O my dear brother, what is there to say?
In vision I already see a time —
and it is not far distant from this day —
in which the pulpit shall denounce by writ
the shameless jades that Florentines call ladies,
who go about with breasts bare to the tit.
What Moslem woman ever has required
a priestly discipline, or any other,
before she would go decently attired?
But if the chippies only could foresee
swift Heaven’s punishment, they’d have their mouths
already open to howl misery.[O dolce frate, che vuo’ tu ch’io dica?
Tempo futuro m’è già nel cospetto,
cui non sarà quest’ora molto antica,
nel qual sarà in pergamo interdetto
a le sfacciate donne fiorentine
l’andar mostrando con le poppe il petto.
Quai barbare fuor mai, quai saracine,
cui bisognasse, per farle ir coperte,
o spiritali o altre discipline?
Ma se le svergognate fosser certe
di quel che ’l ciel veloce loro ammanna,
già per urlare avrian le bocche aperte.]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 23, l. 97ff (23.97-108) (1314) [tr. Ciardi (1961)]
(Source)
Forese Donati speaking to Dante, anticipating the "future" (already-past) travails of Florence in the early 1300s, apparently brought about (in part) by the city's shameless women being scantily clad (though no such church edict survives in the record).
Source (Italian)). Alternate translations:
O, Brother! shall I tell, or hide my thought?
The horrible display that Fancy views,
Which soon the pregnant moments will produce,
And Impudence and Pride's disgraceful lot.
Soon a stern Voice will teach the shameless kind
A decent covering, as they may, to find,
Their naked shoulders from the Sun to hide!
Was it amongst Barbarians ever known,
That nought but threats can bind the modest Zone,
On the young virgin and the plighted Bride?
But if these dainty Dames could read the Skies,
And spy the slumb'ring tempest soon to rise,
Those lips that whisper Love, would shriek Despair.
[tr. Boyd (1802), st. 19-21]
O sweet brother!
What wouldst thou have me say? A time to come
Stands full within my view, to which this hour
Shall not be counted of an ancient date,
When from the pulpit shall be loudly warn’d
Th’ unblushing dames of Florence, lest they bare
Unkerchief’d bosoms to the common gaze.
What savage women hath the world e’er seen,
What Saracens, for whom there needed scourge
Of spiritual or other discipline,
To force them walk with cov’ring on their limbs!
But did they see, the shameless ones, that Heav’n
Wafts on swift wing toward them, while I speak,
Their mouths were op’d for howling.
[tr. Cary (1814)]
Oh dear brother! what shall I say to thee?
A future time now within my view,
To which the present hour will be but new,
When interdict will issue from the chair
To Florence ladies of effrontery,
With naked bosoms, where the pays you spy.
Barbarians and Saracens were there e'er
Forced to go covered, and their right mind in,
By spiritual or other discipline?
Their future lot could but the shameless see,
What the swift Heaven is bringing on its wing,
To howl their mouths would soon be opening.
[tr. Bannerman (1850)]
O brother sweet, what wilt thou have me say?
A future time is in my sight already,
To which this hour will not be very old,
When from the pulpit shall be interdicted
To the unblushing womankind of Florence
To go about displaying breast and paps.
What savages were e'er, what Saracens,
Who stood in need, to make them covered go,
Of spiritual or other discipline?
But if the shameless women were assured
Of what swift Heaven prepares for them, already
Wide open would they have their mouths to howl.
[tr. Longfellow (1867)]
O brother dear, what wouldst have further told?
A future time already do I see,
In which the present day will not be old.
When in the Church they'll publish a decree
Against the insolent lady Florentines,
Not to expose their breasts for all to see.
When were Barbarians seen or Saracens,
To whom was needed clothing to enforce.
Or spiritual, or other disciplines?
But if the shameless ones could see the course
Which Heaven prepareth for them speedily.
Now would begin their howlings of remorse.
[tr. Minchin (1885)]
O sweet brother, what wouldst thou that I say? A future time is already in my sight, to which this hour will not be very old, in which from the pulpit it shall be forbidden to the brazen-faced dames of Florence to go displaying the bosom with the paps. What Barbarian, what Saracen women were there ever who required either spiritual or other discipline to make them go covered? But if the shameless ones were aware of that which the swift heaven is preparing for them, already would they have their mouths open for howling.
[tr. Norton (1892)]
O sweet brother, what would st thou have me say? Already in my vision is a time to come to which this hour shall not be very old,
when the brazen-faced women of Florence shall be forbidden from the pulpit to go abroad showing their breasts with the paps.
What Barbary, what Saracen women ever lived, to whom either spiritual, or other discipline were necessary, to make them go covered?
But if the shameless creatures were assured of what swift heaven is preparing for them, already would they have their mouths open to howl.
[tr. Okey (1901)]
O sweet brother, what wilt thou have me say? A coming time is already before my eyes to which this hour will not be very old when from the pulpit it shall be forbidden to the brazen women of Florence to go showing the breast with the paps. What barbarous women, what Saracens, ever were there that needed, to make them go covered, spiritual disciplines or any other? But had the shameless creatures knowledge of what the swift heavens prepare for them, they would have their mouths open already for howling.
[tr. Sinclair (1939)]
O sweet brother, what would'st thou have me say?
A time to come already I see indeed,
Wherefrom this hour shall not be far away.
In which from pulpit shall it be forbid
To the unashamed women of Florence then
To go showing the breast with paps not hid.
What woman of Barbary, what Saracen,
did ever need, to make her go covered,
Spiritual or other regimen?
But if the unabashed ones were assured
Of what swift heaven prepares for them on high
Their mouths would open and their howls be heard.
[tr. Binyon (1943)]
Brother of mine, what wilt thou have me say?
This hour shall not be very old perhaps
Ere time shall bring what I foresee to-day:
A pulpit interdict, no less, which claps
Down on our brazen jades of Florentines
Flaunting unveiled the bosom and the paps.
What female Turk or Berber e'er showed signs
Of needing to be covered up by force
Of spiritual or other disciplines?
