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Who can estimate the misery that has been caused by this most infamous doctrine of eternal punishment? Think of the lives it has blighted — of the tears it has caused — of the agony it has produced. Think of the millions who have been driven to insanity by this most terrible of dogmas. This doctrine renders God the basest and most cruel being in the universe. Compared with him, the most frightful deities of the most barbarous and degraded tribes are miracles of goodness and mercy. There is nothing more degrading than to worship such a god. Lower than this the soul can never sink. If the doctrine of eternal damnation is true, let me share the fate of the unconverted; let me have my portion in hell, rather than in heaven with a god infamous enough to inflict eternal misery upon any of the sons of men.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
(Source)
I live by the simplest, perhaps facile command that Jesus ever gave, which is to love God with the whole self and the neighbor as the self, and I find that’s entirely consuming. To do those two things leaves me very little time to do much else.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
(Source)
But I do not approve of what I see in use, that is, to seek to affirm and support our religion by the prosperity of our enterprises. Our belief has other foundation enough, without going about to authorize it by events: for the people being accustomed to such plausible arguments as these and so proper to their taste, it is to be feared, lest when they fail of success they should also stagger in their faith.
[Mais je trouve mauvais ce que je voy en usage, de chercher à fermir & appuyer nostre religion par la prosperité de nos entreprises. Nostre creance a assez d’autres fondemens, sans l’authoriser par les evenemens. Car le peuple accoustumé à ces argumens plausibles, & proprement de son goust, il est danger, quand les evenemens viennent à leur tour contraires & des-avantageux, qu’il en esbranle sa foy.]
Michel de Montaigne (1533-1592) French essayist
Essay (1572), “That a Man Is Soberly to Judge of the Divine Ordinance [Qu’il faut sobrement se mesler de juger des ordonnances divines], Essays, Book 1, ch. 31 (1.31) (1595) [tr. Cotton/Hazlitt (1877)]
(Source)
This chapter name has multiple disparate translations, e.g.:
"Hazarding an Opinion on God’s Plans Demands Caution"
"That a Man must not be too hasty in judging of Divine Ordinances"
"We should meddle soberly with judging divine ordinances"
"Judgements on God’s ordinances must be embarked upon with prudence"
"That It Is With Sobriety That We Should Undertake to Judge of the Divine Decrees"
Some editions and translations use the older 1588 chapter order, and refer to this as chapter 32, as noted below.
But I utterly disalow a common custome amongst us, which is to ground and establish our religion upon the prosperitie of our enterprises. Our beleefe hath other sufficient foundations, and need not be authorized by events. For the people accustomed to these plausible arguments, and agreeing with his taste, when events sort contrarie and dis-advantageous to their expectation, they are in hazard to waver in their faith.
[tr. Florio (1603)]
But I do not approve of what I see in use, that is, to seek to establish and support our religion by the prosperity of our enterprises. Our belief has other foundations enough, without authorising it by events; for people accustomed to such plausible arguments as these, and so peculiar to their own taste, it is to be feared, lest when they fail of success, they should also stagger in their faith.
[tr. Cotton (1686)]
But I think ill of what I see to the customary -- the seeking to strengthen and support our religion by the prosperity of our undertakings. Our belief has enough other foundations, without giving authority to it by events; for if the people become accusomed to these arguments, which are plausible and suited to their taste, there is a danger that when, in turn, adverse and disadvantageous events happen, their faith will be shaken by them.
[tr. Ives (1925), 1.32]
But I think that the practice I see is bad, of trying to strengthen and support our religion by the good fortune and prosperity of our enterprises. Our belief has enough other foundations; it does not need events to authorize it. For when the people are accustomed to these arguments, which are plausible and suited to their taste, there is a danger that when in turn contrary and disadvantageous events come, this will shake their faith.
[tr. Frame (1943), 1.32]
What I consider wrong is our usual practice of trying to support and confirm our religion by the success or happy outcome of our undertakings. Our belief has enough other foundations without seeking sanction from events: people who have grown accustomed to such plausible arguments well-suited to their taste are in danger of having their faith shaken when the turn comes for events to prove hostile and unfavourable.
[tr. Screech (1987), 1.32]
Father: May your holy name be honored; may your Kingdom come.
Give us day by day the food we need.
Forgive us our sins, for we forgive everyone who does us wrong. And do not bring us to hard testing.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Luke 11: 2-4 (Jesus) [GNT (1976)]
(Source)
In Luke, Jesus offers this when asked by his disciples how to properly pray. It is known as "The Lord's Prayer," or, based on its initial words, the "Our Father" (Greek Πάτερ ἡμῶν, Latin Pater Noster).
This passage is paralleled, somewhat more simply, in Matthew 6:9-13. That prayer has seven petitions, while this one has (in most accepted versions) five. It is missing in Mark, leading to various hypotheses as to the Matthew/Luke origins. The JB suggests the Matthew prayer is "the more ancient," and liturgical use of the prayer is almost always based on the Matthew version.
Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
[KJV (1611)]
Father, may your name be held holy,
your kingdom come;
give us each day our daily bread,
and forgive us our sins,
for we ourselves forgive each one who is in debt to us.
And do not put us to the test.
[JB (1966); NJB (1985)]
Father,
hallowed be your name,
your kingdom come.
Give us each day our daily bread.
Forgive us our sins, for we also forgive everyone who sins against us.
And lead us not into temptation.
[NIV (2011 ed.)]
Father, uphold the holiness of your name.
Bring in your kingdom.
Give us the bread we need for today.
Forgive us our sins, for we also forgive everyone who has wronged us.
And don’t lead us into temptation.
[CEB (2011)]
Father, may your name be revered as holy. May your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.
[NRSV (2021 ed.)]
Further notes:
The NRSV and NIV suggest the reference to "Father" (11:2) is given in some manuscripts as "Our Father in heaven."
The NRSV and JB say some manuscripts (perhaps from baptismal liturgies) read the "kingdom come" line (11:2) as "May your Holy Spirit come down on us and cleanse us."
The NRSV and NIV say some manuscripts add a line after "your kingdom come" (11:2): "Your will be done, on earth as in heaven."
The GNT and NRSV suggests the third line (11:3) can also end "food for the next day" or "bread for tomorrow."
The NIV says that in the Greek the "everyone who sins against us" line (11:4) can be read "everyone who is indebted to us."
The NRSV suggests that the last line (11:4) can also be read "us into temptation."
The NRSV and NIV note some manuscripts add to the end of the prayer, "but rescue us from the evil one" or "but rescue us from evil."
Our Father who art in heaven,
hallowed be thy name.
Thy kingdom come.
Thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us,
and lead us not into temptation,
but deliver us from evil. For thine is the kingdom,
and the power, and the glory,
for ever and ever.
The Bible (The New Testament) (AD 1st - 2nd C) Christian sacred scripture
Matthew 6: 9-13 “The Lord’s Prayer” (Jesus) [Episcopal Book of Common Prayer (1928)]
(Source)
Jesus offers this as an example of how to pray (versus the wordier prayers of the "pagans"). Because of this, it is known as "The Lord's Prayer," or, based on its initial words, the "Our Father" (Greek Πάτερ ἡμῶν, Latin Pater Noster).
This passage is paralleled, somewhat more simply, in Luke 11:2-4. That prayer has five petitions, while this one has (in most accepted versions) seven. It is missing in Mark, leading to various hypotheses as to the Matthew/Luke origins. The JB suggests the Matthew prayer is "the more ancient," and liturgical use of the prayer is almost always based on the Matthew version.
The (here italicized) concluding doxology ("For thine is the kingdom ... Amen") is not in the oldest Greek manuscripts (see below for more discussion).
Our Father which art in heaven,
Hallowed be thy name.
Thy kingdom come.
Thy will be done
in earth, as it is in heaven.
Give us this day our daily bread.
And forgive us our debts,
as we forgive our debtors.
And lead us not into temptation,
but deliver us from evil: For thine is the kingdom,
and the power, and the glory,
for ever. Amen.
[KJV (1611)]
Our Father in heaven,
may your name be held holy,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
And forgive us our debs,
as we have forgiven those who are in debt to us.
And do not put us to the test,
but save us from the evil one.
[JB (1966)]
Our Father in heaven: May your holy name be honored;
may your Kingdom come; may your will be done on earth as it is in heaven.
Give us today the food we need.
Forgive us the wrongs we have done, as we forgive the wrongs that others have done to us.
Do not bring us to hard testing, but keep us safe from the Evil One.
[GNT (1976)]
Our Father in heaven,
may your name be held holy,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread.
And forgive us our debts,
as we have forgiven those who are in debt to us.
And do not put us to the test,
but save us from the Evil One.
[NJB (1985)]
Our Father who is in heaven,
uphold the holiness of your name.
Bring in your kingdom
so that your will is done on earth as it’s done in heaven.
Give us the bread we need for today.
Forgive us for the ways we have wronged you,
just as we also forgive those who have wronged us.
And don’t lead us into temptation,
but rescue us from the evil one.
[CEB (2011)]
Our Father in heaven,
may your name be honored.
May your kingdom come.
May what you want to happen be done on earth as it is done in heaven.
Give us today our daily bread.
And forgive us our sins, just as we also have forgiven those who sin against us.
Keep us from sinning when we are tempted. Save us from the evil one.
[NIV (2011 ed.)]
Our Father in heaven, may your name be revered as holy. May your kingdom come. May your will be done on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us to the time of trial, but rescue us from the evil one.
[NRSV (2021 ed.)]
Further Notes:
On "daily bread," JB/NJB notes the Greek word here is "obscure," and may mean "necessary for subsistence" or "for tomorrow." NRSV and GNT similarly note an alternative, "Give us today our bread for tomorrow."
NRSV notes an alternative translation, "And do not bring us into testing ..."
JB/NJB and NRSV notes a final line alternative translation: "... but rescue us from evil."
The JB/NJB footnotes Matthew's recurring use of the number 7, here including seven petitions.
The final doxology("For thine is the kingdom ...") is not in the oldest Greek texts, and is usually included as a footnote in modern Bible translations (the translators of the King James Version mistakenly thought they had the oldest texts and so included it verse 13). Adding such a doxology at the end of prayers was common in the early Church liturgies. Many Protestant denominations of Christianity include it in their recitation of the Lord's Prayer; in Catholic Masses, a version is included shortly after it. Beyond the KJV inclusion above, other translations include:
For yours is the kingdom and the power and the glory for ever. Amen.
[JB/NJB]
For the kingdom and the power and the glory are yours forever. Amen.
[NRSV]
For yours is the kingdom, and the power, and the glory forever. Amen.
[GNT]
See also here for additional discussion about the prayer.
In your prayers do not babble as the gentiles do, for they think that by using many words they will make themselves heard. Do not be like them; your Father knows what you need before you ask him.
But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
[KJV (1611)]
In your prayers do not babble as the pagans do, for they think that by using many words they will make themselves heard. Do not be like them; your Father knows what you need before you ask him.
[JB (1966)]
When you pray, do not use a lot of meaningless words, as the pagans do, who think that their gods will hear them because their prayers are long. Do not be like them. Your Father already knows what you need before you ask him.
[GNT (1976)]
When you pray, don’t pour out a flood of empty words, as the Gentiles do. They think that by saying many words they’ll be heard. Don’t be like them, because your Father knows what you need before you ask.
[CEB (2011)]
When you are praying, do not heap up empty phrases as the gentiles do, for they think that they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him.
[NRSV (2021 ed.)]
Originally published in the "Cynic's Word Book" column in the New York American (1905-01-27) and the "Cynic's Dictionary" column in the San Francisco Examiner (1905-02-05).
The Master did himself these vessels frame,
Why should he cast them out to scorn and shame? If he has made them well, why should he break them?
Yea, though he marred them, they are not to blame.
Various of the sources I consulted (e.g.) tied the "vessels" quatrain and the "quick and dead" quatrain together, even though some translators (as below) went in both directions.
Alternate translations:
None answer'd this; but after Silence spake
A Vessel of a more ungainly Make: "They sneer at me for leaning all awry;
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 1st ed. (1859), # 63]
None answer'd this; but after Silence spake
A Vessel of a more ungainly Make: "They sneer at me for leaning all awry;
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 2nd ed. (1868), # 93]
After a momentary silence spake
Some Vessel of a more ungainly Make; "They sneer at me for leaning all awry:
What! did the Hand then of the Potter shake?"
[tr. FitzGerald, 3rd ed. (1872), # 86; also 4th ed. and 5th ed. (1889)]
Thou who commandest the quick and the dead, the wheel of heaven obeys thy hand. What if I am evil, am I not Thy slave? Which then is the guilty one? Art Thou not Lord of all?
[tr. McCarthy (1879), # 344; in some # 345]
The potter did himself these vessels frame,
What makes him cast them out to scorn and shame? If he has made them well, why should he break them?
And though he marred them, they are not to blame.
[tr. Whinfield (1882), # 52]
Who framed the lots of quick and dead but Thou?
Who turns the wheel of baleful fate but Thou? We are Thy slaves, our wills are not our own,
We are Thy creatures, our creator Thou!
[tr. Whinfield (1882), # 242]
Who framed the lots of quick and dead but Thou?
Who turns the troublous wheel of heaven but Thou? Though we are sinful slaves, is it for Thee
To blame us? Who created us but Thou?
[tr. Whinfield (1883), # 471]
From God's own hand this earthly vessel came,
He shaped it thus, be it for fame or shame; If it be fair -- to God be all the praise,
If it be foul -- to God alone the blame.
[tr. Le Gallienne (1897)]
Almighty Potter, on whose wheel of blue
The world is fashioned and is broken too, Why to the race of men is heaven so dire?
In what, O wheel, have I offended you?
[tr. Le Gallienne (1897)]
Our Guardian chose our natures. Is He then
Delinquent when He treats us with disorder? We ask: "Why break the best of us?" and murmur:
"Is the pot guilty if it stands awry?"
[tr. Graves & Ali-Shah (1967), # 93]
When the Maker formed nature
Why imperfect was the venture If it is good, why departure
And if bad, why form capture?
[tr. Shahriari (1998), literal]
When the Creator forged the shape
Why was mankind a mere ape? If it were good, why cloak and cape?
If unsightly, why this rape?
[tr. Shahriari (1998), figurative]
I cannot say for sure when my reliable ideas about God began to slip away, but the big chest I used to keep them in is smaller than a shoebox now. Most of the time, I feel so ashamed about this that I do not own up to it unless someone else mentions it first. Then we find a quiet place where we can talk about what it is like to feel more and more devoted to a relationship that we are less and less able to say anything about.
Barbara Brown Taylor (b. 1951) American minister, academic, author Learning to Walk in the Dark, ch. 7 (2014)
(Source)
From God’s own hand this earthly vessel came,
He shaped it thus, be it for fame or shame; If it be fair — to God be all the praise,
If it be foul — to God alone the blame.
Omar Khayyám (1048-1123) Persian poet, mathematician, philosopher, astronomer [عمر خیام] Rubáiyát [رباعیات] [tr. Le Gallienne (1897), # 92]
(Source)
Given Le Gallienne's paraphrasing, I am unable to align this with an original quatrain or other translations.
Our Lord commonly giveth Riches to such gross asses to whom he affordeth nothing else that is good.
[Darumb gibt unser Herrgott gemeiniglich Reichtum den groben Eseln, denen er sonst nichts gönnt.]
Martin Luther (1483-1546) German priest, theologian, writer, religious reformer Table Talk [Colloquies; Tischreden] (1566) [tr. Bell (1652)]
This is a common translation given in various places. A more complete one, Colloquia Mensalia [Divine Discourses], ch. 4 "Of the Nature of the World," "Wealth is the least gift of GOD" [tr. Bell (1659, 2d ed.)]:
Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankinde. What is it in comparison of God's Word; yea, what is it to bee compared with corporal gifts, as beautie, health, &c. nay, what is it to the gifts of the minde, as understanding, Art, wisdom; &c. yet are men so eager upon it, that no labor, travail, nor danger is regarded in getting of Riches: there is in it neither Materialis, formalis, efficiens & finalis caussa, nor anie thing els that good is, therefore our Lord God commonly givet Riches to such gross Asses, to whom hee affordeth nothing els that is good.
This same passage is quoted and cited in The Apophthegmes of Erasmus (1471) [tr. Udall (1877 reprint of the 1564 ed.), in the Appendix to discuss the principle "Gold masters all things," related to Erasmus' work on Philippus, sec. 13. It is not Erasmus' work, as is sometimes suggested, but that of Robert Roberts, the editor.
The Latin bits refer to Aristotle's four causes or reasons for something to exist.
The variations and abridgments of Luther's Table Talk are legion, even in variations of the same translator's text (Henry Bell, who was the first English translator of the work). The variants are usually either to simplify or update the language to contemporary standards, or to bowdlerize Luther's rough language (e.g., "groben Eseln" [coarse asses]).
Riches is the smallest thing on earth, and the least gift that God hath bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c. ? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c.? Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches. There is in it neither Materialis, formalis, efficiens et finalis causa, nor anything else that is good; therefore our Lord God commonly giveth riches to such from whom he withholds all spiritual good.
[tr. Bell (1650), 1791 ed.]
Riches is the smallest thing on earth, and the least gift that God bestowed on mankind. What is it in comparison of God's Word? yea, what is it to be compared with corporal gifts; as beauty, health, &c? nay, what is it to the gifts of the mind; as understanding, art, wisdom, &c. Yet are men so eager after it, that no labour, travel, nor danger is regarded in getting of riches, there is in it neither matter, form, effect, or cause, or any thing else that is good; therefore our Lord God commonly giveth riches to such, from whom he withholds all spiritual good.
[tr. Bell (1650), ed. Kerby (1818)]
Wealth is the smallest thing on earth, the least gift that God has bestowed on mankind. What is it in comparison with God's Word -- what, in comparison with corporal gifts, as beauty, health, &c.? -- nay, what is it to the gifts of the mind, as understanding, wisdom, &c.? Yet are men so eager after it, that no labour, pains, or risk is regarded in the acquisition of riches. Wealth has in it neither material, formal, efficient nor final cause, nor anything else that is good; therefore our Lord God commonly gives riches to those from whom he withholds spiritual good.
[tr. Hazlitt (1847), "Of the nature of the world," # 167]
Wealth is the least important of all things upon the earth, the smallest gift that God has bestowed on man. What is it, compared to the Word of God? Yes, what is it, compared even to bodily gifts and beauty? What is it, compared to the gifts of the mind? Yet people strive so for it! By no category of logic can [wealth] be called good — for its substance, its quality, as a means or as an end. Therefore God gives it commonly to coarse fools, to whom he means no good.
[tr. Smith / Gallinger (1915), ch. 36 "Miscellaneous"]
Riches are the most insignificant things on earth, the smallest gift that God can give a man. What are they in comparison with the Word of God? In fact, what are they in comparison even with physical endowments and beauty? What are they in comparison with gifts of the mind? And yet we act as if this were not so! The matter, form, effect, and goal of riches are worthless. That's why our Lord God generally gives riches to crude asses to whom he doesn't give anything else.
[ed. French (2017?), winter of 1542-1543]
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]
Divitiæ sæculi sunt laquei diaboli: so writes Bernard; worldly wealth is the devil’s bait: and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.
Robert Burton (1577-1640) English scholar Anatomy of Melancholy, Part 2, sec. 3, member 3 “Against Poverty and Want” (1621-1651)
(Source)
The Latin is as translated; it's elsewhere also given as: "The riches of the world are the snares of the devil."
This overall passage, in later editions (which did away with much of Burton's Latin, or just left it in translation), reads:
Worldly wealth is the devil's bait: so writes Bernard; and as the Moon, when she is fuller of light, is still farthest from the Sun, the more wealth they have, the farther they are commonly from God.
Further editedand condensed editions in the 19th Century, shifts from wealth estranging people from God to wealth estranging people from happiness:
Worldly wealth, indeed, is the devil's bait; and those whose minds feed upon riches recede, in general, from real happiness, in proportion as their stores increase; as the Moon when she is fullest is farthest from the Sun.
This last version, leaving out the "indeed," becomes commonlyused in late 19th Century collections of quotations, and is most common (from that) in quotation collections today.
Once, I remember, Father Abbot said that our purpose is justice, and with God lies the privilege of mercy. But even God, when he intends mercy, needs tools to his hand.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict] Dead Man’s Ransom, ch. 15, [Cadfael] (1984)
(Source)
People encounter God under shady oak trees, on riverbanks, at the tops of mountains, and in long stretches of barren wilderness. God shows up in whirlwinds, starry skies, burning bushes, and perfect strangers. When people want to know more about God, the son of God tells them to pay attention to the lilies of the field and the birds of the air, to women kneading bread and workers lining up for their pay. Whoever wrote this stuff believed that people could learn as much about the ways of God from paying attention to the world as they could from paying attention to scripture. What is true is what happens, even if what happens is not always right. People can learn as much about the ways of God from business deals gone bad or sparrows falling to the ground as they can from reciting the books of the Bible in order. They can learn as much from a love affair or a wildflower as they can from knowing the Ten Commandments by heart.
Barbara Brown Taylor (b. 1951) American minister, academic, author An Altar in the World, ch. 1 (2009)
(Source)
M… was talking about life and how things were going from bad to worse. “I once read,” he said, “that there’s nothing worse for everyone concerned than a reign that’s lasted too long. I’ve also heard that God is eternal. Need we say more?”
[A propos des choses de ce bas monde, qui vont de mal en pis, M… disait: J’ai lu quelque part qu’en politique il n’y avait rien de si malheureux pour les peuples que les règnes trop longs. J’entends dire que Dieu est éternal; tout est dit.]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch) Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes]” (1795) [tr. Parmée (2003), ¶ 318]
(Source)
Speaking of matters here below and how they go from bad to worse, M—— said, “I read somewhere that in politics nothing was so unfortunate for the people as reigns that lasted too long. I hear that God is eternal. There is nothing more to be said.”
[tr. Merwin (1969)]
In politics ... nothing is as unfortunate for the people as reigns which last too long. I hear that God is eternal -- which says it all.
[tr. Dusinberre (1992), frag. 769]
“God resolves all given time,” said Cai philosophically and trudged away into darkness. And Cadfael returned along the path with the uncomfortable feeling that God, nevertheless, required a little help from men, and what he mostly got was hindrance.
Ellis Peters (1913-1995) English writer, translator [pseud. of Edith Mary Pargeter, who also wrote under the names John Redfern, Jolyon Carr, Peter Benedict] A Morbid Taste for Bones, ch. 3 (1977)
(Source)
Blame not this ball, impelled by bat’s hard blows,
That now to right and now to left it goes, That One who wields the bat and smites the strokes
He knows what drives thee, yea He knows, He knows.
This metaphor of life as a polo game appears in some translations of the Rubaiyat (particularly FitzGerald), but not in the Bodleian manuscript.
Alternate translations:
The Ball no Question makes of Ayes and Noes,
But Right or Left as strikes the Player goes; And He that toss'd Thee down into the Field,
He knows about it all -- He knows -- HE knows!
[tr. FitzGerald, 1st ed. (1859), # 50]
The Ball no Question makes of Ayes and Noes,
But Right or Left as strikes the Player goes; And He that toss'd you down into the Field,
He knows about it all -- HE knows -- HE knows!
[tr. FitzGerald, 2nd ed. (1868), # 75; 3rd ed. (1872), 4th ed. (1879), 5th ed. (1889 ed.), # 70]
Man, like a ball, hither and thither goes,
As fate's resistless bat directs the blows; But He, who gives thee up to this rude sport,
He knows what drives thee, yea, He knows, He knows!
[tr. Whinfield (1883), # 401]
Oh thou who art driven like a ball, by the bat of
Fate, go to the right or left -- drink wine and say nothing, for that One who flung thee into the run
and search (mêlée) he knows, he knows, he knows, he -- .
[tr. Garner (1895 ms)]
O thou who art gone to the club of fate like a ball!
Go to the left and to the right; but say nothing; For He that threw thee down amidst the galloping,
He knows, and He knows, and He knows, and He --
[tr. Rodwell (1931) # 50/70]
Poor ball, struck by Fate's heavy polo-mallet,
Running whichever way it drives you, numbed
Of sense, though He who set you on your course,
He knows, He knows, He knows.
[tr. Graves & Ali-Shah (1967), # 74]
Whirling like a ball before the mallet of Fate, go running to right and left, and say nothing; for he that hurled thee into the chase, He knows, and He knows, and He knows!
[tr. Bowen (1976), # 43]
Do not despair because to left and right
Fate drives you onward with his ballet-blows, For He who flung you out into the fray,
He knows the game's technique -- He knows, He knows.
