You live through that little piece of time that is yours, but that piece of time is not only your own life, it is the summing-up of all the other lives that are simultaneous with yours. [...] What you are is an expression of History.

That is what I have heard said, but we have to try to make sense of what we have lived, or what has lived us, and there are so many questions that cry for an answer, as children gather about your knee and cry for a sweetmeat. No, it would be better to change the comparison and say it is like children gathering about your knee to cry for a story, a bedtime story, and if you can tell the right story, then these children, then these questions, will sleep, and you can, too.

Why, O Gish, does thou run about?
The life that thou seekest, thou wilt not find.
when the gods created mankind,
Death they imposed on mankind;
Life they kept in their power.
Thou, O Gish, fill thy belly,
Day and night do you rejoice,
Daily make a rejoicing!
Day and night a renewal of jollification!
Let thy clothes be clean,
Wash thy head and pour water over thee!
Care for the little one who takes hold of thy hand!
Let the wife rejoice in thy bosom!
[tr. Jastrow/Clay (1920)]

Gilgamesh, where are you hurrying to? You will never find the life for which you are looking. When the gods created man they allotted to him death, but life they retained in their own keeping. As for you, Gilgamesh, fill your belly with good things; day and night, night and day, dance and be merry, feast and rejoice. Let your clothes be fresh, bathe yourself in water, cherish the little child that holds your hand, and make your wife happy in your embrace; for this too is the lot of man.
[tr. Sandars (1960)]

Gilgamesh, where are you wandering? The life that you are seeking all around you will not find. When the gods created mankind they fixed Death for mankind, and held back Life in their own hands. Now you, Gilgamesh, let your belly be full! Be happy day and night, of each day make a party, dance in circles day and night! Let your clothes be sparkling clean, let your head be clean, wash yourself with water! Attend to the little one who holds onto your hand, let a wife delight in your embrace. This is the [true] task of mankind.
[tr. Kovacs (1989)]

[...] Remember always, mighty king, that gods decreed the fate of all many years ago. They alone are let to be eternal, while we frail humans die as you yourself must someday do. What is best for us to do now to sing and dance. Relish warm food and cool drinks. Cherish children to whom your love gives life. Bathe easily, in sweet, refreshing waters. Play joyfully with your chosen wife. It is the will of the gods for you to smile on simple pleasure in the leisure time of your short days.
[tr. Jackson (1997)]

[...] But you, Gilgamesh, let your belly be full,
enjoy yourself always by day and by night!
Make merry each day,
dance and play day and night!
Let your clothes be clean,
let your head be washed, may you bathe in water!
Gaze on the child who holds your hand,
let your wife enjoy your repeated embrace!
[tr. George (1999)]

What you want, you cannot have. You will not find a life that does not die. When maknind was created by the gods, they kept undying life for themselve; they gave death to man.
So, Gilgamesh, fill your stomach. Enjoy yourself. Take pleasure every day and every night in every way you can. Play. Dance. Refresh yourself with baths. Wash your hair. Put on clean clothes. Take your child's hand in yours and take your wife on your lap. That is life.
[tr. Harris (2001)]

Thy constant grief shall never cease; nor mild
Thy life shall ever be if thou persist
Upon this foolish quest; thy deeds resist
The will of heaven's way's the gods bestowed
On us the ways of death with sorrow owed
To every living man; the gods reserved
Eternal life for their delight; -- unnerved
By this? This is the scheme of things, -- accept
Thy lot; enjoy the sun, thy children kept
In later years, and fleeting life today;
Remove thy needless burden; come what may.
[tr. Watson (2023)]

All men are made one for another: either then teach them better, or bear with them.
[tr. Casaubon (1634), 8.56]

Men are born to be serviceable to one another, therefore either Reform the World, or bear with it.
[tr. Collier (1701); Collier/Zimmern (1887)]

Men were formed for each other. Teach them better, then, or bear with them.
[tr. Hutcheson/Moor (1742)]

Men were born for the service and benefit of each other. Eitehr teach them this obvious truth, or bear with their ignorance.
[tr. Graves (1792), 8.57]

Men exist for the sake of one another. Teach them then, or bear with them.
[tr. Long (1862)]

Men exist for one another. Teach them then, or bear with them.
[tr. Rendall (1898)]

Men were created the one for the other. Teach them better then, or bear with them.
[tr. Hutcheson/Chrystal (1902)]

Mankind have been created for the sake of one another. Either instruct therefore or endure.
[tr. Haines (Loeb) (1916)]

Men have come into the world for the sake of one another. Either instruct them then or bear with them.
[tr. Farquharson (1944)]

Men exist for each other. Then either improve them, or put up with them.
[tr. Staniforth (1964)]

Human beings are here for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (1997 ed.)]

People exist for one another. You can instruct or endure them.
[tr. Hays (2003)]

[Human beings have come into the world for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (2011 ed.)]

Men were created for one another; either teach them, or endure them.
[ed. Taplin (2016)]

The Cosmos was originally all hydrogen and helium. Heavier elements were made in red giants and supernovas, and then blown off into space, where they were available for subsequent generations of stars and planets. Our sun is probably a 3rd generation star. Except for hydrogen and helium, every atom in the Sun and the Earth was synthesized in other stars. The silicon in the rocks, the oxygen in the air, the carbon in our DNA, the gold in our banks, the uranium in our arsenals, were all made thousands of light years away and billions of years ago. Our planet, our society, and we ourselves, are built of star-stuff.

All the elements of the Earth except hydrogen and some helium have been cooked by a kind of stellar alchemy billions of years ago in stars, some of which are today inconspicuous white dwarfs on the other side of the Milky Way Galaxy. The nitrogen in our DNA, the calcium in our teeth, the iron in our blood, the carbon in our apple pies were made in the interiors of collapsing stars. We are made of starstuff.

Because the cosmos is also within us. We're made of star-stuff. We are a way for the universe to know itself.