But could these wantons know what Heaven's swift course
Prepares for them, they'd have their mouths ajar
Already, fit to bellow themselves hoarse.
[tr. Sayers (1955)]
O sweet brother, what would you have me say? Already in my vision is a future time, to which this hour shall not be very old, when the brazen-faced women of Florence shall be forbidden from the pulpit to go displaying their breasts with the papas. What Barbarian, what Saracen women were there ever, who required either spiritual or other discipline to make them go covered? But if the shameless creatures were assured of what swift heaven is preparing for them, already would they have their mouths open to howl.
[tr. Singleton (1973)]
My dear brother, how can I tell you this:
I see a future time -- it won't be long --
in which bans from the pulpit shall clamp down
on those ladies of Florence who, bold-faced,
now walk our city streets as they parade
their bosom to the tits! What barbarous girl,
what female Saracen, had to be taught
spiritual discipline, or anything,
to keep her body decently concealed?
But if these shameless creatures only knew
what the swift heavens have in store for them,
they would by now be screaming their heads off!
[tr. Musa (1981)]
O gentle brother, what do you want me to say?
Already I can see a time ahead,
Before the present hour is very old,
In which the impudent women of Florence
Will be preached against from the pulpit because
They go about showing their breasts to the nipples.
What women of Barbary, what Saracens
Ever needed, to make them go covered,
Either spiritual or other discipline?
But if the shameless creatures were assured
Of what swift heaven is getting ready for them,
They would have their mouths open already, to howl.
[tr. Sisson (1981)]
O
sweet brother, what would you have had me say?
A future time’s already visible
to me -- a time not too far-off from now --
when, from the pulpit, it shall be forbidden
to those immodest ones -- Florentine women --
to go displaying bosoms with bare paps.
What ordinances -- spiritual, civil --
were ever needed by barbarian or
Saracen women to make them go covered?
But if those shameless ones had certain knowledge
of what swift Heaven’s readying for them,
then they would have mouths open now to howl.
[tr. Mandelbaum (1982)]
O sweet brother, what would you have me say? Already I foresee a time to come, to which this time will not be too distant, when, from the pulpits, the brazen women of Florence will be forbidden to go round displaying their breasts and nipples.
When was there ever a Saracen woman, or woman of Barbary, who needed disciplining spiritually or otherwise, to force her to cover herself? But the shameless creatures would already have their mouths open to howl.
[tr. Kline (2002)]
O dear brother, what can I say? A future time is already in my sight when this hour will not seem very ancient, when from the pulpit it will be forbidden to the brazen Florentine women to walk about showing their chests with their breasts.
What barbarian women, what Saracens ever needed either spiritual or other penalties to make them go covered up?
But if those shameless ones knew what the swift heavens are preparing for them, they would already have opened their mouths to howl.
[tr. Durling (2003)]
What, dearest brother, would you have me say?
A future time, already in my sight,
will come (when our time’s still not history),
when, from the pulpit, there’ll be issued bans
forbidding bare-faced Florence girls to go
with blatant breasts and both their boobs on show.
What mere barbarians or Saracens
required a priest or threat of on-spot fines
to make them cover up when they go out!
If, though, these brazen creatures only guessed
what Heaven so swiftly will bring down on them,
then they’d already howl with open mouths.
[tr. Kirkpatrick (2007)]
O sweet brother, what would you have me say?
In my vision even now I see a time,
before this hour shall be very old,
when from the pulpit it shall be forbidden
for the brazen ladies of Florence
to flaunt their nipples with their breasts.
What barbarous women, what Saracens,
have ever needed spiritual instruction
or other rules, to walk about in proper dress?
But if these shameless creatures knew
what the swift heavens are preparing, even now
their mouths would be spread open in a howl.
[tr. Hollander/Hollander (2007)]
O, my sweet brother, what can you ask me to say?
Looking into the future, I already see --
And the hour will not be long in coming, I believe --
When priests in our pulpits will forbid Florence's lewd
And insolent women from going about the streets,
Their breasts bare well below the nipples.
Were there ever barbarian women, or Turks,
Who needed heavy discipline -- by priests
Or by law -- to keep them decently covered? But such
Disgraceful creatures, should they realize
For sure what quick-handed Heaven has ready for them,
They'd now be ready to open their mouths and howl!
[tr. Raffel (2010)]
Quotations about:
divine wrath
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
An evil doom of some god was my undoing, and measureless wine.
[ἆσέ με δαίμονος αἶσα κακὴ καὶ ἀθέσφατος οἶνος.]
Homer (fl. 7th-8th C. BC) Greek author
The Odyssey [Ὀδύσσεια], Book 11, l. 61 (11.61) [Elpenor] (c. 700 BC) [tr. Murray (1919)]
(Source)
Odysseus first encounter in the Underworld is the shade of his comrade Elpenor, whose body had been left on Circe's island. This is Elpenor's explanation of his death (10.552-560). Drunk with his crew mates, he climbed a ladder to the roof of Circe's palace to sleep it off. When he heard his friends preparing to leave, he either fell from or forgot about using the ladder, plummeting to his ignominious death.
(Source (Greek)). Alternate translations:
In Circe’s house, the spite some spirit did bear,
And the unspeakable good liquor there,
Hath been my bane.
[tr. Chapman (1616)]
I had come along with th’ bark,
But that the Devil and excess of wine
Made me to fall, and break my neck i’ th’ dark.
[tr. Hobbes (1675), l. 54ff]
To hell my doom I owe,
Demons accursed, dire ministers of woe!
My feet, through wine unfaithful to their weight,
Betray'd me tumbling from a towery height.
[tr. Pope (1725)]
Fool’d by some dæmon and the intemp’rate bowl.
[tr. Cowper (1792), ll. 69-70]
I died
By stroke of fate and the dread fumes of wine.
[tr. Worsley (1861), st. 9]
Ill fate destroyed me, and unstinted wine!
[tr. Bigge-Wither (1869)]
An evil doom of some god was my bane, and wine out of measure.
