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).
(Source (Italian)). Alternate translations: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)]
Quotations about:
profundity
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Mystical explanations are considered deep; the truth is, they are not even shallow.
[Die mystischen Erklärungen gelten für tief; die Wahrheit ist, dass sie noch nicht einmal oberflächlich sind.]
Friedrich Nietzsche (1844-1900) German philosopher and poet
The Gay Science [Die fröhliche Wissenschaft], Book 3, § 126 (1882) [tr. Nauckhoff (2001)]
(Source)
Also known as La Gaya Scienza, The Joyful Wisdom, or The Joyous Science.
(Source (German)). Alternate translations:Mystical explanations are regarded as profound; the truth is that they do not even go the length of being superficial.
[tr. Common (1911)]Mystical explanations are considered deep. The truth is that they are not even superficial.
[tr. Kaufmann (1974)]Mystical explanations are considered deep; the truth is they are not even shallow.
[tr. Hill (2018)]
Under all speech that is good for anything there lies a silence that is better. Silence is deep as Eternity; speech is shallow as Time.
Thomas Carlyle (1795-1881) Scottish essayist and historian
“Sir Walter Scott,” London and Westminster Review No. 12 and 55, Art. 2 (1838-01)
(Source)
A review of Scott's Memoirs of the Life of Sir Walter Scott, Baronet, Vols. 1-6 (1837). Reprinted in Carlyle, Critical and Miscellaneous Essays (1827-1855).
We are of each an unsocial, taciturn disposition, unwilling to speak, unless we expect to say something that will amaze the whole room, and be handed down to posterity with all of the eclat of a proverb.
It is characteristic of all deep human problems that they are not to be approached without some humor and some bewilderment.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
Disturbing the Universe, ch. 1 (1979)
(Source)
Every great idea is really just a spectacular disagreement with some other great idea.
Such closet politicians never fail to assign the deepest motives for the most trifling actions; instead of often ascribing the greatest actions to the most trifling causes, in which they would be much seldomer mistaken. They read and write of kings, heroes, and statesmen, as never doing any thing but upon the deepest principles of sound policy. But those who see and observe kings, heroes and statesmen, discover that they have headaches, indigestions, humours, and passions, just like other people; every one of which, in their turns, determine their wills, in defiance of their reason.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #205 (5 Dec 1749)
(Source)
It is striking how much more seriously we are likely to be taken after we have been dead a few centuries.
Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 4 “Consolation for Inadequacy” (2000)
(Source)
I suppose we think euphemistically that all writers write because they have something to say that is truthful and honest and pointed and important. And I suppose I subscribe to that, too. But God knows when I look back over thirty years of professional writing, I’m hard-pressed to come up with anything that’s important. Some things are literate, some things are interesting, some things are classy, but very damn little is important.
Rod Serling (1924-1975) American screenwriter, playwright, television producer, narrator
“Rod Serling: The Facts of Life,” interview by Linda Brevelle (4 Mar 1975)
(Source)
The noisiest streams are the shallowest.
(Other Authors and Sources)
English proverb
Those who know they are profound strive for clarity. Those who would like to seem profound strive for obscurity. For the crowd believes that if it cannot see to the bottom of something it must be profound. It is timid and dislikes going into the water.
[Tief sein und tief scheinen. — Wer sich tief weiss, bemüht sich um Klarheit; wer der Menge tief scheinen möchte, bemüht sich um Dunkelheit. Denn die Menge hält Alles für tief, dessen Grund sie nicht sehen kann: sie ist so furchtsam und geht so ungern in’s Wasser.]
Friedrich Nietzsche (1844-1900) German philosopher and poet
The Gay Science [Die fröhliche Wissenschaft], Book 3, § 173 (1882) [tr. Kaufmann (1974)]
(Source)
Also known as La Gaya Scienza, The Joyful Wisdom, or The Joyous Science. (Source (German)). Alternate translations:To Be Profound and to Appear Profound. -- He who knows that he is profound strives for clearness; he who would like to appear profound to the multitude strives for obscurity. The multitude thinks everything profound of which it cannot see the bottom; it is so timid and goes so unwillingly into the water.
[tr. Common (1911)]Being Deep and Seeming Deep. -- Those who know they are deep strive for clarity. Those who would like to seem deep to the crowd strive for obscurity. For the crowd takes everything whose ground it cannot see to be deep; it is so timid and so reluctant to go into the water.
[tr. Nauckhoff (2001)]Being Profound and Being Thought Profound -- Whoever knows that he is profound strives for clarity; whoever would like the crowd to think he is profound strives for obscurity. The reason for this is that the crowd thinks something is profound whenever it cannot see to the bottom of it; it is afraid of the water and hates to get its feet wet.
[tr. Hill (2018)]Being Deep and Appearing Deep -- Whoever knows he is deep, strives for clarity; whoever would like to appear deep to the crowd, strives for obscurity. For the crowd considers anything deep if only it cannot see to the bottom: the crowd is so timid and afraid of going into the water.
[Source]Whoever knows himself to be deep strives for clarity; whoever wants to appear deep to the masses strives for obscurity. For the masses consider anything to be deep that they cannot see the bottom of.
[Source]
The more profound the thought, the more burdensome. What is in will out.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1836)
The men leaned back on their heels, put their hands in their trouser-pockets, and proclaimed their views with the booming profundity of a prosperous male repeating a thoroughly hackneyed statement about a matter of which he knows nothing whatever.
Sinclair Lewis (1885-1951) American novelist, playwright
Babbitt, ch. 8 (1922)
I have one word to say upon the subject of profound writers, who are grown very numerous of late; and I know very well the judicious world is resolved to list me in that number. I conceive therefore, as to the business of being profound, that it is with writers as with wells — a person with good eyes may see to the bottom of the deepest, provided any water be there: and often when there is nothing in the world at the bottom besides dryness and dirt, though it be but a yard and a-half under-ground, it shall pass, however, for wondrous deep upon no wiser reason than because it is wondrous dark.
Jonathan Swift (1667-1745) English writer and churchman
A Tale of a Tub (1704)
The most beautiful experience we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds: it is this knowledge and this emotion that constitute true religiosity. In this sense, and only this sense, I am a deeply religious man.
Albert Einstein (1879-1955) German-American physicist
The World As I See It, Title Essay (1931) (1949)
(Source)
The essay is also known as "Mein Weltbild" or "My Worldview." Alternate translation: "The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery -- even if mixed with fear -- that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms -- it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man."
