That whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man's life is but for a moment of time, and that within a while we shall all be in our graves.
[tr. Casaubon (1634)]

When you are most Angry and Gall'd, remember that Humane Life lasts but a Moment, and that we shall all of us very quickly , be laid in our Graves.
[tr. Collier (1701)]

When your anger and resentment is highest, remember human life is but for a moment. We shall be all presently stretched out dead corpses.
[tr. Hutcheson/Moor (1742)]

When you are excessively provoked and suffer some real injury, reflect that human life is but of a moment's duration, and that in a short time we shall all be laid in our tombes together.
[tr. Graves (1792)]

Consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead.
[tr. Long (1862)]

When you are most angry and vexed remember that human life lasts but a moment, and that we shall all of us very quickly be laid in our graves.
[tr. Collier/Zimmern (1887)]

When sorely provoked and out of patience, remember that man's life is but for a moment; a little while, and we all lie stretched in death.
[tr. Rendall (1898)]

When you are vexed or worried overmuch, remember that man’s life is but for a moment, and that in a little we shall all be laid to rest.
[tr. Hutcheson/Chrystal (1902)]

When thou art above measure angry or even out of patience, bethink thee that man's life is momentary, and in a little while we shall all have been laid out.
[tr. Haines (Loeb) (1916)]

When you are highly indignant or actually suffering, that man's life is but a moment, and in a little we are one and all laid low in death.
[tr. Farquharson (1944)]

When you are annoyed beyond measure and losing all patience, remember that human life lasts but a moment, and that in a short while we shall all have been laid to rest.
[tr. Hard (1997 ed. and 2011 ed.)]

When you lose your temper, or even feel irritated: that human life is very short. Before long all of us will be laid out side by side.
[tr. Hays (2003)]

When you are high in indignation and perhaps losing patience, remember that human life is a mere fragment of time and shortly we are all in our grave.
[tr. Hammond (2006)]

Whenever you are excessively disturbed or even suffering, remember that human life lasts only a moment and that in a short time we will all be laid out for burial.
[tr. Needleman/Piazza (2008)]

Whenever you are really angry and upset, [remember] that human life is short and soon we will all be in the ground.
[tr. @sentantiq (2020)]

How sharp their wrath, how hard to be appeas'd
When friends with friends begin the cruel strife.
[tr. Wodhull (1782)]

When friends with friends at variance kindle strife,
Fierce is their anger and immedicable.
[tr. Potter (1814)]

Terrible is that anger, and to assuage
Most difficult, when friends with friends join battle.
[tr. Webster (1868)]

There is a something terrible and past all cure, when quarrels arise 'twixt those who are near and dear.
[tr. Coleridge (1891)]

Dreadful is that anger and irremediable, when friends with friends kindle strife.
[tr. Buckley (1892)]

Awful is wrath, and past all balm of healing,
When they that once loved clash in feud of hate.
[tr. Way (Loeb) (1894)]

Dire and beyond all healing is the hate
When hearts that loved are turned to enmity.
[tr. Murray (1906)]

It is a strange form of anger, difficult to cure, when two friends turn upon each other in hatred.
[tr. Warner (1944)]

A terrible thing is temper and knows no cure
When dear ones wrangle and fall to fighting each other.
[tr. Podlecki (1989)]

Terrible and hard to heal is the wrath that comes when kin join in conflict with kin.
[tr. Kovacs (Loeb) (1994)]

Terrible is the anger and almost beyond cure, when strife severs those whom love once joined.
[tr. Davie (1996)]

Friend against friend! An anger most implacable!
[tr. Theodoridis (2004)]

Anger is frightening and hard to remedy
when loved ones join in strife with loved ones.
[tr. Luschnig (2007)]

When members of a family fight like this,
rage pushes them beyond all compromise.
[tr. Johnston (2008)]

It is a deinē anger and past all cure, whenever philoi fall to strife [eris] with philoi.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

For 'gainst those
Of hasty tempers with more ease we guard.
Or men or women, than the silent foe
Who acts with prudence.
[tr. Wodhull (1782)]

A woman, or a man, whose fiery spirit
Flames out with anger, puts us on our guard,
More than the prudent calmness that conceals
Its hate in silence.
[tr. Potter (1814)]

For a woman passionate, yea and a man,
Is easier warded than a silent plotter.
[tr. Webster (1868)]

For cunning woman, and man likewise, is easier to guard against when quick-tempered than when taciturn.
[tr. Coleridge (1891)]