[tr. Butcher/Lang (1879)]
God's doom and wine unstinted on me the bane hath brought.
[tr. Morris (1887)]
Heaven's cruel doom destroyed me, and excess of wine.
[tr. Palmer (1891)]
It was all bad luck, and my own unspeakable drunkenness.
[tr. Butler (1898)]
It was all bad luck of a daimôn, and my own unspeakable drunkenness.
[tr. Butler (1898), rev. Power/Nagy (1900)]
It was all bad luck of a superhuman force [daimōn], and my own unspeakable drunkenness.
[tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]
The harsh burden of some God sealed my doom, together with my own unspeakable excess in wine.
[tr. Lawrence (1932)]
It was the malice of some evil power that was my undoing, and all the wine I swilled before I went to sleep in Circe’s palace.
[tr. Rieu (1946)]
Bad luck shadowed me, and no kindly power;
ignoble death I drank with so much wine.
[tr. Fitzgerald (1961)]
The evil will of the spirit and the wild wine bewildered me.
[tr. Lattimore (1965)]
My undoing lay
in some god sending down my dismal fate
and in too much sweet wine.
[tr. Mandelbaum (1990)]
The doom of an angry god, and god knows how much wine --
they were my ruin, captain.
[tr. Fagles (1996)]
Bad luck and too much wine undid me.
[tr. Lombardo (2000)]
The malicious decree of some god and too much wine were my undoing.
[tr. DCH Rieu (2002)]
It was a god-sent evil destiny that ruined me, and too much wine.
[tr. Verity (2016)]
But I had bad luck from some god, and too much wine befuddled me.
[tr. Wilson (2017)]
Some god's ill-will undid me -- that, and too much wine!
[tr. Green (2018)]
Some fatal deity
has brought me down -- that and too much wine.
[tr. Johnston (2019)]
LEAR: Blow winds, and crack your cheeks! Rage, blow!
You cataracts and hurricanoes, spout
Till you have drenched our steeples, drowned the cocks.
You sulph’rous and thought-executing fires,
Vaunt-couriers of oak-cleaving thunderbolts,
Singe my white head. And thou, all-shaking thunder,
Strike flat the thick rotundity o’ th’ world.
Crack nature’s molds, all germens spill at once
That makes ingrateful man.William Shakespeare (1564-1616) English dramatist and poet
King Lear, Act 3, sc. 2, l. 1ff (3.2.1-11) (1606)
(Source)
If there be any man who derides the unseen world, let him consider the death of Pentheus, and acknowledge the gods.
[εἰ δ᾽ ἔστιν ὅστις δαιμόνων ὑπερφρονεῖ,
ἐς τοῦδ᾽ ἀθρήσας θάνατον ἡγείσθω θεούς.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 1325ff [Cadmus/κάδμος] (405 BC) [tr. Vellacott (1973)]
(Source)
(Source (Greek)). Alternate translations:
If any impious mortal yet contemns
The Powers celestial, let him view the death
Of Pentheus, to convince him there are Gods.
[tr. Wodhull (1809)]
If anyone scorns the gods, let him look to the death of this man and acknowledge them.
[tr. Buckley (1850)]
O if there be he who scorneth the great gods,
Gaze on this death, and know that there are gods.
[tr. Milman (1865)]
If there be one who still disdains the gods,
Let him behold this corpse and reverence them.
[tr. Rogers (1872), l. 1293ff]
Ah! if there be any man that scorns the gods, let him well mark this prince’s death and then believe in them.
[tr. Coleridge (1891)]
If any man there be that scorns the Gods,
This man's death let him note, and so believe.
[tr. Way (1898)]
Oh, whoso walketh not in dread
Of Gods, let him but look on this man dead!
[tr. Murray (1902)]
If there is still any mortal man
who despises or defies the gods, let him look
on this boy's death and believe in the gods.
[tr. Arrowsmith (1960)]
If there is any man who despises deity
let him look on Pentheus’ death, and judge that gods exist!
[tr. Kirk (1970)]
If any man thinks light of the divine ones,
let him consider this man’s death, and believe in gods.
[tr. Neuburg (1988)]
If there be any man who challenges or scorns
the unseen powers,
let him look on this boy's death and accept
that which is God.
[tr. Cacoyannis (1982)]
If there is anyone who despises the gods,
Looking on this death, let him believe.
[tr. Blessington (1993)]
So if there is anyone who disdains the gods
let him look at the death of this man here and let him believe that gods exist.
[tr. Esposito (1998)]
If there is anyone who despises the divine,
he should look at this man's death and believe in gods.
[tr. Woodruff (1999)]
Anyone who feels
Superior to the gods should study this:
Pentheus is dead -- believe in the gods!
[tr. Gibbons/Segal (2000)]
If there is anyone who thinks nothing of heaven's power, let him look at this man's death and believe that the gods exist.
[tr. Kovacs (2002)]
Let he who would defy the gods’ demands
Look at this piteous death and believe.
[tr. Teevan (2002)]
If there’s anyone who insults the gods let him turn his eyes to this and let him believe.
[tr. Theodoridis (2005)]
If there is anyone here who casts a disparaging eye
Upon the Divine, look now on this and know the Gods exist.
[tr. Valerie (2005)]
If there's a man who disrespects the gods,
let him think about how this man perished --
then he should develop faith in them.
[tr. Johnston (2008)]
If anyone still disputes the power of heaven,
let them look at this boy's death
and they will see that the gods live.
[tr. Robertson (2014)]
If there are any left who would look down on the gods, let them see this.
This death.
And let them know the gods.
[tr. Pauly (2019)]
If anyone, anywhere, denies the gods,
seeing this death, let him belisve in them.
[tr. Behr/Foster (2019)]
If anyone scorns the daimones, let him look to the death of this man and acknowledge them.
