“Falsehood is never in words; it is in things.”

Source: Prometheus Bound, lines 1032–1033

Source: Introduction to Logical Theory (1952), p. 2.

Original: (it) Non ho mai scelto la vita facile, ho sempre scelto ciò che sentivo nel cuore, perché io vivo di sentimenti... di ciò che provo, non di opportunismo, non di falsità... ma di cose semplici, vere.
Source: prevale.net

What Would You Substitute for the Bible as a Moral Guide? (1900)
Context: These religions teach the slave virtues. They make inanimate things holy, and falsehoods sacred. They create artificial crimes. To eat meat on Friday, to enjoy yourself on Sunday, to eat on fast-days, to be happy in Lent, to dispute a priest, to ask for evidence, to deny a creed, to express your sincere thought, all these acts are sins, crimes against some god, To give your honest opinion about Jehovah, Mohammed or Christ, is far worse than to maliciously slander your neighbor. To question or doubt miracles. is far worse than to deny known facts. Only the obedient, the credulous, the cringers, the kneelers, the meek, the unquestioning, the true believers, are regarded as moral, as virtuous. It is not enough to be honest, generous and useful; not enough to be governed by evidence, by facts. In addition to this, you must believe. These things are the foes of morality. They subvert all natural conceptions of virtue.

We know to tell many fictions like to truths, and we know, when we will, to speak what is true.
We know how to tell many lies that pass for truth, and we know, when we wish, to tell the truth itself.
Source: The Theogony (c. 700 BC), lines 27–28. Variant translations:

Source: A Letter to a Hindu (1908), III
Context: The recognition that love represents the highest morality was nowhere denied or contradicted, but this truth was so interwoven everywhere with all kinds of falsehoods which distorted it, that finally nothing of it remained but words. It was taught that this highest morality was only applicable to private life — for home use, as it were — but that in public life all forms of violence — such as imprisonment, executions, and wars — might be used for the protection of the majority against a minority of evildoers, though such means were diametrically opposed to any vestige of love.

Source: The Diary of Virginia Woolf, Volume One: 1915-1919

Source: Fragments from Reimarus: Consisting of Brief Critical Remarks on the Object of Jesus and His Disciples as Seen in the New Testament, p. 7