For a woman that is quick to anger, and a man likewise, is easier to guard against, than one that is crafty and keeps silence.
[tr. Buckley (1892)]

The vehement-hearted woman -- yea, or man --
Is easier watched-for than the silent-cunning.
[tr. Way (Loeb) (1894)]

A woman quick of wrath, aye, or a man,
Is easier watching than the cold and still.
[tr. Murray (1906)]

A sharp-tempered woman, or, for that matter, a man,
Is easier to deal with than the clever type
Who holds her tongue.
[tr. Warner (1944)]

A woman, just like a man, who is quick to wrath
Is easier guarded than one wise and silent.
[tr. Podlecki (1989)]

A hot-tempered woman -- and a hot-tempered man likewise -- is easier to guard against than a clever woman who keeps her own counsel.
[tr. Kovacs (1994)]

A woman who is hot-tempered, and likewise a man, is easier to guard against than one who is clever and controls her tongue.
[tr. Davie (1996)]

You’re too silent now and whilst it is easy to protect oneself from a hot-headed man or woman, it is impossible to do so when the woman is scheming and silent.
[tr. Theodoridis (2004)]

For a quick-tempered woman -- the same goes for a man --
is easier to guard against than a silent clever one.
[tr. Luschnig (2007)]

Passionate people, women as well as men,
are easier to protect oneself against,
than someone clever who keeps silent.
[tr. Johnston (2008)]

It is easier to guard against a hot-headed woman, or a man, than against one who is scheming and silent.
[ed. Taplin (2016)]

A woman of sharp temper or indeed a man is easier to guard against than one who's clever and stays silent.
[tr. Ewans (2022)]

For a woman with a sharp thūmos, and likewise a man, is easier to guard against than a sophē one who is silent.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

For the souls
Of Kings are prone to cruelty, so seldom
Subdued, and over others wont to rule,
That it is difficult for such to change
Their angry purpose. Happier I esteem
The lot of those who still are wont to live
Among their equals.
[tr. Wodhull (1782)]

Kings have a fiery quality of soul,
Accustom'd to command, if once they feel
control, though small, their anger blazes out
Not easily extinguish'd: hence I deem
An equal mediocrity of life
More to be wish'd.
[tr. Potter (1814)]

Dread are the humours of princes: as wont
To be ruled in few things and in many to lord,
It is hard to them to turn from their wrath.
But to lead one's life in the level ways
Is best.
[tr. Webster (1868)]

Strange are the tempers of princes, and maybe because they seldom have to obey, and mostly lord it over others, change they their moods with difficulty. 'Tis better then to have been trained to live on equal terms.
[tr. Coleridge (1891)]

Dreadful are the dispositions of tyrants, and somehow in few things controlled, in most absolute, they with difficulty lay aside their passion. The being accustomed then to live in mediocrity of life is the better.
[tr. Buckley (1892)]

Ah princes -- how fearful their moods are! --
Long ruling, unschooled to obey, --
Unforgiving, unsleeping their feuds are.
Better life's level way.
[tr. Way (Loeb) (1894)]

Rude are the wills of princes: yea,
Prevailing alway, seldom crossed,
On fitful winds their moods are tossed:
'Tis best men tread the equal way.
[tr. Murray (1906)]

Great people’s tempers are terrible, always
Having their own way, seldom checked,
Dangerous they shift from mood to mood.
How much better to have been accustomed
To live on equal terms with one’s neighbors.
[tr. Warner (1944)]

Oh, it's a bad thing
To be born of high race, and brought up wilful and powerful in a great house, unruled
And ruling many: for then if misfortune comes it is unendurable, it drives you mad. I say that poor people
Are happier: the little commoners and humble people, the poor in spirit.
[tr. Jeffers (1946)]

The mind of a queen
Is a thing to fear. A queen is used
To giving commands, not obeying them;
And her rage once roused is hard to appease.
To have learnt to live on the common level
Is better.
[tr. Vellacott (1963)]

The minds of royalty are dangerous: since they often command and seldom obey, they are subject to violent changes of mood. For it is better to be accustomed to live on terms of equality.
[tr. Kovacs (1994)]

They have frightening natures, those of royal blood; because, I imagine, they’re seldom overruled and generally have their way, they do not easily forget a grudge. Better to have formed the habit of living on equal terms with your neighbours.
[tr. Davie (1996)]