[tr. Bowen (1976), # 43]
In the cosmic game of polo you are the ball
The mallet’s left and right becomes your call He who causes your movements, your rise and fall
He is the one, the only one, who knows it all.
[tr. Shahriari (1998), literal]
In the cosmic there is a flow
To which you must submit and bow
And though you act in this show
And seem to move to and fro
The plot you’ll never get to know
The only way you get to grow
Align yourself with this flow.
[tr. Shahriari (1998), figurative]
My mother’s favourite paraphrase is one known in our house as David’s because it was the last he learned to repeat. It was also the last thing she read —
Art thou afraid his power shall fail When comes thy evil day? And can an all-creating arm Grow weary or decay?
I heard her voice gain strength as she read it, I saw her timid face take courage, but when came my evil day, then at the dawning, alas for me, I was afraid.
J. M. Barrie (1860-1937) Scottish novelist and dramatist [James Matthew Barrie] Margaret Ogilvy, ch. 10 “Art Thou Afraid His Power Shall Fail?” (1896)
(Source)
The book is a biographical work about his mother and family.
The world is a book, and those who do not leave home read but one page.
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus]
(Spurious)
This quotation, and variants, are widely attributed to Augustine, but, though he did on occasion write of the world as a a text or book, it was not in the sense of encouraging travel (which Augustine did not like), but in the sense that anyone could read the message of God in the world around them, even if they could not read Scripture itself. For example in Exposition of the Psalms [Enarrationes in Psalmos] on Psalm 45, sec. 7 (v. 4), he writes:
The page of divine scripture is open for you to read, and the wide world is open for you to see. Only the literate can read the books, but even the illiterate can read the book of the world.
[tr. Boulding (2000)]
May the sacred page be a book for you, so that you may hear, may the globe of the earth be a book for you, so that you may see; in these books only those who know letters read these things; in the whole world, even the fool can read.
[tr. Mews (2004)]
[Liber tibi sit pagina diuina, ut haec audias; liber tibi sit orbis terrarum, ut haec uideas. in istis codicibus non ea legunt, nisi qui litteras nouerunt; in toto mundo legat et idiota.]
If this was the source of the original quote -- which begins to show up in English in the late 18th Century -- it was significantly distorted. Early appearances of the version we know today:
The world is a great book, and none study this book so much as a traveler. They that never stir from their home read only one page of this book.
[ed. Feltham, The English Enchiridion (1799), paraphrasing]
The world is a great book, of which they that never stir from home read only a page.
[ed. Fiedling, Select Proverbs of All Nations (1824)]
It is in turn possible that Augustine's "world is a book" metaphor was somehow conflated with this original expression in Fougeret de Monbron, Le Cosmopolite (opening words) (1750):
The universe is a sort of book, whose first page one has read when one has seen only one's own country.
[L'Univers est une espece de livre dont on n'a lû que la prémiére page, quand on n'a vû que son Païs.]
Of all creation’s bounty realized, God’s greatest gift, the gift in which mankind is most like Him, the gift by Him most prized,
is the freedom he bestowed upon the will. All his intelligent creatures, and they alone, were so endowed, and so endowed are still.
[Lo maggior don che Dio per sua larghezza fesse creando, e a la sua bontate più conformato, e quel ch’e’ più apprezza,
fu de la volontà la libertate; di che le creature intelligenti, e tutte e sole, fuore e son dotate.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 5, l. 19ff (5.19-24) [Beatrice] (1320) [tr. Ciardi (1970)]
(Source)
That gem above all price by wifdom giv'n. The most distinguish'd boon of fav'ring Heav'n, The Stamp of Godhead on the human breast,
By him most priz'd, is Liberty of Choice; A gift by none beneath the ambient Skies But happy rationals alone possest.
[tr. Boyd (1802), st. 5]
Supreme of gifts, which God creating gave Of his free bounty, sign most evident Of goodness, and in his account most priz’d,
Was liberty of will, the boon wherewith All intellectual creatures, and them sole He hath endow’d.
[tr. Cary (1814)]
The greatest gift that God, creating, gave Of his great bounty, and his goodness cost, And that which he appreciated the most,
Was human liberty and our free will; With which the creatures of intelligence, And they alone, were dowered as with sense.
[tr. Bannerman (1850)]
The greatest gift that in his largess God Creating made, and unto his own goodness Nearest conformed, and that which he doth prize
Most highly, is the freedom of the will, Wherewith the creatures of intelligence Both all and only were and are endowed.
[tr. Longfellow (1867)]
The greatest gift which God of His bounty made in creating, and the most conformed to His goodness, and that which He most values, was the freedom of the will, wherewith the creatures that have intelligence all, and they only, were and are endowed.
[tr. Butler (1885)]
The greatest gift which God's creating grace Made in His largess, to His clemency The most conformed, and prized as first in place
Was of the will the perfect liberty, With which the creatures of intelligence Were dowered, and are, and they alone.
[tr. Minchin (1885)]
The greatest gift which God in His largess bestowed in creating, and the most conformed unto His goodness and that which He esteems the most, was the freedom of the will, with which all the creatures of intelligence, and they alone, were and are endowed.
[tr. Norton (1892)]
The greatest gift God of his largess made at the creation, and the most conformed to his own excellence, and which he most prizeth, was the will's liberty, wherewith creatures intelligent, both all and only, were and are endowed.
[tr. Wicksteed (1899)]
The greatest gift that God in His bounty made in creation, the most conformable to His goodness and the one He accounts the most precious, was the freedom of the will, with which the creatures with intelligence, all and only these, were and are endowed.
[tr. Sinclair (1939)]
Of all the gifts God in His bounty extreme Made when creating, most conformable To His own goodness, and in His esteem
Most precious, was the liberty of the will, With which creatures that are intelligent Were all endowed, they only, and are so still.
[tr. Binyon (1943)]
The greatest gift of God’s largesse, when He Created all, most prized by Him, and best, As most akin to His own quality,
Was the will's freedom, crown of all the rest, Whereof all creatures made intelligent, They all, they only, were and are possessed.
[tr. Sayers/Reynolds (1962)]
The greatest gift which God in His bounty bestowed in creating, and to His own goodness the most conformed, and that which He prizes the most,
was of the will the freedom, with which the creatures that have intelligence, they all and they alone, were and are endowed.
[tr. Singleton (1975)]
The greatest gift which God in his open-handedness Gave in creation, and the gift which most conformed To his own excellence, and which he most values,
Was that of freedom of the will, With which creatures created intelligent, Each and all of them, were and are endowed.
[tr. Sisson (1981)]
The greatest gift the magnanimity of God, as He created, gave, the gift most suited to His goodness, gift that He
most prizes, was the freedom of the will; those beings that have intellect -- all these and none but these -- received and do receive this gift.
[tr. Mandelbaum (1984)]
The greatest gift that our bounteous Lord bestowed as the Creator, in creating, the gift He cherishes the most, the one
most like Himself, was freedom of the will, All creatures with intelligence, and they alone, were so endowed both then and now.
[tr. Musa (1984)]
The greatest gift that ever in his bountifulness God gave in creating, and the most conformed to his goodness, the one that is most prized, was the freedom of the will, with which the creatures with intelligence, all of them and only they, were and are endowed.
[tr. Durling (2011)]
The greatest gift that God made at the Creation, out of his munificence, the one that most fitted his supreme goodness, and which he values most, is Free Will, with which intelligent creatures, all and sundry, were, and are, endowed.
[tr. Kline (2002)]
The greatest gift that God, in spacious deed, made, all-creating -- and most nearly formed to His liberality, most prized by Him --
was liberty in actions of the will, with which all creatures of intelligence -- and they alone -- both were and are endowed.
[tr. Kirkpatrick (2007)]
The greatest gift that God in His largesse gave to creation, the most attuned to His goodness and that He accounts most dear,
was the freedom of the will: all creatures possessed of intellect, all of them and they alone, were and are so endowed.
[tr. Hollander/Hollander (2007)]
The greatest gift that God, in infinite bounty, Bestowed on His creation, and the quality Most like His goodness, as well as what He prices,
Was freedom of will, granted only to creatures Of intelligence -- exclusively for them, No others thus endowed.
[tr. Raffel (2010)]
As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
[KJV (1611)]
Each one of you has received a special grace, so, like good stewards responsible for all these different graces of God, put yourselves at the service of others.
[JB (1966)]
Each one, as a good manager of God's different gifts, must use for the good of others the special gift he has received from God.
[GNT (1976)]
Each one of you has received a special grace, so, like good stewards responsible for all these varied graces of God, put it at the service of others.
[NJB (1985)]
And serve each other according to the gift each person has received, as good managers of God’s diverse gifts.
[CEB (2011)]
Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received.
[NRSV (2021 ed.)]
When I come to my own beliefs, I find myself quite unable to discern any purpose in the universe, and still more unable to wish to discern one. Those who imagine that the course of cosmic evolution is slowly leading up to some consummation pleasing to the Creator, are logically committed (though they usually fail to realize this) to the view that the Creator is not omnipotent or, if He were omnipotent, He could decree the end without troubling about means.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Is There a God?” (1952)
(Source)
Essay commissioned by Illustrated magazine in 1952, but never published there. First publication in Russell, Last Philosophical Testament, 1943-68 (1997) [ed. Slater/Köllner].
You cannot be a slave of two masters; you will hate one and love the other; you will be loyal to one and despise the other. You cannot serve both God and money.
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
[KJV (1611)]
No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.
[JB (1966)]
No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money.
[NJB (1985)]
No one can serve two masters. Either you will hate the one and love the other, or you will be loyal to the one and have contempt for the other. You cannot serve God and wealth.
[CEB (2011)]
No one can serve two masters, for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth.
[NRSV (2021 ed.)]
Within that heav’n which most receives His light Was I, and saw such things as man nor knows Nor skills to tell, returning from that height;
For when our intellect is drawing close To its desire, its paths are so profound That memory cannot follow where it goes.
Yet now, of that blest realm, whate’er is found Here in my mind still treasured and possessed Must set the strain for all my song to sound.
[Nel ciel che più de la sua luce prende fu’ io, e vidi cose che ridire né sa né può chi di là sù discende;
perché appressando sé al suo disire, nostro intelletto si profonda tanto, che dietro la memoria non può ire.
Veramente quant’io del regno santo ne la mia mente potei far tesoro, sarà ora materia del mio canto.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 1, l. 4ff (1.4-12) (1320) [tr. Sayers/Reynolds (1962)]
(Source)
Dante breaks the fourth wall again, to apologize for how little he can remember of the ineffable glories of Heaven (which works out to an entire book's worth).
In daring drains
I sing, admitted to the lofty fanes, Fill'd with the Glory of th' Eternal One.
There saw I things beyond Creation's bourne.
Which none who from her flaming bounds return Can tell, when soaring Thought is launch'd so far
In Being's vast Abyss, that Mem'ry fails.
Nor dares pursue, altho' with crowded sails She tries the Voyage o'er th' eternal Bar.
But some small remnant of that heav'nly Spoil,
From that strange Voyage won with arduous toil, To her dear native soil, the Muse shall bear.
[tr. Boyd (1802), st. 1-3]
In heav’n, That largeliest of his light partakes, was I, Witness of things, which to relate again
Surpasseth power of him who comes from thence; For that, so near approaching its desire Our intellect is to such depth absorb’d,
That memory cannot follow. Nathless all, That in my thoughts I of that sacred realm Could store, shall now be matter of my song.
[tr. Cary (1814)]
In heaven, that drinks the deepest of the light, Was I, and saw what to recount to sense He knows not how, nor can, who comes from thence;
Because, approaching nearer its desire, Dives intellect to such a depth profound That memory fails, and cannot go beyond
In truth of that dominion's power, whate'er I can find room to treasure in my mind, Be now the subject in my song enshrined.
[tr. Bannerman (1850)]
Within that heaven which most his light receives Was I, and things beheld which to repeat Nor knows, nor can, who from above descends;
Because in drawing near to its desire Our intellect ingulphs itself so far, That after it the memory cannot go.
Truly whatever of the holy realm I had the power to treasure in my mind Shall now become the subject of my song.
[tr. Longfellow (1867)]
In the heaven which receives most of His light was I, and I beheld things which whoso descends thence has neither knowledge nor power to tell again, seeing that as it draws near to its desire our understanding plunges so deep, that the memory cannot go after it. Howbeit, so much of the holy realm as I could treasure up within my mind shall now be matter for my lay.
[tr. Butler (1885)]
In the sky which most partaketh of his light Was I, and things I saw, which to repeat Knows not, and cannot whoe'er leaves that height.
Because approaching to its yearned-for seat The intellect deep diveth there so long That memory behind it cannot fleet.
Of what to the holy kingdom doth belong Which I had power to treasure in my mind, Truly shall now be subject of my song.
[tr. Minchin (1885)]
In the heaven that receives most of its light I have been, and have seen things which he who descends from thereabove neither knows how nor is able to recount; because, drawing near to its own desire, our understanding enters so deep, that the memory cannot follow. Truly whatever of the Holy Realm I could treasure up in my mind shall now be the theme of my song.
[tr. Norton (1892)]
In that heaven which most receiveth of his light, have I been ; and have seen things which whoso descendeth from up there hath nor knowledge nor power to re-tell; because, as it draweth nigh to its desire, our intellect sinketh so deep, that memory cannot go back upon the track. Nathless, whatever of the holy realm I had the power to treasure in my memory, shall now be matter of my song.
[tr. Wicksteed (1899)]
I was in the heaven that most receives His light and I saw things which he that descends from it has not the knowledge or the power to tell again; for our intellect, drawing near to its desire, sinks so deep that memory cannot follow it. Nevertheless, so much of the holy kingdom as I was able to treasure in my mind shall now be matter of my song.
[tr. Sinclair (1939)]
In that heaven which partakes most of His light I have been, and have beheld such things as who Comes down thence has no wit nor power to write;
Such depth our understanding deepens to When it draws near unto its longing's home That memory cannot backward with it go.
Nevertheless what of the blest kingdom Could in my memory, for its treasure, stray Shall now the matter of my song become.
[tr. Binyon (1943)]
I have been in that Heaven of His most light, and what I saw, those who descend from there lack both the knowledge and the power to write.
For as our intellect draws near its goal it opens to such depths of understanding as memory cannot plumb within the soul.
Nevertheless, whatever portion time still leaves me of the treasure of that kingdom shall now become the subject of my rhyme.
[tr. Ciardi (1970)]
I have been in the heaven that most receives of his light, and have seen things which whoso descends from up there has niehter the knowledge nor the power to relate, because, as draws near to its desire, our intellect enters so deep that memory cannot go back upon the track. Nevertheless, so much of the holy kingdom as I could treasure up in my mind shall now be the matter of my song.
[tr. Singleton (1975)]
I have been in the heaven which takes most of his light, And I have seen things which cannot be told, Possibly, by anyone who comes down from up there;
Because, approaching the object of its desires, Our intellect is so deeply absorbed That memory cannot follow it all the way.
Nevertheless, what I was able to store up Of that holy kingdom, in my mind, Will now be the matter of my poem.
[tr. Sisson (1981)]
I was within the heaven that receives more of His light; and I saw things that he who from that height descends, forgets or can
not speak; for nearing its desired end, our intellect sinks into an abyss so deep that memory fails to follow it.
Nevertheless, as much as I, within my mind, could treasure of the holy kingdom shall now become the matter of my song.
[tr. Mandelbaum (1984)]
I have been in His brightest shining heaven and seen such things that no man, once returned from there, has wit or skill to tell about;
for when our intellect draws near its goal and fathoms to the depths of its desire, the memory is powerless to follow;
but still, as much of Heaven’s holy realm as I could store and treasure in my mind shall now become the subject of my song.
[tr. Musa (1984)]
In the heaven that receives most of his light have I been, and I have seen things that one who comes down from there cannot remember and cannot utter, for as it draws near to its desire, our intellect goes so deep that the memory cannot follow it. Nevertheless, as much of the holy kingdom as I was able to treasure up in my mind will now become the matter of my song.
[tr. Durling (2011)]
I have been in that Heaven that knows his light most, and have seen things, which whoever descends from there has neither power, nor knowledge, to relate: because as our intellect draws near to its desire, it reaches such depths that memory cannot go back along the track. Nevertheless, whatever, of the sacred regions, I had power to treasure in my mind, will now be the subject of my labour.
[tr. Kline (2002)]
High in that sphere which takes from Him most light I was -- I was! -- and saw things there that no one who descends knows how or ever can repeat.
For, drawing near to what it most desires, our intellect so sinks into the deep no memory can follow it that far.
As much, though, truly of that holy realm as I could keep as treasure in my mind will now become the substance of my song.
[tr. Kirkpatrick (2007)]
I was in that heaven which receives more of His light. He who comes down from there can neither know nor tell what he has seen,
for, drawing near to its desire, so deeply is our intellect immersed that memory cannot follow after it.
Nevertheless, as much of the holy kingdom as I could store as treasure in my mind shall now become the subject of my song.
[tr. Hollander/Hollander (2007)]
And though I saw where most of His brightness falls, What I have seen cannot be represented Here, for those who have entered Heaven, and descended,
Have come so close to what our minds desire They sink far in, and bury their knowledge, their power, So deep that memory cannot recover
A thing. But I will try, truly, to present Whatever remains in my mind of that holy kingdom And make it the substance of this song I will sing.
[tr. Raffel (2010)]
I was in the heaven that gets more of its rays And saw things that those who come down From on high can’t grasp or else can’t say,
Because nearing what one wants, Our intellect is so overcome That our memory is left behind.
Even so, as much of the Holy Kingdom As my mind could hold on to Will now be the subject of my song.
[tr. Bang (2021)]
Nothing more clearly shows how little God esteems his gift to men of wealth, money, position and other worldly goods, than the way he distributes these, and the sort of men who are most amply provided with them.
[Rien ne fait mieux comprendre le peu de chose que Dieu croit donner aux hommes, en leur abandonnant les richesses, l’argent, les grands établissements et les autres biens, que la dispensation qu’il en fait, et le genre d’hommes qui en sont le mieux pourvus.]
Jean de La Bruyère (1645-1696) French essayist, moralist The Characters [Les Caractères], ch. 6 “Of Gifts of Fortune [Des Biens de Fortune],” § 24 (6.24) (1688) [tr. Stewart (1970)]
(Source)
Nothing makes us better comprehend what little things God thinks he bestows on Mankind, when he suffers 'em to abound in Riches, Gold, Settlements, Stations, and other advantages, than the dispensations he makes of them, and the sort of men who are best provided.
[Bullord ed. (1696)]
Nothing makes us better comprehend what little things God thinks he bestows on Mankind, in suffering 'em to abound in Riches, Mony, great Preferments, and other Advantages, than the Distribution he makes of 'em, and the sort of Men who are best provided.
[Curll ed. (1713)]
Nothing makes us better understand what trifling things Providence thinks He bestows on men in granting them wealth, money, dignities, and other advantages, than the manner in which they are distributed and the kind of men who have the largest share.
[tr. Van Laun (1885)]
The glory of the One Who moves all things shines through the universe and is reflected by all things in proportion to their merit.
[La gloria di colui che tutto move per l’universo penetra, e risplende in una parte più e meno altrove.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 3 “Paradiso,” Canto 1, l. 1ff (1.1-3) (1320) [tr. Musa (1984)
(Source)
God as the "unmoved mover" derives from Aristotle (Metaphysics 12.7), frequently referenced in medieval Scholastic writings.
Musa provides this variant translation as "a more interpretive rendering" in his notes (and a rendering similar to Ciardi's). His more literal translation, which he uses in the main text, is given below.
His Glory, who, with solitary hand,
Launches thro' boundless space the stellar Band, And shines effulgent, or involves his Throne In darkness, as he wills ....
[tr. Boyd (1802), st. 1]
His glory, by whose might all things are mov’d, Pierces the universe, and in one part Sheds more resplendence, elsewhere less.
[tr. Cary (1814)]
The glory of Him who moveth all things Pierceth the universe, and shines so fair, More at one part, and less, perchance, elsewhere.
[tr. Bannerman (1850)]
The glory of Him who moveth everything Doth penetrate the universe, and shine In one part more and in another less.
[tr. Longfellow (1867)]
The glory of Him who moves all things penetrates through the universe, and shines forth in one quarter more, and less in another.
[tr. Butler (1885)]
His glory who moves all doth penetrate Throughout the universe, and shineth bright Here with a greater, there with lesser state.
[tr. Minchin (1885)]
The glory of Him who moves everything penetrates through the universe, and shines in one part more and in another less.
[tr. Norton (1892)]
The All-mover's glory penetrates through the universe, and regloweth in one region more, and less in another.
[tr. Wicksteed (1899)]
The glory of Him who moves all things penetrates the universe and shines in one part more and in another less.
[tr. Sinclair (1939)]
The glory of Him who moveth all that is Pervades the universe, and glows more bright In the one region, and in another less.
[tr. Binyon (1943)]
The glory of Him who moves all things soe’er Impenetrates the universe, and bright The splendour burns, more here and lesser there.
[tr. Sayers/Reynolds (1962)]
The glory of Him who moves all things rays forth through all the universe, and is reflected from each thing in proportion to its worth.
[tr. Ciardi (1970)]
The glory of the All-Mover penetrates through the universe and reglows in one part more, and in another less.
[tr. Singleton (1975)]
The glory of him who moves everything Penetrates the universe and shines In one part more and, in another, less.
[tr. Sisson (1981)]
the glory of the One who moves all things permeates the universe and glows in one part more and in another less.
[tr. Mandelbaum (1984)]
The glory of the One Who moves all things penetrates all the universe and shines in one part more and in another less.
[tr. Musa (1984)]
The glory of Him who moves all things penetrates through the universe and shines forth in one place more and less elsewhere
[tr. Durling (2011)]
The glory of Him, who moves all things, penetrates the universe, and glows in one region more, in another less.
[tr. Kline (2002)]
Glory, from Him who moves all things that are, penetrates the universe and then shines back, reflected more in one part, less elsewhere.
[tr. Kirkpatrick (2007)]
The glory of Him who moves all things pervades the universe and shines in one part more and in another less.
[tr. Hollander/Hollander (2007)]
The Glory of He who made and moves it all Penetrates the entire universe Glowing in one part more, in another less.
[tr. Raffel (2010)]
The glory of the Animator of Everything Pervades the universe and shines more In one area and less somewhere else.
[tr. Bang (2021)]
It has been one of the defects of theologians at all times to over-estimate the importance of our planet. No doubt this was natural enough in the days before Copernicus when it was thought that the heavens revolve about the earth. But since Copernicus and still more since the modern exploration of distant regions, this pre-occupation with the earth has become rather parochial. If the universe had a Creator, it is hardly reasonable to suppose that He was specially interested in our little corner. And, if He was not, His values must have been different from ours, since in the immense majority of regions life is impossible.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Is There a God?” (1952)
(Source)
Essay commissioned by Illustrated magazine in 1952, but never published there. First publication in Russell, Last Philosophical Testament, 1943-68 (1997) [ed. Slater/Köllner].
I could no longer reconcile the claims of faith with the facts of life. In particular, I could no longer explain how there can be a good and all-powerful God actively involved with this world, given the state of things. For many people who inhabit this planet, life is a cesspool of misery and suffering. I came to a point where I simply could not believe that there is a good and kindly disposed Ruler who is in charge of it.
Bart D. Ehrman (b. 1955) American Biblical scholar, author God’s Problem, ch. 1 (2008)
(Source)
If there is an all-powerful and loving God in this world, why is there so much excruciating pain and unspeakable suffering? The problem of suffering has haunted me for a very long time. It was what made me begin to think about religion when I was young, and it was what led me to question my faith when I was older. Ultimately, it was the reason I lost my faith.
Bart D. Ehrman (b. 1955) American Biblical scholar, author God’s Problem, ch. 1 “Suffering and a Crisis of Faith” (2008)
(Source)
Usbek, it seems to me that we always judge things by secretly relating them to our own concerns. I am not surprised that black men envision the devil as being a brilliant white color, and that they picture their gods as being black as coal — nor that certain peoples picture Venus as having breasts that hang down to her thighs — nor that all idolaters have always pictured their gods in human form, ascribing to them all their own predilections. It has been well said that if triangles had a god, they would imagine him as having three sides.