DELENN: The molecules of your body are the same molecules that make up this station, and the nebula outside, that burn inside the stars themselves. We are star-stuff, we are the universe made manifest, trying to figure itself out.

If I knew of something that could serve my nation but would ruin another, I would not propose it to my prince, for I am first a man and only then a Frenchman; necessarily I am a man, only accidentally am I French.
[ed. Guterman (1963)]

If I knew something that was useful to me and harmful to my family, I would banish it from my mind. If I knew something useful to my family but not to my Country, I would seek to forget it. If I knew something useful to my Country and harmful to Europe, or else useful to Europe and harmful to the human race, I would regard it as a crime.
[tr. Clark (2012), #741]

[Si je savais quelque chose qui me fût utile et qui fût préjudiciable à ma famille, je le rejetterais de mon esprit. Si je savais quelque chose qui fût utile à ma famille et qui ne le fût pas à ma patrie, je chercherais à l’oublier. Si je savais quelque chose utile à ma patrie et qui fût préjudiciable à l’Europe et au genre humain, je le regarderais comme un crime]
[Source]

Men, generally are odd Creatures: They never keep up to true Nature. The Bounds of Reason are too narrow for them. In every Character they over-act their Parts, and the noblest Designs very often suffer in their Hands, because they will be running things into Extremes, and always carry things too far.
[tr. Clitandre (1672)]

Men, for the most part, are strange creatures, and never keep the right mean; reason's boundaries are too narrow for them; in every character they overact their parts; and they often spoil the noblest designs, because they exaggerate, and carry them too far.
[tr. Van Laun (1876)]

Men are really strange beings; they never keep to simple nature. The bounds of reason seem too narrow for them, and in every character they over-act their parts; they often spoil even the noblest thing by exaggeration.
[tr. Wall (1879)]

Men for the most part are strange creatures; they never see nature in its true light; the bounds of reason are too narrow for them. In every character they over-act their parts, and often spoil the noblest things; because they will run into extremes, and push matters too far.
[tr. Mathew (1890)]

Men, truly, are strange beings! They are never seen in their proper nature; reason's boundaries are too limited from them; in every character they over-act the part; and they often mar that which is most noble by too much exaggeration and by willful extremes.
[tr. Waller (1903)]

Men, for the most part, are strange creatures, truly!
You never find them keep the golden mean;
The limits of good sense, too narrow for them,
Must always be passed by, in each direction;
They often spoil the noblest things, because
They go too far, and push them to extremes.
[tr. Page (1909)]

Really, humanity is most peculiar!
Men won't remain in the mean middle way;
The boundaries of reason are too narrow.
They force their character beyond its limits,
And often spoil even most noble aims
By exaggeration, carrying things too far.
[tr. Bishop (1957)]

Ah, Brother, man's a strangely fashioned creature
Who seldom is content to follow Nature,
But recklessly pursues his inclination
Beyond the narrow bounds of moderation,
And often, by transgressing Reason's laws,
Perverts a lofty aim or noble cause.
[tr. Wilbur (1963), 1.5]

We humans are a curious lot
The fact is, few of us have got
A sense of Nature's golden mean,
We can't keep straight, we have to lean
To one, extreme and dangerous side;
The bounds of reason aren't that wide,
Staying within them is a feat
Beyond our scope -- you seldom meet
A man who'll tread its narrow way
If there's a chance for him to stray.
[tr. Bolt (2002)]

What strange creatures men are! They're always off balance; they think being reasonable is too limiting; they spoil what’s best by pushing things too far.
[tr. Steiner (2008), 1.5]

The majority of men are strangely made!
[tr. Campbell (2013)]

Men, so long as they are men, relax at times even amid the heaviest perplexities.
[tr. King (1877)]

Men, in whatever anxiety they may be, if they are men, sometimes indulge in relaxation.
[ed. Hoyt (1896)]

But men, in however troublous times -- if only they are human -- sometimes relax their minds.
[tr. Ker (Loeb) (1926)]

Although men are in great difficulties, still, provided they are men, they sometimes relax their minds.
[tr. Yonge (1903)]

In whatever trouble men may be, yet so long as they are men, they must occasionally have their moments of cheerfulness.
[ed. Harbottle (1906)]

Human beings, even in times of crisis, do sometimes unwind, if they are human at all.
[tr. Berry (2006)]

Even when they are in troubled situations, men, if they are human, still relax their minds from time to time.
[tr. McElduff (2011)]

For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
[tr. Casaubon (1634) 4.39]

Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
[tr. Collier (1701)]

And, in general, all human affairs are mean, and but for a day. What yesterday was a trifling embryo, to morrow shall be an embalmed carcase, or ashes. Pass this short moment of time according to nature, and depart contentedly; as the full ripe olive falls of its own accord, applauding the earth whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Moor (1742)]

On the whole, then, a wise man will consider all human affairs as of a day's continuance, contemptible, and of little importance. Man himself is to-day in embryo, to-morrow a mummy or a handful of ashes.
Let us then employ properly this moment of time allotted us by fate, and leave the world contentedly; like a ripe olive dropping from its stalk, speaking well of the soil that produced it, and of the tree that bore it.
[tr. Graves (1792)]

To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
[tr. Long (1862)]

In short, mankind are poor, transitory things! They are one day in the rudiments of life, and almost the next turned to mummy or ashes. Your way is therefore to manage this minute in harmony with nature, and part with it cheerfully; and like a ripe olive when you droop, be sure to speak well of the mother that bare you.
[tr. Collier/Zimmern (1887)]

In a word, look at all human things, behold how fleeting and how sorry -- but yesterday a mucus-clot, to-morrow dust or ashes! Spend your brief moment then according to nature's law, and serenely greet the journey's end, as an olive falls when it is ripe, blessing the branch that bears it and giving thanks to the tree which gave it life.
[tr. Rendall (1898)]

