Thomas Cahill

These symposia may have been, as much as anything, occasions to release the pent-up anxieties of a society always at war—"the father of all, the king of all," "always existing by nature," as the Greek philosophers expressed it.

No longer did philosophers aspire to the deep spiritual insights and broad moral vision of Socrates, Plato, and Aristotle. They divided into conflicting schools and wandered through the Greco-Roman world as permanent immigrants, picking up tutoring jobs as they could. ...the upshot was a debased intellectual climate, fragmented and agnostic.

Though the poems of Homer and his successors were recorded, there will be no Greek reading public till we reach the fifth century B.C. ...There was instead, a hearing public that formed responsive audiences at festivals and contests.

When Donald Rumsfeld, a practical imperialist if ever there was one, took over the Pentagon, he commissioned a study of how ancient empires maintained their hegemony. Might he more profitably study how they lost all they had gained?

This paucity of actors on the stage reflects the liturgical roots of Greek theater, which continued to stick close to its religious origins. … [A] machine, called the mēchanē, was a sort of crane that swung an actor playing a god over the parapet of the skēnē and out above the stage (thus the Latin phrase deus ex machina for a solution from nowhere, an unforeseen answer to prayers).

If we are to be saved, it will not be by Romans but by saints.

More than a billion people in our world today survive on less than $370 a year, while Americans, who constitute five percent of the world's population, purchase fifty percent of its cocaine.

More than half of all our biblical commentaries between 650 and 850 were written by Irishmen.

The Greeks never thought to unite all Greek speakers in one political union. Because each Greek gloried in his singular excellence—and each Greek clan gloried similarly—it was hard enough to unite a city. Each city or polis—from which come our words politics, politician, metropolis—thought itself unrivaled in some essential quality and reveled in its reputation.

A century after the death of Patrick... there were few Romans left in western Europe. [By the mid sixth century] the whole subtle substructure of Roman political organization and Roman communication has vanished. In its place have grown the sturdy little principalities of the Middle Ages, Gothic illiterates ruling over Gothic illiterates, pagan or occasionally Arian—that is, following a debased, simpleminded form of Christianity in which Jesus was given a status similar to that of Mohammed in Islam.

The Irish... developed a form of confession that was exclusively private and that had no equivalent on the continent. In the ancient church, confession of one's sins—and the subsequent penance... had always been public. ...one did not necessarily choose one's "priest" from among ordained professionals: the act of confession was too personal and too important for such a limitation. One looked for an anmchara, a soul-friend, someone to be trusted over a whole lifetime.

The Irish of the late fifth and early sixth centuries soon found a solution... the Green Martyrdom, opposing it to the conventional Red Martyrdom of blood. The Green Martyrs... retreated to the woods, or to a mountaintop, or to a lonely island... there to study the scriptures and commune with God.