[Il me semble, Usbek, que nous ne jugeons jamais des choses que par un retour secret que nous faisons sur nous-mêmes. Je ne suis pas surpris que les nègres peignent le diable d’une blancheur éblouissante et leurs dieux noirs comme du charbon ; que la Vénus de certains peuples ait des mamelles qui lui pendent jusqu’aux cuisses ; et qu’enfin tous les idolâtres aient représenté leurs dieux avec une figure humaine, et leur aient fait part de toutes leurs inclinations. On a dit fort bien que, si les triangles faisoient un dieu, ils lui donneroient trois côtés.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher Persian Letters [Lettres Persanes], Letter 59, Rica to Usbek (1721) [tr. MacKenzie (2014)]
(Source)
The triangles reference is often attributed directly to Montesquieu, though it's referenced here as having another origin. It is sometimes cited as a Jewish or Yiddish proverb.
Some early editions leave out the triangle metaphor altogether, thinking it alludes to the Trinity.
It is my Opinion, Usbek, that we never judge of Things but with a private View to our selves. I am not surprised that the Negroes shou'd paint the Devil of the most glaring Whiteness, and their Gods as black as a Coal; that the Venus of some Nations shou'd have Breasts hanging down to her very Thighs; and lastly, that all Idolaters have represented their Gods with a Human Figure, and given them all their own Inclinations. It has been said with good Reason that if the Triangles were to make a God they wou'd give him three Sides.
[tr. Ozell (1736), No. 57]
It appears to me, Usbek, that we never judge of things but with a private view to ourselves. I do not wonder that the Negroes paint the devil in the most glaring whiteness, and their gods as black as a coal; that the Venus of some nations should be represented with breasts pendent to her thighs; nor indeed that all idolaters have made their gods of human figures, and have ascribed to them all their own passions.
[tr. Floyd (1762)]
It seems to me, Usbek, that our opinions are always influenced by a secret application to ourselves. I am not surprised that Negroes paint the devil with a complexion of dazzling whiteness, and their gods as black as coal; that the Venus of certain races has breasts that hang down to her thighs; and finally, that all idolaters have represented their gods in the likeness of men, and have ascribed to them all their own passions. It has been very well said, that if triangles were to make to themselves gods, they would give them three sides.
[tr. Davidson (1891)]
It seems to me, Usbek, that our judgment of things is always controlled by the secret influence they have had on our own actions. I am not surprised that the negroes paint the devil with a face of dazzling whiteness, and their gods as black as coal; that the Venus of certain tribes has breasts that hang down to her thighs; and, in fine, that all nations have represented their gods in the human form, and have supposed them to be imbued with their own passions. It has been very well said that if triangles were to make a god for themselves, they would give him three sides.
[tr. Betts (1897)]
It seems to me, Usbek, that we judge things only by applying them secretly to ourselves. I am not surprised that Negroes paint the devil in dazzling white and their gods in carbon black; or that the Venus of certain peoples has breasts that hang to her thighs; or, finally, that all idolaters have represented their gods in human shape and assign to them all their own attributes. It is well said that if triangles were to create a god, they would describe him with three sides.
[tr. Healy (1964)]
It seems to me, Usbek, that we never judge anything without secretly considering it in relation to our own self. I am not surprised that black men depict the devil as brilliantly white, and their own gods as coal-black, that the Venus of certain peoples has breasts that hang down to her thighs, and, in short, that all idolaters have depicted their gods with human faces, and have endowed them with their own propensities. It has been quite correctly observed that if triangles were to make themselves a god, they would give him three sides.
[tr. Mauldon (2008), No. 57]
Whoso pretends that Love is no great god,
The lord and master of all deities,
Is either dull of soul, or, dead to beauty,
Knows not the greatest god that governs men.
He who esteems not Love a mighty God,
And to all other Deities superior,
Devoid of reason, or to beauty blind,
Knows not the ruler of this nether world.
[tr. Wodhall (1809)]
Anyone who does not count Love a great god,
and the highest of all the divine powers,
is either obtuse or, lacking experience in his benefits,
is unacquainted with human beings’ greatest god.
[tr. Collard / Cropp (2008); Funke (2013)]
Whoever does not judge Love to be a great god, and highest of all the divine powers, is either a fool or, lacking experience of his good things, is not acquainted with mankind's greatest god.
[tr. Wright (2017)]
Whoever does not think Eros a great god
is either silly or ignorant of blessings.
[Source]
Beauty is indeed a good gift of God; but that the good may not think it a great good, God dispenses it even to the wicked.
[Quod bonum Dei quidem donum est; sed propterea id largitur etiam malis, ne magnum bonum uideatur bonis.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus] City of God [De Civitate Dei], Book 15, ch. 22 (15.22) (AD 412-416) [tr. Dods (1871)]
(Source)
Referencing Genesis 6:1-4, and of the "sons of God" who fell in love with the physical beauty of the women of the earthly city.
Bodily beauty [...] is indeed a gift of God, but given to the evil also, lest the good should imagine it of any such great worth.
[tr. Healey (1610)]
Their beauty, in itself, was a gift of God, but it is the kind of gift which God gives even to the wicked so that good men may realize how slight a good it is.
[tr. Walsh/Monahan (1952)]
This beauty is indeed a good given by God, but he bestows it also on the wicked lest the good should regard it as a great good.
[tr. Levine (Loeb) (1966)]
Such beauty is certainly a good, a gift of God; but he bestows it on the evil as well as on the good for this reason, for fear that the good may consider it an important good.
[tr. Bettenson (1972)]
Such beauty is certainly a good, a gift from God; but He grants it to the evil also, lest it should come to seem too great a good to the good.
[tr. Dyson (1998)]
This good of beauty is indeed God's gift, but it is bestowed also on the wicked, so that it may not appear as a great blessing to those who are good.
[tr. Babcock (2012)]
People complain about the bad things that happen to em that they don’t deserve but they seldom mention the good. About what they done to deserve them things. I don’t recall that I ever give the good Lord all that much cause to smile on me. But he did.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter No Country for Old Men, ch. 4 (2005)
(Source)
How does it help us to say that the Bible is the inerrant word of God if in fact we don’t have the words that God inerrantly inspired, but only the words copied by the scribes — sometimes correctly but sometimes (many times!) incorrectly? What good is it to say that the autographs (i.e., the originals) were inspired? We don’t have the originals! We have only error-ridden copies, and the vast majority of these are centuries removed from the originals and different from them, evidently, in thousands of ways.
Bart D. Ehrman (b. 1955) American Biblical scholar, author Misquoting Jesus, Introduction (2005)
(Source)
TARTUFFE: Some joys, it’s true, are wrong in Heaven’s eyes;
Yet Heaven is not averse to compromise;
There is a science, lately formulated.
Whereby one’s conscience may be liberated,
And any wrongful act you care to mention
May be redeemed by purity of intention.
I’ll teach you. Madam, the secrets of that science;
Meanwhile, just place on me your full reliance.
Assuage my keen desires, and feel no dread:
The sin, if any, shall be on my head.
[Le ciel défend, de vrai, certains contentements;
Mais on trouve avec lui des accommodements.
Selon divers besoins, il est une science
D’étendre les liens de notre conscience,
Et de rectifier le mal de l’action
Avec la pureté de notre intention.
De ces secrets, madame, on saura vous instruire ;
Vous n’avez seulement qu’à vous laisser conduire.
Contentez mon désir, et n’ayez point d’effroi ;
Je vous réponds de tout, et prends le mal sur moi.]
Molière (1622-1673) French playwright, actor [stage name for Jean-Baptiste Poquelin] Tartuffe, Act 4, sc. 5 (1664) [tr. Wilbur (1963)]
(Source)
The pious fraud, Tartuffe, attempting to seduce Orgon's wife, Elmire. Moliere does a certain amount of CYA by inserts a note at this line, "A scoundrel is speaking [C’est un scélérat qui parle.]"
The passage mirrors Pascal's assertion in the seventh Provinciale that "When we cannot prevent the action, we at least purify the intention' and thus we correct vice by means of the purity of the end."
Heav'n 'tis true, forbids certain Gratifications. But then there are ways of compounding those Matters. It is a Science to stretch the Strings of Conscience according to the different Exigences of the Cawe, and to rectify the Immorality of the Action by the Purity of our Intention. These are Secrets, Madam, I can instruct you in; you have nothing to do, but passively to be conducted. Satisfy my Desire, and fear nothing, I'll answer for you, and will take the Sin upon myself.
[tr. Clitandre (1672)]
Heaven, it is true, forbids certain gratifications, but there are ways and means of compounding such matters. According to our different wants, there is a science which loosens that which binds our conscience, and which rectifies the evil of the act with the purity of our intentions. We shall be able to initiate you into these secrets, Madam; you have only to be led by me. Satisfy my desires, and have no fear; I shall be answerable for everything, and shall take the sin upon myself.
[tr. Van Laun (c. 1870), 4.5]
It is true that Heaven forbids certain gratifications, but there are means of compounding with it upon such matters., and of rectifying the evil fo the act by the purity of the intention. We shall be able to initiate you into all those secrets, madam; all you have to do is to suffer yourself to be led by me. Satisfy my wishes, and be without fear. I will be answerable for everything and take the sin upon myself.
[tr. Wall (1879), 4.5]
Heaven, it is true, forbids certain gratifications; but there are ways of compounding these matters. There is a science of stretching the strings of our conscience, according to different exigencies, and of rectifying the wrongness of the action by the purity of our intention. In these secrets, madame, I know how to instruct you, and all you have to do is to let me guide you. Satisfy my wishes, madame, and have no fear. I will answer for you, and take any wrong on myself.
[tr. Mathew (1890), 4.4]
Heaven, it is true, forbids certain gratifications; but there are ways of compounding with it. It is a science to stretch the string of our conscience according to divers needs and to rectify the immorality of the act with the purity of our intention. I can initiate you into these secrets, Madam; you have only to allow yourself to be led. Satisfy my desire, and do not be afraid: I will be answerable for you in everything, and I will take the sin upon myself.
[tr. Waller (1903), 4.5]
Heaven forbids, 't is true, some satisfactions;
But we find means to make things right with Heaven.
There is a science, madam, that instructs us
How to enlarge the limits of our conscience
According to our various occasions,
And rectify the evil of the deed
According to our purity of motive.
I'll duly teach you all these secrets, madam;
You only need to let yourself be guided.
Content my wishes, have no fear at all;
I answer for't, and take the sin upon me.
[tr. Page (1909), 4.5]
It's true that heaven forbids some satisfactions,
But there are possible ways to understandings.
To suit our various needs, there is a science
Of loosening the bonds of human conscience,
And rectifying the evil of an action
By means of the purity of our intention.
Madame, I shall instruct you in these secrets,
If you will put your confidence in me.
Content my longings, do not be afraid;
All the responsibility is mine ...
[tr. Bishop (1957)]
It's true, there are some pleasures Heaven denies;
But there are ways to reach a compromise.
Yes, now there is a science that succeeds
In stretching consciences to meet our needs,
And can correct, by a sublime invention,
An evil deed just by a pure intention.
To all this there are keys I can provide you;
All you need do, Madame, is let me guide you.
Content my longings, free yourself of dread:
If there is sin, I’ll take it on my head.
[tr. Frame (1967), 4.5]
It's true that Heaven forbids certain pleasures,
but it's possible to make bargains.
Depending on what's needed,
there are ways to accommodate our consciences
and to justify bad acts
by the purity of our intentions.
I can be your teacher, Madame;
you have only to let me be your guide.
Satisfy my desire; never fear,
I'll answer for it all and take you sin on.
[tr. Steiner (2008), 4.5]
Heaven forbids certain pleasures, in theory;
But one can always get round that;
According to requirement, it is a science
To stretch the limits of our conscience
And to balance out the evil of the deed
With the purity of the intention.
Nothing simpler, My Lady, than to instruct you in these mysteries;
You need only let yourself be led.
Give me what I want and have no fear:
I'll take the sin upon myself.
[tr. Campbell (2013)]
Heaven forbids, in truth, certain contentments;
But we find with him accomodations;
According to various needs, it is a science
To extend the bonds of our consciousness
And to rectify the evil of action
With the purity of our intention.
Of these secrets, Madam, we will know how to instruct you;
You just have to let yourself be driven.
Satisfy my desire, and have no fear:
I answer you for everything, and take evil on me.
[Source]
It's true Heaven forbids some pleasures, but a compromise can usually be found.
[E.g.]
Our Father in Heaven, not by Heaven bounded but there indwelling for the greater love Thou bear’st Thy first works in the realm first-founded,
hallowed be Thy name, hallowed Thy Power by every creature as its nature grants it to praise Thy quickening breath in its brief hour.
Let come to us the sweet peace of Thy reign, for if it come not we cannot ourselves attain to it however much we strain.
And as Thine Angels kneeling at the throne offer their wills to Thee, singing Hosannah, so teach all men to offer up their own.
Give us this day Thy manna, Lord we pray, for if he have it not, though man most strive through these harsh wastes, his speed is his delay.
As we forgive our trespassers the ill we have endured, do Thou forgive, not weighing our merits, but the mercy of Thy will.
Our strength is as a reed bent to the ground: do not Thou test us with the Adversary, but deliver us from him who sets us round.
This last petition. Lord, with grateful mind, we pray not for ourselves who have no need, but for the souls of those we left behind.
[O Padre nostro, che ne’ cieli stai, non circunscritto, ma per più amore ch’ai primi effetti di là sù tu hai,
laudato sia ’l tuo nome e ’l tuo valore da ogne creatura, com’è degno di render grazie al tuo dolce vapore.
Vegna ver’ noi la pace del tuo regno, ché noi ad essa non potem da noi, s’ella non vien, con tutto nostro ingegno.
Come del suo voler li angeli tuoi fan sacrificio a te, cantando osanna, così facciano li uomini de’ suoi.
Dà oggi a noi la cotidiana manna, sanza la qual per questo aspro diserto a retro va chi più di gir s’affanna.
E come noi lo mal ch’avem sofferto perdoniamo a ciascuno, e tu perdona benigno, e non guardar lo nostro merto.
Nostra virtù che di legger s’adona, non spermentar con l’antico avversaro, ma libera da lui che sì la sprona.
Quest’ultima preghiera, segnor caro, già non si fa per noi, ché non bisogna, ma per color che dietro a noi restaro.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 11, l. 1ff (11.1-24) (1314) [tr. Ciardi (1961)]
(Source)
A paraphrase of the Christian Paternoster (the Lord's Prayer or "Our Father," from Matt. 6.9-13) prayer, recited by the Proud in Purgatory as both a "first children's prayer" and an act of humility. While it may seem blasphemous for Dante to modify a Biblical prayer in this way, St. Augustine wrote that the Lord's Prayer could be personalized, so long as its main petitions remained intact.
Given the length of the passage, I've reduced the number of parallel translations shown.
Great Father! whom the Universe obeys!
Who, by thy boundless Love's transcendent rays. In purest light, the brightest virtue flows:
Let all the orders of creation join
In one deep plaudit to that love divine. Which thro' the countless tribes of being glows.
Let thy celestial Grace, with heav'nly plume,
Descend, where, plung'd in this terrestrial gloom, We ply our powers in vain, to seize the boon;
And as the Powers above, that own thy sway,
With joy the dictates of thy will obey. So may th' example spread beneath the Moon.
May thy unsparing hand, with daily food,
Supply our frailty; else, by Time subdu'd, Our steps must falter in this vale of woe;
As other's faults we pass, do thou forgive! --
Let not our deep defects our souls deprive Of thy supernal favours, bounteous flow!
With thy protecting hand, O Saviour! shield
Our stagg'ring virtue, in the dangerous field! And keep at bay the sin-provoking Foe.
We pray not for ourselves, but those behind.
That, breathing still, their painful journey wind Thro' the sublunar vale of crimes and woe.
[tr. Boyd (1802), st. 1-4]
Our Father, thou who dwellest in the heavens, Not circumscribed, but from the greater love Thou bearest to the first effects on high,
Praised be thy name and thine omnipotence By every creature, as befitting is To render thanks to thy sweet effluence.
Come unto us the peace of thy dominion, For unto it we cannot of ourselves, If it come not, with all our intellect.
Even as thine own Angels of their will Make sacrifice to thee, Hosanna singing, So may all men make sacrifice of theirs.
Give unto us this day our daily manna, Withouten which in this rough wilderness Backward goes he who toils most to advance.
And even as we the trespass we have suffered Pardon in one another, pardon thou Benignly, and regard not our desert.
Our virtue, which is easily o'ercome, Put not to proof with the old Adversary, But thou from him who spurs it so, deliver.
This last petition verily, dear Lord, Not for ourselves is made, who need it not, But for their sake who have remained behind us.
[tr. Longfellow (1867)]
Our Father, who in the heavens abidest, not as circumscribed, but through the greater love which Thou hast to Thy first effects on high, praised be Thy name and Thy worth by every creature, as it is meet to render thanks to Thy sweet Spirit. Let the peace of Thy kingdom come to us, for we towards it can naught of ourselves, if it comes not, with all our wit As of their will Thy angels make sacrifice to Thee, chanting Hosanna, so may men do of theirs. Give this day to us the daily manna, without which through this rough desert backward he goes who most toils to go forward. And as we forgive to each man the evil which we have suffered, do Thou also graciously forgive, and not regard our merit. Our strength, which easily surrenders, put not Thou to proof with the old adversary, but deliver it from him, who so urges it This last prayer, dear Lord, no longer is made for us, for it needs not, but for those who have remained behind us.
[tr. Butler (1885)]
Our Father who dost dwell in Heaven above, Not circumscribed, but that Thou there dost place Upon Thy primal effluence, higher love,
For ever hallowed be Thy Name and grace, By each created thing, as is most right In rendering thanks Thy savour to embrace.
The peace of Thy own kingdom on us light, Which of ourselves we never could attain. Unless it come through striving with all might.
As, by their own desire, Thy angels fain Singing Hosanna, sacrifice to Thee, So may Thy will be done on earth by man.
Provide us with our daily manna free, Without the which, this desert road along. He would go back, who striveth most to flee.
And as we pardon unto each the wrong Which we have suffered, be our pardoner, Nor weigh the merits which to us belong.
Our virtue, which so easily doth err, Do not thou test it with the ancient foe, Deliver us from him that so doth spur.
This last petition, O dear Lord, we owe Not for ourselves, for whom is no more need, Rather for those we've left behind below.
[tr. Minchin (1885)]
O our Father, who art in heaven above, Not as being circumscribed, but because toward Thy first creation thou hast greater love,
Hallowed thy name be and thy power adored By every creature, as is meet and right To give thanks for the sweetness from thee poured;
May upon us thy kingdom's peace alight. For to it of ourselves we cannot rise, Unless it come itself, with all our wit.
As of their will thine angels' companies Make sacrifice, as they Hosanna sing, So may men make of their will sacrifice.
To us this day our daily manna bring: Else through this desert harsh must he revert His steps, who most to advance is labouring.
And as we pardon every one the hurt That we have suffered, do thou pardon too, Begninant, nor remember our desert.
Try not our will, so easy to subdue, With the old adversary, and by thine aid Save us from him who goads it, to our rue.
This last prayer, dear Lord, is for us not made Any more, since remaineth now no need, But 'tis for those who have behind us stayed.
[tr. Binyon (1943)]
Our Father, dwelling in the Heavens, nowise As circumscribed, but as the things above, Thy first effects, are dearest in Thine eyes.
Hallowed Thy name be and the Power thereof, By every creature, as right meet it is We praise the tender effluence of Thy Love.
Let come to us, let come Thy Kingdom's peace; If it come not, we've no power of our own To come to it, for all our subtleties.
Like as with glad Hosannas as Thy throne Thine angels offer up their wills away, So let men offer theirs, that Thine be done.
Our daily manna give to us this day, Without which he that through this desert wild Toils most to speed goes backward on his way.
As we, with all our debtors reconciled, Forgive, do Thou forgive us, nor regard Our merits, but upon our sins look mild.
Put not our strength, too easily ensnared And overcome, to proof with the old foe; But save us from him, for he tries it hard.
This last prayer is not made for us -- we know, Dear Lord, that it is needless -- but for those Who still remain behind us we pray so.
[tr. Sayers (1955)]
Our Father Who in Heaven dost abide, not there constrained but dwelling there because Thou lovest more Thy lofty first effects,
hallowed by Thy name, hallowed Thy Power, by Thy creatures as it behooves us all to render thanks for Thy sweet effluence.
Thy kingdom come to us with all its peace; if it come not, we of ourselves cannot attain to it, no matter how we strive.
And as Thine angels offer up their wills to Thee in sacrifice, singing Hosannah, let all men offer up to Thee their own.
Give us this day our daily manna, Lord: without it, those most eager to advance go backwards through this wild wasteland of ours.
As we forgive our trespassers, do Thou, forgive our trespasses, merciful Lord, look not upon our undeserving worth.
Our strength is only weakness, lead us not into temptation by our ancient foe, deliver us from him who urges evil.
This last request, beloved Lord, we make not for ourselves, who know we have no need, but for those souls who still remain behind.
[tr. Musa (1981)]
Our father, which art in heaven, Not because circumscribed, but out of the greater love You have for your first creation on high,
Praise be to your name and worthiness From every creature, as it is appropriate To render thanks to your sweet charity.
Thy kingdom come, and the peace of thy kingdom, Because we cannot attain it of ourselves, If it does not come, for all our ingenuity.
As of their own freewill your angels Make sacrifice to you, singing Hosanna, So may men also do of their freewill.
Give us this day our daily manna, Without which, through the roughness of this desert, He who tries hardest to advance, goes backward.
And as we forgive everyone the evil That we have suffered, may you pardon us Graciously, and have no regard to our merits.
Do not put our virtue to the test With the old adversary, it is easily overcome, But free us from him who spurs us on.
This last prayer, dear Lord, we no longer Make for ourselves, having no need of it, But for those who are left behind us.
[tr. Sisson (1981)]
Our Father, You who dwell within the heavens -- but are not circumscribed by them -- out of Your greater love for Your first works above,
praised be Your name and Your omnipotence, by every creature, just as it is seemly to offer thanks to Your sweet effluence.
Your kingdom’s peace come unto us, for if it does not come, then though we summon all our force, we cannot reach it of our selves.
Just as Your angels, as they sing Hosanna, offer their wills to You as sacrifice, so may men offer up their wills to You.
Give unto us this day the daily manna without which he who labors most to move ahead through this harsh wilderness falls back.
Even as we forgive all who have done us injury, may You, benevolent, forgive, and do not judge us by our worth.
Try not our strength, so easily subdued, against the ancient foe, but set it free from him who goads it to perversity.
This last request we now address to You, dear Lord, not for ourselves -- who have no need -- but for the ones whom we have left behind.
[tr. Mandelbaum (1982)]
O our Father who are in the heavens, not circumscribed, but because of the greater love you bear those first effects up there, praised be your Name and your Power by every creature, for it is fitting to give thanks to your sweet Spirit. Let the peace of your kingdom come to us, for we cannot attain to it by ourselves, if it does not come, with all our wit. As the angels sacrifice their wills to you, singing Hosanna, so let men do with theirs. Give us this day our daily manna, without which in this harsh wilderness he goes backwards who most strives forward. And as we forgive all others for the evil we have suffered, do you forgive us lovingly, and do not regard our merit. Our strength, which is easily subdued, do not tempt with the ancient adversary, but free it from him who spurs it so. This last prayer, dear Lord, we do not make for ourselves, since there is no need, but for those who have stayed behind.
[tr. Durling (2003)]
O our Father, who are in Heaven, not because of your limitation, but because of the greater love you have for your first sublime works, praised be your name and worth by every creature, as it is fitting to give thanks for your sweet outpourings. May the peace of your kingdom come to us, since we cannot reach it by ourselves, despite all our intellect, if it does not come to us itself. As Angels sacrifice their will to yours, singing Hosanna: so may men sacrifice theirs. Give us this day our daily bread, without which he who labours to advance, goes backward, through this harsh desert. And forgive in loving-kindness, as we forgive everyone, the evil we have suffered, and judge us not by what we deserve. Do not test our virtue, that is easily conquered, against the ancient enemy, but deliver us from him who tempts it. And this last prayer, dear Lord, is not made on our behalf, since we do not need it, but for those we have left behind.
[tr. Kline (2002)]
O our Father, whose place is high in Heaven Not fixed or held in the sky, but there ascending Because of Your love for the first of Your creations,
May Your name be praised by every living Creature, and also Your virtues, for You deserve Such gratitude for all the emanations
You send us. May your kingdom's peace come down To us, who are not strong enough by ourselves, And can not take it, no matter how we strive.
Just as Your angels sacrifice their wills To You, singing Hosannah, men as well Should bend their wills to Yours, and sing Hosannah.
Give us, this day, our daily grace, without which Men go backwards, here in this bitter desert, Forced to go back, although they struggle for more.
And just as we forgive to all men the wrongs We have endured, may You in loving kindness Pardon us, in spite of all our sins.