In sum, look upon human things, and behold how short-lived and how vile they are; mucus yesterday, tomorrow ashes or pickled carrion. Spend, then, the fleeting remnant of your time in a spirit that accords with Nature, and depart contentedly. So the olive falls when it is grown ripe, blessing the ground from whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Chrystal (1902)]

In a word, fail not to note how short-lived are all mortal things, and how paltry -- yesterday a little mucus, to-morrow a mummy or burnt ash. Pass then through this tiny span of time in accordance with Nature, and come to thy journey's end with a good grace, just as an olive falls when it is fully ripe, praising the earth that bare it and grateful to the tree that gave it growth.
[tr. Haines (Loeb) (1916)]

This is the whole matter: see always how ephemeral and cheap are the things of man -- yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.
[tr. Farquharson (1944)]

Observe, in short, how transient and trivial is all mortal life; yesterday a drop of semen, tomorrow a handful of spice or ashes. Spend, therefore, these fleeting moments on earth as Nature would have you spend them, and then go to your rest with good grace, as an olive falls in its season, with a blessing for the earth that bore it and a thanskgiving to the tree that gave it life.
[tr. Staniforth (1964)]

In a word, never cease to observe how evanescent are all things human, and how worthless: today a drop of mucus, and tomorrow a mummy or a pile of ash. So make your eay through this brief moment of time as one who is obedient to nature, and accept your end with a cheerful heart, just as an olive might ripen and fall, blessing the earth that bare it and grateful to the tree that gave it growth.
[tr. Hard (1997 ed.); Hard (2011 ed.)]

In general, consider always how ephemeral and cheap human affairs are; yesterday slime, tomorrow pickle or ashes. Go through this momentary time in accordance with nature, and come to an end cheerfully, like an olive that falls when it is ripe, speaking well of the earth who bore it you and giving thanks to the tree that begat you.
[tr. Hard? (1997 ed.)]

In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash.
To pass through this brief life as nature demands. To give it up without complaint.
Like an olive that ripens and falls.
Praising its mother, thanking the tree it grew on.
[tr. Hays (2003)]

The conclusion of this? You should always look on human life as short and cheap. Yesterday sperm: tomorrow a mummy or ashes.
So one should pass through this tiny fragment of time in tune with nature, and leave it gladly, as an olive might fall when ripe, blessing the earth which bore it and grateful to the tree which gave it growth.
[tr. Hammond (2006)]

So always keep in mind how short-lived and insignificant human things really are: yesterday a glob of mucous, tomorrow a corpse or a pile of ashes. So pass this brief amount of time in accordance with Nature and dissolve graciously, just as a ripe olive falls to the ground praising both he earth which gave it life and the tree which nourished it.
[tr. Needleman/Piazza (2008)]

Mark how fleeting and paltry is the estate of man, yesterday in infancy, tomorrow embalmed or in ashes. For the hairsbreadth of time assigned to thee, live rationally, and part with life gracefully, as a ripe olive falls, blessing the season that bore it and thanking the tree that gave it life.
[ed. Yeroulanos (2016)]

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]

MORE: Listen, Meg, God made the angels to show Him splendor, as He made animals for innocence and plants for their simplicity. But Man He made to serve Him wittily, in the tangle of his mind. If He suffers us to come to such a case that there is no escaping, then we may stand to our tackle as best we can, and, yes, Meg, then we can clamor like champions, if we have the spittle for it. But it's God's part, not our own, to bring ourselves to such a pass. Our natural business lies in escaping.

But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
[tr. Casaubon (1634), 1.15]

And since it's fallen to my share to understand the Natural Beauty of a good Action, and the Deformity of an ill One; since I am satisfied the Person disobliging is of Kin to me, and tho we are not just of the same Flesh and Blood, yet our Minds are nearly related, being both extracted from the Deity; since I am likewise convinc'd that no Man can do me a real injury, because no Man can force me to misbehave my self; For these Reasons, I can't find in my Heart to Hate, or to be Angry with one of my own Nature and Family.
[tr. Collier (1701)]

But I have fully comprehended the nature of good, as only what is beautiful and honourable; and of evil, that it is always deformed and shameful; and the nature of those persons too who mistake their aim; that they are my kinsmen, by partaking, not of the same blood or seed, but of the same intelligent divine part; and that I cannot be hurt by any of them, since none of them can involve me in any thing dishonourable or deformed. I cannot be angry at my kinsmen, or hate them.
[tr. Hutcheson/Moor (1742)]

But I, who have a more just idea of things, that nothing is good, but what is honourable, and nothing evil, but what is base; and am also sensible that the persons who offend me are in some sense allied to me, (I do not mean of the same flesh and blood, but that our souls are derived from, and particles of, the same divine nature) I can neither suffer any real injury from them, because they cannot compel me to do a base action; nor can I be angry with or hate thoe whom I consider as of the same nature and the same family with myself.
[tr. Graves (1792)]

But I who have seen the nature of the good that it is beautiful, and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me; not [only] of the same blood or seed, but that it participates in [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him.
[tr. Long (1862)]

Since it has fallen to my share to understand the natural beauty of a good action, and the deformity of an ill one -- since I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the Deity I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself, nor can I find it in my heart to hate or to be angry with one of my own nature and family.
[tr. Collier/Zimmern (1887)]

But seeing that I have beheld the nature and nobility of good, and the nature and meanness of evil, and the nature of the sinner, who is my brother, participating not indeed in the same flesh and blood, but in the same mind and partnership with the divine, I cannot be injured by any of them; for no man can involve me in what demeans. Neither can I be angry with my brother, or quarrel with them.
[tr. Rendall (1898)]

But I have considered the nature of the good, and found it beautiful: I have beheld the nature of the bad, and found it ugly. I also understand the nature of the evil-doer, and know that he is my brother, not because he shares with me the same blood or the same seed, but because he is a partaker of the same mind and of the same portion of immortality. I therefore cannot be hurt by any of these, since none of them can involve me in any baseness. I cannot be angry with my brother, or sever myself from him.
[tr. Hutcheson/Chrystal (1902)]

