’s ideas about what was best for you to coincide with your ideas, but you also wanted him to be the almighty Creator of heaven and earth so that he could properly fulfill your wish. And yet, if he were to share your ideas, he would cease to be the almighty Father.
Søren Kierkegaard (1813-1855) Danish philosopher, theologian
Eighteen Upbuilding Discourses (1843) [tr. Hong]
If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth.
Muhammad (570-632) Arabian merchant, prophet, founder of Islam [Mohammed]
Qur’an, 35.45 (AD 670?) [tr. Pickthall (1953)]
I believe, with the Quaker preacher, that he who steadily observes those moral precepts in which all religions concur, will never be questioned, at the gates of heaven, as to the dogmas in which they all differ. That on entering there, all these are left behind us, and the Aristideses & Cato’s, the Penns & Tillotsons, Presbyterians and Papists, will find themselves united in all principles which are in concert with the reason of the supreme mind.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter to William Canby (18 Sep 1813)
(Source)
Brothers and sisters, don’t say evil things about each other. Whoever insults or criticizes a brother or sister insults and criticizes the Law. If you find fault with the Law, you are not a doer of the Law but a judge over it. There is only one lawgiver and judge, and he is able to save and to destroy. But you who judge your neighbor, who are you?
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
James 4:11-12 [CEB (2011)]
(Source)
Alternate translations:Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
[KJV (1611)]Brothers, do not slander one another. Anyone who slanders a brother, or condemns him, is speaking against the Law and condemning the Law. But if you condemn the Law, you have stopped keeping it and become a judge over it. There is only one lawgiver and he is the only judge and has the power to acquit or to sentence. Who are you to give a verdict on your neighbour?
[JB (1966)]Do not criticize one another, my friends. If you criticize or judge another Christian, you criticize and judge the Law. If you judge the Law, then you are no longer one who obeys the Law, but one who judges it. God is the only lawgiver and judge. He alone can save and destroy. Who do you think you are, to judge someone else?
[GNT (1976)]Brothers, do not slander one another. Anyone who slanders a brother, or condemns one, is speaking against the Law and condemning the Law. But if you condemn the Law, you have ceased to be subject to it and become a judge over it. There is only one lawgiver and he is the only judge and has the power to save or to destroy. Who are you to give a verdict on your neighbour?
[NJB (1985)]Do not speak evil against one another, brothers and sisters. Whoever speaks evil against another or judges another speaks evil against the law and judges the law, but if you judge the law, you are not a doer of the law but a judge. 1There is one lawgiver and judge who is able to save and to destroy. So who, then, are you to judge your neighbor?
[NRSV (2021 ed.)]Brothers and sisters, do not slander one another. Anyone who speaks against a brother or sister or judges them speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you -- who are you to judge your neighbor?
[NIV (2011 ed.)]
Those whom the gods wish to destroy, they first make famous.
Joyce Carol Oates (b. 1938) American author
“Down the Road,” New Yorker (27 Mar 1985)
See Euripides.
God’s Mill grinds slow, but sure.
George Herbert (1593-1633) Welsh priest, orator, poet.
Jacula Prudentum, or Outlandish Proverbs, Sentences, &c. (compiler), # 747 (1640 ed.)
(Source)
O stranger, cease thy care;
Wise is the soul, but man is born to bear;
Jove weighs affairs of earth in dubious scales,
And the good suffers, while the bad prevails.
Bear, with a soul resign’d, the will of Jove;
Who breathes, must mourn: thy woes are from above.[‘ξεῖν᾽, ἐπεὶ οὔτε κακῷ οὔτ᾽ ἄφρονι φωτὶ ἔοικας:
Ζεὺς δ᾽ αὐτὸς νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,
ἐσθλοῖς ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ:
καί που σοὶ τάδ᾽ ἔδωκε, σὲ δὲ χρὴ τετλάμεν ἔμπης.]Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 6, l. 187ff (6.187-190) (c. 700 BC) [tr. Pope (1725), l. 227ff]
(Source)
(Source (Greek)). Alternate translations:Stranger! I discern in thee
Nor sloth, nor folly, reigns; and yet I see
Th’ art poor and wretched. In which I conclude,
That industry nor wisdom make endued
Men with those gifts that make them best to th’ eye;
Jove only orders man’s felicity.
To good and bad his pleasure fashions still
The whole proportion of their good and ill.
And he, perhaps, hath form’d this plight in thee,
Of which thou must be patient, as he free.
[tr. Chapman (1616)]You seem to be a good man and discreet,
But Jove on good and bad such fortune lays,v Happy or otherwise, as he thinks meet;
And since distress is fallen to your share,
You must contented be to suffer it.