How afraid I am of these royal rages! It’s so hard for such rages to subside.
Kings and queens have always been spoiled by power. They’re not used to taking orders. No, they’d much rather give them!
Kings and Queens only do what they want and forget about everyone else!
Oh, how much better it is to live a balanced life: to be an equal among equals.
[tr. Theodoridis (2004)]

Tyrants’ tempers are insufferable:
they are seldom under control, their power is far-reaching.
It is hard for them to swallow their rages.
To get used to living on terms of equality
is better.
[tr. Luschnig (2007)]

The pride of rulers is something to fear --
they often order men, but seldom listen,
and when their tempers change it’s hard to bear.
It’s better to get used to living life
as an equal common person.
[tr. Johnston (2008)]

The temperaments of royalty are fearsome;
because they're almost unrestrained
and are so powerful, it is rare
for them to overcome their rage.
To be accustomed to live in equality
is best.
[tr. Ewans (2022)]

Terrible / wonderful [deina] are the tempers of turannoi; maybe because they seldom have to obey, and mostly lord it over others, they change their moods with difficulty. It is better then to have been trained to live in equality.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Th'envyouse, angrye, drunken, slowe, the lover lewde and wylde
None so outeragiouse, but in tyme he maye become full mylde.
If he to good advertisemente will retche his listenyng eare,
And meekely byde with pacience the counsaile he shall heare.
[tr. Drant (1567)]

The Envious, Wrathful, Sluggish, Drunkard, Lover:
No Beast so wild, but may be tam'd, if he
Will unto Precepts listen patiently.
[tr. Fanshawe; ed. Brome (1666)]

The slave to envy, anger, wine, or love,
The wretch of sloth, its excellence shall prove:
Fierceness itself shall hear its rage away.
When listening calmly to the instructive lay.
[tr. Francis (1747)]

The heart with envy cold -- with anger hot,
The libertine, the sluggard and the sot --
No wretch so savage, but, if he resign
His soul to culture, wisdom can refine.
[tr. Howes (1845)]

The envious, the choleric, the indolent, the slave to wine, to women -- none is so savage that he can not be tamed, if he will only lend a patient ear to discipline.
[tr. Smart/Buckley (1853)]

Run through the list of faults; whate'er you be,
Coward, pickthank, spitfire, drunkard, debauchee,
Submit to culture patiently, you'll find
Her charms can humanize the rudest mind.
[tr. Conington (1874)]

However coarse in grain a man may be,
Drone, brawler, makebate, drunkard, debauchee,
A patient ear to culture let him lend,
He's sure to turn out gentler in the end.
[tr. Martin (1881)]

Are you envious, irascible, inert, given to wine or immorality? No person is so savage that he cannot grow milder, provided he lend a patient ear to civilization's culture.
[tr. Elgood (1893)]

The slave to envy, anger, sloth, wine, lewdness -- no one is so savage that he cannot be tamed, if only he lend to treatment a patient ear.
[tr. Fairclough (Loeb) (1926)]

The envious, passionate, slothful, drunken, lewd —
No man so savage but he drops the mood,
Lend he but patient ear to counsel good.
[tr. Murison, ed. Kramer (1936)]

The envious man,
The sorehead, the lazy lout, the drinker, the lover:
No one is such a beast as not to be tamed
By lending a patient ear to moral advice.
[tr. Palmer Bovie (1959)]

Envious, wrathful, lazy, drunken men, lewd lovers too,
none is so thoroughly wild a beast he can't be tamed,
if only he'll lend for cultivation's sake an open ear.
[tr. Fuchs (1977)]

Jealousy,
Anger, laziness, drunkenness, lust: everything
Can be cured, nothing is so wild
That patient teaching will ever fail you.
[tr. Raffel (1983)]

Nobody's so far gone in savagery --
A slave of envy, wrath, lust, drunkenness, sloth --
That he can't be civilized, if he'll only listen
Patiently to the doctor's good advice.
[tr. Ferry (2001)]

Whether he’s envious, choleric, indolent, drunken or lustful --
no one is so unruly that he can’t become more gentle,
if only he listens with care to what his trainer tells him.
[tr. Rudd (2005 ed.)]