But I, in that I have comprehended the nature of the Good that it is beautiful, and the nature of Evil that it is ugly, and the nature of the wrong-doer himself that it is akin to me, not as partaker of the same blood and seed but of intelligence and a morsel of the Divine, can neither be injured by any of them -- for no one can involve me in what is debasing -- nor can I be wroth with my kinsman and hate him.
[tr. Haines (Loeb) (1916)]

But I, because I have seen that the nature of good is the right, and of ill the wrong, and that the nature of the man himself who does wrong is akin to my own (not of the same blood and seed, but partaking with me in mind, that is in a portion of divinity), I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him.
[tr. Farquharson (1944)]

But for my part I have long perceived the nature of good and its nobility, the nature of evil and its meanness, and also the nature of the culprit himself, who is my brother (not in the physical sense, but as a fellow-creature similarly endowed with reason and a share of the divine); therefore none of those things can injure me, for nobody can implicate me in what is degrading. Neither can I be angry with my brother or fall foul of him.
[tr. Staniforth (1964)]

But I, who have beheld the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and for the wrongdoer himself, and seeing that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares with me in mind and a portion of the divine -- I, then, can neither be harmed by any of these men, nor can I become angry with one who is akin to me, nor can I hate him.
[tr. Hard (1997 ed.)]

But I have seen that the nature of good is what is right, and the nature of evil what is wrong; and I have reflected that the nature of the offender himself is akin to my own -- not a kinship of blood or seed, but a sharing in the same mind, the same fragment of divinity. Therefore I cannot be harmed by any of them, as none will infect me with their wrong. Nor can I be angry with my kinsman or hate him.
[tr. Hammond (2006)]

But insofar as I have comprehended the true nature of what is good, namely that it is fine and noble, and the true nature of what is bad, that it is shameful, and the true nature of the person who has gone astray: that he is just like me, not only in the physical sense but also with respect to Intelligence and having a portion of the divine -- insofar as I have comprehended all this, I can neither be harmed by any of them, for no one else can involve me in what is shameful and debasing, nor can I be angry with my fellow man or hate him.
[tr. Needleman/Piazza (2008)]

But I, who have observed the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and of the wrongdoer himself, and seen that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares as I do in mind and thus in a portion of the divine -- I, then, can neither be harmed by these people, nor become angry with one who is akin to me, nor can I hate him.
[tr. Hard (2011 ed.)]

But I have recognized the nature of the good and seen that it is the right, and the nature of the bad and seen that it is the wrong, and nature of th wrongdoer himself, and seen that he is related to me, not because he has the same blood or seed, but because he shares in the same mind and portion of divinity. So I cannot be harmed by any of them, as no one will involve me in what is wrong. Nor can I be angry with my relative or hate him.
[tr. Gill (2013)]

But I, who know what is truly beautiful and truly ugly, and who know the wickedness of their hearts, also know that all these people are akin to me, that they are part of the same divine pattern. I cannot be injured by any of them, for no one can force me to see the world the way they do. Neither can I hate them, for both they and I need each other.
[tr. McNeill (2019)]

A person whose zeal for the defense of his country’s altars and fires is not inconsistent with a fierce desire to cross the border to overturn the altars and extinguish the fires of another land.

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]

I hate all men: some, because they are wicked and mischievous; others because they lend themselves to the wicked, and have not that healthy contempt with which vice ought to inspire all virtuous minds.
[tr. Van Laun (1878)]

I hate all men -- some because they are wicked and mischievous, and others for being complaisant to -- the wicked, and not having that vigorous hatred for them which vice ought to excite in all virtuous minds.
[tr. Mathew (1890)]

I hate all men: some because they are wicked and evil-doers; others because they fawn upon the wicked, and dare not show that vigorous hatred which virtuous souls should feel to vice.
[tr. Wormeley (1894)]

I hate all men: some, because they are wicked and mischievous; others, because they are lenient towards the wicked, and have not that healthy contempt for them with which vice ought to inspire all honest souls.
[tr. Waller (1903)]

I hate all men:
A part, because they’re wicked and do evil;
The rest, because they fawn upon the wicked,
And fail to feel for them that healthy hatred
Which vice should always rouse in virtuous hearts.
[tr. Page (1913)]

I detest all men;
Some because they are wicked and do evil,
Others because they tolerate the wicked,
Refusing them the active, vigorous scorn
Which vice should stimulate in virtuous minds.
[tr. Bishop (1957)]

I hate all men:
For some are wholly bad in thought and deed;
The others, seeing this, pay little heed;
For they are too indulgent and too nice
To share the hate that virtue has for vice.
[tr. Frame (1967)]

Everywhere I find nothing but base flattery, in justice, self-interest, deceit, roguery. I cannot bear it any longer; I am furious; and my intention is to break with all mankind.
[tr. Van Laun (1878)]

I find nothing anywhere but base flattery, injustice, interest, treachery, and knavery. I can contain myself no longer; I am. in a rage, and my purpose is to break off all intercourse with all mankind.
[tr. Mathew (1890)]

Everywhere I find base flattery, injustice, self-interest, treachery, deceit. I cannot bear it any longer; I am enraged; and my intention is to tell the truth, henceforth, to all the human race.
[tr. Wormeley (1894)]

Nothing is to be seen anywhere but base flattery, injustice, self-interest, deceit, roguery. I cannot bear it any longer: I am furious: and it is my intention to break a lance with all mankind.
[tr. Waller (1903)]

There's nowhere aught but dastard flattery,
Injustice, treachery, selfishness, deceit;
I can't endure it, I go mad -- and mean
Squarely to break with all the human race.
[tr. Page (1913)]