[tr. Buckley/Sens/Nagy (2020)]
It is slow to stir, but nonetheless
it never fails, the strength
of gods.[ὁρμᾶται μόλις, ἀλλ᾽ ὅμως
πιστόν τι τὸ θεῖον
σθένος]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 882ff (Stasimon 3 (Ode 4), Antistrophe 1) [Chorus/Χορός] (405 BC) [tr. Kirk (1970)]
(Source)
(Source (Greek)). Alternate translations:
The tardy God arrives at length
His steadfast promise to fulfil,
Exulting in immortal strength.
Tremble, ye ministers of ill!
[tr. Wodhull (1809)]
Divine strength is roused with difficulty, but still is sure.
[tr. Buckley (1850)]
Slow come, but come at length,
In their majestic strength
Faithful and true, the avenging deities.
[tr. Milman (1865)]
Although he slowly shews his might,
God ever steadfast is and sure.
[tr. Rogers (1872), ll. 844-45]
Though slow be its advance, yet surely moves the power of the gods.
[tr. Coleridge (1891)]
Slowly on-sweepeth, but unerringly,
The might of Heaven.
[tr. Way (1898)]
O Strength of God, slow art thou and still,
Yet failest never!
[tr. Murray (1902)]
Slow but unmistakable
the might of the gods moves on.
[tr. Arrowsmith (1960)]
Slow, yet unfailing, move the Powers
of heaven with the moving hours
[tr. Vellacott (1973)]
Scarcely speeding, but all the same
the strength of the gods is certain.
[tr. Neuburg (1988)]
Slowly but implacably,
divine power moves.
[tr. Cacoyannis (1982)]
Scarcely it has started,
Yet still god's might is trust-
Worthy.
[tr. Blessington (1993)]
It starts out slowly
but still the strength of the gods
is trustworthy.
[tr. Esposito (1998)]
Never hurried, never
failing, a god's
fist.
[tr. Woodruff (1999)]
The unremitting power
Of the divine begins only
Slowly to move, but
Always moves.
[tr. Gibbons/Segal (2000)]
Slowly does heaven move, but still
its strength is [something] sure.
[tr. Kovacs (2002)]
Slow but unerring move the gods
Against the heedless man.
[tr. Teevan (2002)]
God’s justice might be late arriving but it does arrive.
[tr. Theodoridis (2005)]
Th'heavens might is scarcely set in
Motion, but it is not to be
doubted, a beacon to humans.
[tr. Valerie (2005)]
The power of the gods is difficult to stir -- but it's a power we can count on.
[tr. Johnston (2008)]
The might of heaven moves slowly, inexorably.
[tr. Robertson (2014)]
The strength of a god is not roused without need,
But when it is roused, it comes down.
Implacably.
[tr. Pauly (2019)]
Slowly they begin, but always the powers of heaven punish ....
[tr. Behr/Foster (2019)]
Divine strength is roused with difficulty, but is trustworthy nevertheless.
[tr. Buckley/Sens/Nagy (2020)]
Slow but sure moves the might of the gods.
[Bartlett's]
That in the Heavens no gods there be
Selius affirms, and proves, ’cause he
Still thinking so lives happily.[Nullos esse deos, inane caelum
Adfirmat Segius: probatque, quod se
Factum, dum negat haec, videt beatum.]Martial (AD c.39-c.103) Spanish Roman poet, satirist, epigrammatist [Marcus Valerius Martialis]
Epigrams [Epigrammata], Book 4, epigram 21 (4.21) (AD 89) [tr. May (1629)]
(Source)
(Source (Latin)). Alternate translations:
That heav'ns are voide, & that no gods there are,
Rich Paulus saith, and all his proofe is this:
That while such blasphemies pronounce he dare,
He liveth here in ease, and earthly blisse.
[tr. Harington (1618), ep. 110 (Book 2, ep. 14), "Against an Atheist"]
Selius affirms, in heav'n no gods there are:
And while he thrives, and they their thunder spare,
His daring tenet to the world seems fair.
[tr. Killigrew (1695)]
Selius asserts, there is no providence:
Anmd what he thus asserts, he proves from hence;
Tht such a villain as himself still lives;
And, what is more, is courted too, and thrives.
[tr. Hay (1755)]
A Selius swears there is no god,
And thus attests an oath so odd.
Heaven has no habitant, quoth he;
Else how could heaven so smile on me?
[tr. Elphinston (1782), Book 7, ep. 12]
That there's no God, John gravely swears,
And quotes, in proof, his own affairs;
For how should such an atheist thrive,
If there was any God alive?
[Anon., Westminster Review, 1853-04]
Selius affirms that there are no Gods, and that Heaven is empty; and he produces a proof of his assertion; viz. that while he denies all Providence, he beholds himself affluent.
[tr. Amos (1858)]
Selius affirms that there are no gods, and that heaven is empty; and thinks he has sufficient proof of his opinion in seeing himself become rich while he maintains it.
[tr. Bohn's Classical (1859)]
"There are no gods: heaven is empty," Segius asserts; and he proves it, for in the midst of these denials he sees himself made rich!
[tr. Ker (1919)]
When Segius declaims he knows
That Heaven is void and gods are not,
It is because his record shows
That knaves may have a prosperous lot.
[tr. Pott & Wright (1921), "The Test of Facts"]
"There are no gods," says Segius, "and the blue
Is void." He lives and thrives and proves it true.
[tr. Francis & Tatum (1924), ep. 169]
"There are no gods, and heaven's all a lie!
No gods," said Segius, "give a damn or care
What happens to us." And he must be right:
Today the rat's a multi-millionaire.
[tr. Marcellino (1968)]
Sergius swears by the hollow sky that there are no gods,
and the truth is plain, since he,
denouncing them, is wealthy as can be.
[tr. Bovie (1970)]
"The skies are empty
and the gods are dead,"
says Segius, the proof of which
is that he sees himself made rich.
[tr. Porter (1972)]
"God doesn't exist, there's no one in the skies,"
Says Segius. If it's justice he denies,
He's right: would he be wealthy otherwise?
[tr. Michie (1972)]
Segius declares that there are no gods, that the sky is empty; and proves it, for in the course of these denials he sees himself become a rich man.