Envious, irascible, idle, drunken, lustful,
No man’s so savage he can’t be civilised,
If he’ll attend patiently to self-cultivation.
[tr. Kline (2015)]

For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
[tr. Casaubon (1634), 1.15]

For we are all made for mutual Assistance, no less than the Parts of the Body are for the Service of the whole; From whence it follows that Clashing and Opposition is perfectly Unnatural: Now such an unfriendly Disposition is imply'd in Resentment and Aversion.
[tr. Collier (1701)]

We were formed by nature for mutual assistance, as the two feet, the hands, the eye¬ lids, the upper and lower rows of teeth. Opposition to each other is contrary to nature: All anger and aversion is an opposition.
[tr. Hutcheson/Moor (1742)]

For we are all born for our mutual assistance; as the hands and feet, and every part of the human body, are for the service of the whole; to thwart and injure each other, therefore, is contrary to nature. Now injuries and hostilities are generally the consequence of hatred and resentment.
[tr. Graves (1792)]

For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
[tr. Long (1862)]

For we are all made for mutual assistance, as the feet, the hands, and the eyelids, as the rows of the upper and under teeth, from whence it follows that clashing and opposition is perfectly unnatural. Now such an unfriendly disposition is implied in resentment and aversion.
[tr. Collier/Zimmern (1887)]

For we are made for co-operation, like the feet, the hands, the eyelids, the upper and the lower rows of teech. To thwart one another is contrary to nature; and one form of thwarting is resentment and estrangement.
[tr. Rendall (1898)]

For we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
[tr. Hutcheson/Chrystal (1902)]

For we have come into being for co-operation, as have the feet, the hands, the eyelids, the rows of upper and lower teeth. Therefore to thwart one another is against Nature; and we do thwart one another by shewing resentment and aversion.
[tr. Haines (Loeb) (1916)]

For we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism.
[tr. Farquharson (1944)]

For he and I were born to work together, like a man’s two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against Nature’s law -- and what is irritation or aversion but a form of obstruction?
[tr. Staniforth (1964)]

For we have come into being to work together, like feet, hands, or eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another and turn away form him is surely to work against him.
[tr. Hard (1997 ed.)]

We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.
[tr. Hays (2003)]

We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work in opposition to one another is against nature: and anger or rejection is opposition.
[tr. Hammond (2006)]

For we have been made for cooperation, just like the feet, the hands, the eyelids, and the upper and lower teeth. To hinder one another, then, is contrary to Nature, and this is exactly what happens when we are angry and turn away from each other.
[tr. Needleman/Piazza (2008)]

For we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.
[tr. Hard (2011 ed.)]

For both they and I need each other. To act against them would be to act against myself. And to become angry and turn away from them is also to act against them.
[tr. McNeill (2019)]

But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
[tr. Casaubon (1634), 1.15]

And since it's fallen to my share to understand the Natural Beauty of a good Action, and the Deformity of an ill One; since I am satisfied the Person disobliging is of Kin to me, and tho we are not just of the same Flesh and Blood, yet our Minds are nearly related, being both extracted from the Deity; since I am likewise convinc'd that no Man can do me a real injury, because no Man can force me to misbehave my self; For these Reasons, I can't find in my Heart to Hate, or to be Angry with one of my own Nature and Family.
[tr. Collier (1701)]

But I have fully comprehended the nature of good, as only what is beautiful and honourable; and of evil, that it is always deformed and shameful; and the nature of those persons too who mistake their aim; that they are my kinsmen, by partaking, not of the same blood or seed, but of the same intelligent divine part; and that I cannot be hurt by any of them, since none of them can involve me in any thing dishonourable or deformed. I cannot be angry at my kinsmen, or hate them.
[tr. Hutcheson/Moor (1742)]

But I, who have a more just idea of things, that nothing is good, but what is honourable, and nothing evil, but what is base; and am also sensible that the persons who offend me are in some sense allied to me, (I do not mean of the same flesh and blood, but that our souls are derived from, and particles of, the same divine nature) I can neither suffer any real injury from them, because they cannot compel me to do a base action; nor can I be angry with or hate thoe whom I consider as of the same nature and the same family with myself.
[tr. Graves (1792)]

But I who have seen the nature of the good that it is beautiful, and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me; not [only] of the same blood or seed, but that it participates in [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him.
[tr. Long (1862)]

Since it has fallen to my share to understand the natural beauty of a good action, and the deformity of an ill one -- since I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the Deity I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself, nor can I find it in my heart to hate or to be angry with one of my own nature and family.
[tr. Collier/Zimmern (1887)]