All I see everywhere is flattery,
Injustice, treason, selfishness, deceit.
It makes me furious; I cannot stand it;
I will defy the entire human race.
[tr. Bishop (1957)]

Cowardly flattery is all I see,
Injustice, selfishness, fraud, treachery;
I've had my fill; it makes me mad; I plan
To clash head-on with the whole race of man.
[tr. Frame (1967)]

If but the Vine and Love-abjuring Band
Are in the Prophet's Paradise to stand,
Alack, I doubt the Prophet's Paradise
Were empty as the hollow of one's hand.
[tr. FitzGerald, 2nd Ed (1868), # 65; this does not appear in other editions before or after]

Folk say that there is a hell. This is a vain error, in which no trust should be placed, for if there were a hell for lovers and for bibbers of wine, why heaven would be, from to-morrow morn, as empty as the hollow of my hand.
[tr. McCarthy (1879), # 131]

If wine be an unpardonable sin,
God help Khayyam and his wine-bibbing kin!
If all poor drouthy souls be lodged elsewhere,
Heaven's plains must be as bare as maiden's chin.
[tr. Whinfield (1882), # 33]

Drunkards are doomed to hell, so men declare,
Believe it not, 'tis but a foolish scare;
Heaven will be empty as this hand of mine,
If none who love good drink find entrance there.
[tr. Whinfield (1883), # 67]

To drain the cup, to hover round the fair,
Can hypocritic arts with these compare?
If all who love and drink are going wrong,
There's many a wight of heaven may well despair!
[tr. Winfield (1883), #381]

With Tales of future pains men threaten me,
They say there is a Hell in store for thee; --
Love, if there is a Hell for all like us,
Their Heaven as empty as my Palm will be.
[tr. Garner (1887), 1.19]

To drink wine and consort with a company of the beautiful
is better than practising the hypocrisy of the zealot;
if the lover and the drunkard are doomed to hell,
then no one will see the face of heaven.
[tr. Heron-Allen (1898), # 127]

Better to drink, with fair maids wander free.
Than in deceit to practice piety;
If sots and lovers all in Hell will be.
Then who would wish the face of Heaven to see?
[tr. Thompson (1906), # 425]

Tis better here with Love and Wine to sit
Than to become the zealous hypocrite;
If all who love or drink are doom'd to Hell,
On whom shall Heaven bestow a benefit?
[tr. Talbot (1908), # 127]

Drinking wine and wooing fair ones
Is a better thing than the hypocrisy of fanatics.
If all who drink wine were to go to Hell
No one would then behold Paradise.
[tr. Rosen (1928), # 256]

Better to drink and dance with rosy fairs,
Than cheat the folk with doubtful pious wares;
Tho' drunkards, so they say, are doomed to hell,
To go to heaven with cheats who ever cares?
[tr. Tirtha (1941), # 10.88]

They say lovers and drunkards go to hell,
A controversial dictum not easy to accept:
If the lover and drunkard are for hell,
Tomorrow Paradise will be empty.
[tr. Avery/Heath-Stubbs (1979), # 87]

Man has gradually become a visionary animal, who has to fulfil one more condition of existence than the other animals: man must from time to time believe that he knows why he exists; his species cannot flourish without periodically confiding in life! Without the belief in reason in life!
[tr. Common (1911)]

Gradually, man has become a fantastic animal that has to fulfil one more condition of existence than any other animal: man has to believe, to know, from time to time why he exists; his race cannot flourish without a periodic trust in life -- without faith in reason in life.
[tr. Kaufmann (1974)]

Man has gradually become a fantastic animal that must fulfil one condition of existence more than any other animal: man must from time tot time believes he knows why he exists; his race cannot thrive without a periodic trust in life -- without faith in the reason in life!
[tr. Nauckhoff (2001)]

Necessity in a vast Pot
Shuffling the names of great and small,
Draws every one's impartial lot.
[tr. Fanshaw; ed. Brome (1666)]

Yet equal Death doth strike at all,
The haughty Great, and humble Small,
She strikes with an impartial Hand;
She shakes the vast capacious Urn,
And each Man's Lot must take his turn;
Thro every glass she presses equal Sand.
[tr. Creech (1684)]

What are great or small?
Death takes the mean man with the proud;
The fatal urn has room for all.
[tr. Conington (1872)]

Fate, by the impartial law of nature, is allotted both to the conspicuous and the obscure; the capacious urn keeps every name in motion.
[tr. Smart/Buckley (1853)]

Still Fate doth grimly stand.
And with impartial hand
The lots of lofty and of lowly draws
From that capacious urn,
Whence every name that lives is shaken in its turn.
[tr. Martin (1864)]

Necessity with equal law assorts the varying lots;
Though this may bear the lofty name and that may bear the low,
Each in her ample urn she shakes,
And casts the die for all.
[tr. Bulwer-Lytton (1870)]

But all with equal law stern Necessity
Allots their place — the high, the lowest,
Ev'ry man's name in that urn is shaken.
[tr. Phelps (1897)]

but Doom, with equal law.
Wins high and humblest,
The ample urn shakes every name.
[tr. Garnsey (1907)]

Alike for high and low Death votes.
His mighty urn will throw
Each name or soon or late.
[tr. Marshall (1908)]

Yet with impartial justice Necessity allots the fates of high and low alike. The ample urn keeps tossing every name.
[tr. Bennett (Loeb) (1912)]

All the same,
Ever and aye Necessity
Dooms high and low impartially;
The vasty urn shakes every name.
[tr. Mills (1924)]

Yet still Necessity, the same just dealer,
Allots to high and low
Their fates: her large urn shuffles every name.
[tr. Michie (1963)]

Necessity makes the choice.
No matter what your station or situation,
Your name is shake in the urn.
[tr. Ferry (1997)]

Necessity allots the destinies of illustrious and lowly alike. The capacious urn churns every name.
[tr. Alexander (1999)]

But Necessity sorts
the fates of high and low with equal
justice: the roomy urn holds every name.
[tr. Kline (2015)]

There are depths in man that go to the lowest hell, and heights that reach the highest heaven, for are not both heaven and hell made out of him, everlasting miracle and mystery that he is.