[tr. Shackleton Bailey (1993)]
This darkling world he claims, with rue
Has run itself into a ditch.
And he can prove his thesis true:
In such a cosmos -- he is rich.
[tr. Wills (2007)]
Segius says there are no gods, no heaven.
The proof he offers? He's a rich man.
[tr. Kennelly (2008), "Proof"]
Segius asserts that there are no gods, that heaven is empty. And he’s the proof, because, even as he denies these things, he sees that he’s become prosperous.
[tr. @aleatorclassicus (2012)]
Segius claims there are no gods, the skies
are bare. He proves it, too: while he denies
the gods exist, he sees his fortune rise.
[tr. McLean (2014)]
O endless wrath of God: how utterly
thou shouldst become a terror to all men
who read the frightful truths revealed to me![O vendetta di Dio, quanto tu dei
esser temuta da ciascun che legge
ciò che fu manifesto a li occhi mei!]Dante Alighieri (1265-1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 14, l. 16ff (14.16-18) (1309) [tr. Ciardi (1954), l. 13ff]
(Source)
On entering the Seventh Circle, third ring, and seeing flames drifting down from the sky, landing on the damned trapped there (blasphemers, sodomites, usurers).
(Source (Italian)). Alternate translations:
O Vengeance dire of God, how much you should
By ev'ry one be dreaded, when he reads
What to my eyes was manifestly shewn!
[tr. Rogers (1782)]
Vengeance of Heav'n! I saw thy hand severe
(Your doom! ye Atheists and Blasphemers, hear!)
O'er many a naked soul the scourge display!
[tr. Boyd (1802), st. 4]
Vengeance of Heav’n! Oh! how shouldst thou be fear’d
By all, who read what here my eyes beheld!
[tr. Cary (1814)]
O vengeance of the Eternal! how ought they
Who read the tale, thy workings mark with awe,
In that my troubled eyes did here survey!
[tr. Dayman (1843)]
O vengeance of God! how shouldst thou be feared by every one who reads what was revealed to my eyes!
[tr. Carlyle (1849)]
Avenging power of God! how should each fear,
Who reads of this, arresting with surprise,
The sight which manfestly met mine eyes!
[tr. Bannerman (1850)]
Oh, God's great vengeance! with what heavy dread
Thou should'st be fear'd by ev'ry one who reads
What to mine eyes so manifest was made!
[tr. Johnston (1867), l. 16ff]
Vengeance of God, O how much oughtest thou
By each one to be dreaded, who doth read
That which was manifest unto mine eyes!
[tr. Longfellow (1867)]
O vengeance of God, how oughtest thou to be feared by each one who reads that which was manifested to my eyes!
[tr. Butler (1885)]
O vengeance of great God! with what a fear
Thou shouldst be held by all who read in awe
That which before my eyes was visibly clear!
[tr. Minchin (1885)]
O vengeance of God, how much thou oughtest to be feared by every one who readeth that which was manifest unto mine eyes!
[tr. Norton (1892)]
O Vengeance of God, how mightily shouldst thou be feared by all who read that which was given mine eyes to look upon!
[tr. Sullivan (1893)]
Vengeance of God! In what great fear and trembling
Should'st thou be held by each who reads the story
Of that which to my eyes was manifested.
[tr. Griffith (1908)]
O vengeance of God, how must thou be feared by everyone who reads what was plain before my eyes!
[tr. Sinclair (1939)]
O chastisement of God, how oughtest thou
To be of each one feared who reads with awe
What to my eyes was manifested now.
[tr. Binyon (1943)]
Fearful indeed art thou, vengeance of God!
He that now reads what mine own eyes with awe
Plainly beheld, well may he dread thy rod!
[tr. Sayers (1949)]
O vengeance of God, how much should you be feared by all who read what was revealed to my eyes!
[tr. Singleton (1970)]
O just revenge of God! how awesomely
you should be feared by everyone who reads
these truths that were revealed to my own eyes!
[tr. Musa (1971)]
O vengeance of the Lord, how you should be
dreaded by everyone who now can read
whatever was made manifest to me!
[tr. Mandelbaum (1980)]
O vengeance of God, how much you ought
To be feared by everyone who reads
What was there manifested to my eyes.
[tr. Sisson (1981)]
O vengeance of God, how much
Should you be feared by all of those who read
What my eyes saw!
[tr. Pinsky (1994)]
O vengeance of God, how much must you be feared by everyone who reads what was made manifest to my eyes!
[tr. Durling (1996)]
O God’s vengeance, how what was shown to my sight should be feared, by all who read!
[tr. Kline (2002)]
Great God! Your vengeance must be rightly feared
by all who read the verses I compose
to say what there was straight before my eyes.
[tr. Kirkpatrick (2006)]
O vengeance of God, how much
should you be feared by all who read
what now I saw revealed before my eyes!
[tr. Hollander/Hollander (2007)]
But O God's awful vengeance! Reading this,
You all should tremble with fear for what my eyes
Were shown, dark and terrible, a burning brilliance!
[tr. Raffel (2010)]
Holy Vengeance, how you must
Be feared by all who read what now I saw!
[tr. James (2013)]
Alas! in naught may one trust the gods against their will!
[Heu nihil invitis fas quemquam fidere divis!]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 2, l. 402 (2.402) [Aeneas] (29-19 BC) [tr. Fairclough (1916)]
(Source)
(Source (Latin)). Alternate translations:
Ah, who may hope if by the Gods deni'd!
[tr. Ogilby (1649)]
But, ah! what use of valour can be made,
When heav'n's propitious pow'rs refuse their aid!
[tr. Dryden (1697)]
Alas! it is right for one to trust to nothing when the gods are adverse.
[tr. Anthon (1843)]
Alas! on nothing ought man to presume, while the gods are against him!
[tr. Davidson/Buckley (1854)]
Alas! a mortal may not lean
On Heaven, when Heaven averts its mien.
[tr. Conington (1866)]
Alas, one ought
To trust in nothing, when the gods oppose.
