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MARCUS: Oh Portius, is there not some chosen curse,
Some hidden thunder in the stores of heav’n
Red with uncommon wrath to blast the man,
Who owes his greatness to his country’s ruin?
Joseph Addison (1672-1719) English essayist, poet, statesman Cato, Act 1, sc. 1, l. 20ff (1713)
(Source)
Of Julius Caesar and his overthrow of the Roman Republic.
We are told by the Bible and by the churches that through this fall of man “Sin and death entered the world.” According to this, just as soon as Adam and Eve had partaken of the forbidden fruit, God began to contrive ways by which he could destroy the lives of his children. He invented all the diseases — all the fevers and coughs and colds — all the pains and plagues and pestilences — all the aches and agonies, the malaria and spores; so that when we take a breath of air we admit into our lungs unseen assassins; and, fearing that some might live too long, even under such circumstances, God invented the earthquake and volcano, the cyclone and lightning, animalcules to infest the heart and brain, so small that no eye can detect — no instrument reach. This was all owing to the disobedience of Adam and Eve!
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado
(Source)
But the height
Of tow'ring greatness long to mortal man
Remains not fix'd; and, when misfortune comes
Enraged, in deeper ruin sinks the house.
[tr. Potter (1814)]
But too high-pitched luck
Stands no mortal in stead at the time of need;
Nay, more, when the god is stirred to his wrath,
Dowers greater curse on the house.
[tr. Webster (1868)]
But greatness that doth o'erreach itself, brings no blessing to mortal men; but pays a penalty of greater ruin whenever fortune is wroth with a family.
[tr. Coleridge (1891)]
But excess of fortune brings more power to men than is convenient, and has brought greater woes upon families, when the Deity be enraged.
[tr. Buckley (1892)]
But to men never weal above measure
Availed: on its perilous height
The Gods in their hour of displeasure
The heavier smite.
[tr. Way (Loeb) (1894)]
But the fiercely great Hath little music on his road, And falleth, when the hand of God
Shall move, most deep and desolate.
[tr. Murray (1906)]
Greatness brings no profit to people.
God indeed, when in anger, brings
Greater ruin to great men’s houses.
[tr. Warner (1944)]
This is the wild and terrible justice of God: it brings on great persons
The great disasters.
[tr. Jeffers (1946)]
To be rich and powerful brings no blessing;
Only more utterly
Is the prosperous house destroyed, when the gods are angry.
[tr. Vellacott (1963)]
Excess on the other hand
Always surpasses what is appropriate for men.
When heaven is angered at a house
It pays back ruin in plenty.
[tr. Podlecki (1989)]
But excessive riches mean no advantage for mortals, and when a god is angry at a house, they make the ruin greater.
[tr. Kovacs (1994)]
Excess, though, means no profit for man and pays him back with greater ruin, whenever a house earns heaven's anger.
[tr. Davie (1996)]
If man holds something else dearer to moderation, he will most certainly lose out in the end. Add to that the wrath of the gods, which will fall most heavily upon such a man’s house and which will destroy him.
[tr. Theodoridis (2004)]
But excess
never should have a place in our lives.
It brings all the greater ruin
when some god feels spite toward a house.
[tr. Luschnig (2007)]
Going for too much brings no benefits.
And when the gods get angry with some home,
the more wealth it has, the more it is destroyed.
[tr. Johnston (2008)]
Excess does not yield any gain,
for when a god is angry with a house
it pays with great destruction.
[tr. Ewans (2022)]
Extreme greatness brings no balance to mortal men, and pays a penalty of greater disaster [atē] whenever a superhuman force [daimōn] is angry with a household [oikos].
[tr. Coleridge / Ceragioli / Nagy / Hour25]
One of these gods, according to the account, drowned an entire world, with the exception of eight persons. The old, the young, the beautiful and the helpless were remorsely devoured by the shoreless sea. This, the most fearful tragedy that the imagination of ignorant priests ever conceived, was the act, not of a devil, but of a god, so-called, whom men ignorantly worship unto this day.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1872-01-29), “The Gods,” Fairbury Hall, Fairbury, Illinois
(Source)
First given on the 135th birthday of Thomas Paine. Collected in The Gods and Other Lectures (1876).