Oh God enlarge within us the sense of fellowship with all living things, our brothers the animals to whom Thou gavest the earth in common with us. We remember with shame that in the past we have exercised the high dominion of man with ruthless cruelty so that the voice of the earth, which should have gone up to Thee in song, has been a groan of travail.

But what after all are man's truths? -- They are his irrefutable errors.
[tr. Common (1911)]

What are man's truths ultimately? Merely his irrefutable errors.
[tr. Kaufmann (1974)]

What, then, are man's truths ultimately? -- They are the irrefutable errors of man.
[tr. Nauckhoff (2001)]

We are come too late, after above seven thousand years that there have been men, and men have thought, to say any thing which has not been said already.
[Bullord ed. (1696)]

After above seven thousand Years, that there have been Men, and Men have thought, we come too late to say any thing which has not been said already.
[Curll ed. (1713)]

We are come too late, by several thousand Years, to say any thing new in Morality.
[Browne ed. (1752)]

After above seven thousand years, during which there have been men who have thought, we come too late to say anything that has not been said already.
[tr. Van Laun (1885)]

Furthermore, beasts see, hear, and can perceive corporeal things by touch, taste, and smell more keenly than we. Add to this energy, power, strength of limb, speed, and agility of bodily motion. In all of these faculties we excel some, equal others, and to some are inferior. Things of this sort we clearly share with beasts. Indeed, to seek the pleasures of the body and to avoid harm constitute the entire activity of a beast's life.
[tr. Benjamin/Hackstaff (1964), ch. 8, sec. 62]

We recognize and acknowledge that animals can see and hear, and can sense material objects by touch, taste, and smell, often better than we can. Consider also strength, health, and bodily vigor, ease and swiftness of motion. In all of these respects we are superior to some animals, equal to others, and inferior to quite a few. Yet we have these sorts of traits in common with animals, though life of the lower animals consists entirely in the pursuit of physical pleasures and the avoidance of pains.
[tr. Williams (1993)]

Yon rolling heavens, at which we gaze bewildered,
Are but the image of a magic lanthorn;
The sun is the candle, the world the shade,
And we the images which flit therein.
[tr. Cowell (1858), # 28]

We are no other than a moving row
Of visionary Shapes that come and go
Round with this Sun-illumin'd Lantern held
In Midnight by the Master of the Show.
[tr. FitzGerald, 2nd Ed (1868), # 73]

We are no other than a moving row
Of Magic Shadow-shapes that come and go
Round with the Sun-illumin'd Lantern held
In Midnight by the Master of the Show.
[tr. FitzGerald, 3rd ed. (1872), # 68; and subsequent eds.]

This vault of heaven under which we move in a vain shadow, may be likened unto a lantern; the sun is the focus, and we, like the figures, live there in amazement.
[tr. McCarthy (1879), # 230]

These circling heavens, which make us so dismayed,
I liken to a lamp's revolving shade,
The sun the candlestick, the earth the shade,
And men the trembling forms thereon portrayed.
[tr. Whinfield (1882), # 165]

This wheel of heaven, which makes us all afraid,
I liken to a lamp's revolving shade,
The sun the candlestick, the earth the shade,
And men the trembling forms thereon portrayed.
[tr. Whinfield (1883), # 310]

A Turning Magic Lantern show this World,
Around the Sun as Candle swiftly whirled,
While mortals are but Phantom Figures traced
Upon the Shade, forever Onward hurled.
[tr. Garner (1887), 9.4]

This vault of Heaven at which we gaze astounded,
May by a painted lantern be expounded:
The light's the Sun, the lantern is the World,
And We the figures whirling dazed around it!
[tr. M. K. (1888)]

This vault of heaven, beneath which we stand bewildered,
we know to be a sort of magic. lantern:
know thou that the sun is the lamp flame and the universe is the lamp,
we are like figures that revolve in it.
[tr. Heron-Allen (1898), # 108]

This heavenly dome, where we distracted dwell,
Is likest to a magic lantern made;
The sun the candle and the world the screen,
And we the images that flit and fade.
[tr. Cadell (1899), # 125]

Passionate particles of dust and sun,
Run your brief race, nor ask why it is run --
⁠We are but shadow-pictures, voices, dreams;
Perchance they make and break us -- just for fun.
[tr. Le Gallienne (1902)]

This wheel of Heaven which we amazed discern.
Is like a Chinese lantern, as we learn;
The Sun the lamp, the World the lantern is.
And we like figures are that on it turn.
[tr. Thompson (1906), # 353]

This vault of Heaven, 'neath which like fools we sit,
Is but a magic-lantern, dimly lit:
The sun the flame, the Universe the lamp,
We are the figures that revolve in it.
[tr. Talbot (1908), # 108]

This revolving sphere in which we stand bewildered
Is like unto a Chinese lantern,
The sun, its lamp and its shade the world,
We, the figures moving within it.
[tr. Rosen (1928), # 207]

Methinks this Wheel at which we gape and stare,
Is Chinese lantern -- like we buy at fair;
The lamp is Sun, and paper-shade the world,
And we the pictures whirling unaware.
[tr. Tirtha (1941), # 2.5]

This vault underneath which we lie bemused
Is, so to speak, God's magic shadow show
With sun for lamp, the world as a wide screen
For countless lie-rehearsing silhouettes.
[tr. Graves & Ali-Shah (1967)]

This Universal wheel, this merry-go-round
In our imagination we have found
The sun a flame, in the Cosmic lantern bound
We are mere ghosts, revolving, the flame surround.
[tr. Shahriari (1998), literal]