Our powers are weak, and easily overcome: Do not oblige us to fight our ancient foe, But free us from him, who tries to woo us with evil.
And this last prayer, dear Lord, we do not make For ourselves, who are not in need, but for the sake Of those behind us, as we rise to Your face.
[tr. Raffel (2010)]
“God is love,” as Scripture says, and that means the revelation is in the relationship. “God is love” means God is known devotionally, not dogmatically. “God is love” does not clear up old mysteries; it discloses new mystery. “God is love” is not a truth we can master; it is only one to which we can surrender. Faith is being grasped by the power of love.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
“Emmanuel,” sermon (1979-12-09)
(Source)
God is known devotionally, not dogmatically. If as Scripture says, "God is love," then the revelation is the relationship. Christianity is not cleaning up old mysteries; it's the disclovsure of a new mystery. It is not a truth that you can master; it's only one to which you can surrender. Faith is being grasped by the power of love.
I think that if there go on being great wars and great oppressions and many people leading very unhappy lives, probably religion will go on, because I’ve observed that the belief in the goodness of God is inversely proportional to the evidence. When there’s no evidence for it at all, people believe it, and, when things are going well and you might believe it, they don’t.
Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)
(Source)
To suffer torments both of heat and chill, the Utmost Power gives bodies, fit for that, not wishing how it does to be revealed.
It’s madness if we hope that rational minds should ever follow to its end the road that one true being in three persons takes.
Content yourselves with quia, human kind. Had you been able to see everything, Mary need not have laboured to give birth.
[A sofferir tormenti, caldi e geli simili corpi la Virtù dispone che, come fa, non vuol ch’a noi si sveli.
Matto è chi spera che nostra ragione possa trascorrer la infinita via che tiene una sustanza in tre persone.
State contenti, umana gente, al quia; ché, se potuto aveste veder tutto, mestier non era parturir Maria.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 3, l. 31ff (3.31-39) (1314) [tr. Kirkpatrick (2007)]
(Source)
Virgil chides Dante to stop trying to figure out the biology, let alone divine purpose, of the Afterlife, and just accept the what(quia), the existence of it, rather than the how or why, which are as incomprehensible as the Trinity; if human reason could suffice to understand God, there would have been no reason for Jesus to have been born to save humanity.
Why these sky-woven forms, that seem to fly
All mortal sense, can suffer and enjoy Heav'n's bliss, and all th' extremes of fire and frost,
That Power that so decrees, can best explain:
Created plummet sounds that depth in vain. In that, as in the Trinal Union, lost.
Too anxious mortals! learn to be resign'd;
Could the deep secrets of th' Almighty Mind Be seen, nor Sin nor Savior had been known.
[tr. Boyd (1802), st. 7-8]
To endure
Torments of heat and cold extreme, like frames
That virtue hath dispos’d, which how it works
Wills not to us should be reveal’d. Insane
Who hopes, our reason may that space explore,
Which holds three persons in one substance knit.
Seek not the wherefore, race of human kind;
Could ye have seen the whole, no need had been
For Mary to bring forth.
[tr. Cary (1814)]
To suffer torments, both the cold and hot, Bodies alike in form has he annealed -- The how he wishes not to use revealed.
Foolish! who think our reason can unveil, Or hope to pass the infinital way To find three persons one Substantiality:
Remain content without the manner how. Could you have seen at once the whole of worth, Why was it meet Maria should bring forth?
[tr. Bannerman (1850)]
To suffer torments, both of cold and heat, Bodies like this that Power provides, which wills That how it works be not unveiled to us.
Insane is he who hopeth that our reason Can traverse the illimitable way, Which the one Substance in three Persons follows!
Mortals, remain contented at the Quia; For if ye had been able to see all, No need there were for Mary to give birth.
[tr. Longfellow (1867)]
To suffer torments both of heat and cold that Power ordains such bodies, which will not that the manner of its working be revealed to us. Mad is he who hopes that our reason can travel over the boundless way, which one Substance in three Persons holds. Remain content, race of mankind, at the quia, for if you could have seen all no need was there that Mary should bring forth.
[tr. Butler (1885)]
To suffer torments, heat, and cold, is given To bodies like to this, by high decree, The how 'tis done by man cannot be riven.
He's mad who thinks our human reason free Along the infinite career to run, Of God, the substance one in Persons three.
Be ye content, O man, the Why unknown: Had ye been able to behold the whole, No need had Mary to bring forth her son.
[tr. Minchin (1885)]
To suffer torments, both hot and cold, bodies like this the Power ordains, which wills not that how it acts be revealed to us. Mad is he who hopes that our reason can traverse the infinite way which One Substance in Three Persons holds. Be content, human race, with the quia; for if ye had been able to see everything, need had not been for Mary to bear child.
[tr. Norton (1892)]
To suffer torments, heat and frost, bodies such as these that power disposes, which will not that its workings be revealed to us. Mad is he who hopes that our reason may compass that infinitude which one substance in three persons fills. Be ye content, O human race, with the quia! For if ye had been able to see the whole, no need was there for Mary to give birth.
[tr. Okey (1901)]
The Power fits such bodies as these to suffer torments of heat and frost which wills not that the way of its working should be revealed to us. Foolish is he who hopes that our reason can trace the infinite ways taken by one Substance in three Persons. Rest content, race of men, with the quia; for if you had been able to see all there was no need for Mary to give birth.
[tr. Sinclair (1939)]
That power disposes bodies like to mine In torments both of heat and frost to weep Which wills not that its working we divine.
He is mad who hopes that reason in its sweep The infinite way can traverse back and forth Which the Three Persons in one substance keep.
With the quia stay content, children of earth! For if the whole before your eyes had lain, No need was there for Mary to give birth.
[tr. Binyon (1943)]
Bodies like mine, to bear pain, cold and heat, That power ordains, whose will forever spreads A veil between its working and our wit.
Madness! that reason lodged in human heads should hope to traverse backward and unweave The infinite path Three-personed Substance treads.
Content you with the quia, sons of Eve, For had you power to see the whole truth plain No need had been for Mary to conceive.
[tr. Sayers (1955)]
We react
within these bodies to pain and heat and cold according to the workings of That Will which does not will that all Its ways be told.
He is insane who dreams that he may learn by mortal reasoning the boundless orbit Three Persons in One Substance fill and turn.
Be satisfied with the quia of cause unknown, O humankind! for could you have seen All, Mary need not have suffered to bear a son.
[tr. Ciardi (1961)]
To suffer torments, heat, and frost, bodies such as these that Power ordains, which wills not that the way of its working be revealed to us. Foolish is he who hopes that our reason may compass the infinite course taken by One Substance in Three Persons. Be content, human race, with the quia; for if you had been able to see everything, no need was there for Mary to give birth.
[tr. Singleton (1973)]
Yet bodies such as ours are sensitive to pain and cold and heat -- willed by that Power which wills its secret not to be revealed;
madness it is to hope that human minds can ever understand the Infinite that comprehends Three Persons in One Being.
Be staisfied with quia unexplained, O human race! If you knew everything, no need for Mary to have borne a son.
[tr. Musa (1981)]
v
Omnipotence disposes bodies like mine To suffer torments both from heat and cold, And how it does so, does not see fit to reveal.
Only a madman would expect our reason To follow all that infinite approach And understand one substance in three persons.
The human race should be content with the quia: For if it had been able to see everything, No need for Mary to have had a child.
[tr. Sisson (1981)]
The Power has disposed such bodiless bodies to suffer torments, heat and cold: how this is done, He would not have us know.
Foolish is he who hopes our intellect can reach the end of that unending road only one Substance in three Persons follows.
Confine yourselves, o humans, to the quia; had you been able to see all, there would have been no need for Mary to give birth.
[tr. Mandelbaum (1982)]
Such bodies are disposed to suffer torments, heat, and freezings by the Power that does not wish its ways to be unveiled to us. He is mad who hopes that our reason can traverse the infinite way taken by one Substance in three Persons. Be content, human people, with the quia; for if you had been able to see everything, there was no need for Mary to give birth.
[tr. Durling (2003)]
That power, that does not will that its workings should be revealed to us, disposes bodies such as these to suffer torments, fire and ice. He is foolish who hopes that our reason may journey on the infinite road, that one substance in three persons owns. Stay, content, human race, with the ‘what’: since if you had been able to understand it all, there would have been no need for Mary to give birth.
[tr. Kline (2002)]
The Power that fits bodies like ours to suffer torments, heat, and cold does not reveal the secret of its working.
Foolish is he who hopes that with our reason we can trace the infinite path taken by one Substance in three Persons.
Be content, then, all you mortals, with the quia, for could you, on your own, have understood, there was no need for Mary to give birth.
[tr. Hollander/Hollander (2007)]
These bodies were made by God, they endure troubles, And heat, and frost -- but we are not informed How this is accomplished; He does not want us to know.
You have to be mad, hoping that human reason Can ever unravel the infinite things He does, Three Persons simultaneously only One.
Be satisfied, O humans, with Reality, For had you ever been able to see and know It all, why bother with God in Mary's womb?
[tr. Raffel (2010)]
For love of God, cheerfully endure everything — labour, sorrow, temptation, provocation, anxiety, necessity, weakness, injury and insult; censure, humiliation, disgrace, contradiction and contempt. All these things foster your growth in virtue, for they test the unproved servant of Christ, and form the jewels of his heavenly crown.
[Pro amore Dei debes omnia libenter subire , labores scilicet et dolores, tentationes et vexationes, anxietates et necessitates , infirmitates , injurias, oblocutiones , reprehensiones, humiliationes, confusiones, correctiones et despectiones. Haec juvant ad virtutem , haec probant Christi tironem, haec fabricant coelestem coronam.]
Thomas à Kempis (c. 1380-1471) German-Dutch priest, author The Imitation of Christ [De Imitatione Christi], Book 3, ch. 5, v. 2 (3.5.2) (c. 1418-27) [tr. Sherley-Price (1952)]
(Source)
For the love of God thou oughtest to suffer gladly all things, that is to say, all labours, sorrows, temptations, vexations, anguishes, neediness, sickness, injuries, evil sayings, reprovings, oppressions, confusions, corrections, and despisings. These help a man greatly to virtue, these prove the true knight of Christ, and make ready for him the heavenly crown.
[tr. Whitford/Raynal (1530/1871)]
You ought gladly to suffer all things for the love of God: all labors, sorrows, temptations, vexations; all anguish, need, sickness, injuries, evil sayings, reproaches; all oppressions, confusions, corrections, and despisings. These greatly help a man to virtue; these prove the true knight of Christ and prepare for him a heavenly crown.
[tr. Whitford/Gardiner (1530/1955)]
Thou oughtest for the love of God willingly to undergoe whatsoever labours, to endure whatsoever griefes, temptations, vexations, anxieties, necessities, infirmities, onjuries, detractions, reprehensions, humiliations, confusions, corrections, and contempts. These helpe to the attaining of vertue: these try a Novice of Christ, these make up an heavenly Crowne.
[tr. Page (1639), 3.35.8-9]
In obedience to his Will, you should contentedly undergo Labour and Toil, Tryals and Troubles, Distress and Anguish of Heart, Poverty and Want, Infirmities and Diseases, Injuries and Affronts, Scandal and Reproach, Disparagement and Disgrace, Punishment and Torture. These whet and brighten a Christian's Virtue, exercise and distinguish him. These Thorns are woven into Wreaths of Glory.
[tr. Stanhope (1696; 1706 ed.), 3.40]
For the love of God, therefore, thou must cheerfully and patiently endure labor and sorrow, persecution, temptation, and anxiety, poverty, and want, pain and sickness, detraction, reproof, humiliation, confusion, correction and contempt. By these the virtues of the new man Christ Jesus are exercised and strengthened; these form the ornaments of his celestial crown.
[tr. Payne (1803), 3.27.8]
For the love of God thou oughtest cheerfully to undergo all things, that is to say, all labour and pain, temptation, vexation, anxiety, necessity, infirmity, injury, obloquy, reproof, humiliation, confusion, correction, and scorn [of every kind and degree.] These help to virtue; these are the trial of a novice in Christ; these frame the heavenly Crown.
[ed. Parker (1841)]
For the love of GOD, therefore, thou must cheerfully and patiently endure all things: labour and sorrow, temptation, vexation and anxiety, poverty and want, pain and sickness, detraction, reproof, humiliation, confusion, correction, and contempt. These help to virtue; these prove "the new man in Christ Jesus; these obtain for him the celestial crown.
[tr. Dibdin (1851), 3.31.2]
Thou must be willing, for the love of God, to suffer all things, viz., labours and sorrows, temptations and vexations, anxieties, necessities, sicknesses, injuries, obloquy, reproof, humiliation, shame, correction, and contempt. These things help to obtain virtue; these prove the young soldier of Christ; these weave a heavenly crown.
[ed. Bagster (1860)]
For the love of God thou must willingly undergo all things, whether labours or sorrows, temptations, vexations, anxieties, necessities, infirmities, injuries, gainsayings, rebukes, humiliations, confusions, corrections, despisings; these things help unto virtue, these things prove the scholar of Christ; these things fashion the heavenly crown.
[tr. Benham (1874)]
For the love of God thou oughtest cheerfully to undergo all labour, grief, temptation, vexation, anxiety, necessity, infirmity, injury, detraction, reproof, humiliation, shame, correction, and scorn. These help to virtue; these are the trial of a babe in Christ; of these consist the heavenly crown.
[tr. Anon. (1901)]
For love of God you should undergo all things cheerfully, all labors and sorrows, temptations and trials, anxieties, weaknesses, necessities, injuries, slanders, rebukes, humiliations, confusions, corrections, and contempt. For these are helps to virtue. These are the trials of Christ's recruit. These form the heavenly crown.
[tr. Croft/Bolton (1940)]
For love of God you should undergo everything cheerfully: for example, toils and pains, trials, vexations, anxieties, wants, sickness, wrongs, contradictions, reproofs, humiliations, distresses, corrections, and contempt. These are aids to character: these test the soldier of Christ: these shape the heavenly crown.
[tr. Daplyn (1952)]
For the love of God you ought to endure with gladness all that befalls you: toil and sorrow, temptations, afflictions, anxiety, want, weakness, injury and slander, rebuke, humiliation, shame, correction and scorn. All these things are aids to holiness; they test the man who has newly entered the service of Christ, and go to the making of his heavenly crown.
[tr. Knox-Oakley (1959)]
For love of God you should be prepared to endure anything -- toil, pain, temptation, vexation, anxiety, need, weakness, injustice, slander, blame, humiliation, shame, censure and contempt. Such things strengthen virtue; they test the soldier of Christ and make up his heavenly crown.
[tr. Knott (1962)]
The love of God should make you put up with everything: toil and sorrow, trials, annoyance, anxiety, restriction, weakness, injury, detraction, criticism, humiliation, shame, correction and contempt. These are aids to virtue. They are tests for one newly committed to Christ. They are the things that make up the heavenly crown.
[tr. Rooney (1979)]
Certainly you should willingly endure labor and sorrows, temptations, vexations, anxieties, necessities, illnesses, injuries, contradictions, rebukes, humiliations, doubts, chastisements and contempt. These things are all aids to virtue; these test one who has begun to follow Christ; these mold a heavenly crown.
[tr. Creasy (1989)]
The man who consciously owns a tree and knows how to use it and gives you thanks for it may not know its exact height or how widely the branches spread; but he is better off than the man who, while he has measured the tree and counted all its branches, neither owns it nor knows and loves its creator.
[Sicut enim melior est qui novit possidere arborem et de usu eius tibi gratias agit, quamvis nesciat vel quot cubitis alta sit vel quanta latitudine diffusa, quam ille qui eam metitur et omnes ramos eius numerat et neque possidet eam neque creatorem eius novit aut diligit.]
Augustine of Hippo (354-430) Christian church father, philosopher, saint [b. Aurelius Augustinus] Confessions, Book 5, ch. 4 / ¶ 7 (5.4.7) (c. AD 398) [tr. Warner (1963)]
(Source)
For as he is better off who knows how to possess a tree, and return thanks to Thee for the use thereof, although he know not how many cubits high it is, or how wide it spreads, than he that can measure it, and count all its boughs, and neither owns it, nor knows or loves its Creator.
[tr. Pusey (1838)]
But as he is happier who knows how to possess a tree, and for the use thereof renders thanks to Thee, although he may not know how many cubits high it is, or how wide it spreads, than he that measures it and counts all its branches, and neither owns it nor knows or loves its Creator.
[tr. Pilkington (1876)]
For as he is better off who knows how to possess a tree, and gives thanks for its use, though he knows not its height or breadth, than he who has accurate knowledge of its dimensions , and the number of its boughs, and yet does not own it, and neither knows nor loves its Creator.
[tr. Hutchings (1890)]
For as he who knows that he owns a tree, and gives thanks to thee for its use, although he knows not how many feet high it is, or how wide it spreads, is better than he who measures it and counts all its branches, yet neither owns it nor knows nor loves its Creator.
[tr. Bigg (1897), 5.4.2]
For just as he is better who knows he possesses a tree and gives thanks to You for the use it is to him, although he does not know how many cubits high it is or the width of its spread, than another man who can measure it and number its branches but neither possesses it nor knows and loves Him who created it.
[tr. Sheed (1943)]
For just as that man who knows how to possess a tree, and give thanks to thee for the use of it -- although he may not know how many feet high it is or how wide it spreads -- is better than the man who can measure it and count all its branches, but neither owns it nor knows or loves its Creator.
[tr. Outler (1955)]
A man who knows that he owns a tree, and gives thanks to you for its fruit, even though he may not know how many cubits high it is or how wide it spreads, is better than one who measures it and counts all its branches, but does not own it and does not know or love its creator.
[tr. Ryan (1960)]
A man who knows that he owns a tree and thanks you for the use he has of it, even though he does not know its exact height or the width of its spread, is better than another who measures it and counts all its branches, but neither owns it nor knows and loves its Creator.
[tr. Pine-Coffin (1961)]
For example, he is the better man who knows how to own a tree and thanks you for its usefulness, though he does not know how many cubits high it is, or how broad its spread, than the man who measures it, counts its branches, but never calls it his own or esteems the one who made it.
[tr. Blaiklock (1983)]
Someone who knows enough to become the owner of a tree, and gives thanks to you for the benefits it brings him, is in a better state, even if ignorant of its height in feet and the extent of its spread, than another who measures and counts all its branches but neither owns it nor knows its creator nor loves him.
[tr. Boulding (1997)]
It is often said […] that although there is no positive evidence for the existence of God, nor is there evidence against his existence. So it is best to keep an open mind and be agnostic. At first sight that seems an unassailable position, at least in the weak sense of Pascal’s wager. But on second thoughts it seems a cop-out, because the same could be said of Father Christmas and tooth fairies. There may be fairies at the bottom of the garden. There is no evidence for it, but you can’t prove that there aren’t any, so shouldn’t we be agnostic with respect to fairies?
Richard Dawkins (b. 1941) English ethologist, evolutionary biologist, author
Speech, Edinburgh International Science Festival (1992-04-15)
Quoted in "EDITORIAL: A scientist's case against God," The Independent (1992-04-20).
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)]
Speaking of King Pentheus. (Source (Greek)). Alternate translations:
Thus he shall know dread Bacchus, son of Jove,
A god most terrible when he asserts
His slighted power: but gracious to mankind.
[tr. Wodhull (1809)]
He will recognize the son of Zeus, Dionysus, who is in fact a god, the most terrible and yet most mild to men.
[tr. Buckley (1850)]
Know he must
Dionysus, son of Jove, among the gods
Mightiest, yet mildest to the sons of men.
[tr. Milman (1865)]
There belike to tell
That Dionysus, son to Zeus, is god,
Most terrible, most gracious unto men.
[tr. Rogers (1872), l. 820ff]
So shall he recognize Dionysus, the son of Zeus, who proves himself at last a god most terrible, for all his gentleness to man.
[tr. Coleridge (1891)]
And he shall know Zeus' son
Dionysus, who hath risen at last a God
Most terrible, yet kindest unto men.
[tr. Way (1898)]
So shall he learn and mark
God's true Son, Dionyse, in fulness God,
Most fearful, yet to man most soft of mood.
[tr. Murray (1902)]
And he shall recognize the son of Zeus,
Dionysus, as a god in perfect essence:
a terrible one, but to men most gentle.
[tr. Kirk (1970)]
And he shall know the son of Zeus, Dionysus; who, those most gentle to mankind, can prove a god of terror irresistible.
[tr. Vellacott (1973)]
Consummate god, most terrible, most gentle
To mankind.
[tr. Soyinka (1973), Bacchante speaking]
He shall know Zeus’ son
Dionysos, that he is in his fullness a god
most dreadful, and to men most mild.
[tr. Neuburg (1988)]
So shall Pentheus come to know Dionysus, son of Zeus,
a God sprung from nature, like nature most cruel,
and, yet, most gentle to mankind.
[tr. Cacoyannis (1982)]
And he'll know
Zeus-born Dionysos is a true divinity,
Most terrifying to men, and most kind.
[tr. Blessington (1993)]
He will come to know Dionysus, the son of Zeus,
that he is, in the ritual of initiation, a god most terrifying,
but for mankind a god most gentle.
[tr. Esposito (1998)]
Then he will know the son of Zeus,
Dionysus, and realize that he was born a god, bringing
terrors for initiation, and to the people, gentle grace.
[tr. Woodruff (1999)]
And he will know that Dionysos, son
Of Zeus, was born a god in full, and is
Most terrible to mortals and most gentle.
[tr. Gibbons/Segal (2000)]
He will learn that Dionysus is in the full sense a god, a god most dreadful to morals -- but also most gentle!
[tr. Kovacs (2002)]
He'll learn the nature of this son of Zeus:
The sweetest and most fearsome of the gods.
[tr. Teevan (2002)]
Only then will he learn that the son of Zeus, Dionysos, is a god of peace for the good folk but he is also a fearsome god who those who don’t respect him.
[tr. Theodoridis (2005)]
He will recognize Zeus' son Dionysus, born in ritual,
The most terrible god -- and kindest to humans.
[tr. Valerie (2005)]
He'll come to acknowledge
Dionysus, son of Zeus, born in full divinity,
most fearful, yet most kind to human beings.
[tr. Johnston (2008)]
And he shall finally know Dionysus, son of Zeus,
a god both terrible and gentle to the world of man.
[tr. Robertson (2014)]
He will know Dionysus. He will know the son of Zeus to be true-god-born, to be the greatest horror to mortal kind.
And the greatest helper.
[tr. Pauly (2019)]
He shall learn that Dionysus is the son of Zeuis, a god with the power of a god, a god most fearful and most gentle.
[tr. Behr/Foster (2019)]
And he will come to know the son of Zeus,
Dionysus, the one who is by his own nature a god in the end [telos],
the one who is most terrifying [deinos], but, for humans, also most gentle [ēpios ].
[tr. Buckley/Sens/Nagy (2020)]
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)]
And know, reader, that an ounce of mirth, with the same degree of grace, will serve God farther than a pound of sadness.
Thomas Fuller (1608-1661) English churchman, historian The History of the Worthies of England, “Worthies of Hertfordshire,” “Writers” (1662)
(Source)
Writing of Jeremiah Dike. By the late 19th Century, Fuller's comment had been paraphrased into something simpler, though still attributed to him:
An ounce of cheerfulness is worth a pound of sadness to serve God with.
[Source 1872, 1895, 1867]
This sentiment is not unique to Fuller. In Richard Baxter's A Treatise of Self-Denial (1659), in "A Dialog of Self-Denial" between Flesh and Spirit, Flesh says:
Why should I think of what will be tomorrow?
An ounce of mirth is worth a pound of sorrow.
The second line here may have been a common English aphorism prior to Fuller and Baxter.
Therefore Father, you who have given visible light as the first fruits of creation and, at the summit of your works, have breathed intellectual light into the face of man, protect and govern this work, which began in your goodness and and returns to your glory.
[Itaque Tu Pater, qui lucem visibilem primitias creaturae dedisti, et lucem intellectualem ad fastigium operum tuorum in faciem hominis inspirasti; opus hoc, quod a tua bonitate profectum tuam gloriam repetit, tuere et rege.]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman Instauratio Magna [The Great Instauration], “Distributo Operis [Plan of the Work]” (1620) [tr. Silverthorne (2000)]
(Source)
May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory.
[tr. Wood (1831)]
May thou, therefore, O Father, who gavest the light of vision as the first fruit of creation, and who hast spread over the fall of man the light of thy understanding as the accomplishment of thy works, guard and direct this work, which, issuing from thy goodness, seeks in return thy glory!