There was another man, however, called Ananias. He and his wife, Sapphira, agreed to sell a property; but with his wife’s connivance he kept back part of the proceeds, and brought the rest and presented it to the apostles. “Ananias,” Peter said “how can Satan have so possessed you that you should lie to the Holy Spirit and keep back part of the money from the land? While you still owned the land, wasn’t it yours to keep, and after you had sold it wasn’t the money yours to do with as you liked? What put this scheme into your mind? It is not to men that you have lied, but to God.” When he heard this Ananias fell down dead. This made a profound impression on everyone present.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Acts 5: 1-5 [JB (1966)]
(Source)
In verses 6-11, Peter asks Sapphira about the proceeds, and she backs Ananias' story, at which point, confronted with the truth, she drops dead, too, also impressing everyone present.
But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.
[KJV (1611)]
There was also a man called Ananias. He and his wife, Sapphira, agreed to sell a property; but with his wife's connivance he kept back part of the price and brought the rest and presented it to the apostles. Peter said, 'Ananias, how can Satan have so possessed you that you should lie to the Holy Spirit and keep back part of the price of the land? While you still owned the land, wasn't it yours to keep, and after you had sold it wasn't the money yours to do with as you liked? What put this scheme into your mind? You have been lying not to men, but to God.' When he heard this Ananias fell down dead. And a great fear came upon everyone present.
[NJB (1985)]
But there was a man named Ananias, who with his wife Sapphira sold some property that belonged to them. But with his wife's agreement he kept part of the money for himself and turned the rest over to the apostles. Peter said to him, “Ananias, why did you let Satan take control of you and make you lie to the Holy Spirit by keeping part of the money you received for the property? Before you sold the property, it belonged to you; and after you sold it, the money was yours. Why, then, did you decide to do such a thing? You have not lied to people -- you have lied to God!” As soon as Ananias heard this, he fell down dead; and all who heard about it were terrified.
[GNT (1992 ed.)]
However, a man named Ananias, along with his wife Sapphira, sold a piece of property. With his wife’s knowledge, he withheld some of the proceeds from the sale. He brought the rest and placed it in the care and under the authority of the apostles. Peter asked, “Ananias, how is it that Satan has influenced you to lie to the Holy Spirit by withholding some of the proceeds from the sale of your land? Wasn’t that property yours to keep? After you sold it, wasn’t the money yours to do with whatever you wanted? What made you think of such a thing? You haven’t lied to other people but to God!” When Ananias heard these words, he dropped dead. Everyone who heard this conversation was terrified.
[CEB (2011)]
But a man named Ananias, with the consent of his wife Sapphira, sold a piece of property; with his wife’s knowledge, he kept back some of the proceeds and brought only a part and laid it at the apostles’ feet. “Ananias,” Peter asked, “why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the proceeds of the land? While it remained unsold, did it not remain your own? And after it was sold, were not the proceeds at your disposal? How is it that you have contrived this deed in your heart? You did not lie to us but to God!” Now when Ananias heard these words, he fell down and died. And great fear seized all who heard of it.
[NRSV (2021 ed.)]
For twofold ruin doth impend
O'er him who human laws pursue,
And righteous Gods indignant view.
[tr. Wodhull (1809)]
For where the rites of hospitality coincide with justice, and with the Gods, on the villain who dares to violate these destructive, destructive indeed impends the evil.
[tr. Edwards (1826)]
For wherever it cometh to pass that the rightful demand
Of justice's claim and the laws of the Gods be at one,
Then is ruinous bane for the sinner, O ruinous bane!
[tr. Way (Loeb) (1894)]
When the Gods and Justice meet,
And the Pledge that is forfeited,
The end is Ruin.
[tr. Sheppard (1924)]
For the rights of justice and of the gods do not fall together; there is ruin full of death and doom.
[tr. Coleridge (1938)]
Justice and the gods
exact the loan at last.
[tr. Arrowsmith (1958)]
When the gods call in their debt
and Justice wants your scalp as well,
better for you if you were dead
as your life will be one long hell.
[tr. Harrison (2005)]
Because when Justice and Heaven are both transgressed, there will be doom. Doom and more doom!
[tr. Theodoridis (2007)]
Where justice and the gods converge, there’s a maelstrom.