In our imagination, the Cosmic Wheel
Will cause us pain and cause us heal,
We find our source give life and steal,
We are phantoms that think and feel.
[tr. Shahriari (1998), figurative]

What is a hero void of human love?
[tr. Bohn's (1878)]

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]

Ye Souls for Heav'n design'd! ye Sons of Day!
Why should a random breeze o'erset your fail
When heav'n-ward bound?
[tr. Boyd (1802), st. 18]

O ye race of men
Though born to soar, why suffer ye a wind
So slight to baffle ye?
[tr. Cary (1814)]

O human race! whose birthright is to soar,
How little wind will make your course give o'er!
[tr. Bannerman (1850)]

O human creatures, born to soar aloft,
Why fall ye thus before a little wind?
[tr. Longfellow (1867)]

O race of men, born to fly upward, why at a little wind fall ye so down?
[tr. Butler (1885)]

O human race, though born above to soar,
Why at the slightest breath dost thou thus fall ?
[tr. Minchin (1885)]

O human race, born to fly upward, why before a little wind dost thou so fall?
[tr. Norton (1892)]

O human folk, born to fly upward, why at a breath of wind thus fall ye down?
[tr. Okey (1901)]

O race of men, born to fly upward, why do you fall back so for a little wind?
[tr. Sinclair (1939)]

O human spirits, upward born to spring,
Why fall ye down at a brief blast of air?
[tr. Binyon (1943)]

O human race, born to take flight and soar,
Why fall ye, for one breath of wind, to earth?
[tr. Sayers (1955)]

O sons of man, born to ascend on high,
how can so slight a wind-puff make you fall?
[tr. Ciardi (1961)]

O race of men, born to fly upward,
why do you fall so at a breath of wind?
[tr. Singleton (1973)]

O race of men, born to fly heavenward,
how can a breath of wind make you fall back?
[tr. Musa (1981)]

O human race, born to fly upwards,
Why do you fall at such a little breeze?
[tr. Sisson (1981)]

O humankind, born for the upward flight,
why are you driven back by wind so slight?
[tr. Mandelbaum (1982)]

O human race, born to fly upward, why do you fall at so little wind?
[tr. Durling (2003)]

O human race, born to soar, why do you fall so, at a breath of wind?
[tr. Kline (2002)]

O human nature! You are born to fly!
Why fail and fall at, merely, puffs of wind?
[tr. Kirkpatrick (2007)]

O race of man, born to fly on high,
why does a puff of wind cause you to fall?
[tr. Hollander/Hollander (2007)]

O human race, born to fly on high,
How can the slightest breeze blow dust in your eyes?
[tr. Raffel (2010)]

Everything beautiful and noble is the result of reason and calculation. Crime, for which the human creature has acquired a taste in its mother’s womb, is natural in origin. Virtue, on the contrary, is artificial, unnatural since, at all times and among all nations, gods and prophets were necessary to teach virtue to animalistic humanity, which humanity alone was unable to discover. Evil occurs without effort, naturally, through fatality; good is always the product of artifice.
[tr. Kline (2020)]

The physical plagues and misfortunes of human nature have made Society necessary. Society has added to the ills of Nature. The difficulties of Society have created the necessity for Government, and Government now adds to the evils of Society. There you have the history of man.
[tr. Mathers (1926)]

Physical disasters and the calamities of human nature have rendered society necessary. To the miseries of nature, society has added its own. The difficulties of society have evolved the necessity for government, and government has added to the miseries of society. This is the history of human nature.
[tr. Merwin (1969)]

Physical disasters and the calamities of human nature made society necessary. Society's ordeals were then added to those of nature. The drawbacks of society led to the need for government, whereupon the evils of government were added to those of society. Such is the history of human nature.
[tr. Dusinberre (1992)]

Physical plagues and the calamities of nature made society necessary. Society added to the misfortunes of nature. The inconveniences of society brought the necessity of government, and the government added to the misfortunes of society. This is the history of human nature.
[tr. Siniscalchi (1994)]

Perhaps I know best why man is the only animal that laughs : he alone suffers so excruciatingly that he was compelled to invent laughter.
[tr. Ludovici (1910)]

Perhaps I know best why it is man alone who laughs; he alone suffers so deeply that he had to invent laughter.
[Common, e.g.]

Perhaps I know best why man alone laughs: only he suffers so profoundly that he was bound to invent laughter.
[tr. Hill/Scarpitti (2017)]

Our prepossession in favour of our Country, join'd to the pride of our Nation, makes us forget that Reason belongs to all Climates, and just Thoughts to all places where there are Men. We should not like to be so treated by those we call Barbarians; if amongst us there is any barbarity, it is in being amaz'd at the hearing other People reason like our selves.
[Curll ed. (1713)]

Our Prepossession in the Favour of our Country, joined to a national Pride, makes us forget that Reason is the Growth of all Climates, and that a Justness of Sentiment is not limited to a Part of Europe: It would enrage us to be so treated by those whom we are pleased to call Barbarians; if amongst us there is any Barbarism, 'tis in being amazed at hearing other People reason like ourselves.
[Browne ed. (1752)]

Our prepossession in favour of our native country and our national pride makes us forget that common sense is found in all climates, and correctness of thought wherever there are men. We should not like to be so treated by those we call barbarians; and if some barbarity still exists amongst us, it is in being amazed on hearing natives of other countries reason like ourselves.
[tr. Van Laun (1885)]

This fact puts mankind out on a limb which the activities of modern life are busily sawing off.

The very dangerous effort one has got to make, according to me, is to deal with other people as though they were simply human beings. To remember that no matter what the details of their lives may be like, or how different they may seem to you superficially, or what the social pressures outside of what the psychological pressures are within, to deal with this other human being precisely as though he or she was here for the first and only time. To deal with them in some way that you’d like them to deal with you, no matter the price. From my point of view, no label, no slogan, no party, no skin color, and indeed no religion, is more important than the human being. The human core in everybody, which liberates you and me, because when the chips are down this is all there is -- there isn’t anything else.

