A Quote by Ovid
Presents, believe me, seduce both men and gods.
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Gifts, believe me, captivate both men and Gods, Jupiter himself was won over and appeased by gifts.
Men create their own gods and thus have some slight understanding that they are self-fabricated. Women are much more susceptible, because they are completely oppressed by men; they take men at their word and believe in the gods that men have made up. The situation of women, their culture, makes them kneel more often before the gods that have been created by men than men themselves do, who know what they've done. To this extent, women will be more fanatical, whether it is for fascism or for totalitarianism.
When men are unhappy, they do not imagine they can ever cease to be so; and when some calamity has fallen on them, they do not see how they can get rid of it. Nevertheless, both arrive; and the gods have ordered it so, in the end men seek it from the gods
Really good shoes have to seduce both men and women.
You got men who can't hold peace and women who can't control their tongues. The rich seduce the poor, and the old seduce the young.
But it seems that something has happened that has never happened before; though we know not just when, or why, or how, or where. Men have left God not for gods, they say, but for no gods; and this has never happened before. That men both deny gods and worship gods, professing first Reason, and the money, and power, and what they call life, or race, or dialect.The church disowned, the tower overthrown, the bells upturned, what have we to do but stand with empty hands and palms upturned in an age which advances progressively backwards?
The gods have fled, I know. My sense is the gods have always been essentially absent. I do not believe human beings have played games or sports from the beginning merely to summon or to please or to appease the gods. If anthropologists and historians believe that, it is because they believe whatever they have been able to recover about what humankind told the gods humankind was doing. I believe we have played games, and watched games, to imitate the gods, to become godlike in our worship of eachother and, through those moments of transmutation, to know for an instant what the gods know.
I believe in the gods; or rather I believe that I believe in the gods. But I don't believe that they are great brooding presences watching over us; I believe they are completely absent minded.
This is what I believe: That I am I. That my soul is a dark forest. That my known self will never be more than a little clearing in the forest. That gods, strange gods, come forth from the forest into the clearing of my known self, and then go back. That I must have the courage to let them come and go. That I will never let mankind put anything over me, but that I will try always to recognize and submit to the gods in me and the gods in other men and women. There is my creed.
I don't believe in about 2700 Gods. Christians don't believe in 2699 Gods. They're nearly as atheistic as me.
Hardly can it be judged whether it be better for mankind to believe that the gods have regard of us, or that they have none, considering that some men have no respect and reverence for the gods, and others so much that their superstition is a shame to them.
It is precisely that requirement of shared worship that has been the principal source of suffering for individual man and the human race since the beginning of history. In their efforts to impose universal worship, men have unsheathed their swords and killed one another. They have invented gods and challenged each other: "Discard your gods and worship mine or I will destroy both your gods and you!"
Physical objects are conceptually imported into the situation as convenient intermediaries not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer . . . For my part I do, qua lay physicist, believe in physical objects and not in Homer's gods; and I consider it a scientific error to believe otherwise. But in point of epistemological footing, the physical objects and the gods differ only in degree and not in kind. Both sorts of entities enter our conceptions only as cultural posits.
I tell you, lad, that men will believe is one says, "The Gods say..." They will believe if one says, "I had a Vision..." They will believe if one says, "It was told me on a tablet of hidden gold..." But, if one says, "History teaches," then they will not believe.
I'm very happy with what the gods have given me. I take life as she presents herself to me, and whatever you see in my face is what I have earned.
The earliest religious texts in the West ascribe to humankind both a prehistory and a destiny among the gods. M. David Litwa presents a striking survey of the varieties the latter of these beliefs has had, both within and outside the Christian tradition. Becoming Divine reconstructs an accessible and fascinating mosaic of this too-long neglected idea, utilizing figures as disparate as Orphic cultists, Augustine, and Nietzsche.
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