[tr. Karden/Street (2011)]
It is from the Bible that man has learned cruelty, rapine, and murder; for the belief of a cruel God makes a cruel man.
Thomas Paine (1737-1809) American political philosopher and writer
Letter (1797-05-12), “An Answer to a Friend” concerning The Age of Reason (1794)
(Source)
Sometimes paraphrased: "Belief in a cruel God makes a cruel man."
Behold these cups, he takes such pains to make them,
And then enraged lets ruin overtake them; So many shapely feet, and heads, and hands,
What love drives him to make, what wrath to break them?
Another said -- "Why, ne'er a peevish Boy,
"Would break the Bowl from which he drank in Joy; "Shall He that made the Vessel in pure Love
"And Fancy, in an after Rage destroy?
[tr. FitzGerald, 1st ed. (1859), # 62]
Another said, "Why, ne'er a peevish Boy
"Would break the Cup from which he drank in Joy; "Shall He that of his own free Fancy made
"The Vessel, in an after-rage destroy!"
[tr. FitzGerald, 2nd ed. (1868), # 92]
Then said a Second -- "Ne'er a peevish Boy
"Would break the Bowl from which he drank in joy; "And He that with his hand the Vessel made
"Will surely not in after Wrath destroy."
[tr. FitzGerald, 3rd ed. (1872), # 85; 4th ed. (1879) # 85; 5th ed. (1889), # 78]
Who can believe that he who made the cup would dream of destroying it? All those fair faces, all those lovely limbs, all those enchanting bodies, what love has made them, and what hate destroys them?
[tr. McCarthy (1879), # 100]
Behold these cups! Can He who deigned to make them,
In wanton freak let ruin overtake them, So many shapely feet and hands and heads, --
What love drives Him to make, what wrath to break them?
[tr. Whinfield (1883), # 42]
What man believes that He who made the Vase
Will sometime shatter it in Anger base? The Maker of these weak misguided Men
Will surely not in Wrath His Works efface.
[tr. Garner (1887), 8.8]
The elements of a cup which he has put together,
their breaking up a drinker cannot approve,
all these heads and delicate feet -- with his finger-tips,
for love of whom did he make them? -- for hate of whom did he break them?
[tr. Heron-Allen (1898), # 19]
He who has formed the goblet from the clay Can ne'er destroy his art's surpassing token.
These hands and feet and face of beauty -- say, Why framed in love, and why in fury broken?
[tr. Cadell (1899), # 12]
The framework of the cup He did unite.
To break in rage how should God deem it right? So many comely heads, feet, hands and arms!
Shaped by what love, and broke in what despite?
[tr. Thompson (1906), # 81]
The Craftsman who hath made a cup so rare
To hold his wine, will handle it with care. For love of whom, then, made He thee and me,
or hate of whom to break and not to spare?
[tr. Talbot (1908), # 19]
It is not allowable for a man, [even when] drunk, to destroy
the composition of a cup which he has put together.
So many fair heads and feet, formed by His hand, for
love of whom did He make them? and for hate of whom
did He destroy them?
[tr. Christensen (1927), # 77]
The parts which have united to form a goblet
Even the intoxicated refrain to break up again. So many heads and tender hands;
By whose bounty were they united and through whose wrath were they broken up?
[tr. Rosen (1928), # 10]
We know that body once can earn His grace,
We should not wear it hence in wasteful ways; Such graceful form, and slender hands and face,
He cherished so, should we in hate efface?
[tr. Tirtha (1941), # 5.16]
The elements that constitute a bowl
Hate all besotted murderers of bowls --
Bowls deftly moulded for the love of whom?
Then dashed to pieces, as a curse on whom?
[tr. Graves & Ali-Shah (1967), # 92]
This bowl, which in its symmetry Before us perfect stands,
The Potter made from particles Of human heads and hands.
His love achieved a masterpiece: Whose hate, what drunken whim,
Could shater into nothingness The clay so loved by him?
[tr. Bowen (1976), # 50 "The Potter"]
When the clay into a cup is molded
Its breaking, the drunk scolded; Many limbs and heads are enfolded
Through whose love unfolded, by which decree folded?
[tr. Shahriari (1998), # 27, literal]
The genius that shapes the form
Is far above mundane and norm Clay into life shall transform
Back into dust by death’s storm.