[tr. Wood/Devey (1844)]
Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory.
[tr. Spedding (1858)]
Ah, God’s avenging justice! who could heap up
suffering and pain as strange as I saw here?
How can we let our guilt bring us to this?
[Ahi giustizia di Dio! tante chi stipa
nove travaglie e pene quant’io viddi?
e perché nostra colpa sì ne scipa?]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 7, l. 19ff (7.19-21) (1309) [tr. Musa (1971)]
(Source)
Great is God's Justice; as increase with Crimes
Their Punishments, which here I many saw:
But why do we encourage this increase?
[tr. Rogers (1782)]
Justice of Heav'n, from thine avenging hand
What nameless toils and tortures fill the strand!
Ah! why on mortal failings so severe!
[tr. Boyd (1802), st. 4]
Almighty Justice! in what store thou heap’st
New pains, new troubles, as I here beheld!
Wherefore doth fault of ours bring us to this?
[tr. Cary (1814)]
Justice of God! who might such travail heap,
Such unimagined pangs as there I saw?
And wherefore drains our guilt the cup so deep?
[tr. Dayman (1843)]
Ah, Justice Divine! who shall tell in few the many fresh pains and travails that I saw? and why does guilt of ours thus waste us?
[tr. Carlyle (1849)]
Ah! justice of our God! how it heaps up
New troubles and new punishments I saw,
And fault of ours such penalty to draw!
[tr. Bannerman (1850)]
Oh, God's great justice! who heaps up the mass
Of pains and labors new which meet mine eye?
Why does our crime so tear and torture us?
[tr. Johnston (1867)]
Justice of God, ah! who heaps up so many
New toils and sufferings as I beheld?
And why doth our transgression waste us so?
[tr. Longfellow (1867)]
Ah justice of God! who crowds all the new labours and pains that I saw? and wherefore does our sin so bring us low?
[tr. Butler (1885)]
Justice of God! who heapeth up such store
Of novel toils and pains which I have seen!
And why doth sin in such profusion pour?
[tr. Minchin (1885)]
Ah, Justice of God! Who heapeth up so many new travails and penalties as I saw? And why doth our sin so waste us?
[tr. Norton (1892)]
Ah me! Justice of God, that heapeth up un-heard-of toils and tortures in numbers such as I beheld! And why doth man's transgression scourge man so?
[tr. Sullivan (1893)]
Justice of God! that it can pack together
Such novel pains and travails as I witnessed!
And why is our own fault thus our destruction?
[tr. Griffith (1908)]
Ah, Justice of God, who crams together
all the new toils and pains that I saw?
And why does our sin so lay us waste?
[tr. Sinclair (1939)]
Ah! Divine Justice! Who crowds throe on throe,
Toil upon toil, such as mine eyes now met?
And why doth guilt of ours consume us so?
[tr. Binyon (1943)]
God's justice! Who shall tell the agonies,
Heaped thick and new before my shuddering glance?
Why must our guilt smite us with strokes like this?
[tr. Sayers (1949)]
O Holy Justice,
who could relate the agonies I saw!
What guilt is man that he can come to this?
[tr. Ciardi (1954)]
Ah, justice of God! who crams together so many new travails and penalties as I saw? And why does our guilt so waste us?
[tr. Singleton (1970)]
Justice of God! Who has amassed as many
strange tortures and travails as I have seen?
Why do we let our guilt consume us so?
[tr. Mandelbaum (1980)]
Justice of God! Who except you could gather
As many pains and punishments as I saw?
And why is it our faults must so devour us?
[tr. Sisson (1981)]
Justice of God! Who is it hat heaps together
So much peculiar torture and travail?
How is it that we choose to sin and wither?
[tr. Pinsky (1994), ll. 17-19]
Ah, justice of God! who stuffs in so many strange
travails and punishments as I saw? and why does
our own guilt so destroy us?
[tr. Durling (1996)]
O Divine Justice! Who can tell the many new pains and troubles, that I saw, and why our guilt so destroys us?
[tr. Kline (2002)]
God in all justice! I saw there so many
new forms of travail, so tightly crammed. By whom?
How can our guilt so rend and ruin us?
[tr. Kirkpatrick (2006)]
Ah, Justice of God, who heaps up
such strange punishment and pain as I saw there?
And why do our sins so waste us?
[tr. Hollander/Hollander (2007)]
Ah, God of Justice, Who does this, scraping
Together the brand-new pains and punishments
I saw? And why should sinning cause such wastage?
[tr. Raffel (2010)]
Merciful God! Who gets it in,
This wretched harvest? What accounts for it?
And why to such pain are we led by sin?
[tr. James (2013), ll. 18-20]
I do not claim any ability to read God’s mind. I am sure of only one thing. When we look at the glory of stars and galaxies in the sky and the glory of forests and flowers in the living world around us, it is evident that God loves diversity. Perhaps the universe is constructed according to a principle of maximum diversity.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
So I am thinking that atoms and humans and God may have minds that differ in degree but not in kind. We stand, in a manner of speaking, midway between the unpredictability of atoms and the unpredictability of God. Atoms are small pieces of our mental apparatus, and we are small pieces of God’s mental apparatus. Our minds may receive inputs equally from atoms and from God. This view of our place in the cosmos may not be true, but it is compatible with the active nature of atoms as revealed in the experiments of modern physics. I don’t say that this personal theology is supported or proved by scientific evidence. I only say that it is consistent with scientific evidence.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
Charon, bite back your spleen:
this has been willed where what is willed must be,
and is not yours to ask what it may mean.
[Caron, non ti crucciare:
vuolsi così colà dove si puote
ciò che si vuole, e più non dimandare]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 3, l. 94ff (3.94-96) [Virgil] (1309) [tr. Ciardi (1954), l. 91ff]
(Source)
Replying to Charon who complains that he cannot ferry a living person. (Source (Italian)). Alternate translations:
Caron, do not torment
Yourself, nor trouble us with asking more;
For who would this, can do whate'er he wills.
[tr. Rogers (1782), l. 78ff]
Cease, sullen Pilot of th' Infernal Tide!
Comission'd from above he seeks the shore,
And pleads the will of Heav'n's immortal Sire!
[tr. Boyd (1802), st. 21]
Charon! thyself torment not: so 't is will'd,
Where will and power are one: ask thou no more.
[tr. Cary (1814)]
Rest, angry Charon, rest:
So is it willed to be, where might and will
Go hand in hand, and brook no farther quest.
[tr. Dayman (1843)]
Charon, vex not thyself: thus it is willed there, where what is willed can be done; and ask no more.
[tr. Carlyle (1849)]
Vex not thyself:
Such is the will of Him, whose dwelling's where
He can do what he wills. Questions forbear.
[tr. Bannerman (1850)]
"Charon," -- the Leader said -- "cease from thy rage;
There it is will'd, where is the pow'r to do
That which is will'd; so question thou no more."
[tr. Johnston (1867)]
Vex thee not, Charon;
It is so willed there where is power to do
That which is willed; and farther question not.
[tr. Longfellow (1867)]
Charon, vex not thyself; thus is it willed in that place where what is willed can be; and ask no more.
[tr. Butler (1885)]
Charon, be not sore;
So is it willed above, where will can do
That which it pleases; do not question more.
[tr. Minchin (1885)]
Charon, vex not thyself, it is thus willed there where is power to do that which is willed; and farther ask not.
[tr. Norton (1892)]
Charon, trouble not thyself: thus is it willed, where what is willed hath power to be accomplished; and ask no more.
[tr. Sullivan (1893)]
Charon, restrain thy fury;
Thus is it willed there where can be accomplished
Whatever is willed -- and further ask no question.
[tr. Griffith (1908)]
Charon, do not torment thyself. It is so willed where will and power are one, and ask no more.
[tr. Sinclair (1939)]
Charon, thy frowns forbear.
Thus is this thing willed there, where what is willed
Can be accomplished. Further question spare.
[tr. Binyon (1943)]
Charon, why wilt thou roar
And chafe in vain? Thus it is willed where power
And will are one; enough; ask thou no more.
[tr. Sayers (1949)]
Charon, do not rage. Thus it is willed there where that can be done which is willed; and ask no more.
[tr. Singleton (1970)]
Charon, this is no time for anger!
It is so willed, there where the power is
for what is willed; that's all you need to know.
[tr. Musa (1971)]
Charon, don't torment yourself:
our passage has been willed above, where One
can do what He has willed; and ask no more.
[tr. Mandelbaum (1980)]
Charon, don't torment yourself:
It is willed there, where anything can be done
If it is willed: no need for further questions.
[tr. Sisson (1981)]
Charon, do not rage:
Thus it is willed where everything may be
Simply if it is willed. Therefore, oblige,
And ask no more,
[tr. Pinsky (1994), l. 77ff]
Charon, do not torture yourself with anger: this is willed where what is willed can be done, so ask no more.
[tr. Durling (1996)]
Charon, do not vex yourself: it is willed there, where what is willed is done: ask no more.
[tr. Kline (2002)]
Charon, to protest is useless.
What is willed is what will be, because
it can be done; so leave the matter thus.
[tr. Carson (2002)]
"Charon," my leader, "don't torment yourself.
For this is willed where all is possible
that is willed there. And so demand no more."
[tr. Kirkpatrick (2006)]
Charon, do not torment yourself.
It is willed where will and power are one,
and ask no more.
[tr. Hollander/Hollander (2007)]
Charon, this nonsense won't do.
These things were decided by those forever able
To make decisions and see them done. Not you.
[tr. Raffel (2010)]
Charon, never fear:
All this is wanted there where what is willed
Is said and done, so more than that don't ask.
[tr. James (2013)]
No longer dream that human prayer
The will of Fate can overbear.
[Desine fata deum flecti sperare precando.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 6, l. 176ff (6.176) [The Sybil] (29-19 BC) [tr. Conington (1866)]
(Source)
It is supposed to be true that those who do not know history are doomed to repeat it. I don’t believe knowing can save us. What is constant in history is greed and foolishness and a love of blood, and this is a thing that even God — who knows all that can be known — seems powerless to change.
Cormac McCarthy (1933-2023) American novelist, playwright, screenwriter All the Pretty Horses, ch. 4 (1992)
(Source)
Perhaps the meaning of all human activity lies in the artistic consciousness, in the pointless and selfless creative act? Perhaps our capacity to create is evidence that we ourselves were created in the image and likeness of God?
Andrei Tarkovsky (1932-1986) Russian film director, screenwriter, film theorist [Андрей Арсеньевич Тарковский] Sculpting in Time (1986) [tr. Hunter-Blair]
(Source)
Charon is here,
The guardian of these mingling waters, Charon,
Uncouth and filthy, on whose chin the hair
Is a tangled mat, whose eyes protrude, are burning,
Whose dirty cloak is knotted at the shoulder.
He poles a boat, tends to the sail, unaided,
Ferrying bodies in his rust-hued vessel.
Old, but a god’s senility is awful
In its raw greenness.
[Portitor has horrendus aquas et flumina servat
terribili squalore Charon, cui plurima mento
canities inculta iacet; stant lumina flamma,
sordidus ex umeris nodo dependet amictus.
Ipse ratem conto subigit, velisque ministrat,
et ferruginea subvectat corpora cymba,
iam senior, sed cruda deo viridisque senectus.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 6, l. 298ff (6.298-304) (29-19 BC) [tr. Humphries (1951)]
(Source)
Charon the horrid ferry-man these deeps,
With dreadful squallidnesse, and river keeps.
His untrim'd cheeks were rough with hoary hair,
Knotty his beard, his fiery eyes did stare,
Tye'd on his shoulders hung a sordid coat;
He trims his sails, drives with a pole his boat,
And in his rusty bark wafts Passengers;
The God was youthful still, though struck in years.
[tr. Ogilby (1649)]
There Charon stands, who rules the dreary coast --
A sordid god: down from his hoary chin
A length of beard descends, uncomb'd, unclean;
His eyes, like hollow furnaces on fire;
A girdle, foul with grease, binds his obscene attire.
He spreads his canvas; with his pole he steers;
The freights of flitting ghosts in his thin bottom bears.
He look'd in years; yet in his years were seen
A youthful vigor and autumnal green.
[tr. Dryden (1697)]
A grim ferryman guards these floods and rivers, Charon, of frightful slovenliness; on whose chin a load of grey hair neglected lies; his eyes are flame: his vestments hang from his shoulders by a knot, with filth overgrown. Himself thrust on the barge with a pole, and tends the sails, and wafts over the bodies in his iron-coloured boat, now in years: but the god is of fresh and green old age.
[tr. Davidson/Buckley (1854)]
Grim, squalid, foul, with aspect dire,
His eye-balls each a globe of fire,
The watery passage Charon keeps,
Sole warden of those murky deeps:
A sordid mantle round him thrown
Girds breast and shoulder like a zone.
He plies the pole with dexterous ease,
Or sets the sail to catch the breeze,
Ferrying the legions of the dead
In bark of dusky iron-red,
Now marked with age; but heavenly powers
Have fresher, greener eld than ours.
[tr. Conington (1866)]
By these dread rivers waits the ferryman
Squalid and grim, Charon, his grisly beard
Uncombed and thick ; his eyes are flaming lamps;
A filthy garment from his shoulders hangs.
He tends his sails, and with his pole propels
His barge of dusky iron hue, that bears
The dead across the river. Old he seems,
But with a green old age.
[tr. Cranch (1872)]
Charon, the dread ferryman, guards these flowing streams, ragged and awful, his chin covered with untrimmed masses of hoary hair, and his glassy eyes aflame; his soiled raiment hangs knotted from his shoulders. Himself he plies the pole and trims the sails of his vessel, the steel-blue galley with freight of dead; stricken now in years, but a god's old age is lusty and green.
[tr. Mackail (1885)]
This flood and river's ferrying doth Charon take in hand,
Dread in his squalor: on his chin untrimmed the hoar hair lies
Most plenteous; and unchanging flame bides in his staring eyes:
Down from his shoulders hangs his gear in filthy knot upknit;
And he himself poles on his ship, and tends the sails of it,
And crawls with load of bodies lost in bark all iron-grey,
Grown old by now: but fresh and green is godhead's latter day.
[tr. Morris (1900), l. 298ff]
Charon there,
Grim ferryman, stands sentry. Mean his guise,
His chin a wilderness of hoary hair,
And like a flaming furnace stare his eyes.
Hung in a loop around his shoulders lies
A filthy gaberdine. He trims the sail,
And, pole in hand, across the water plies
His steel-grey shallop with the corpses pale,
Old, but a god's old age has left him green and hale.
[tr. Taylor (1907), st. 41, l. 361ff]
A ferryman of gruesome guise keeps ward
Upon these waters, -- Charon, foully garbed,
With unkempt, thick gray beard upon his chin,
And staring eyes of flame; a mantle coarse,
All stained and knotted, from his shoulder falls,
As with a pole he guides his craft, tends sail,
And in the black boat ferries o'er his dead; --
Old, but a god's old age looks fresh and strong.
[tr. Williams (1910)]
A grim warden guards these waters and streams, terrible in his squalor -- Charon, on whose chin lies a mass of unkempt, hoary hair; his eyes are staring orbs of flame; his squalid garb hangs by a knot from his shoulders. Unaided, he poles the boat, tends the sails, and in his murky craft convoys the dead -- now aged, but a god's old age is hardy and green.
[tr. Fairclough (1916)]
A dreadful ferryman looks after the river crossing,
Charon: appallingly filthy he is, with a bush of unkempt
White beard upon his chin, with eyes like jets of fire;
And a dirty cloak draggles down, knotted about his shoulders.
He poles the boat, he looks after the sails, he is all the crew
Of that rust-coloured wherry which takes the dead across --
An ancient now, but a god's old age is green and sappy.
[tr. Day-Lewis (1952)]
Grim Charon is the squalid ferryman,
is guardian of these streams, these rivers; his
white hairs lie thick, disheveled on his chin;
his eyes are firest that stare, a filthy mantle
hangs down his shoulder by a knot. Alone,
he poles the boat and tends the sails and carries
the dead in his dark ship, old as he is;
but old age in a god is tough and green.
[tr. Mandelbaum (1971), l. 394ff.]
Here the ferryman,
A figure of fright, keeper of waters and streams,
Is Charon, fowl and terrible, his beard
Grown wild and hoar, his staring eyes all flame,
His sordid cloak hung from a shoulder knot.
Alone he poles his craft and trims the sail
And in his rusty hull ferries the dead,
Old now -- but old age in the gods is green.
[tr. Fitzgerald (1981), l. 407ff]
These are the rivers and waters guarded by the terrible Charon in his filthy rags. On his chin there grows a thick grey beard, never trimmed. His glaring eyes are lit with fire and a foul cloak hangs from a knot at his shoulder. With his own hands he plies the pole and sees to the sails as he ferries the dead in a boat the colour of burnt iron. He is no longer young but, being a god, enjoys rude strength and a green old age.
[tr. West (1990)]
A grim ferryman watches over the rivers and streams,
Charon, dreadful in his squalor, with a mass of unkempt
white hair straggling from his chin: flames glow in his eyes,
a dirty garment hangs, knotted from his shoulders.
He poles the boat and trims the sails himself,
and ferries the dead in his dark skiff,
old now, but a god’s old age is fresh and green.
[tr. Kline (2002)]
The keeper of these waters
Was Charon, the grim ferryman, frightening
In his squalor. Unkempt hoary whiskers
Bristled on his chin,m his eyes like flares
Were sunk in flame, and a filhy cloak hung
By a knot from his shoulder. He poled the boat
Himself, and trimmed the sails, hauling the dead
In his rusty barge. He was already old,
But a god's old age is green and raw.
[tr. Lombardo (2005), l. 367ff]
And here the dreaded ferryman guards the flood,
grisly in his squalor -- Charon ...
his scraggly beard a tangled mat of white, his eyes
fixed in a fiery stare, and his grimy rags hang down
from his shoulders by a knot. But all on his own
he punts his craft with a pole and hoists sail
as he ferries the dead souls in his rust-red skiff.
He’s on in years, but a god’s old age is hale and green.
[tr. Fagles (2006), l. 340ff]
Filthy Charon, wearing rags, ferried ghosts across the sxtream. His lengthy beard was matted stiff, his eyes stared fixed and fierce. A dirty wrap was tied around his neck. He poled the boat himself, tending to the sails, toting bodies in the dingy raft. He was old, but it was the green and raw old age of gods.
[tr. Bartsch (2021)]
“You’ve got to admit it’s a bit of a pantomime, though,” said Crawly. “I mean, pointing out the Tree and saying ‘Don’t Touch’ in big letters. Not very subtle, is it? I mean, why not put it on top of a high mountain or a long way off? Makes you wonder what He’s really planning.”
Terry Pratchett (1948-2015) English author Good Omens, 1. “In the Beginning” (1990) [with Neil Gaiman]
(Source)
Referring to the Tree of the Knowledge of Good and Evil (Gen. 2:16-17).
THROUGH ME THE WAY TO THE CITY OF WOE, THROUGH ME THE WAY TO EVERLASTING PAIN. THROUGH ME THE WAY AMONG THE LOST.
JUSTICE MOVED MY MAKER ON HIGH. DIVINE POWER MADE ME, WISDOM SUPREME, AND PRIMAL LOVE.
BEFORE ME NOTHING BUT THINGS ETERNAL, AND ETERNAL I ENDURE. ABANDON ALL HOPE, YOU WHO ENTER HERE.
[Per me si va ne la città dolente, per me si va ne l’etterno dolore, per me si va tra la perduta gente.
Giustizia mosse il mio alto fattore; fecemi la divina podestate, la somma sapïenza e ’l primo amore.
Dinanzi a me non fuor cose create se non etterne, e io etterno duro. Lasciate ogne speranza, voi ch’intrate.]
Dante Alighieri (1265-1321) Italian poet The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 3, l. 1ff (3.1-9) (1309) [tr. Hollander/Hollander (2007)]
(Source)
Inscription on the outer gate to Hell. Sometimes quoted/translated to use "all" to modify "you who enter" rather than "hope," but in the Italian, "ogni speranza" means "all hope."
Note that Hell is the creation of all aspects of the Trinity: Power (the Father), Wisdom (the Son), and Love (the Holy Spirit). Regarding the last, Boyd notes: "That Love to the general welfare that must induce a moral Governor to enforce his laws by the sanction of punishment; as here a mistaken humanity is cruelty."
Through me you to the doleful City go; Through me you go where there is eternal Grief; Through me you go among the Sinners damn'ed.
With strictest justice is this portal made, By Power, Wisdom, and by Love divine.
Nothing before me e'er created was; Unless eternal, as I also am. Ye who here enter to return despair.
[tr. Rogers (1782)]
Thro' me, the newly-damn'd for ever fleet, In ceaseless shoals, to Pain's eternal seat; Thro' me they march, and join the tortur'd crew.
The mighty gulph offended Justice made; Unbounded pow'r the strong foundation laid, And Love, by Wisdom led, the limits drew.
Long ere the infant world arose to light, I found a being in the womb of night. Eldest of all -- but things that ever last! --
And I for ever last! -- Ye hear is of Hell, Here bid at once your ling'ring hope farewell, And mourn the moment of repentance past!
[tr. Boyd (1802), st. 1-2]
Through me you pass into the city of woe: Through me you pass into eternal pain: Through me among the people lost for aye.
Justice the founder of my fabric mov'd: To rear me was the task of power divine, Supremest wisdom, and primeval love.
Before me things create were none, save things Eternal, and eternal I endure. "All hope abandon ye who enter here."
[tr. Cary (1814)]
Through me the path to city named of Wail; Through me the path to woe without remove; Through me the path to damned souls in bale!
Justice inclined my Maker from above; I am by virtue of the Might Divine, The Supreme Wisdom, and the Primal Love.
Created birth none antedates to mine, Save endless things, and endless I endure: Ye that are entering -- all hope resign.
[tr. Dayman (1843)]
Through me is the way into the doleful city; through me the way into the eternal pain; through me the way among the people lost. Justice moved my High Maker; Divine Power made me, Wisdom Supreme, and Primal Love. Before me were no things created, but eternal; and eternal I endure: leave all hope, ye that enter.
[tr. Carlyle (1849)]
Through me the way into the sad city -- Through me the way into eternal grief -- Through me to nations lost without relief.
Justice it was that moved my Maker high, The power divine of Architect above, The highest wisdom and the earliest love.
The things of time were not before me, and 'Mid eternal eternally I stand. All you that enter must leave hope behind.
[tr. Bannerman (1850)]
I am the way unto the dolorous city; I am the way unto th' eternal dole; I am the way unto the spirits lost.
By Justice was my mighty Maker mov'd; Omnipotence Divine created me, Infinite Wisdom and Primeval Love.
Prior to me no thing created was But things eternal -- I eternal am; Leave hope behind all ye who enter here.
[tr. Johnston (1867)]
Through me the way is to the city dolent; Through me the way is to eternal dole; Through me the way among the people lost.
Justice incited my sublime Creator; Created me divine Omnipotence, The highest Wisdom and the primal Love.
Before me there were no created things, Only eterne, and I eternal last. All hope abandon, ye who enter in!
[tr. Longfellow (1867)]
THROUGH ME IS THE WAY INTO THE WOEFUL CITY; THROUGH ME IS THE WAY TO THE ENTERNAL WOE; THROUGH ME IS THE WAY AMONG THE LOST FOLK. JUSTICE MOVED MY HIGH MAKER; MY MAKER WAS THE POWER OF GOD, THE SUPREME WISDOM, AND PRIMAL LOVE. BEFORE ME WERE NO THINGS CREATED SAVE THINGS ETERNAL, AND ETERNAL I ABIDE; LEAVE EVERY HOPE, O YE THAT ENTER.
[tr. Butler (1885)]
Through me ye pass into the city of woe, Through me into eternal pain ye rove; Through me amidst the people lost ye go.
My high Creator justice first did move; Me Power Divine created, and designed, The highest wisdom and the primal love.
Previous to me was no created kind, Save the Eternal; I eternal last. Ye who here enter, leave all hope behind.
[tr. Minchin (1885)]
Through me is the way into the woeful city; through me is the way into eternal woe; through me is the way among the lost people. Justice moved my lofty maker: the divine Power, the supreme Wisdom and the primal Love made me. Before me were no things created, unless eternal, and I eternal last. Leave every hope, ye who enter!
[tr. Norton (1892)]
Through me lieth the way to the city of tribulation; through me lieth the way to the pain that hath no end; through me lieth the way amongst the lost. Justice it was that moved my august maker; God's puissance reared me, wisdom from on high, and first-born love. Before me created things were not, save those that are eternal; and I abide eternally. Leave every hope behind, ye that come within.