[tr. Cranch (1872), ll. 549-550]
Alas that none may trust at all to estranged gods!
[tr. Mackail (1885)]
Alas! what skills it man to trust in Gods compelled to good?
[tr. Morris (1900)]
Ah! vain to boast, if Heaven refuse to aid!
[tr. Taylor (1907)]
But woe is me! If gods their help withhold,
't is impious to be brave.
[tr. Williams (1910)]
Alas! it is not well for anyone to be confident when the gods are adverse.
[Source (1922)]
It is not for men to trust unwilling gods.
[tr. Humphries (1951)]
Ah, well, there's no trusting the gods for anything, once they're against you!
[tr. Day Lewis (1952)]
But oh, it is not right for anyone
to trust reluctant gods!
[tr. Mandelbaum (1971), ll. 540-541]
When gods are contrary
They stand by no one.
[tr. Fitzgerald (1981), ll. 532-533]
But no man can trust in gods who are opposed to him.
[tr. West (1990)]
Ah, put no faith in anything the will of the gods opposes!
[tr. Kline (2008)]
Never rely on the gods for anything
Against their will.
[tr. Lombardo (2005), ll. 466-467]
But, oh
how wrong to rely on gods dead set against you!
[tr. Fagles (2006), ll. 501-502]
How wrong it is to trust the gods against their will!
[tr. Bartsch (2021)]
Remember for me, Muse. Tell me the reasons. What pain,
what insult to her power, moved the queen of gods
to drive a man famous for piety through misery
on misery? Can such anger grip gods’ minds?[Mūsa, mihī causās memorā, quō nūmine laesō,
quidve dolēns, rēgīna deum tot volvere cāsūs
īnsīgnem pietāte virum, tot adīre labōrēs
impulerit. Tantaene animīs caelestibus īrae?]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 8ff (1.8-11) (29-19 BC) [tr. Bartsch (2021)]
(Source)
(Source (Latin)). Alternate translations:
Say Muse the cause, what God prophan'd, or why
Heaven's Queen incens'd, one fam'd for piety
Did to such royles, dangers so great compell?
What I can in heavenly minds such passions dwell?
[tr. Ogilby (1649)]
O Muse! the causes and the crimes relate;
What goddess was provok'd, and whence her hate;
For what offense the Queen of Heav'n began
To persecute so brave, so just a man;
Involv'd his anxious life in endless cares,
Expos'd to wants, and hurried into wars!
Can heav'nly minds such high resentment show,
Or exercise their spite in human woe?
[tr. Dryden (1697)]
Declare to me, O Muse! the causes, in what the deity being offended, by what the queen of heaven was provoked to drive a man of distinguished piety to struggle with so many calamities, to encounter so many hardships. Is there such resentment in heavenly minds?
[tr. Davidson/Buckley (1854)]
Say, Muse, for godhead how disdained,
Or wherefore wroth, Heaven’s queen constrained
That soul of piety so long
To turn the wheel, to cope with wrong.
Can heavenly natures nourish hate
So fierce, so blindly passionate?
[tr. Conington (1866)]
O Muse, the causes tell, for what affront,
And why incensed, the queen of gods compelled
A hero for his piety renowned
To undergo such sufferings and such toils.
Is there such anger in celestial minds?
[tr. Cranch (1872)]
Muse, tell me why, for what attaint of her deity, or in what vexation, did the Queen of heaven drive one so excellent in goodness to circle through so many afflictions, to face so many toils? Is anger so fierce in celestial spirits?
[tr. Mackail (1885)]
Say, Muse, what wound of godhead was whereby all this must come,
How grieving, she, the Queen of Gods, a man so pious drave
To win such toil, to welter on through such a troublous wave:
-- Can anger in immortal minds abide so fierce and fell?
[tr. Morris (1900)]
O Muse, assist me and inspire my song,
The various causes and the crimes relate,
For what affronted majesty, what wrong
To injured Godhead, what offence so great
Heaven's Queen resenting, with remorseless hate,
Could one renowned for piety compel
To brave such troubles, and endure the weight
Of toils so many and so huge. O tell
How can in heavenly minds such fierce resentment dwell?
[tr. Taylor (1907), st. 2]
O Muse, the causes tell! What sacrilege,
or vengeful sorrow, moved the heavenly Queen
to thrust on dangers dark and endless toil
a man whose largest honor in men's eyes
was serving Heaven? Can gods such anger feel?
[tr. Williams (1910)]
Tell me, O Muse, the cause; wherein thwarted in will or wherefore angered, did the Queen of heaven drive a man, of goodness so wondrous, to traverse so many perils, to face so many toils. Can resentment so fierce dwell in heavenly breasts?
[tr. Fairclough (1916)]
Help me, O Muse, recall the reasons: why,
Why did the queen of heaven drive a man
So known for goodness, for devotion, through
So many toils and perils? Was there slight,
Affront, or outrage? Is vindictiveness
An attribute of the celestial mind?
[tr. Humphries (1951)]
Where lay the cause of it all? How was her godhead injured?
What grievance made the queen of heaven so harry a man
Renowned for piety, through such toils, such a cycle of calamity?
Can a divine being be so persevering in anger?
[tr. Day Lewis (1952)]
Tell me the reason, Muse: what was the wound
to her divinity, so hurting her
that she, the queen of gods, compelled a man
remarkable for his goodness to endure
so many crises, meet so many trials?
Can such resentment hold the minds of gods?
[tr. Mandelbaum (1971)]
Tell me the causes now, O Muse, how galled
In her divine pride, and how sore at heart
From her old wound, the queen of gods compelled him --
A man apart, devoted to his mission --
To undergo so many perilous days
And enter on so many trials. Can anger
Black as this prey on the minds of heaven?
[tr. Fitzgerald (1981)]
Tell me, Muse, the causes of her anger. How did he violate the will of the Queen of the Gods? What was his offense? Why did she drive a man famous for his piety to such endless hardship and such suffering? Can there be so much anger in the hearts of the heavenly gods?