[tr. Shahriari (1998), # 27, figurative]
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]
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)
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)]
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.
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)
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)
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).
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)
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?
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)
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)]
The trouble ain’t that there is too many fools, but that the lightning ain’t distributed right.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Quoted in Merle Johnson, ed., More Maxims of Mark (1927)
(Source)
Not found in a primary source. Johnson was a rare book collector who published the first thorough bibilography of Twain's works in 1910. His 1927 work is a 15-page pamphlet, generally considered authentic by scholars, but it provides no other context for the saying.
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)
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)]
Thus says the Lord of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another. But they refused to listen and turned a stubborn shoulder and stopped their ears in order not to hear. They made their hearts adamant in order not to hear the law and the words that the Lord of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the Lord of hosts.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Zechariah 7: 9-12 [NRSV (2021 ed.)]
(Source)
Alternate translations:
Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother: And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the Lord of hosts.
[KJV (1611)]
Yahweh Sabaoth says this. He said, "Apply the law fairly, and practice kindness and compassion towards one another. Do not oppress the widow and the orphan, the settler and the poor man, and do not secretly plan evil against one another." But they would not pay attention; they turned a petulant shoulder; they stopped their ears rather than hear; they made their hearts adamant rather than listen to the teaching and the words that Yahweh Sabaoth had sent by his spirit through the prophets in the past. This aroused great anger on the part of of Yahweh Sabaoth overtook them.
[JB (1966)]
“Long ago I gave these commands to my people: ‘You must see that justice is done, and must show kindness and mercy to one another. Do not oppress widows, orphans, foreigners who live among you, or anyone else in need. And do not plan ways of harming one another.’ “But my people stubbornly refused to listen. They closed their minds and made their hearts as hard as rock. Because they would not listen to the teaching which I sent through the prophets who lived long ago, I became very angry."
[GNT (1976)]
'Yahweh Sabaoth says this. He said, "Apply the law fairly, and show faithful love and compassion towards one another. Do not oppress the widow and the orphan, the foreigner and the poor, and do not secretly plan evil against one another." But they would not listen; they turned a rebellious shoulder; they stopped their ears rather than hear; they made their hearts adamant rather than listen to the teaching and the words that Yahweh Sabaoth had sent -- by his spirit -- through the prophets in the past; and consequently the fury of Yahweh Sabaoth overtook them.
[NJB (1985)]
The Lord of heavenly forces proclaims: Make just and faithful decisions; show kindness and compassion to each other! Don’t oppress the widow, the orphan, the stranger, and the poor; don’t plan evil against each other! But they refused to pay attention. They turned a cold shoulder and stopped listening. They steeled their hearts against hearing the Instruction and the words that the Lord of heavenly forces sent by his spirit through the earlier prophets. As a result, the Lord of heavenly forces became enraged.
[CEB (2011)]
Thus said GOD of Hosts: Execute true justice; deal loyally and compassionately with one another. Do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another. -- But they refused to pay heed. They presented a balky back and turned a deaf ear. They hardened their hearts like adamant against heeding the instruction and admonition that GOD of Hosts sent to them by divine spirit through the earlier prophets; and a terrible wrath issued from GOD of Hosts.
[RJPS (2023 ed.)]
Beloved, never avenge yourselves, but leave room for the wrath of God, for it is written, “Vengeance is mine; I will repay, says the Lord.” Instead, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink, for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good.
Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.
[KJV (1611)]
Never try to get revenge; leave that, my friends, to God's anger. As scripture says: vengeance is mine - I will pay them back, the Lord promises. But there is more: If your enemy is hungry, you should give him food, and if he is thirsty, let him drink. Thus you heap red-hot coals on his head. Resist evil and conquer it with good.
[JB (1966)]
Never try to get revenge: leave that, my dear friends, to the Retribution. As scripture says: Vengeance is mine -- I will pay them back, the Lord promises. And more: If your enemy is hungry, give him something to eat; if thirsty, something to drink. By this, you will be heaping red-hot coals on his head. Do not be mastered by evil, but master evil with good.
[NJB (1985)]
Never take revenge, my friends, but instead let God's anger do it. For the scripture says, “I will take revenge, I will pay back, says the Lord.” Instead, as the scripture says: “If your enemies are hungry, feed them; if they are thirsty, give them a drink; for by doing this you will make them burn with shame.” Do not let evil defeat you; instead, conquer evil with good.
