The Portable Atheist: Essential Readings for the Nonbeliever

As is but normal when each from a fixed seed in a fixed season

Grows, and growing, preserves its kind: thus telling us clearly

That from appropriate atoms each creature grows great and is nourished.

From Book II

5

But do not think that the gods condescend to consider such matters,

Or that they mark the careers of individual atoms

So as to study the laws of Nature whereunto they conform.

Nevertheless there are some, unaware of the fixed laws of matter,

Who think that Nature cannot, without supernatural power,

Thus nicely fit to manners of men the sequence of seasons,

Bringing forth corn, yea, all earth’s fruits, which heavenly Pleasure,

Pilot of life, prompts men to approach, herself them escorting,

As by Venus’ wiles she beguiles them their race to continue

So that humanity may not fail. When therefore they settle

That for the sake of man the gods designed all things, most widely

In all respects do they seem to have strayed from the path of true reason.

For even if I knew nothing concerning the nature of atoms,

Yet from heaven’s very lore and legend’s diversified story

I would make bold to aver and maintain that the order of Nature

Never by will of the gods for us mortals was ever created…

From Book III

15

Now then, in order that you may learn that the minds of live creatures

And their imponderable souls are to birth and death alike subject,

I will proceed to compose such verse as shall earn your attention,

By long study amassed, and devised by delightful endeavour.

Please comprise these natures twain ’neath one appellation:

When I pass on, for example, to speak of the soul, how ’tis mortal,

Know that I speak of the mind as well, inasmuch as together

Both one single entity form, one composite substance.

Firstly, then, since I have shewn that ’tis rare, and composed of small bodies;

Shaped from much smaller atoms than fashion a liquid like water,

Atoms far smaller than those which constitute mizzling and smoke-clouds—

For it is nimbler by far, and a far feebler blow sets it moving,

Stirred as it is by the films which mist and smoke shed around them,

As for example when steeped in sleep we seem to see altars

Breathing forth flames of fire, and exalting their smoke to the heavens;

Doubtless from objects like these such films as I speak of are gendered.

Since too, when vessels are shattered, you see how in every direction

Gushes the liquid flood, and the contents utterly vanish;

Since once again the mists and the smoke are dispersed by the breezes;

Know that the soul, too, is scattered abroad, and dies much more quickly,

And is the sooner resolved back into its primary atoms,

Once it has quitted the limbs of a man and abandoned his body.

For when the body, which forms its receptacle, cannot contain it,

Being from any cause crushed, or by issue of life-blood enfeebled,

How can you think that the soul can by fluid air be encompassed?

How can the air, than our body more rare, be able to hold it?

From Book V

39

Next, having gotten them huts and skins and fire; and when woman

Mated with man shared a man’s abode; and when family duties

Therein were learnt; and as soon as they saw their own offspring arising;

Then ’twas that mankind first began to lose power of endurance.

Fire made their gelid frames less able to bear the cold weather

Out ’neath the open sky; their virility Venus exhausted:

Childrens’ caresses too easily sapped the proud spirit of parents.

Neighbours in those days, too, began to form friendly agreements

Neither to inflict nor receive any hurt, and asked for indulgence

Towards their women and bairns, as with cries and gesticulations

And in their stammering speech they tried to explain to each other

That it is meet and right that all should pity the helpless.

And although harmony could not be won in every instance,

Yet did the greater part observe the conventions uprightly;

Else long since would the human race have been wholly abolished,

Nor could their seed till this present day have continued the species.

OMAR KHAYYAM From Rubaiyat of Omar Khayyam A Paraphrase from Several Literal Translations by Richard Le Gallienne

Medieval Persia also produced a long and beautiful poem satirizing the claims and practices of religion. Though Omar Khayyam (1048–1131) is best remembered for his warm recommendations of wine, women, and song (preferences that would land him in trouble in today’s Iran, as well) he was actually a very serious astronomer and mathematician who made many contributions to algebra, helped refine the calendar, and may have been an early proponent of the idea that the earth revolved around the sun.

Khayyam clearly doubted that god had revealed himself to some men and not to others, especially in light of the very obvious fact that those who claimed to interpret the revelation were fond of using their claim in order to acquire and wield power over others in this world. He was not the first to notice this aspect of religion, but he was among the wittiest.

The most celebrated translation of his immortal Rubaiyat into English was done by Edward Fitzgerald, but the verses as rendered by Richard Le Gallienne are sometimes better at conveying the pungency that underlies the ironic charm of these quatrains.

The bird of life is singing on the bough
His two eternal notes of “I and Thou”—
O! hearken well, for soon the song sings through
And, would we hear it, we must hear it now.
The bird of life is singing in the sun,
Short is his song, nor only just begun,—
A call, a trill, a rapture, then—so soon!—
A silence, and the song is done—is done.