[tr. Hobbes (1675), l. 178ff]Since, stranger! neither base by birth thou seem’st,
Nor unintelligent, (but Jove, the King
Olympian, gives to good and bad alike
Prosperity according to his will,
And grief to thee, which thou must patient bear,)
[tr. Cowper (1792), l. 233ff]Stranger, who seemest neither vile nor vain,
Zeus both to good and evil doth divide
Wealth as he listeth. He perchance this pain
Appointed; thou thy sorrow must sustain.
[tr. Worsley (1861), st. 25]Nor vice, nor folly marks thee -- and great Jove
In high Olympus thron'd doth this world's good
To men mete out, the wicked and the just,
E'en as to Him seems best: and this thy lot
He haply hath assign'd;' and 'tis for thee
With patient soul to bear it.
[tr. Musgrave (1869), l. 289ff]Sir guest! since thou no sorry wight dost seem;
And Zeus himself from Olympus deals out weal
To the good and band: -- to each as it pleaseth him:
And somehow he hath sent these things to thee;
So it becomes thee to endure them wholly.
[tr. Bigge-Wither (1869)]Stranger, forasmuch as thou seemest no evil man nor foolish -- and it is Olympian Zeus himself that giveth weal to men, to the good and to the evil, to each one as he will, and this thy lot doubtless is of him, and so thou must in anywise endure it.
[tr. Butcher/Lang (1879)]O guest, forsooth thou seemest no fool, and no man of ill.
But Zeus the Olympian giveth to menfolk after his will,
To each, be he good, be he evil, his share of the happy day;
And these things shall be of his giving; so bear it as ye may.
[tr. Morris (1887)]Stranger, because you do not seem a common, senseless person, -- and Olympian Zeus himself distributes fortune to mankind and gives to high and low even as he wills to each; and this he gave to you, and you must bear it therefore.
[tr. Palmer (1891)]Stranger, you appear to be a sensible, well-disposed person. There is no accounting for luck; Zeus gives prosperity to rich and poor just as he chooses, so you must take what he has seen fit to send you, and make the best of it.
[tr. Butler (1898), rev. Power/Nagy]Stranger, since thou seemest to be neither an evil man nor a witless, and it is Zeus himself, the Olympian, that gives happy fortune to men, both to the good and the evil, to each man as he will; so to thee, I ween, he has given this lot, and thou must in any case endure it.
[tr. Murray (1919)]Stranger -- for to me you seem no bad or thoughtless man -- it is Zeus himself who assigns bliss to men, to the good adn to the evil as he wills, to each his lot. Wherefore surely he gave you this unhappiness, and you must bear it.
[tr. Lawrence (1932)]"Sir," said the white-armed Nausicaa, "your manners prove that you are no rascal and no fool; and as for these ordeals of yours, they must have been sent you by Olympian Zeus, who follows his own will in dispensing happiness to people whatever their merits. You have no choice but to endure."
[tr. Rieu (1946)]Stranger, there is no quirk or evil in you
that I can see. You know Zeus metes out fortune
to good and bad men as it pleases him.
Hardship he sent to you, and you must bear it.
[tr. Fitzgerald (1961)]My friend, since you seem not like a thoughtless man, nor a mean one,
it is Zeus himself, the Olympian, who gives people good fortune,
to each single man, to the good and the bad, just as he wishes;
and since he must have given you yours, you must even endure it.
[tr. Lattimore (1965)]You, stranger, since you do not seem to be
mad or malicious, know that only he --
Olympian Zeus -- allots felicity
to men, to both the noble and the base,
just as he wills. To you he gave this fate
and you must suffer it -- in any case.
[tr. Mandelbaum (1990)]"Stranger," the white-armed princess answered staunchly,
"friend, you're hardly a wicked man, and no fool, I'd say --
it's Olympian Zeus himself who hands our fortunes out,
to each of us in turn, to the good and bad,
however Zeus prefers ...
He gave you pain, it seems. You simply have to bear it.
[tr. Fagles (1996)]"Stranger, you do not seem to be a bad man
Or a fool. Zeus himself, the Olympian god,
Sends happiness to good men and bad men both,
To each as he wills. To you he has given these troubles,
Which you have no choice but to bear.
[tr. Lombardo (2000), l. 191ff]Stranger -- because you seem neither base nor without understanding
Zeus himself, the Olympian, gives out fortune to mankind,
both to the base and the noble, to each one just as he wishes;
so he has given you this, yet nevertheless you must bear it.
[tr. Merrill (2002)]Since your manners show you are not a bad man or a fool -- it is Olympian Zeus himself who assigns good fortune to men, good and bad alike, as he wills, and must have sent you your personal misfortune -- and you must just endure it.