[tr. West (1990)]
Muse, tell me the cause: how was she offended in her divinity,
how was she grieved, the Queen of Heaven, to drive a man,
noted for virtue, to endure such dangers, to face so many
trials? Can there be such anger in the minds of the gods?
[tr. Kline (2002)]
Muse, tell me why the Queen of Heaven
Was so aggrieved, her godhead so offended,
That she forced a man of faultless devotion
To endure so much hardship. Can there be
Anger so great the hearts of gods on high?
[tr. Lombardo (2005)]
Tell me,
Muse, how it all began. Why was Juno outraged?
What could wound the Queen of the Gods with all her power?
Why did she force a man, so famous for his devotion,
to brave such rounds of hardship, bear such trials?
Can such rage inflame the immortals' hearts?
[tr. Fagles (2006)]
I sing of warfare and a man at war.
From the sea-coast of Troy in early days
He came to Italy by destiny,
To our Lavinian western shore,
A fugitive, this captain, buffeted
Cruelly on land as on the sea
By blows from powers of the air — behind them
Baleful Juno in her sleepless rage.
And cruel losses were his lot in war,
Till he could found a city and bring home
His gods to Latium, land of the Latin race,
The Alban lords, and the high walls of Rome.[Arma virumque canō, Trōiae quī prīmus ab ōrīs
Ītaliam, fātō profugus, Lāvīniaque vēnit
lītora, multum ille et terrīs iactātus et altō
vī superum saevae memorem Iūnōnis ob īram;
multa quoque et bellō passus, dum conderet urbem,
inferretque deōs Latiō, genus unde Latīnum,
Albānīque patrēs, atque altae moenia Rōmae.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 1, l. 1ff (1.1-7) (29-19 BC) [tr. Fitzgerald (1981)]
(Source)
(Source (Latin)). Alternate translations:
Arms and the man I sing who first did come,
Driven by fate, from Troy to Latium.
And Tyrrhen shores; Much toff'd by Land and Sea
By wrath of Gods, and lasting enmity
Of cruell Juno, suffering much by Wars
Whiles he a Citie builds, and Gods transfers
To Latium whence, Latine Originalls
The Alban fathers, and Romes lofty walls.
[tr. Ogilby (1649)]
Arms, and the man I sing, who, forc'd by fate,
And haughty Juno's unrelenting hate,
Expell'd and exil'd, left the Trojan shore.
Long labours, both by sea and land, he bore,
And in the doubtful war, before he won
The Latian realm, and built the destin'd town;
His banish'd gods restor'd to rites divine,
And settled sure succession in his line,
From whence the race of Alban fathers come,
And the long glories of majestic Rome.
[tr. Dryden (1697)]
Arms I sing, and the hero, who first, exiled by fate, came from the coast of Troy to Italy, and by the Lavinian shore: much was he tossed both on sea and land, by the power of those above, on account of the unrelenting rage of cruel Juno: much too he suffered in war till he founded a city, and brought his gods into LatiumL from whence the Latin progeny, the Alban fathers, and the walls of lofty Rome.
[tr. Davidson/Buckley (1854)]
Arms and the man I sing, who first,
By Fate of Ilian realm amerced,
To fair Italia onward bore,
And landed on Lavinium’s shore: --
Long tossing earth and ocean o’er,
By violence of heaven, to sate
Fell Juno’s unforgetting hate:
Much laboured too in battle-field,
Striving his city’s walls to build,
And give his Gods a home:
Thence come the hardy Latin brood,
The ancient sires of Alba’s blood,
And lofty-rampired Rome.
[tr. Conington (1866)]
I sing of arms, and of the man who first
Came from the coasts of Troy to Italy
And the Lavinian shores, exiled by fate.
Much was he tossed about upon the lands
And on the ocean by supernal powers,
Because of cruel Juno's sleepless wrath.
Many things also suffered he in war,
Until he built a city, and his gods
Brought into Latium, whence the Latin race,
The Alban sires, and walls of lofty Rome.
[tr. Cranch (1872)]
I sing of arms and the man who of old from the coasts of Troy came, an exile of fate, to Italy and the shore of Lavinium; hard driven on land and on the deep by the violence of heaven, for cruel Juno's unforgetful anger, and hard bestead in war also, ere he might found a city and carry his gods into Latium; from whom is the Latin race, the lords of Alba, and the stately city Rome.
[tr. Mackail (1885)]
I sing of arms, I sing of him, who from the Trojan land
Thrust forth by Fate, to Italy and that Lavinian strand
First came: all tost about was he on earth and on the deep
By heavenly might for Juno's wrath, that had no mind to sleep:
And plenteous war he underwent ere he his town might frame
And set his Gods in Latian earth, whence is the Latin name,
And father-folk of Alba-town, and walls of mighty Rome.
[tr. Morris (1900)]
Of arms I sing, and of the man, whom Fate
First drove from Troy to the Lavinian shore.
Full many an evil, through the mindful hate
Of cruel Juno, from the gods he bore,
Much tost on earth and ocean, yea, and more
In war enduring, ere he built a home,
And his loved household-deities brought o'er
To Latium, whence the Latin people come,
Whence rose the Alban sires, and walls of lofty Rome.
[tr. Taylor (1907), st. 1]
Arms and the man I sing, who first made way,
predestined exile, from the Trojan shore
to Italy, the blest Lavinian strand.
Smitten of storms he was on land and sea
by violence of Heaven, to satisfy
stern Juno's sleepless wrath; and much in war
he suffered, seeking at the last to found
the city, and bring o'er his fathers' gods
to safe abode in Latium; whence arose
the Latin race, old Alba's reverend lords,
and from her hills wide-walled, imperial Rome.
[tr. Williams (1910)]
Arms I sing and the man who first from the coasts of Troy, exiled by fate, came to Italy and Lavinian shores; much buffeted on sea and land by violence from above, through cruel Juno's unforgiving wrath, and much enduring in war also, till he should build a city and bring his gods ot Latium; whence came the Latin race, the lords of Alba, and the walls of lofty Rome.