But seeing that I have beheld the nature and nobility of good, and the nature and meanness of evil, and the nature of the sinner, who is my brother, participating not indeed in the same flesh and blood, but in the same mind and partnership with the divine, I cannot be injured by any of them; for no man can involve me in what demeans. Neither can I be angry with my brother, or quarrel with them.
[tr. Rendall (1898)]

But I have considered the nature of the good, and found it beautiful: I have beheld the nature of the bad, and found it ugly. I also understand the nature of the evil-doer, and know that he is my brother, not because he shares with me the same blood or the same seed, but because he is a partaker of the same mind and of the same portion of immortality. I therefore cannot be hurt by any of these, since none of them can involve me in any baseness. I cannot be angry with my brother, or sever myself from him.
[tr. Hutcheson/Chrystal (1902)]

But I, in that I have comprehended the nature of the Good that it is beautiful, and the nature of Evil that it is ugly, and the nature of the wrong-doer himself that it is akin to me, not as partaker of the same blood and seed but of intelligence and a morsel of the Divine, can neither be injured by any of them -- for no one can involve me in what is debasing -- nor can I be wroth with my kinsman and hate him.
[tr. Haines (Loeb) (1916)]

But I, because I have seen that the nature of good is the right, and of ill the wrong, and that the nature of the man himself who does wrong is akin to my own (not of the same blood and seed, but partaking with me in mind, that is in a portion of divinity), I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him.
[tr. Farquharson (1944)]

But for my part I have long perceived the nature of good and its nobility, the nature of evil and its meanness, and also the nature of the culprit himself, who is my brother (not in the physical sense, but as a fellow-creature similarly endowed with reason and a share of the divine); therefore none of those things can injure me, for nobody can implicate me in what is degrading. Neither can I be angry with my brother or fall foul of him.
[tr. Staniforth (1964)]

But I, who have beheld the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and for the wrongdoer himself, and seeing that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares with me in mind and a portion of the divine -- I, then, can neither be harmed by any of these men, nor can I become angry with one who is akin to me, nor can I hate him.
[tr. Hard (1997 ed.)]

But I have seen that the nature of good is what is right, and the nature of evil what is wrong; and I have reflected that the nature of the offender himself is akin to my own -- not a kinship of blood or seed, but a sharing in the same mind, the same fragment of divinity. Therefore I cannot be harmed by any of them, as none will infect me with their wrong. Nor can I be angry with my kinsman or hate him.
[tr. Hammond (2006)]

But insofar as I have comprehended the true nature of what is good, namely that it is fine and noble, and the true nature of what is bad, that it is shameful, and the true nature of the person who has gone astray: that he is just like me, not only in the physical sense but also with respect to Intelligence and having a portion of the divine -- insofar as I have comprehended all this, I can neither be harmed by any of them, for no one else can involve me in what is shameful and debasing, nor can I be angry with my fellow man or hate him.
[tr. Needleman/Piazza (2008)]

But I, who have observed the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and of the wrongdoer himself, and seen that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares as I do in mind and thus in a portion of the divine -- I, then, can neither be harmed by these people, nor become angry with one who is akin to me, nor can I hate him.
[tr. Hard (2011 ed.)]

But I have recognized the nature of the good and seen that it is the right, and the nature of the bad and seen that it is the wrong, and nature of th wrongdoer himself, and seen that he is related to me, not because he has the same blood or seed, but because he shares in the same mind and portion of divinity. So I cannot be harmed by any of them, as no one will involve me in what is wrong. Nor can I be angry with my relative or hate him.
[tr. Gill (2013)]

But I, who know what is truly beautiful and truly ugly, and who know the wickedness of their hearts, also know that all these people are akin to me, that they are part of the same divine pattern. I cannot be injured by any of them, for no one can force me to see the world the way they do. Neither can I hate them, for both they and I need each other.
[tr. McNeill (2019)]

The Fates and the Furies, as well as the Graces and Sirens, glide with linked hands over life.
[comp. Hoyt (1883)]

Whoever yields to anger suffers a piteous end.
[Source]

What have you to say against laughing? Can we not while laughing be very serious? Laughing keeps us more rational than sadness caused by vexation.
[Source (1884)]

Those first the taints, that to their Neighbours' fall
Trust for distinction on this Earthly Ball,
In talents, wealth, or fame, and feed their pride
By the sad sight of others' hopes depress'd,
And o'er their ruin lift a lofty crest,
With Venom from the fount of Good supply'd.