[GNT (1992 ed.)]
Don’t try to get revenge for yourselves, my dear friends, but leave room for God’s wrath. It is written, Revenge belongs to me; I will pay it back, says the Lord. Instead, If your enemy is hungry, feed him; if he is thirsty, give him a drink. By doing this, you will pile burning coals of fire upon his head. Don’t be defeated by evil, but defeat evil with good.
[CEB (2011)]
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 actually 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. 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
Show (1999-02-06), You Are All Diseased, Beacon Theater, New York City (HBO)
(Source)
(Source (Video)).Reprinted, slightly edited, in Napalm & Silly Putty, "Bullshit from the Sky" (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!
They say that God says to me, “Forgive your enemies.” I say, “I do;” but he says, “I will damn mine.” God should be consistent. If he wants me to forgive my enemies he should forgive his. I am asked to forgive enemies who can hurt me. God is only asked to forgive enemies who cannot hurt him. He certainly ought to be as generous as he asks us to be. And I want no God to forgive me unless I am willing to forgive others, and unless I do forgive others. All I ask, if that be true, is that this God should act according to his own doctrine.
Robert Green Ingersoll (1833-1899) American lawyer, freethinker, orator
Lecture (1884-01-20), “Orthodoxy,” Tabor Opera House, Denver, Colorado
(Source)
As the time drew near when Jesus would be taken up to heaven, he made up his mind and set out on his way to Jerusalem. He sent messengers ahead of him, who went into a village in Samaria to get everything ready for him. But the people there would not receive him, because it was clear that he was on his way to Jerusalem. When the disciples James and John saw this, they said, “Lord, do you want us to call fire down from heaven to destroy them?” Jesus turned and rebuked them. Then Jesus and his disciples went on to another village.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 9: 51-56 [GNT (1992 ed.)]
(Source)
No Synoptic parallels. Only Luke and John (John 9:4-42) mention Jesus preaching in Samaritan lands. In Matthew 10:5, the disciples are explicitly warned not to enter Samaritan towns.
The primary outward dispute between the Samaritans and the Jews was (and is) over the former's venerating Mount Gerizim and the latter Jerusalem as the holiest site, each claiming the location for where the Binding of Isaac occurred. A pilgrim passing through Samaria headed for Jerusalem would not receive a warm welcome.
The GNT, NRSV, and NIV note that in some manuscripts, John and James recommend calling down fire to destroy them "as Elijah did" (2 Kings 1:10). The GNT and NRSV note some manuscripts give Jesus' actual rebuke: "You don't know what kind of a Spirit you belong to; for the Son of Man did not come to destroy human lives, but to save them." Both additional texts were included in the KJV.
And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.
[KJV (1611)]
Now as the time drew near for him to be taken up to heaven, he resolutely took the road for Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, "Lord, do you want us to call down fire from heaven to burn them up?" But he turned and rebuked them, and they went off to another village.
[JB (1966)]
Now it happened that as the time drew near for him to be taken up, he resolutely turned his face towards Jerusalem and sent messengers ahead of him. These set out, and they went into a Samaritan village to make preparations for him, but the people would not receive him because he was making for Jerusalem. Seeing this, the disciples James and John said, "Lord, do you want us to call down fire from heaven to burn them up?" But he turned and rebuked them, and they went on to another village.
[NJB (1985)]
As the time approached when Jesus was to be taken up into heaven, he determined to go to Jerusalem. He sent messengers on ahead of him. Along the way, they entered a Samaritan village to prepare for his arrival, but the Samaritan villagers refused to welcome him because he was determined to go to Jerusalem. When the disciples James and John saw this, they said, “Lord, do you want us to call fire down from heaven to consume them?” But Jesus turned and spoke sternly to them, and they went on to another village.
[CEB (2011)]
As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him, because he was heading for Jerusalem. When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” But Jesus turned and rebuked them, and they went to another village.
[NIV (2011 ed.)]
When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to prepare for his arrival, but they did not receive him because his face was set toward Jerusalem. When his disciples James and John saw this, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” But he turned and rebuked them. Then they went on to another village.
[NRSV (2021 ed.)]
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