[tr. DCH Rieu (2002)]Stranger, you do not strike me as either a rogue or a fool. It is Olympian Zeus himself who dispenses prosperity to men, to both good and bad, to each as he wishes; he must surely have sent you these troubles, and you must bear them as you may.
[tr. Verity (2016)]Well, stranger, you seem a brave and clever man; you know that Zeus apportions happiness to people, to good and bad, each one as he decides. your troubles come from him, and you must bear them.
[tr. Wilson (2017)]Stranger, you seem neither malicious nor witless: but it's Zeus, the Olympian in person, who bestows good fortune on men, the good and the bad, to each as he wills; I suppose he chose this lot for you, and you just have to bear it.
[tr. Green (2018)]Stranger, you don’t seem to be a wicked man,
or foolish. Olympian Zeus himself
gives happiness to bad and worthy men,
each one receiving just what Zeus desires.
So he has given you your share, I think.
Nonetheless, you must still endure your lot.
[tr. Johnston (2019), l. 241ff]
VENKMAN: This city is headed for a disaster of Biblical proportions.
MAYOR: What do you mean, “Biblical”?
RAY: What he means is Old Testament, Mr. Mayor, real wrath-of-God type stuff. Fire and brimstone coming down from the sky! Rivers and seas boiling!
EGON: Forty years of darkness! Earthquakes, volcanoes …
WINSTON: The dead rising from the grave!
VENKMAN: Human sacrifice! Dogs and cats living together! Mass hysteria!
For when the One Great Scorer comes to mark against your name,
He writes — not that you won or lost — but how you played the Game.
Of course God will forgive me; that’s his job.
[Bien sûr, il me pardonnera; c’est son métier.]
Heinrich Heine (1797-1856) German poet and critic
Last Words (1856)
Quoted in German in Alfred Meißner, "Heinrich Heine. Erinnerungen," Letzte Worte auf dem Totenbett (1856). Quoted in Bros. Goncourt (ed.) Journal (23 Feb 1863). Quoted in French in Sigmund Freud, The Joke and Its Relation to the Unconscious (1905) [tr. J Crick (2003)].
Alt trans.: "Why, of course, he will forgive me; that's his business. [Gott wird mir verzeihen, das ist sein Beruf.]
See Catherine the Great.
We cannot tell what is a judgment of God; ’tis presumption to take upon us to know.
John Selden (1584-1654) English jurist, legal scholar, antiquarian, polymath
Table Talk, § 65 “God’s Judgments” (1689)
(Source)
I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own — a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotism. It is enough for me to contemplate the mystery of conscious life perpetuating itself through all eternity, to reflect upon the marvelous structure of the universe which we can dimly perceive, and to try humbly to comprehend even an infinitesimal part of the intelligence manifested in nature.
Albert Einstein (1879-1955) German-American physicist
“What I Believe,” Forum and Century (Oct 1930)
(Source)
Einstein crafted and recrafted his credo multiple times in this period, and specifics are often muddled by differing translations and by his reuse of certain phrases in later writing. The Forum and Century entry appears to be the earliest. Some important variants:I cannot conceive of a God who rewards and punishes his creatures, or has a will of the kind that we experience in ourselves. Neither ca I nor would I want to conceive of an individual that survives his physical death; let feeble souls, from fear or absurd egoism, cherish such thoughts. I am satisfied with they mystery of the eternity of life and with the awareness and a glimpse of the marvelous structure of the existing world, together with the devoted striving to comprehend a portion, be it ever so tiny, of the reason that manifests itself in nature.
— "The World As I See It [Mein Weltbild] [tr. Bargmann (1954)]I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls. Enough for me the mystery of the eternity of life, and the inkling of the marvellous structure of reality, together with the single-hearted endeavor to comprehend a portion, be it never so tiny, of the reason that manifests itself in nature.
— "The World As I See It [Mein Weltbild] [tr. Harris (1934)]To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.
[Es ist mir genug, diese Geheimnisse staunend zu ahnen und zu versuchen, von der erhabenen Struktur des Seienden in Demut ein mattes Abbild geistig zu erfassen.]
— Reduced variant in "My Credo Mein Glaubensbekenntnis]" (Aug 1932)
If a man really believes that God once upheld slavery; that he commanded soldiers to kill women and babes; that he believed in polygamy; that he persecuted for opinion’s sake; that he will punish forever, and that he hates an unbeliever, the effect in my judgment will be bad. It always has been bad. This belief built the dungeons of the Inquisition. This belief made the Puritan murder the Quaker.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Interview, The Sunday Union, New Haven, Conn. (10 Apr 1881)
(Source)
But regardless of whether Hitler or the mass murderer of your choice sincerely regretted his actions in his last moments and made it to Heaven, with all due respect, what difference does it make to you? Apart from the awkward silence if you happen to bump into him there, I mean.