The next that feel this sullen Stygian flame,
Are those, that fear to lose their wealth or fame,
Or any gift, by bounteous Heav'n assign'd;
And long possess'd of Fortune's turning wheel,
In its ascent another name reveal,
That threats to leave them, and their hopes behind.

Another evil thus becomes their good,
And feeds their black desires with Demon food. --
The third are they, who, with the sense of wrong,
Burn inward, or with fell, vindictive Wrath
Pursue their brethren to the Cave of Death,
By love of Pelf, or fiend-like Frenzy stung.
[tr. Boyd (1802), st. 28-30]

There is who hopes (his neighbour’s worth deprest,)
Preeminence himself, and coverts hence
For his own greatness that another fall.
There is who so much fears the loss of power,
Fame, favour, glory (should his fellow mount
Above him), and so sickens at the thought,
He loves their opposite: and there is he,
Whom wrong or insult seems to gall and shame
That he doth thirst for vengeance, and such needs
Must doat on other’s evil.
[tr. Cary (1814)]

There is, in order neighbour to suppress,
Who would excel, himself, his sole desire
Grandeur, that sees another in the mire:
There is who power, grace, and honour, fame,
Still fears to lose, because the rest surpass,
Grows sad, and loves the counteracting cause:
There is who, for injurious affront,
Revenge desires, thirsts for another's pain,
And hence to ill of others must attain.
[tr. Bannerman (1850)]

There are, who, by abasement of their neighbour,
Hope to excel, and therefore only long
That from his greatness he may be cast down;
There are, who power, grace, honour, and renown
Fear they may lose because another rises,
Thence are so sad that the reverse they love;
And there are those whom injury seems to chafe,
So that it makes them greedy for revenge,
And such must needs shape out another's harm.
[tr. Longfellow (1867)]

There is who, through his neighbour being kept down, hopes for excellence, and only for this reason yearns that he may be from his greatness brought low. There is who fears to lose power, grace, honour, and fame, in case another mounts up, wherefore he grows so sad that he loves the contrary. And there is who through injury appears so to take shame that he becomes gluttonous of vengeance; and such an one it behoves that he put forward another's ill.
[tr. Butler (1885)]

There is, who through his neighbour's ruin, so
Hopeth pre-eminence, who hence doth call
That he from grandeur may be cast down low.
There is, who fears to lose power, grace, and all
Honour and fame, because that others rise.
Which grieves him so that he desires their fall.
There is, who seems so hurt by injuries,
That he on vengeance greedily doth brood;
And such a one another's ill must prize.
[tr. Minchin (1885)]

There is he who hopes to excel through the abasement of his neighbor, and only longs that from his greatness he may be brought low. There is he who fears loss of power, favor, honor, fame, because another rises; whereat he is so saddened that he loves the opposite. And there is he who seems so outraged by injury that it makes him gluttonous of vengeance, and such a one must needs coin evil for others.
[tr. Norton (1892)]

There is he who through his neighbour's abasement hopes to excel, and solely for this desires that he be cast down from his greatness;
there is he who fears to lose power, favour, honour and fame because another is exalted, wherefore he groweth sad so that he loves the contrary;
and there is he who seems to be so shamed through being wronged, that he becomes greedy of vengeance, and such must needs seek another's hurt.
[tr. Okey (1901)]

There is he that hopes to excel by the abasement of his neighbour and for that sole reason longs that from his greatness he may be brought low; there is he that fears to lose power, favour, honour, and fame because another surpasses, by which he is so aggrieved that he loves the contrary; and there is he that feels himself so disgraced by insult that he becomes greedy of vengeance, and such a one must needs contrive another's harm.
[tr. Sinclair (1939)]

There is, who through his neighbour's overthrow
Hopes to excel, and only for that cause
Longs that he may from greatness be brought low.
There is, who fears power, favour, fame to lose
Because another mounts; wherefore his lot
So irks, he loves the opposite to choose.
And there is, who through injury grows so hot
From shame, with greed of vengeance he is burned,
And so must needs another's ill promote.
[tr. Binyon (1943)]

Some hope their neighbour’s ruin may divert
His glory to themselves, and this sole hope
Prompts them to drag his greatness in the dirt;
Some, in their fear to lose fame, favour, scope,
And honour, should another rise to power,
Wishing the worst, sit glumly there and mope;
And some there are whose wrongs have turned them sour,
So that they thirst for vengeance, and this passion
Fits them to plot some mischief any hour.
[tr. Sayers (1955)]