[tr. Sullivan (1893)]
Through me the road is to the city doleful: Through me the road is to eternal dolour: Through me the road is through the lost folk's dwelling:
Justice it was that moved my lofty Maker: Divine Omnipotence it was that made me, Wisdom supreme, and Love from everlasting:
Before me were not any things created. Save things eternal: I endure eternal: Leave every hope behind you, ye who enter.
[tr. Griffith (1908)]
THROUGH ME THE WAY INTO THE WOEFUL CITY, THROUGH ME THE WAY TO THE ETERNAL PAIN, THROUGH ME THE WAY AMONG THE LOST PEOPLE.
JUSTICE MOVED MY MAKER ON HIGH, DIVINE POWER MADE ME AND SUPREME WISDOM AND PRIMAL LOVE;
BEFORE ME NOTHING WAS CREATED BUT ETERNAL THINGS AND I ENDURE ETERNALLY. ABANDON EVERY HOPE, YE THAT ENTER.
[tr. Sinclair (1939)]
v
THROUGH ME THE WAY IS TO THE CITY OF WOE: THROUGH ME THE WAY INTO THE ETERNAL PAIN; THROUGH ME THE WAY AMONG THE LOST BELOW.
RIGHTEOUSNESS DID MY MAKER ON HIGH CONSTRAIN. ME DID DIVINE AUTHORITY UPREAR; ME SUPREME WISDOM AND PRIMAL LOVE SUSTAIN.
BEFORE I WAS, NO THINGS CREATED WERE SAVE THE ETERNAL, AND I ETERNAL ABIDE. RELINQUISH ALL HOPE, YE WHO ENTER HERE.
[tr. Binyon (1943)]
THROUGH ME THE ROAD TO THE CITY OF DESOLATION, THROUGH ME THE ROAD TO SORROWS DIUTURNAL, THROUGH ME THE ROAD AMONG THE LOST CREATION.
JUSTICE MOVED MY GREAT MAKER; GOD ETERNAL WROUGHT ME: THE POWER, AND THE UNSEARCHINBLY HIGH WISDOM, AND THE PRIMAL LOVE SUPERNAL.
NOTHING ERE I 2WAS MADE WAS MADE TO BE SAVE THINGS ENTERNE, AND I ETERNE ABIDE; LAY DOWN ALL HOPE, YOU THAT GO IN BY ME.
[tr. Sayers (1949)]
I AM THE WAY INTO THE CITY OF WOE. I AM THE WAY TO A FORSAKEN PEOPLE. I AM THE WAY INTO ETERNAL SORROW.
SACRED JUSTICE MOVED MY ARCHITECT. I WAS RAISED HERE BY DIVINE OMNIPOTENCE, PRIMORDIAL LOVE, AND ULTIMATE INTELLECT.
ONLY THOSE ELEMENTS TIME CANNOT WEAR WERE MADE BEFORE ME, AND BEHOND TIME I STAND. ABANDON ALL HOPE YE WHO ENTER HERE.
[tr. Ciardi (1954)]
THROUGH ME YOU ENTER THE WOEFUL CITY, THROUGH ME YOU ENTER ETERNAL GRIEF, THROUGH ME YOU ENTER AMONG THE LOST.
JUSTICE MOVED MY HIGH MAKER: THE DIVINE POWER MADE ME, THE SUPREME WISDOM, AND THE PRIMAL LOVE.
BEFORE ME NOTHING WAS CREATED IF NOT ETERNAL, AND ETERNAL I ENDURE. ABANDON EVERY HOPE, YOU WHO ENTER.
[tr. Singleton (1970)]
THROUGH ME THE WAY INTO THE DOLEFUL CITY, THROUGH ME THE WAY INTO ETERNAL GRIEF, THROUGH ME THE WAY AMONG A RACE FORSAKEN.
JUSTICE MOVED MY HEAVENLY CONSTRUCTOR; DIVINE OMNIPOTENCE CREATED ME, AND HIGHEST WISDOM JOINED WITH PRIMAL LOVE.
BEFORE ME NOTHING BUT ETERNAL THINGS WERE MADE, AND I SHALL LAST ETERNALLY. ABANDON HOPE, FOREVER, YOU WHO ENTER.
[tr. Musa (1971)]
THROUGH ME THE WAY INTO THE SUFFERING CITY, THROUGH ME THE WAY TO THE ETERNAL PAIN, THROUGH ME THE WAY THAT RUNS AMONG THE LOST.
JUSTICE URGED ON MY HIGH ARTIFICER; MY MAKER WAS DIVINE AUTHORITY, THE HIGHEST WISDOM, AND THE PRIMAL LOVE.
BEFORE ME NOTHING BUT ETERNAL THINGS WERE MADE, AND I ENDURE ETERNALLY. ABANDON EVERY HOPE WHO ENTER HERE.
[tr. Mandelbaum (1980)]
Through me you go into the city of weeping; Through me you go into eternal pain; Through me you go among the lost people.
Justice is what moved my exalted Maker; I was the invention of the power of God, Of his wisdom, and of his primal love.
Before me there was nothing that was created Except eternal things; I am eternal: No room for hope, when you enter this place.
[tr. Sisson (1981)]
THROUGH ME YOU ENTER INTO THE CITY OF WOES, THROUGH ME YOU ENTER INTO ETERNAL PAIN, THROUGH ME YOU ENTER THE POPULATION OF LOSS.
JUSTICE MOVED MY HIGH MAKER, IN POWER DIVINE, WISDOM SUPREME, LOVE PRIMAL. NO THINGS WERE BEFORE ME NOT ENTERNAL; ETERNAL I REMAIN.
ABANDON ALL HOPE, YOU WHO ENTER HERE.
[tr. Pinsky (1994)]
THROUGH ME THE WAY INTO THE GRIEVING CITY, 2THROUGH ME THE WAY INTO ETERNAL SORROW, THROUGH ME THE WAY AMONG THE LOST PEOPLE.
JUSTICE MOVED MY HIGH MAKER; DIVINE POWER MADE ME, HIGHEST WISDOM, AND PRIMAL LOVE.
BEFORE ME WERE NO THINGS CREATED EXCEPT ETERNAL ONES, AND I ENDURE ETERNAL. ABANDON EVERY HOPE, YOU WHO ENTER.
[tr. Durling (1996)]
THROUGH ME THE WAY TO THE INFERNAL CITY: THROUGH ME THE WAY TO ETERNAL SADNESS: THROUGH ME THE WAY TO THE LOST PEOPLE.
JUSTICE MOVED MY SUPREME MAKER: I WAS SHAPED BY DIVINE POWER, BY HIGHEST WISDOM, AND BY PRIMAL LOVE.
BEFORE ME, NOTHING WAS CREATED, THAT IS NOT ETERNAL: AND ETERNAL I ENDURE. FORSAKE ALL HOPE, ALL YOU THAT ENTER HERE.
[tr. Kline (2002)]
Through me, into the city full of woe; through me, the message of eternal pain; through me, the passage where the lost souls go.
Justice moved my Maker in his high domain; Power Divine and Primal Love built me, and Supreme Wisdom; I will aye remain.
Before me there was nothing made to be, except eternity; eternal I endure; all hope abandon, ye who go through me.
[tr. Carson (2002)]
Through me you go to the grief-wracked city. Through me to everlasting pain you go. Through me you go and pass among lost souls.
Justice inspired my exalted Creator. I am a creature of the Holiest Power, of Wisdom in the HIghest and of Primal Love.
Nothing till I was made was made, only eternal beings. And I endure eternally. Surrender as you enter every hope you have.
[tr. Kirkpatrick (2006)]
It is through me you come to the city of sorrow, It is through me you reach eternal sadness, It is through me you join the forever-lost.
Justice moved my makers' wondrous hands; I was made by Heaven's powers, holy, divine, Endless wisdom, primal love of man.
Eternal existence preceded mine, And nothing more. I will exist for ever. Give up all hope, until the end of time.
[tr. Raffel (2010)]
TO ENTER THE LOST CITY, GO THROUGH ME.
THROUGH ME YOU GO TO MEET A SUFFERING
UNCEASING AND ETERNAL. YOU WILL BE
WITH PEOPLE WHO, THROUGH ME, LOST EVERYTHING.
MY MAKER, MOVED BY JUSTICE, LIVES ABOVE.
THROUGH HIM, THE HOLY POWER, I WAS MADE --
MADE BY THE HEIGHT OF WISDOM AND FIRST LOVE,
WHOSE LAWS ALL THOSE IN HERE ONCE DISOBEYED.
FROM NOW ON, EVERY DAY FEELS LIKE YOUR LAST
FOREVER. LET THAT BE YOUR GREATEST FEAR.
YOUR FUTURE NOW IS TO REGRET THE PAST.
FORGET YOUR HOPES. THEY WERE WHAT BROUGHT YOU HERE.
[tr. James (2013)]
If it makes you more comfortable, you could simply think of it as a metaphor. Religions are, by definition, metaphors, after all: God is a dream, a hope, a woman, an ironist, a father, a city, a house of many rooms, a watchmaker who left his prize chronometer in the desert, someone who loves you — even, perhaps, against all evidence, a celestial being whose only interest is to make sure your football team, army, business, or marriage thrives, prospers and triumphs over all opposition. Religions are places to stand and look and act, vantage points from which to view the world.
Neil Gaiman (b. 1960) British author, screenwriter, fabulist American Gods, Part 3, ch. 18 (2001)
(Source)
The benevolent and sublime reformer [Jesus] of that religion [Judaism] has told us only that god is good and perfect, but has not defined him. I am therefore of his theology, believing that we have neither words nor ideas adequate to that definition. and if we could all, after his example, leave the subject as undefinable, we should all be of one sect, doers of good & eschewers of evil. No doctrines of his lead to schism.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1819-06-25) to Ezra Styles Ely
(Source)
Hitherto I have been under the guidance of that portion of reason which He has thought proper to deal out to me. I have followed it faithfully in all important cases, to such a degree at least as leaves me without uneasiness; and if on minor occasions I have erred from its dictates, I have trust in Him who made us what we are, and knows it was not His plan to make us always unerring.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1814-09-26) to Miles King
(Source)
I like to see the Old Man now and then
And try not to be too uncivil.
It’s charming in a noble squire when
He speaks humanely with the very Devil.
[Von Zeit zu Zeit seh ich den Alten gern,
Und hüte mich, mit ihm zu brechen.
Es ist gar hübsch von einem großen Herrn,
So menschlich mit dem Teufel selbst zu sprechen.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist Faust: a Tragedy [eine Tragödie], Part 1, sc. 3 “Prologue in Heaven,” l. 350ff [Mephistopheles] (1808-1829) [tr. Kaufmann (1961)]
(Source)
Some translations (and this site) include the Declaration, Prelude on the Stage, and Prologue in Heaven as individual scenes; others do not, leading to their Part 1 scenes being numbered three lower.
On his discussions with the Lord. (Source (German)). Alternate translations:
I like to see the Old Man not infrequently,
And I forbear to break with Him or be uncivil;
It's very pretty in so great a Lord as He
To talk so like a man even with the Devil.
[tr. Priest (1808)]
From time to time I visit the Old Fellow,
And I take care to keep on good terms with him.
Civil enough is this same God Almighty,
To talk so freely with the Devil himself.
[tr. Shelley (1815)]
I like to see the Ancient One occasionally, and take care not to break with him. It is really civil in so great a Lord, to speak so kindly with the Devil himself.
[tr. Hayward (1831)]
The ancient one I like sometimes to see,
And not to break with him am always civil;
'Tis courteous in so great a lord as he,
To speak so kindly even to the devil.
[tr. Swanwick (1850)]
I like at times to exchange with him a word,
And take care not to break with him. 'Tis civil
In the old fellow and so great a Lord
To talk so kindly with the very devil.
[tr. Brooks (1868)]
I like, at times, to hear The Ancient's word,
And have a care to be most civil:
It's really kind of such a noble Lord
So humanly to gossip with the Devil!
[tr. Taylor (1870)]
From time to time the ancient gentleman
I see, and keep on the best terms I can.
In a great Lord ’tis surely wondrous civil
So face to face to hold talk with the devil.
[tr. Blackie (1880)]
I like to see the Ancient now and then,
And shun a breach, for truly 'tis most civil
In such a mighty personage to deign
To chat so affably, e'en with the very Devil.
[tr. Latham (1908)]
From time to time it's good to see the Old Man;
I must be careful not to break with him.
How decent of so great a personage
to be so human with the devil.
[tr. Salm (1962)]
At times I don't mind seeing the old gent,
And try to keep relations smooth and level.
Say what you like, it's quite a compliment:
A swell like him so man-to-man with the Devil!
[tr. Arndt (1976)]
I like to see him sometimes, and take care
Not to fall out with him. It's civil
Of the old fellow, such a grand seigneur,
To have these man-to-man talks with the Devil!
[tr. Luke (1987)]
I like to see the Old Man now and then,
And take good care I don't fall out with him.
How very decent of a Lord Celestial
To talk man to man with the Devil of all people.
[tr. Greenberg (1992)]
I like to drop in on him if I can,
Just to keep things between us on the level.
It's really decent of the Grand Old Man
To be so civil to the very Devil.
[tr. Williams (1999)]
I like to hear the Old Man’s words, from time to time,
And take care, when I’m with him, not to spew.
It’s very nice when such a great Gentleman,
Chats with the devil, in ways so human, too!
[tr. Kline (2003)]
If I may be his guide, you’ll lose him yet;
I’ll subtly lead him my way, if you’ll let
Me do so; shall we have a bet?
[Was wettet Ihr? den sollt Ihr noch verlieren!
Wenn Ihr mir die Erlaubnis gebt,
Ihn meine Straße sacht zu führen.]
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist Faust: a Tragedy [eine Tragödie], Part 1, sc. 3 “Prologue in Heaven,” l. 320ff [Mephistopheles] (1808-1829) [tr. Luke (1987)]
(Source)
Mephisto to the Lord, on tempting His servant, Faust.
Some translations (and this site) include the Declaration, Prelude on the Stage, and Prologue in Heaven as individual scenes; others do not, leading to their Part 1 scenes being numbered three lower.
What will you wager? Him you yet shall lose,
If you will give me your permission
To lead him gently on the path I choose.
[tr. Priest (1808)]
What will you bet? -- now I am sure of winning --
Only, observe you give me full permission
To lead him softly on my path.
[tr. Shelley (1815)]
What will you wager? you shall lose him yet, if you give me leave to guide him quietly my own way.
[tr. Hayward (1831)]
What wilt thou wager? Him thou yet shall lose,
If leave to me thou wilt but give,
Gently to lead him as I choose!
[tr. Swanwick (1850)]
What will you bet? You'll surely lose your wager!
If you will give me leave henceforth,
To lead him softly on, like an old stager.
[tr. Brooks (1868)]
What will you bet? There's still a chance to gain him,
If unto me full leave you give,
Gently upon my road to train him!
[tr. Taylor (1870)]
What wager you? you yet shall lose that soul!
Only give me full license, and you’ll see
How I shall lead him softly to my goal.
[tr. Blackie (1880)]
What will you wager? Give me but permission
To lead him gently on my way,
I'll win him from you to perdition.
[tr. Latham (1908)]
What will you bet? You'll lose him yet to me,
If you will graciously connive
That I may lead him carefully.
[tr. Kaufmann (1961)]
What will you bet? You'll lose him in the end, if you'll just give me your permission to lead him gently down my street.
[tr. Salm (1962)]
You'll lose him yet! I offer bet and tally,
Provided that your Honor gives
Me leave to lead him gently up my alley!
[tr. Arndt (1976)]
Would you care to bet on that? You'll lose, I tell you,
If you'll give me leave to lead the fellow
Gently down my broad, my primrose path.
[tr. Greenberg (1992)]
What would you wager? Will you challenge me
To win him from you? Give me your permission
To lead him down my path to his perdition?
[tr. Williams (1999)]
What do you wager? I might win him yet!
If you give me your permission first,
I’ll lead him gently on the road I set.
[tr. Kline (2003)]
THE LORD
And do you have no other news?
Do you come always only to accuse?
Does nothing please you ever on the earth?
MEPHISTOPHELES
No, Lord! I find it still of precious little worth.
I feel for mankind in their wretchedness,
It almost makes me want to plague them less.
DER HERR
Hast du mir weiter nichts zu sagen?
Kommst du nur immer anzuklagen?
Ist auf der Erde ewig dir nichts recht?
MEPHISTOPHELES
Nein Herr! ich find es dort, wie immer, herzlich schlecht.
Die Menschen dauern mich in ihren Jammertagen,
Ich mag sogar die armen selbst nicht plagen.
Johann Wolfgang von Goethe (1749-1832) German poet, statesman, scientist Faust: a Tragedy [eine Tragödie], Part 1, sc. 3 “Prologue in Heaven,” l. 301ff (1808-1829) [tr. Arndt (1976)]
(Source)
THE LORD
Have you no more to say. Do you come here
Always to scold, and cavil, and complain?
Seems nothing ever right to you on earth?
MEPHISTOPHELES
No, Lord! I find all there, as ever, bad at best.
Even I am sorry for man's days of sorrow;
I could myself almost give up the pleasure
Of plaguing the poor things.
THE LORD: Have you nothing else to say to me? Are you always coming for no other purpose than to complain? Is nothing ever to your liking upon earth?
MEPHISTOPHELES: No, Lord! I find things there, as ever, miserably bad. Men, in their days of wretchedness, move my pity; even I myself have not the heart to torment the poor things.
[tr. Hayward (1831)]
THE LORD
Hast thou naught else to say? Is blame
In coming here, as ever, thy sole aim?
Does nothing on the earth to thee seem right?
MEPHISTOPHELES
No, Lord! I find things there, as ever, in sad plight.
Men, in their evil days, move my compassion;
Such sorry things to plague is nothing worth.
THE LORD
Hast nothing for our edification?
Still thy old work of accusation?
Will things on earth be never right for thee?
MEPHISTOPHELES
No, Lord! I find them still as bad as bad can be.
Poor souls! their miseries seem so much to please 'em,
I scarce can find it in my heart to tease 'em.
THE LORD
Hast thou, then, nothing more to mention?
Com'st ever, thus, with ill intention?
Find'st nothing right on earth, eternally?
MEPHISTOPHELES
No, Lord! I find things, there, still bad as they can be.
Man's misery even to pity moves my nature;
I've scarce the heart to plague the wretched creature.
THE LORD
Hast thou then nothing more to say?
And art thou here again to-day
To vent thy grudge in peevish spite
Against the earth, still finding nothing right?
MEPHISTOPHELES
True, Lord; I find things there no better than before;
I must confess I do deplore
Man’s hopeless case, and scarce have heart myself
To torture the poor miserable elf.
THE LORD
Is that the sum of thy narration?
Hast never aught but accusation?
Still upon Earth is nothing to thy mind?
MEPHISTOPHELES
No, Lord! all things on Earth still downright bad I find.
Mortals their piteous fate upon the rack so stretches,
Myself have scarce the heart to plague the wretches.
THE LORD
Can you not speak but to abuse?
Do you come only to accuse?
Does nothing on the earth seem to you right?
MEPHISTO:
No, Lord. I find it still a rather sorry sight.
Man moves me to compassion, so wretched is his plight.
I have no wish to cause him further woe.
THE LORD
Why are you telling me all this again?
Do you always come here to complain?
Could there be something good on earth that you've forgotten?
MEPHISTOPHELES
No, Lord! I'm pleased to say it's still completely rotten.
I feel quite sorry for their miserable plight;
When it's as bad as that, tormenting them's not right.
GOD
Have you nothing else to name?
Do you always come here to complain?
Does nothing ever go right on the Earth?
MEPHISTOPHELES
No, Lord! I find, as always, it couldn’t be worse.
I’m so involved with Man’s wretched ways,
I’ve even stopped plaguing them, myself, these days.
Satan’s greatest sin, his greatest mistake, wasn’t pride or rebelling against God. His greatest mistake was believing that God would not forgive him if he asked for forgiveness. His sin wasn’t just pride — it was self-pity. I think in some ways every single person, human, vampire, whatever, has a choice to make: to be full of rage about what happens to you or to reconcile with it, to strive for the most honorable existence you can despite the odds. Do you believe in a God who understands and forgives or one who doesn’t? What it comes down to is, this is between you and God, and you’ll have to work that out for yourself.
Carrie Vaughn (b. 1973) American writer Kitty and the Midnight Hour, ch. 1 (2005)
(Source)
To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.
Ethan Allen (1738-1789) American businessman, land speculator, revolutionary, writer Reason, the Only Oracle of Man, ch. 2 sec. 7 (1782)
(Source)
I felt fairly sure that the Almighty, whatever name tag He had on at the moment, could handle a few questions from people sincerely looking for answers. Hell, He might even like it.
Jim Butcher (b. 1971) American author Changes, ch. 14 (2010)
(Source)
Comrades, we’re well acquainted with evils, then and now.
Worse than this you have suffered. God will end all this too.
[O socii — neque enim ignari sumus ante malorum —
O passi graviora, dabit deus his quoque finem.]
Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil] The Aeneid [Ænē̆is], Book 1, l. 198ff (1.198-199) [Aeneas] (29-19 BC) [tr. Day Lewis (1952)]
(Source)
Deare friends (for we have many sorrows past)
You worse have felt, God these will end at last.
[tr. Ogilby (1649)]
Endure, and conquer! Jove will soon dispose
To future good our past and present woes.
[tr. Dryden (1697)]
O companions, who have sustained severer ills than these, (for we are not strangers to former days of adversity,) to these, too, God will grant a termination.
[tr. Davidson/Buckley (1854)]
Comrades and friends! for ours is strength
Has brooked the test of woes;
O worse-scarred hearts! these wounds at length
The Gods will heal, like those.
[tr. Conington (1866)]
O friends, who greater sufferings still have borne,
(for not unknown to us are former griefs,)
And end also to these the deity
Will give.
[tr. Cranch (1872), l. 251ff]
O comrades, for not now nor aforetime are we ignorant of ill, O tried by heavier fortunes, unto this last likewise will God appoint an end.
[tr. Mackail (1885)]
O fellows, we are used ere now by evil ways to wend;
O ye who erst bore heavier loads, this too the Gods shall end.
[tr. Morris (1900)]
Comrades! of ills not ignorant; far more
Than these ye suffered, and to these as well
Will Jove give ending, as he gave before.
[tr. Taylor (1907), st. 27 / l. 235ff]
Companions mine, we have not failed to feel
calamity till now. O, ye have borne
far heavier sorrow: Jove will make an end
also of this.
[tr. Williams (1910)]
O comrades -- for ere this we have not been ignorant of evils -- O ye who have borne a heavier lot, to this, too, God will grant an end!
[tr. Fairclough (1916)]
O comrades, we have been through evil
Together before this; we have been through worse
[...] This, too, the god will end.
[tr. Humphries (1951)]
O comrades -- surely we're not ignorant
of earlier disasters, we who have suffered
things heaver than this -- our god will give
an end to this as well.
[tr. Mandelbaum (1971), l. 276ff]
Friends and companions,
Have we not known hard hours before this?
My men, who have endured still greater dangers,
God will grant us an end to these as well.
[tr. Fitzgerald (1981), l. 270ff]
My friends, this is not the first trouble we have known. We have suffered worse before, and this too will pass. God will see to it.
[tr. West (1990)]
O friends (well, we were not unknown to trouble before)
O you who’ve endured worse, the god will grant an end to this too.
[tr. Kline (2002)]
Trojans! This is not our first taste of trouble.
You have suffered worse than this, my friends,
And God will grant an end to this also.
[tr. Lombardo (2005), l. 234ff]
My comrades, hardly strangers to pain before now,
we all have weathered worse. Some god will grant us
an end to this as well.
[tr. Fagles (2006)]
My friends: we're no strangers to misfortune. You've suffered worse; some god will end this too.
[tr. Bartsch (2021)]
If I had to name my disability, I would call it an unwillingness to fall. On the one hand, this is perfectly normal. I do not know anyone who likes to fall. But, on the other hand, this reluctance signals mistrust of the central truth of the Christian gospel: life springs from death, not only at the last but also in the many little deaths along the way. When everything you count on for protection has failed, the Divine Presence does not fail. The hands are still there — not promising to rescue, not promising to intervene — promising only to hold you no matter how far you fall. Ironically, those who try hardest not to fall learn this later than those who topple more easily. The ones who find their lives are the losers, while the winners come in last.
Barbara Brown Taylor (b. 1951) American minister, academic, author Leaving Church: A Memoir of Faith, Part 3, ch. 17 (2006)
(Source)
Blasphemy is what an old mistake says of a newly discovered truth.