We must all make the effort to deal with all people simply as human beings. From my point of view, no label, no slogan, no party, no skin color, and indeed no religion is more important than the human being. When the chips are down, this is all that matters.

Humans need fantasy to be human. To be the place where the falling angel meets the rising ape.
-- Hogfather (1996)

Who would not rather be a rising ape than a falling angel.
-- "I create gods all the time," Daily Mail (2008-06-21)

"I'd much rather be a rising ape than a fallen angel"
-- Guardian Book Club Q&A video, 7:19 Guardian (2009-12-19)

In the last few years science has been racked by vexing questions concerning the nature of man. The fallen angel has departed and the rising ape appeared.

Il est impossible que nous supposions que ces gens-là soient des hommes, parce que, si nous les supposions des hommes, on commencerait à croire que nous ne sommes pas nous-mêmes chrétiens.

It is impossible for us to suppose these creatures to be men, because allowing them to be men, a suspicion would follow, that we ourselves are not Christians.
[tr. Nugent (1758 ed.)]

It is impossible for us to assume that these people are men because if we assumed they were men one would begin to believe that we ourselves were not Christians.
[tr. Cohler/Miller/Stone (1989)]

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)]

O Mortals without sense,
How great's the Ignorance that you possess!
[tr. Rogers (1782)]

O beings blind! what ignorance
Besets you?
[tr. Cary (1814)]

Ah! sottish creature-tribe!
What scandals doth your ignorance beteem!
[tr. Dayman (1843)]

O foolish creatures, how great is this ignorance that falls upon ye!
[tr. Carlyle (1849)]

Oh! foolish creature! to be blind
What ignorance is that attacks your mind?
[tr. Bannerman (1850)]

Oh, creatures weak and blind,
How ye are hinder'd by your ignorance!
[tr. Johnston (1867)]

O creatures imbecile,
What ignorance is this which doth beset you?
[tr. Longfellow (1867)]

O foolish creatures, how great ignorance is that which makes you trip!
[tr. Butler (1885)]

O creatures dull to see,
What ignorance is this that here offends!
[tr. Minchin (1885)]

O creatures foolish, how great is that ignorance that harms you!
[tr. Norton (1892)]

Besotted race, how deep the ignorance that harasseth you!
[tr. Sullivan (1893)]

O ye insipid creatures.
How great the ignorance which doth oppress
you. [tr. Griffith (1908)]

O foolish creatures, what ignorance is this that besets you!
[tr. Sinclair (1939)]

How heavy the ignorance,
O foolish creatures, that on you is laid.
[tr. Binyon (1943)]

Ah, witless world! Behold the grand
Folly of ignorance!
[tr. Sayers (1949)]

O credulous mankind,
is there one error that has wooed and lost you?
[tr. Ciardi (1954)]

O foolish creatures, how great is the ignorance that besets you!
[tr. Singleton (1970)]

Oh foolish race of man,
how overwhelming is your ignorance!
[tr. Musa (1971)]

O unenlightened creatures,
how deep -- the ignorance that hampers you!
[tr. Mandelbaum (1980)]

How foolish people are!
How great is the ignorance which strikes them down!
[tr. Sisson (1981)]

Foolish creatures,
How great an ignorance plagues you.
[tr. Pinsky (1994), ll. 62-63]

O foolish creatures, how great is the ignorance that injures you!
[tr. Durling (1996)]

O, blind creatures, how great is the ignorance that surrounds you!
[tr. Kline (2002)]

You idiotic creatures,
so greatly hurt by your own ignorance!
[tr. Kirkpatrick (2006)]

O men of foolish minds!
How limited you are, how ignorant!
[tr. Raffel (2010)]

Half-witted mortals, how is it you know
So little even of the ignorance
That starves you?
[tr. James (2013), ll. 66-68]

One part of the world laughs at the other, and both laugh at their common folly.
[Flescher ed. (1685)]

One half of the world laughs at the other, and fools are they all.
[tr. Duff (1877)]

Half the world laughs at the other half, even though the lot are fools.
[tr. Fischer (1937)]

Half the world is laughing at the other half, and folly rules over all.
[tr. Maurer (1992)]

THE LORD
You've nothing more to say to me?
You come but to complain unendingly?
Is never aught right to your mind?

MEPHISTOPHELES
No, Lord! All is still downright bad, I find.
Man in his wretched days makes me lament him;
I am myself reluctant to torment him.

[tr. Priest (1808)]

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.

[tr. Shelley (1815)]

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.

[tr. Swanwick (1850)]

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.

[tr. Brooks (1868)]

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.

[tr. Taylor (1870)]

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.

[tr. Blackie (1880)]

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.

[tr. Latham (1908)]

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.

[tr. Kaufmann (1961)]

THE LORD
Is this all you can report?
Must you come forever to accuse?
Is nothing ever right for you on earth?

MEPHISTOPHELES
No, my Lord. I find it there, as always, thoroughly revolting.
I pity men in all their misery
and actually hate to plague the wretches.

[tr. Salm (1962)]

THE LORD
And that is all you have to say?
Must you complain each time you come my way?
Is nothing right in your terrestrial scene?

MEPHISTOPHELES
No, sir! The earth's as bad as it has always been.
I really feel quite sorry for mankind;
Tormenting them myself's no fun, I find.

[tr. Luke (1987)]

THE LORD
Is that all you have got to say to me?
Is that all you can do, accuse eternally?
Is nothing ever right for you down there, sir?

MEPHISTOPHELES
No, nothing, Lord -- all's just as bad as ever.
I really pity humanity's myriad miseries,
I swear I hate tormenting the poor ninnies.

[tr. Greenberg (1992)]

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.

[tr. Williams (1999), l. 293ff]

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.

[tr. Kline (2003)]