John Russell (contemp.) ("jr")
Belief-L (24 Nov. 1999)
Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 7:1-2 (KJV)
Alt. trans.:
- "Do not judge, so that you may not be judged. For with the judgment you make you will be judged, and the measure you give will be the measure you get."(NRSV)
- "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you." (NIV)
- "Do not judge others, so that God will not judge you, for God will judge you in the same way you judge others, and he will apply to you the same rules you apply to others." (GNT)
A man’s ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.
Albert Einstein (1879-1955) German-American physicist
“Religion and Science,” New York Times Magazine (9 Nov 1930)
(Source)
After all, when the day of judgement comes we shall be examined about what we have done, not about what we have read; whether we have lived conscientiously, not whether we have turned fine phrases.
[Certe adveniente die judicii, non quæretur a nobis quid legimus, sed quid fecimus; nec quam bene diximus, sed quam religiose viximus.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author
The Imitation of Christ [De Imitatione Christi], Book 1, ch. 3, v. 5 (1.3.5) (c. 1418-27) [tr. Knox-Oakley (1959)]
(Source)
(Source (Latin)). Alternate translations:At the day of judgment it shall not be asked of us what we have read, but what we have done: nor how well we have said, but how religiously we have lived.
[tr. Whitford/Raynal (1530/1871)]On the day of judgment we will not be asked what we have read, but what we have done; not how well we have discoursed, but how religiously we have lived.
[tr. Whitford/Gardiner (1530/1955)]Assuredly at the day of judgment we shall not be examined how many bookes we have read, but how many good workes we have done; not how rhetorically we have spoken, but how religiously we have lived.
[tr. Page (1639), 1.3.22]A Day of Judgment there will come, where in Measures will be taken very different form ours; when the Enquiry, upon which our Affairs must all turn, will be, not how much we have Heard or Read, but how much we have done; not how Eloquent our Expressions, but how Pure and Devout our Lives; how much our Manners, not our Capacity or Breeding, our Wit or Rhetorick, distinguished us from common Men.
[tr. Stanhope (1696; 1706 ed.)]Assuredly, in the approaching day of universal judgment, it will not be enquired what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Payne (1803)]Truly, at the day of judgment we shall not be examined what we have read, but what we have done; not how well we have spoken, but how religiously we have lived.
[ed. Parker (1841)]Assuredly, in the approaching day of judgment, it will not be inquired of us what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Dibdin (1851)]Verily, when the day of judgment comes, we shall not be asked what we have read, but what we have done; nor how well we have spoken, but how religiously we have lived.
[ed. Bagster (1860)]Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived.
[tr. Benham (1874)]Truly, at the day of judgment we shall not be examined as to what we have read, but as to what we have done; not as to how well we have spoken, but as to how religiously we have lived.
[tr. Anon. (1901)]On the day of judgment, surely, we shall not be asked what we have read but what we have done; not how well we have spoken but how well we have lived.
[tr. Croft/Bolton (1940)]Surely on coming to the day of judgment we shall not be asked what we have read but what we have done: not how well we talked but how religiously we lived.
[tr. Daplyn (1952)]At the Day of Judgement, we shall not be asked what we have read, but what we have done; not how eloquently we have spoken, but how holily we have lived.
[tr. Sherley-Price (1952)]When the day of judgment comes, we shall not be asked what we have read, but what we have done, not if we made fine speeches, but if we lived religious lives.
[tr. Knott (1962)]When the day of judgement comes we will be asked not what books we read, but what deeds we did, not how well we spoke, but how religiously we lived.
[tr. Rooney (1979)]Surely, when the day of judgment comes we shall not be asked what we have read but what we have done, not how well we have spoken but how devoutly we have lived.
[tr. Creasy (1989)]
I have so fixed my contemplations on Heaven, that I have almost forgot the Idea of Hell, and am afraid rather to lose the joyes of the one than endure the misery of the other; to be deprived of them is a perfect hell, & needs me thinkes no addition to compleate our afflictions; that terrible terme hath never detained me from sin, nor do I owe any good action to the name thereof: I feare God, yet am not afraid of him, his mercies make me ashamed of my sins, before his judgements afraid thereof: these are the forced and secondary method of his wisedome, which he useth but as the last remedy, and upon provocation, a course rather to deterre the wicked, than incite the vertuous to his worship. I can hardly thinke there was ever any scared into Heaven, they goe the fairest way to Heaven, that would serve God without a Hell, other Mercenaries that crouch unto him in feare of Hell, though they terme themselves the servants, are indeed but the slaves of the Almighty.
Thomas Browne (1605-1682) English physician and author
Religio Medici, Part 1, sec. 52 (1643)
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