Blasphemy is what a withered last year’s leaf says to a this year’s bud.
Blasphemy is the bulwark of religious prejudice.
Blasphemy is the breastplate of the heartless.
And let me say now, that the crime of blasphemy, as set out in this statute, is impossible. No man can blaspheme a book. No man can commit blasphemy by telling his honest thought. No man can blaspheme a God, or a Holy Ghost, or a Son of God. The Infinite cannot be blasphemed.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey (May 1887)
(Source)
All these years later, the way many of us are doing church is broken and we know it, even if we do not know what to do about it. We proclaim the priesthood of all believers while we continue with hierarchical clergy, liturgy, and architecture. We follow a Lord who challenged the religious and political institutions of his time while we fund and defend our own. We speak and sing of divine transformation while we do everything in our power to maintain our equilibrium. If redeeming things continue to happen to us in spite of these deep contradictions in our life together, then I think that is because God is faithful even when we are not.
Barbara Brown Taylor (b. 1951) American minister, academic, author Leaving Church: A Memoir of Faith (2006)
It seems to me that if there is some infinite being who wants us to think alike, he would have made us alike.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey (May 1887)
(Source)
The problem is, many of the people in need of saving are in churches, and at least part of what they need saving from is the idea that God sees the world the same way they do.
Barbara Brown Taylor (b. 1951) American minister, academic, author An Altar in the World, ch. 2 (2009)
(Source)
Perhaps it is not true to speak of God as a judge at all, or of his judgements. There does not seem to be really any evidence that His worlds are places of trial but rather schools, place of training, or that He is a judge but rather a Teacher, a Trainer, not in the imperfect sense in which men are teachers, but in the sense of His contriving and adapting His whole universe for one purpose of training every intelligent being to be perfect.
Florence Nightingale (1820-1910) English social reformer, statistician, founder of modern nursing
“Note on God and judgment”
(Source)
In Lynn McDonald, Ed., Florence Nightingale's Theology: Essays, Letters, and Journal Notes (2002), noted as "ADD MSS 45783 ff65-67".
Like all music, the figured bass should have no other end and aim than the glory of God and the recreation of the soul; where this is not kept in mind there is no true music, but only an infernal clamour and ranting.
[Und soll wie aller Musik also auch des Generalbasses Finis und Endursache anders nicht als nur zu Gottes Ehre und Recreation des Gemütes sein. Wo dieses nicht in acht genommen wird, ists keine eigentliche Musik, sondern ein Teuflisches Geplerr und Geleier.]
Johann Sebastian Bach (1685-1750) German composer
Student instructions on accompaniment (1738)
Quoted in Albert Schweitzer, J. S. Bach, ch. 9 (1905) [tr. Newman (1966)].
This man who has fetched up here is some unlucky wanderer; we must now look after him, because all strangers and beggars are under Zeus’ protection, and any gift, though small, is welcome.
This man, minding nought
But his relief, a poor unhappy wretch,
Wrack’d here, and hath no other land to fetch,
Him now we must provide for. From Jove come
All strangers, and the needy of a home,
Who any gift, though ne’er so small it be,
Esteem as great, and take it gratefully.
[tr. Chapman (1616)]
But by evil weather
To come to land this man hath forced been;
Let’s do him good. From Jove come beggars all,
And welcome to them is whate’er they get;
Our givings to him will be very small.
[tr. Hobbes (1675), l. 195ff]
'Tis ours this son of sorrow to relieve,
Cheer the sad heart, nor let affliction grieve.
By Jove the stranger and the poor are sent;
And what to those we give to Jove is lent.
[tr. Pope (1725)]
This man, a miserable wand’rer comes,
Whom we are bound to cherish, for the poor
And stranger are from Jove, and trivial gifts
To such are welcome.
[tr. Cowper (1792)]
Now comes this wanderer -- let us treat him well;
All strangers and all poor by Zeus are sent,
And love can make a little gift excel.
[tr. Worsley (1861), st. 27]
But, he,
This wand'ring outcast, is before us come
For whom it well beseems us to take thought;
For not without the warrant of great Jove
Appeal the strangers and the abject poor.
However small the boon, 'tis dearly priz'd!
[tr. Musgrave (1869), l. 315ff]
But this -- some hapless wanderer -- hither comes:
Him it behoves us care for: since from Zeus
Come strangers all, and poor men: and a gift
Small to the giver -- blesses him that takes it.
[tr. Bigge-Wither (1869)]
Nay, but this man is some helpless one come hither in his wanderings, whom now we must kindly entreat, for all strangers and beggars are from Zeus, and a little gift is dear.
[tr. Butcher/Lang (1879)]
But this man, a hapless wanderer, to usward now is sent,
And him is it meet to cherish; since from Zeus come guestfolk all
And suppliants; and full welcome is the gift, albeit but small.
[tr. Morris (1887)]
But this poor man has come here having lost his way, and we should give him aid; for in the charge of Zeus all strangers and beggars stand, and a small gift is welcome.
[tr. Palmer (1891)]
This is only some poor man who has lost his way, and we must be kind to him, for strangers and foreigners in distress are under Jove's protection, and will take what they can get and be thankful.
[tr. Butler (1898)]
This is some hapless wanderer that has come hither. Him must we now tend; for from Zeus are all strangers and beggars, and a gift, though small, is welcome.
[tr. Murray (1919)]
This man appeals as a luckless wanderer whom we must now kindly entertain. Homeless and broken men are all of them in the sight of Zeus, and it is a good deed to make them some small alms.
[tr. Lawrence (1932)]
The man you see is an unfortunate wanderer who has strayed here, and now commands our care, since all strangers and beggars come under the protection of Zeus, and the charity that is a trifle to us can be precious to others.
[tr. Rieu (1946)]
This man is a castaway, poor fellow; we must take care of him. Strangers and beggars come from Zeus: a small gift, then, is friendly.
[tr. Fitzgerald (1961)]
But, since this is some poor wanderer who has come to us,
we must now take care of him, since all strangers and wanderers
are sacred in the sight of Zeus, and the gift is a light and a dear one.
[tr. Lattimore (1965)]
But this man is a luckless fellow, one
who wandered here, and he deserves our care;
the stranger and the beggar -- both are sent
by Zeus, and even small gifts win their thanks.
[tr. Mandelbaum (1990)]
But here's an unlucky wanderer strayed our way
and we must tend him well. Every stranger and beggar
comes from Zeus, and whatever scrap we give him
he'll be glad to get.
[tr. Fagles (1996)]
This poor man comes here as a wanderer,
And we must take care of him now. All strangers,
All beggars, are under the protection of Zeus,
And even small gifts are welcome.
[tr. Lombardo (2000)]
No, this man is a luckless wanderer who has arrived here; we must now give him succor, for every stranger and beggar has the protection of Zeus, and a gift though little is welcome.
[tr. Merrill (2002)]
This man is an unfortunate wanderer who has strayed here, and we must look after him, since all strangers and beggars come under the protection of Zeus, and to such people a small gift can mean much.
[tr. DCH Rieu (2002)]
But this man is lost, poor thing. We must look after him. All foreigners and beggars come from Zeus, and any act of kindness is a blessing.
[tr. Wilson (2017)]
No, this is some ill-starred drifter who's ended up here, and we must now take of, since from Zeus are all strangers and beggars: any gift, though small, is welcome.
[tr. Green (2018)]
So this man
is some poor wanderer who’s just come here.
We must look after him, for every stranger,
every beggar, comes from Zeus, and any gift,
even something small, is to be cherished.
[tr. Johnston (2019), l. 264]
But this man who has wandered here, who is so ill-starred,
It is right to care for him now. For all are from Zeus,
The strangers and the beggars, and our gift is small but dear to them.
[tr. @sentantiq (2020)]
It’s that moment, that brief epiphany when the universe opens up and shows us something, and in that instant we get just a sense of an order greater than Heaven and, as yet at least, beyond the grasp of Stephen Hawking. It doesn’t require worship, but, I think, rewards intelligence, observation and enquiring minds. I don’t think I’ve found God, but I may have seen where gods come from.
Terry Pratchett (1948-2015) English author
“I create gods all the time — now I think one might exist,” Daily Mail (21 Jun 2008)
(Source)
Divine reality is not way up in the sky somewhere; it is readily available in the encounters of everyday life, which make hash of my illusions that I can control the ways God comes to me.
Barbara Brown Taylor (b. 1951) American minister, academic, author
“Material Faith,” interview by Meghan Larissa Good, The Other Journal (19 Dec 2013)
(Source)
The true foundation of theology is to ascertain the character of God. It is by the aid of Statistics that law in the social sphere can be ascertained and codified, and certain aspects of the character of God thereby revealed. The study of statistics is thus a religious service.
Florence Nightingale (1820-1910) English social reformer, statistician, founder of modern nursing
(Attributed)
Attributed in F.N. David in Games, Gods, and Gambling: A History of Probability and Statistical Ideas (1962).
There is a related variant of this quote: "To understand God's thoughts we must study statistics, for these are the measure of his purpose." This appears to be a paraphrase by Francis Galton of her beliefs (in full in Karl Pearson, Life of Francis Galton, Vol. 2, ch. 13, sec. 1 (1924)). While Galton is describing her beliefs, the quotation is often rewritten from third to first person, as though it were something she said.
To me, at least, the greatest blasphemy in the world is not the denial of God’s existence, but the claim that we have a pipeline to Him, and that all other claimants are wrong. This assertion is what plunged the world into the bloodiest of wars in the past, and might well do so again if the zealots had their way.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
“Strictly Personal” column (20 Jan 1985)
There is a rumour going around that I have found god. I think is unlikely because I have enough difficulty finding my keys, and there is empirical evidence that they exist.
Terry Pratchett (1948-2015) English author
“I create gods all the time — now I think one might exist,” Daily Mail (21 Jun 2008)
(Source)
A lot of people seem to believe in a big-daddy-God or a big-cop-God or a big-king-God. They believe in a kind of superperson. A few believe God is another word for nature. And nature turns out to mean just about anything they happen not to understand or feel in control of.
Octavia Butler (1947-2006) American writer Parable of the Sower, ch. 2 (1993)
(Source)
There probably is a God. Many things are easier to explain if there is than if there isn’t.
John von Neumann (1903-1957) Hungarian-American mathematician, physicist, inventor, polymath [János "Johann" Lajos Neumann]
(Attributed)
(Source)
As quoted in Norman Macrae, John Von Neumann: The Scientific Genius Who Pioneered the Modern Computer, Game Theory, Nuclear Deterrence and Much More (1992).
The question I get asked by religious people all the time is, without God, what’s to stop me from raping all I want? And my answer is: I do rape all I want. And the amount I want is zero. And I do murder all I want, and the amount I want is zero. The fact that these people think that if they didn’t have this person watching over them that they would go on killing, raping rampages is the most self-damning thing I can imagine. I don’t want to do that. Right now, without any god, I don’t want to jump across this table and strangle you. I have no desire to strangle you. I have no desire to flip you over and rape you.
Penn Jillette (b. 1955) American stage magician, actor, musician, author
“Penn Jillette Rapes All the Women He Wants To,” Interview by Ron Bennington,Interrobang (30 Apr 2012)
(Source)
The idea of God that I absorbed was that it would be wonderful if He existed: We needed Him desperately but had not seen Him in many thousands of years.
Owners of dogs will have noticed that, if you provide them with food and water and shelter and affection, they will think you are god. Whereas owners of cats are compelled to realize that, if you provide them with food and water and shelter and affection, they draw the conclusion that they are god.
Christopher Hitchens (1949-2011) English intellectual, polemicist, socio-political critic The Portable Atheist, Introduction (2007)
(Source)
If I commit suicide, it will not be to destroy myself but to put myself back together again. Suicide will be for me only one means of violently reconquering myself, of brutally invading my being, of anticipating the unpredictable approaches of God. By suicide, I reintroduce my design in nature, I shall for the first time give things the shape of my will.
[Si je me tue ce ne sera pas pour me détruire, mais pour me reconstituer, le suicide ne sera pour moi qu’un moyen de me reconquérir violemment, de faire brutalement irruption dans mon être, de devancer l’avance incertaine de Dieu. Par le suicide, je réintroduis mon dessin dans la nature, je donne pour la première fois aux choses la forme de ma volonté.]
Antonin Artaud (1896-1948) French playwright, actor, director
“On Suicide” #1, Le Disque Vert (1925)
(Source)
Original French. After being diagnosed with colorectal cancer in 1948, Artaud died of poisoning, possibly a suicide.
How then do you demand Chastity, while thou dost not yourself observe it? How do you demand that which thou dost not give? How, though you are equally a body, do you legislate unequally? If you enquire into the worse — the Woman sinned, and so did Adam. The serpent deceived them both; and one was not found to be the stronger and the other the weaker. But do you consider the better? Christ saves both by His Passion. Was He made flesh for the Man? So He was also for the woman. Did He die for the Man? The Woman also is saved by His death. He is called of the seed of David; and so perhaps you think the Man is honoured; but He is born of a Virgin, and this is on the Woman’s side. They two, He says, shall be one Flesh; so let the one flesh have equal honour.
Gregory of Nazianzus (329-390) Byzantine prelate, Doctor of the Church, saint, rhetorician [Γρηγόριος ὁ Ναζιανζηνός; Gregory the Theologian]
Oration 37, sec. 7 [tr. Browne & Swallow]
(Source)
It would be a pretty good bet that the gods of a world like this probably do not play chess and indeed this is the case. In fact no gods anywhere play chess. They haven’t got the imagination. Gods prefer simple, vicious games, where you Do Not Achieve Transcendence but Go Straight To Oblivion; a key to the understanding of all religion is that a god’s idea of amusement is Snakes and Ladders with greased rungs.
Terry Pratchett (1948-2015) English author Wyrd Sisters (1988)
(Source)
To confirm still more your piety and gratitude to Divine Providence, reflect upon the situation which it has given to the elbow. You see in animals, who are intended to drink the waters that flow upon the earth, that if they have long legs, they have also a long neck, so that they can get at their drink without kneeling down. But man, who was destined to drink wine, is framed in a manner that he may rise the glass to his mouth. If the elbow had been placed nearer the hand, the part in advance would have been too short to bring the glass up to the mouth; and if it had been nearer the shoulder, that part would have been so long that when it attempted to carry the wine to the mouth it would have overshot the mark, and gone beyond the head; thus, either way, we should have been in the case of Tantalus. But from the actual situation of the elbow, we are enabled to drink at our ease, the glass going directly to the mouth. Let us, then, with glass in hand, adore this benevolent wisdom; — let us adore and drink!
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to the Abbé Morallet, Postscript (1779)
(Source)
You shouldn’t speak glibly about God. In Judaism you may not speak God’s name as a reminder that any human expression of the divine is likely to be so limited as to be blasphemous. But God should challenge your assumptions — you shouldn’t imagine you’ve got Him in your pocket.
Karen Armstrong (b. 1944) British author, comparative religion scholar
Interview with Bill Moyers, “NOW,” PBS (9 Apr 2004)
(Source)
Three kinds of souls, three prayers:
1) I am a bow in your hands, Lord. Draw me, lest I rot.
2) Do not overdraw me, Lord. I shall break.
3) Overdraw me, Lord, and who cares if I break.
Nikos Kazantzakis (1883-1957) Greek writer and philosopher Report to Greco, Epigraph (1965) [tr. Bien (1973)]
(Source)
In the Epilogue, this is repeated: "There are three kinds of souls, three kinds of prayers. One: I am a bow in your hands, Lord. Draw me lest I rot. Two: Do not overdraw me, Lord. I shall break. Three: Overdraw me, and who cares if I break!"
Newton and Descartes started to try and prove that God existed in the same way as they would try and prove something in the laboratory or with their mathematics … And when you try and mix science and religion you get bad science and bad religion. The two are doing two different things. … Science can give you a diagnosis of cancer. It can even cure your disease, but it cannot touch your grief and disappointment, nor can it help you to die well.
Karen Armstrong (b. 1944) British author, comparative religion scholar
“The Reason of Faith,” Interview with Michael Brunton, Ode (Sep-Oct 2009)
(Source)
Which is it? Is man one of God’s blunders? Or is God one of man’s blunders?
[Wie? ist der Mensch nur ein Fehlgriff Gottes? Oder Gott nur ein Fehlgriff des Menschen?]
Friedrich Nietzsche (1844-1900) German philosopher and poet Twilight of the Idols [Die Götzen-Dämmerung], “Apophthegms and Darts [Sprüche und Pfeile]” #7 (1889)
Alt. trans.:
"How is it? Is man only a mistake of God? Or God only a mistake of man? --" [tr. Common (1896)]
"What? Is man just one of God's mistakes? Or is God just one of man's? --" [tr. Large (1998),"Maxims and Barbs"]
"What? Is man just God's mistake? Or is God just man's mistake?" [tr. Norman (2005), "Arrows and Epigrams"]
"What? Is man merely a mistake of God's? Or God merely a mistake of man's?" [tr. Hollingdale (1968)]
"Which is it? Is man only a blunder of God? Or is God only a blunder of man?" [tr. Ludovici (1911), "Maxims and Missiles"]
One could not stand and watch very long without becoming philosophical, without beginning to deal in symbols and similes, and to hear the hog squeal of the universe. Was it permitted to believe that there was nowhere upon the earth, or above the earth, a heaven for hogs, where they were requited for all this suffering? Each one of these hogs was a separate creature. Some were white hogs, some were black; some were brown, some were spotted; some were old, some young; some were long and lean, some were monstrous. And each of them had an individuality of his own, a will of his own, a hope and a heart’s desire; each was full of self-confidence, of self-importance, and a sense of dignity. And trusting and strong in faith he had gone about his business, the while a black shadow hung over him and a horrid Fate waited in his pathway.
Now suddenly it had swooped upon him, and had seized him by the leg. Relentless, remorseless, it was; all his protests, his screams, were nothing to it — it did its cruel will with him, as if his wishes, his feelings, had simply no existence at all; it cut his throat and watched him gasp out his life. And now was one to believe that there was nowhere a god of hogs, to whom this hog personality was precious, to whom these hog squeals and agonies had a meaning? Who would take this hog into his arms and comfort him, reward him for his work well done, and show him the meaning of his sacrifice?
Perhaps some glimpse of all this was in the thoughts of our humble-minded Jurgis, as he turned to go on with the rest of the party, and muttered: “Dieve — but I’m glad I’m not a hog!”
Upton Sinclair (1878-1968) American writer, journalist, activist, politician The Jungle, ch. 3 (1906)
(Source)
Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs. fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. … Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us a cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religion, “he” can encourage us to judge, condemn and marginalize.
Karen Armstrong (b. 1944) British author, comparative religion scholar A History of God, ch. 7 “The God of the Mystics” (1993)
(Source)
“My thoughts are not your thoughts. For as high as the heavens are the above the earth, so are my thoughts above your thoughts, my ways above your ways.” It should be written over every preacher’s pulpit. […] Because so often we think that God’s ways are our ways. God’s thoughts are our thoughts. And we created God in our own image and likeness saying, “God approves of this. God forbids that. God desires the other.” […] This is where some of the worst atrocities of religion have come from. Because people have used this to give a sacred seal of a divine approval to some of their worst hatreds, loathings, and fears.
Karen Armstrong (b. 1944) British author, comparative religion scholar
NOW Interview with Bill Moyers, PBS (1 Mar 2002)
(Source)
Behold me, Lucius; moved by thy prayers, I appear to thee; I, who am Nature, the parent of all things, the mistress of all the elements, the primordial offspring of time, the supreme among Divinities, the queen of departed spirits, the first of the celestials, and the uniform manifestation of the Gods and Goddesses; who govern by my nod the luminous heights of heaven, the salubrious breezes of the ocean, and the anguished silent realms of the shades below: whose one sole divinity the whole orb of the earth venerates under a manifold form, with different rites, and under a variety of appellations. Hence the Phrygians, that primæval race, call me Pessinuntica, the Mother of the Gods; the Aborigines of Attica, Cecropian Minerva; the Cyprians, in their sea-girt isle, Paphian Venus; the arrow-bearing Cretans, Diana Dictynna; the three-tongued Sicilians, Stygian Proserpine; and the Eleusinians, the ancient Goddess Ceres. Some call me Juno, others Bellona, others Hecate, and others Rhamnusia. But those who are illumined by the earliest rays of that divinity, the Sun, when he rises, the Æthopians, the Arii, and the Egyptians, so skilled in ancient learning, worshipping me with ceremonies quite appropriate, call me by my true name, Queen Isis. Behold, then commiserating your calamities, I am come to thy assistance; favoring and propitious I am come. Away, then, with tears; leave your lamentations; cast off all sorrow. Soon, through my providence, shall the day of deliverance shine upon you. Listen, therefore, attentively to these my instructions.
[En adsum tuis commota, Luci, precibus, rerum naturae parens, elementorum omnium domina, saeculorum progenies initialis, summa numinum, regina manium, prima caelitum, deorum dearumque facies uniformis, quae caeli luminosa culmina, maris salubria flamina, inferum deplorata silentia nutibus meis dispenso: cuius numen unicum multiformi specie, ritu vario, nomine multiiugo totus veneratur orbis. Inde primigenii Phryges Pessinuntiam deum Matrem, hinc autochthones Attici Cecropeiam Minervam, illinc fluctuantes Cyprii Paphiam Venerem, Cretes sagittiferi Dictynnam Dianam, Siculi trilingues Stygiam Proserpinam, Eleusini vetustam deam Cererem, Iunonem alii, Bellonam alii, Hecatam isti, Rhamnusiam illi, et qui nascentis dei solis inchoantibus illustrantur radiis Aethiopes utrique priscaque doctrina pollentes Aegyptii, caerimoniis me propriis percolentes, appellant vero nomine reginam Isidem. Adsum tuos miserata casus, adsum favens et propitia. Mitte iam fletus et lamentationes omitte, depelle maerorem: iam tibi providentia mea illucescit dies salutaris. Ergo igitur imperiis istis meis animum intende sollicitum.]
Apuleius (AD c. 124 - c. 170) Numidian Roman writer, philosopher, rhetorician [Lucius Apuleius Madaurensis] Metamorphoses [Metamorphoseon] (The Golden Ass) Book 11, ch. 47 [tr. Bohn’s Library (1866)]
(Source)
Alt. trans. [tr. Adlington (1566)]: "Behold Lucius I am come, thy weeping and prayers hath mooved mee to succour thee. I am she that is the naturall mother of all things, mistresse and governesse of all the Elements, the initiall progeny of worlds, chiefe of powers divine, Queene of heaven! the principall of the Gods celestiall, the light of the goddesses: at my will the planets of the ayre, the wholesome winds of the Seas, and the silences of hell be diposed; my name, my divinity is adored throughout all the world in divers manners, in variable customes and in many names, for the Phrygians call me the mother of the Gods: the Athenians, Minerva: the Cyprians, Venus: the Candians, Diana: the Sicilians Proserpina: the Eleusians, Ceres: some Juno, other Bellona, other Hecate: and principally the Æthiopians which dwell in the Orient, and the Ægyptians which are excellent in all kind of ancient doctrine, and by their proper ceremonies accustome to worship mee, doe call mee Queene Isis. Behold I am come to take pitty of thy fortune and tribulation, behold I am present to favour and ayd thee, leave off thy weeping and lamentation, put away all thy sorrow, for behold the healthfull day which is ordained by my providence, therefore be ready to attend to my commandement."
Praise God, from whom all blessings flow!
Praise Him, all creatures here below!
Praise Him above, ye heavenly host!
Praise Father, Son, and Holy Ghost!
Thomas Ken (1637-1711) English cleric, poet, hymnist
Doxology (1695)
This doxology was added at the end of Ken's Morning, Evening, and Midnight Hymns ("Awake, My Soul, and with the Sun," "All Praise to Thee, My God, This Night" (or "Glory to Thee, My God, This Night"), and "Lord, Now My Sleep Does Me Forsake." It is now often sung on its own in some Christian denominations, particularly Anglican.
W. Edwards Deming (1900-1993) American management consultant, educator
(Misattributed)
Variants: "All others must have/provide data."
Frequently attributed to Deming, probably through Mary Walton, The Deming Management Method, ch. 20 (1986), though it is presented there without attribution: "'In God we trust. All others must bring data.' If there is a credo for statisticians, it is that."
The earliest appearance in print comes from Edwin R. Fisher, Effect of Smoking on Nonsmokers: Hearing Before the Subcommittee on Tobacco of the Committee on Agriculture, House of Representatives, Ninety-fifth Congress, Second Session (7 Sep 1978): "I should like to close by citing a well-recognized cliche in scientific circles. The cliche is, 'In God we trust, others must provide data.'"