[tr. Fairclough (1916)]
Arms and the man I sing, the first who came,
Compelled by fate, an exile out of Troy,
To Italy and the Lavinian coast,
Much buffeted on land and on the deep
By violence of the gods, through that long rage,
That lasting hate, of Juno’s. And he suffered
Much, also, in war, till he should build his town
And bring his gods to Latium, whence, in time,
The Latin race, the Alban fathers, rose
And the great walls of everlasting Rome.
[tr. Humphries (1951)]
I tell about war and the hero who first from Troy's frontier,
Displaced by destiny, came to the Lavinian shores,
To Italy -- a man much travailed on sea and land
By the powers above, because of the brooding anger of Juno,
Suffering much in war until he could found a city
And march his gods into Latium, whence rose the Latin race,
The royal line of Alba and the high walls of Rome.
[tr. Day Lewis (1952)]
I sing of arms and of a man: his fate
had made him fugitive; he was the first
to journey from the coasts of Troy as far
as Italy and the Lavinian shores.
Across the lands and waters he was battered
beneath the violence of High Ones, for
the savage Juno's unforgetting anger;
and many sufferings were his in war
until he brought a city into being
and carried in his gods to Latium;
from this have come the Latin race, the lords
of Alba, and the ramparts of high Rome.
[tr. Mandelbaum (1971)]
I sing of arms and of the man, fated to be an exile, who long since left the land of Troy and came to Italy to the shores of Lavinium; and a great pounding he took by land and sea at the hands of the heavenly gods because of the fierce and unforgetting anger of Juno. Great too were his suffering in war before he could found his city and carry his gods into Latium. this was the beginning of the Latin race, the Alban fathers and the high walls of Rome.
[tr. West (1990)]
I sing of arms and the man, he who, exiled by fate,
first came from the coast of Troy to Italy, and to
Lavinian shores – hurled about endlessly by land and sea,
by the will of the gods, by cruel Juno’s remorseless anger,
long suffering also in war, until he founded a city
and brought his gods to Latium: from that the Latin people
came, the lords of Alba Longa, the walls of noble Rome.
[tr. Kline (2002)]
Arms I sing -- and a man,
The first to come from the shores
Of Troy, exiled by Fate, to Italy
And the Lavinian coast; a man battered
On land and sea by the powers above
In the face of Juno's relentless wrath;
A man who also suffered greatly in war
Until he could found his city and bring his gods
Into Latium, from which arose
The Latin people, our Alban forefathers,
And the high walls of everlasting Rome.
[tr. Lombardo (2005)]
Wars and a man I sing -- an exile driven on by Fate,
he was the first to flee the coast of Troy,
destined to reach Lavinian shores and Italian soil,
yet many blows he took on land and sea from the gods above --
thanks to cruel Juno’s relentless rage -- and many losses
he bore in battle too, before he could found a city,
bring his gods to Latium, source of the Latin race,
the Alban lords and the high walls of Rome.
[tr. Fagles (2006)]
My song is of war and a man: a refugee by fate,
the first from Troy to Italy's Lavinian shores,
battered much on land and sea by blows from gods
obliging brutal Juno's unforgetting rage;
he suffered much in war as well, all to plant
his town and gods in Latium. From here would rise
the Latin race, the Alban lords, and Rome's high walls.
[tr. Bartsch (2021)]
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!
If your enemies fall, do not exult;
If they trip, let your heart not rejoice,
Lest GOD see it and be displeased,
And avert God’s wrath from them.The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Proverbs 24:17-18 [RJPS (2023 ed.)]
(Source)
Alternate translations:
Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
Lest the Lord see it, and it displease him, and he turn away his wrath from him.
[KJV (1611)]
Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult; for fear that at the sight Yahweh will be displeased and turn his anger away from him.
[JB (1966)]
Don't be glad when your enemies meet disaster, and don't rejoice when they stumble. The Lord will know if you are gloating, and he will not like it; and then maybe he won't punish them.
[GNT (1976)]
Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult: for fear that Yahweh will be displeased at the sight and turn his anger away from him.
[NJB (1985)]
When your enemies fall, don’t rejoice.
When they stumble, don’t let your heart be glad,
or the Lord will see it and be displeased,
and he will turn his anger from them.
[CEB (2011)]
Do not rejoice when your enemies fall,
and do not let your heart be glad when they stumble,
lest the Lord see it and be displeased
and turn away his anger from them.
[NRSV (2021 ed.)]
Religion — easily — has the Greatest Bullshit Story Ever Told! Think about it. Religion has convinced people that there’s an invisible man — living in the sky — who watches everything you do, every minute of every day. And the invisible man has a special list of ten things he does not want you to do. And if you do any of these ten things, He has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to live and suffer and burn and choke and scream and cry, forever and ever, till the end of time! But He loves you! He loves you and he needs money! He always needs money! He’s all-powerful, all-perfect, all-knowing, and all-wise — somehow just can’t handle money! Religion takes in billions of dollars, they pay no taxes, and they always need a little more. Now, you talk about a good bullshit story, holy shit!
George Carlin (1937-2008) American comedian
“You Are All Diseased,” HBO Special (1999-02-06)
(Source)
Reprinted, slightly edited, in Napalm & Silly Putty (2001):
Religion -- easily -- has the Greatest Bullshit Story Ever Told! Think about it: religion has actually convinced people -- many of them adults -- that there's an invisible man who lives in the sky and watches everything you do, every minute of every day. And who has a special list of ten things he does not want you to do. And if you do any of these ten things, he has a special place, full of fire and smoke and burning and torture and anguish, where he will send you to remain and suffer and burn and choke and scream and cry, forever and ever, till the end of time! But he loves you. He loves you and he needs money! He always needs money. He's all-powerful, all-perfect, all-knowing, and all-wise, but somehow ... he just can't handle money! Religion takes in billions of dollars, pays no taxes, and somehow always need a little more. Now, you talk about a good bullshit story. Holy shit!