There are three things which are real: God, human folly, and laughter. Since the first two pass our comprehension, we must do what we can with the third.
Aubrey Menen (1912-1989) British writer, novelist, satirist, theatre critic Rama Retold, Book 3, ch. 7 [Valmiki] (1954)
(Source)
This book is a modern retelling of part of the Ramayana.
A variant of this was inscribed on a silver beer mug given on a gift that President John F Kennedy gave to David Powers:
There are three things which are real:
God, human folly and laughter.
The first two are beyond our comprehension
So we must do what we can with the third.
Gerhard Tersteegen (1697-1769) German religious writer, preacher, mystic, hymnist [Dutch, Gerrit ter Steegen]
(Attributed)
The earliest reference I can find is in an epigraph in Rudolph Otto, The Idea of the Holy [Das Heilige] (1917) [tr. Harvey (1924)]. This is where most citations point to.
It was easier for me to think of a world without a creator than of a creator loaded with all of the contradictions of the world.
Simone de Beauvoir (1908-1986) French author, existentialist philosopher, feminist theorist
Quoted in “Toward a Hidden God,” Time (8 Apr 1966)
(Source)
For the holy are susceptible too to evil, even as you and I, signori; they too are helpless before sin without God’s aid. … And the holy can be fooled by sin as quickly as you or I, signori. Quicker, because they are holy.
William Faulkner (1897-1962) American novelist
“Mistral,” These 13 (1931)
(Source)
If a man who was rich enough in this world’s goods saw that one of his brothers was in need, but closed his heart to him, how could the love of God be living in him? My children, our love is not to be just words or mere talk, but something real and active.
But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth.
[KJV (1611)]
If we are rich and see others in need, yet close our hearts against them, how can we claim that we love God? My children, our love should not be just words and talk; it must be true love, which shows itself in action.
[GNT (1976)]
If anyone is well-off in worldly possessions and sees his brother in need but closes his heart to him, how can the love of God be remaining in him? Children, our love must be not just words or mere talk, but something active and genuine.
[NJB (1985)]
But if someone has material possessions and sees a brother or sister in need but refuses to help—how can the love of God dwell in a person like that? Little children, let’s not love with words or speech but with action and truth.
[CEB (2011)]
If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth.
[NIV (2011)]
How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help? Little children, let us love, not in word or speech, but in truth and action.
[NRSV (2021 ed.)]
“Praying for particular things,” said I, “always seems to me like advising God how to run the world. Wouldn’t it be wiser to assume that He knows best?”
“On the same principle,” said he, “I suppose you never ask a man next to you to pass the salt, because God knows best whether you ought to have salt or not. And I suppose you never take an umbrella, because God knows best whether you ought to be wet or dry.”
“That’s quite different,” I protested.
“I don’t see why,” said he. “The odd thing is that He should let us influence the course of events at all. But since He lets us do it in one way, I don’t see why He shouldn’t let us do it in the other.”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
God in the Dock, Part 2, ch. 7 “Scraps,” #4 (1970)
(Source)
Be not afraid! In admitting a creator, refuse not to examine his creation; and take not the assertions of creatures like yourselves, in place of the evidence of your senses and the conviction of your understanding.
Frances "Fanny" Wright (1795-1852) Scottish-American writer, lecturer, social reformer A Course of Popular Lectures, Lecture 3, “Of the more Important Divisions and Essential Parts of Knowledge” (1829)
(Source)
For Yahweh your God is God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed. It is he who sees justice done for the orphan and the widow, who loves the stranger and gives him food and clothing. Love the stranger then, for you were strangers in the land of Egypt.
The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Deuteronomy 10:17-19 [JB (1966)]
(Source)
Alternate translations:
For the Lord your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the stranger: for ye were strangers in the land of Egypt.
[KJV (1611)]
The Lord your God is supreme over all gods and over all powers. He is great and mighty, and he is to be obeyed. He does not show partiality, and he does not accept bribes. He makes sure that orphans and widows are treated fairly; he loves the foreigners who live with our people, and gives them food and clothes. So then, show love for those foreigners, because you were once foreigners in Egypt.
[GNT (1976)]
For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who is not partial and takes no bribe, who executes justice for the orphan and the widow, and who loves the strangers, providing them food and clothing. You shall also love the stranger, for you were strangers in the land of Egypt.
[NRSV (1989 ed.)]
For your God יהוה is God supreme and Lord supreme, the great, the mighty, and the awesome God, who shows no favor and takes no bribe, but upholds the cause of the fatherless and the widow, and befriends the stranger, providing food and clothing. -- You too must befriend the stranger, for you were strangers in the land of Egypt.
[RJPS (2006)]
For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.
[NIV (2011 ed.)]
It is our firm belief that if souls were visible to the eye we should clearly see that strange thing whereby every single member of the human species corresponds to some species of the animal world. And we would easily be able to recognize that truth barely apprehended by the philosopher, which is that, from the oyster to the eagle, from the pig to the tiger, all animals are to be found in mankind, and each one of them is to be found in some man. Sometimes even several at a time.
[Dans notre conviction, si les âmes étaient visibles aux yeux, on verrait distinctement cette chose étrange que chacun des individus de l’espèce humaine correspond à quelqu’une des espèces de la création animale ; et l’on pourrait reconnaître aisément cette vérité à peine entrevue par le penseur, que, depuis l’huître jusqu’à l’aigle, depuis le porc jusqu’au tigre, tous les animaux sont dans l’homme et que chacun d’eux est dans un homme. Quelquefois même plusieurs d’entre eux à la fois.]
Victor Hugo (1802-1885) French writer Les Misérables, Part 1 “Fantine,” Book 5 “The Descent,” ch. 5 (1.5.5) (1862) [tr. Donougher (2013)]
(Source)
Commentary while introducing Javert (whose "animal" is the one wolf born in each litter which is killed by the mother so that he does not kill the others).
It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing, that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that in each one of them is in a man. Sometimes even several of them at a time.
[tr. Wilbour (1862)]
In our conviction, if souls were visible we should distinctly see the strange fact that every individual of the human species corresponds to some one of the species of animal creation; and we might easily recognize the truth, which has as yet scarce occurred to the thinker, that, from the oyster to the eagle, from the hog to the tiger, all animals are in man, and that each of them is in a man; at times, several of them at once.
[tr. Wraxall (1862)]
It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that each one of them is in a man. Sometimes even several of them at a time.
[tr. Hapgood (1887)]
It is our belief that if the soul were visible to the eye every member of the human species would be seen to correspond to some species of the animal world and a truth scarcely perceived by thinkers would be readily confirmed, namely, that from the oyster to the eagle, from the swine to the tiger, all animals are to be found in men and each of them exists in some man, sometimes several at a time.
[tr. Denny (1976)]
It is our belief that if the soul were visible to the eye, every member of the human species would be seen to correspond to some species of the animal world, and a truth scarcely perceived by thinkers would be readily confirmed, namely, that from the oyster to the eagle, from the swine to the tiger, all animals are to be found in men and each of them exists in some man, sometimes several at a time.
[tr. Wilbour/Fahnestock/MacAfee (1987)]
Frequently cited as a fragment, but not actually in his known writings. Similar phrases, attributed to old sayings, predate Euripides. For more see here.
But in the main, I feel like a brown bag of miscellany propped against a wall. Against a wall in company with other bags, white, red and yellow. Pour out the contents, and there is discovered a jumble of small things priceless and worthless. A first-water diamond, an empty spool, bits of broken glass, lengths of string, a key to a door long since crumbled away, a rusty knife-blade, old shoes saved for a road that never was and never will be, a nail bent under the weight of things too heavy for any nail, a dried flower or two still a little fragrant.
In your hand is the brown bag. On the ground before you is the jumble it held — so much like the jumble in the bags, could they be emptied, that all might be dumped in a single heap and the bags refilled without altering the content of any greatly. A bit of colored glass more or less would not matter. Perhaps that is how the Great Stuffer of Bags filled them in the first place — who knows?
Zora Neale Hurston (1891-1960) American writer, folklorist, anthropologist
“How It Feels to Be Colored Me”, The World Tomorrow (May 1928)
(Source)
If God didn’t want women to be looked at, he would have made ’em ugly — that’s reasonable, isn’t it? God isn’t a cheat; He set up the game Himself — He wouldn’t rig it so that the marks can’t win, like a flat joint wheel in a town with the fix on. He wouldn’t send anybody to Hell for losing in a crooked game.
Robert A. Heinlein (1907-1988) American writer Stranger in a Strange Land, ch. 27 [Patty] (1961)
(Source)
Though I’ve never understood how God could expect his creatures to pick the one true religion by faith — it strikes me as a sloppy way to run a universe.
Robert A. Heinlein (1907-1988) American writer Stranger in a Strange Land, ch. 13 [Jubal] (1961)
(Source)
In the "original uncut" edition (1960, published 1991), this is given as: "I've never been able to understand 'faith' myself, nor to see how a just God could expect his creatures to pick the one true religion out of an infinitude of false ones -- by faith alone. It strikes me as a sloppy way to run an organization, whether a universe or a smaller one."
God is pleased with no music from below so much as in the thanksgiving songs of relieved widows, of supported orphans, of rejoicing, and comforted, and thankful persons.
Jeremy Taylor (1613-1667) English cleric and author
Sermon 25, “The Duties of the Tongue,” Part 4 [Eph. 4:29]
(Source)
We must not seek to use our emerging freedom and our growing power to do the same thing to the white minority that has been done to us for so many centuries. Our aim must never be to defeat or humiliate the white man. We must not become victimized with a philosophy of black supremacy. God is not interested merely in freeing black men and brown men and yellow men, but God is interested in freeing the whole human race.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Give Us the Ballot,” Speech, Prayer Pilgrimage for Freedom, Washington, DC (1957)
(Source)
Man has three friends on whose company he relies. First, wealth — which goes with him only while good fortune lasts. Second, his relatives — they go only as far as the grave and leave him there. The third friend, his good deeds, go with him beyond the grave.
The Talmud (AD 200-500) Collection of Jewish rabbinical writings
(Attributed)
I could not find an actual citation for this quotation, but the story (the explanation of a parable, in which a man is summoned before a king, and while his dearest friend will not go with him, and his second best friend will only go to the palace gates, his least-loved friend goes with him before the throne) shows up with different translation in multiple sources:
The Talmud: Selections, Part 5 "Civil and Criminal Laws -- the Holy Days" - "The Day of Atonement" [tr. Polano (1876)].
Isaac Aboav, Lamp of Light [Menorat Hamoar] [14th C], Fifth Lamp "Teshuvah," Sec. 2 [ch. 3] in Leonard Kravitz and Kerry Olitzky, <i>Journey of the Soul: Traditional Sources on the</i> Teshuvah (1995).
Let us be content to do little, if God sets us at little tasks. It is but pride and self-will which says, “Give me something huge to fight, — and I should enjoy that — but why make me sweep the dust?”
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot")
Letter, “To a lady who consulted him about Sisterhoods” (24 Jul 1854)
(Source)
What do I believe after all? What manner of man am I after all? What sort of show would I make after all, if the people around me knew my heart and all my secret thoughts? What sort of show then do I already make in the sight of Almighty God, who sees every man exactly as he is?
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot") The Good News of God, Sermon 6 “Worship [Isaiah 1:12-13]” (1881)
(Source)
If I thought of man as the final image of God, I should not know what to think of God. But when I consider that our ancestors, at a time fairly recent in relation to the earth’s history, were perfectly ordinary apes, closely related to chimpanzees, I see a glimmer of hope. It does not require very great optimism to assume that from us human beings something better and higher may evolve. Far from seeing in man the irrevocable and unsurpassable image of God, I assert — more modestly and, I believe, in greater awe of the Creation and its infinite possibilities — that the long-sought missing link between animals and the really humane being is ourselves!
Konrad Lorenz (1903-1989) Austrian zoologist, ethologist, ornithologist On Aggression, ch. 12 “On the Virtue of Scientific Humility” (1963)
(Source)
That little man in black there, he says women can’t have as much rights as men, ’cause Jesus Christ wasn’t a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him.
Sojourner Truth (1797-1883) American abolitionist, women's rights activist [b. Isabella Baumfree]
“Ain’t I A Woman?” speech, Women’s Convention, Akron, Ohio (1851)
(Source)
God only knows, God makes his plan,
The information’s unavailable to the mortal man.
We’re working our jobs, collect our pay,
Believe we’re gliding down the highway
When in fact we’re slip slidin’ away.
Paul Simon (b. 1941) American musician, singer-songwriter.
“Slip Slidin’ Away” (1977)
As the man put it: Any sufficiently advanced technology is indistinguishable from magic. Any sufficiently advanced alien intelligence is indistinguishable from God — the angry monotheistic sadist subtype. And the elder ones … aren’t friendly. (See? I told you I’d rather be an atheist!)
Charles "Charlie" Stross (b. 1964) British writer The Fuller Memorandum (2010)
When all is said and all is done,
When all is lost or all is won —
In spite of musty theory,
Of purblind faith and vain conceit,
Of barren creed and sophistry:
In spite of all — success, defeat,
The Judge accords to worst and best,
Impartially, this final test:
What hast thou done with brawn and brain,
To help the world to lose or gain
An onward step? Canst reckon one
Unselfish, brave or noble deed,
That thou — nor counting cost! Hast done
To help a brother’s crying need?
Not what professed nor what believed —
But what good thing hast thou achieved?
James Ball Naylor (1860-1945) American physician, writer, poet, politician
“The Final Test”
You may rejoice to think yourselves secure,
You may be grateful for the gift divine,
That grace unsought which made your black hearts pure
And fits your earthborn souls in Heaven to shine.
But is it sweet to look around and view
Thousands excluded from that happiness,
Which they deserve at least as much as you,
Their faults not greater nor their virtues less?
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
“A Word to Calvinists” (28 May 1843)
(Source)
You wanted God’s ideas about what was best for you to coincide with your ideas, but you also wanted him to be the almighty Creator of heaven and earth so that he could properly fulfill your wish. And yet, if he were to share your ideas, he would cease to be the almighty Father.
Every man is a divinity in disguise, a god playing the fool. It seems as if heaven had sent its insane angels into our world as to an asylum, and here they will break out into their native music and utter at intervals the words they have heard in heaven; and then the mad fit returns, and they mope and wallow like dogs.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“History,” Essays: First Series (1841)
(Source)
Those Divine demands which sound to our natural ears most like those of a despot and least like those of a lover, in fact marshal us where we should want to go if we knew what we wanted. He demands our worship, our obedience, our prostration. Do we suppose that they can do Him any good, or fear, like the chorus in Milton, that human irreverence can bring about ‘His glory’s diminution’? A man can no more diminish God’s glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word ‘darkness’ on the walls of his cell. But God wills our good, and our good is to love Him (with that responsive love proper to creatures) and to love Him we must know Him: and if we know Him, we shall in fact fall on our faces. If we do not, that only shows that what we are trying to love is not yet God — though it may be the nearest approximation to God which our thought and fantasy can attain. Yet the call is not only to prostration and awe; it is to a reflection of the Divine life, a creaturely participation in the Divine attributes which is far beyond our present desires. We are bidden to ‘put on Christ’, to become like God. That is, whether we like it or not, God intends to give us what we need, not what we now think we want. Once more, we are embarrassed by the intolerable compliment, by too much love, not too little.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
The Problem of Pain, ch. 3 “The Intolerable Compliment” (1940)
If we are devoted to the cause of humanity, we shall soon be crushed and broken-hearted, for we shall often meet with more ingratitude from men than we would from a dog; but if our motive is love to God, no ingratitude can hinder us from serving our fellow men.
Oswald Chambers (1874-1917) Scottish evangelist and teacher
“My Utmost For His Highest” (1927)
We believe that God forgives us our sins; but also that He will not do so unless we forgive other people their sins against us. There is no doubt about the second part of this statement. It is in the Lord’s Prayer; was emphatically stated by our Lord. If you don’t forgive you will not be forgiven. No part of His teaching is clearer, and there are no exceptions to it. He doesn’t say that we are to forgive other people’s sins provided they are not too frightful, or provided there are extenuating circumstances, or anything of that sort. We are to forgive them all, however spiteful, however mean, however often they are repeated. If we don’t, we shall be forgiven none of our own.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
“On Forgiveness”
But if at the Church they would give us some ale,
And a pleasant fire, our souls to regale,
We’d sing and we’d pray all the live-long day,
Nor ever once wish from the Church to stray.
… And God like a father rejoicing to see
His children as pleasant and happy as he,
Would have no more quarrel with the Devil or the barrel,
But kiss him and give him both drink and apparel.
William Blake (1757-1827) English poet, mystic, artist
“The Little Vagabond,” Songs of Experience (1794)
When it comes to a question of our forgiving other people, it is partly the same and partly different. It is the same because, here also, forgiving does not mean excusing. Many people seem to think it does. They think that if you ask them to forgive someone who has cheated or bullied them you are trying to make out that there was really no cheating or no bullying. But if that were so, there would be nothing to forgive. They keep on replying, “But I tell you the man broke a most solemn promise.” Exactly: that is precisely what you have to forgive. (This doesn’t mean that you must necessarily believe his next promise. It does mean that you must make every effort to kill every taste of resentment in your own heart — every wish to humiliate or hurt him or to pay him out.) The difference between this situation and the one in which you are asking God’s forgiveness is this. In our own case we accept excuses too easily; in other people’s we do not accept them easily enough.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
“On Forgiveness”
He sendeth sun, he sendeth shower,
Alike they’re needful to the flower;
And joys and tears alike are sent
To give the soul fit nourishment.
As comes to me or cloud or sun,
Father! thy will, not mine, be done.
Sarah Fuller Adams (1805-1848) English poet (nee Flower)
“He sendeth Sun, he sendeth Shower”
In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child. In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, — no disgrace, no calamity, (leaving me my eyes,) which nature cannot repair. Standing on the bare ground, — my head bathed by the blithe air, and uplifted into infinite space, — all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Nature,” ch. 1, Nature: Addresses and Lectures (1849)
(Source)
Tell us not that the world is governed by universal law; the news is not comfortable, but simply horrible, unless you can tell us, or allow others to tell us, that there is a loving giver, and a just administrator of that law.
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot")
“The Meteor Shower,” sermon (26 Nov 1866)
(Source)
So give me the political economist, the sanitary reformer, the engineer; and take your saints and virgins, relics and miracles. The spinning-jenny and the railroad, Cunard’s liners and the electric telegraph, are to me, if not to you, signs that we are, on some points at least, in harmony with the universe; that there is a mighty spirit working among us, who cannot be your anarchic and destroying Devil, and therefore may be the Ordering and Creating God.
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot") Yeast: A Problem, ch. 5 (1848)
(Source)
And therefore it was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, — “Aye,” asked he again, “but where are they painted that were drowned after their vows?”
[Taque recte respondit ille, qui, cum suspensa tabula in templo ei monstraretur eorum qui vota solverant, quod naufragii periculo elapsi sint, atque interrogando premeretur, anne tum quidem Deorum numen agnosceret, quaesivit denuo, At ubi sunt illi depicti qui post vota nuncupata perierint?]
Francis Bacon (1561-1626) English philosopher, scientist, author, statesman Instauratio Magna [The Great Instauration], Part 2 “Novum Organum [The New Organon],” Book 1, Aphorism # 46 (1620) [tr. Spedding (1858)]
(Source)
The reference is to Diagoras, in Cicero, De Natura Deorum, 3.37, or to Diogenes the Cynic, in Diogenes Laertius, Lives of Eminent Philosophers, 6.59.
It was well answered by him who was shown in a temple the votive tablets suspended by such as had escaped the peril of shipwreck, and was pressed as to whether he would then recognise the power of the gods, by an inquiry; "But where are the portraits of those who have perished in spite of their vows?"
[tr. Wood (1831)]
And so he made a good answer, who, when he was shown, hung up in the temple, the votive tablets of those who had fulfilled their vows after escaping from shipwreck, and was pressed with the question, "Did he not then recognize the will of the gods?" asked, in his turn, "But where are the pictures of those who have perished, notwithstanding their vows?"
[tr. Johnson (1859)]
So when someone was shown a votive tablet in a temple dedicated, in fulfilment of a vow, by some men who had escaped the danger of shipwreck, and was pressed to say whether he would now recognise the divinity of the gods, he made a good reply, when he retorted: "Where are the offerings of those who made vows and perished?"
[tr. Silverthorne (2000)]
A man was shown a picture, hanging in a temple, of people who had made their vows and escaped shipwreck, and was asked ‘Now do you admit the power of the gods?’ He answered with a question: ‘Where are the pictures of those who made their vows and then drowned?’ It was a good answer!
[tr. Bennett (2017)]
The sun shines and warms and lights us and we have no curiosity to know why this is so; but we ask the reason of all evil, of pain, and hunger, and mosquitoes and silly people
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1830-08-18)
Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
“The Weight of Glory,” sermon, Oxford University Church of St Mary the Virgin (8 Jun 1941)
I am often inclined to be envious of other people’s religion. They are so cocksure dogmatically that they act as though they are omniscient. Life has no doubts, its direction is determined, all evil is by hypothesis overruled by an all-wise God for good. I do not share this view of life, any more than I share the Christian Science views of disease, but I can see that it makes people enthusiastic, effective, self-forgetful and often fanatical and great bores.
Henry Joel Cadbury (1883-1974) American biblical scholar, Quaker historian, writer, activist
“My Personal Religion,” lecture, Harvard School of Divinity (1936)
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In the end, a life of prayer is a life with open hands where we are not ashamed of our weakness but realize that it is more perfect for us to be led by the Other than to try to hold everything in our own hands.
Henri Nouwen (1932-1996) Dutch Catholic priest and writer With Open Hands (1972)
I am an atheist, out and out. It took me a long time to say it. I’ve been an atheist for years and years, but somehow I felt it was intellectually unrespectable to say one was an atheist, because it assumed knowledge that one didn’t have. Somehow it was better to say one was a humanist or an agnostic. I finally decided that I’m a creature of emotion as well as of reason. Emotionally I am an atheist. I don’t have the evidence to prove that God doesn’t exist, but I so strongly suspect he doesn’t that I don’t want to waste my time.
If I were not an atheist, I would believe in a God who would choose to save people on the basis of the totality of their lives and not the pattern of their words. I think he would prefer an honest and righteous atheist to a TV preacher whose every word is God, God, God, and whose every deed is foul, foul, foul.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist I, Asimov: A Memoir (1994)
When we walk in the Lord’s presence, everything we see, hear, touch, or taste reminds us of Him. This is what is meant by a prayerful life. It is not a life in which we say many prayers but a life in which nothing, absolutely nothing, is done, said, or understood independently of Him who is the origin and purpose of our existence.
Henri Nouwen (1932-1996) Dutch Catholic priest and writer The Living Reminder: Service and Prayer in Memory of Jesus Christ (1977)
God created Reason, and it was the most beautiful being in his creation: and God said to it, “I have not created anything better or more perfect or more beautiful than thou: blessings will come down on mankind on thy account, and they will be judged according to the use they make of thee.”
Muhammad (570-632) Arabian merchant, prophet, founder of Islam [Mohammed]
Hadith
(Source)
In Syed Ameer Ali, A Critical Examination of the Life and Teachings of Mohammed (1873), cited to The Kitâb-ul-Mustarif, ch. 2, and The Mishkât, Bk 22, ch. 18, pt. 3 (from Abu Hurairah)
RESPONSIBILITY, n. A detachable burden easily shifted to the shoulders of God, Fate, Fortune, Luck or one’s neighbor. In the days of astrology it was customary to unload it upon a star.
Ambrose Bierce (1842-1914?) American writer and journalist
“Responsibility,” The Devil’s Dictionary (1911)
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This is the whole of Christianity. There is nothing else. It is so easy to get muddled about that. It is easy to think that the Church has a lot of different objects — education, building, missions, holding services. Just as it is easy to think the State has a lot of different objects — military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden — that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time. God became Man for no other purpose. It is even doubtful, you know, whether the whole universe was created for any other purpose.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, ch. 8 (1952)
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“Aslan,” said Lucy, “you’re bigger.”
“That is because you are older, little one,” answered he.
“Not because you are?”
“I am not. But every year you grow, you will find me bigger.”
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Prince Caspian (1951)
The Maker of the universe with stars a hundred thousand light-years apart was interested, furious, and very personal about it if a small boy played baseball on Sunday afternoon.
Sinclair Lewis (1885-1951) American novelist, playwright Elmer Gantry (1927)