There is he that hopes to excel by the abasement of his neighbor, and solely for this desires that he be cast down from greatness.
There is he that fears to lose power, favor, honor, and fame, because another is exalted, by which he is so saddened that he loves the contrary.
And there is he who seems so outraged by injury that he becomes greedy of vengeance, and such a one must needs contrive another's hurt.
[tr. Singleton (1973)]

There is the man who sees his own success
connect to his neighbor's downfall; thus,
he longs to see him fall from eminence.
Next, he who fears to lose honor and fame,
power and favor, if his neighbor rise:
vexed by this good, he wishes for the words.
Finally, he who, wronged, flares up in rage:
with his great passion for revenge, he thinks
only of how to harm his fellow man.
[tr. Musa (1981)]

There is the man who, through the suppression of his neighbour,
Hopes to excel, and for that reason only
Desires to see him cast down from his greatness:
There is the man who fears to lose power, favour,
Honour and glory because of another’s success,
And so grieves for it that he loves the opposite:
And there is the man who takes umbrage at injury
So that he becomes greedy for revenge
And such a man must seek to harm another.
[tr. Sisson (1981)]

There’s he who, through abasement of another,
hopes for supremacy; he only longs
to see his neighbor’s excellence cast down.
Then there is one who, when he is outdone,
fears his own loss of fame, power, honor, favor;
his sadness loves misfortune for his neighbor.
And there is he who, over injury
received, resentful, for revenge grows greedy
and, angrily, seeks out another’s harm.
[tr. Mandelbaum (1982)]

There are those who hope for supremacy through their neighbor’s being kept down, and only on this account desire that his greatness be brought low;
there are those who fear to lose power, favor, honor, or fame because another mounts higher, and thus are so aggrieved that they love the contrary;
and there are those who seem so outraged by injury that they become greedy for revenge, and thus they must ready harm for others.
[tr. Durling (2003)]

There are those who hope to excel through their neighbour’s downfall, and because of this alone want them toppled from their greatness. This is Pride.
There are those who fear to lose, power, influence, fame or honour because another is preferred, at which they are so saddened they desire the contrary. This is Envy.
And there are those who seem so ashamed because of injury, that they become eager for revenge, and so are forced to wish another’s harm. This is Wrath.
[tr. Kline (2002)]

Some hope, by keeping all their neighbours down, that they'll excel. They yearn for that alone -- to see them brought from high to low estate.
Then, some will fear that, if another mounts, they'll lose all honour, fame and grace and power, so, grieving at success, love what it’s not.
And some, it seems, when hurt, bear such a grudge that they crave only to exact revenge -- which means they seek to speed another’s harm.
[tr. Kirkpatrick (2007)]

There is the one, hoping to excel by bringing down
his neighbor, who, for that sole reason, longs
that from his greatness his neighbor be brought low.
There is the one who fears the loss of power, favor,
honor, fame -- should he be bettered by another.
This so aggrieves him that he wants to see him fall.
And there is the one who thinks himself offended
and hungers after vengeance,
and he must then contrive another's harm.
[tr. Hollander/Hollander (2007)]

First, there's the man who aspires to excellence
By pressing down his neighbor: only this yearning
Makes him strive to pull his neighbor to the ground.
Then there's the man with power, favor, and honor,
And so afraid of losing these when someone
Climbs above him, that he hates what once he loved.
And there's the man who, outraged at being insulted,
Lusts for the chance of taking revenge, and rushes
Into wicked plans for hurting others.
[tr. Raffel (2010)]

Nor ought we to be angry at Events;
For they our anger heed not: but the man
Who best to each emergency adapts
His conduct, will assuredly act right.
[tr. Wodhull (1809)]

Events will take their course, it is no good
Our being angry at them; he is happiest
Who wisely turns them to the best account.
[tr. Shilleto (1888), frag. 298]

It does no good to rage at circumstance;
Events will take their course with no regard
For us. but he who makes the best of those
Events he lights upon will not fare ill.
[tr. Helmbold (1939)]

There is no point in getting angry at circumstances. They are uncaring, utterly unconcerned.
But a man who responds to them in the right way, he fares well.
[tr. Stevens (2012)]

One should not get angry with affairs, for they show no concern; but if a man handles affairs correctly as he encounters them, he fares well.
[tr. Collard, Hargreaves, Cropp (1995)]

As oft when a great people mutinie
Ignoble vulgar rage; stones, firebrands flye,
Furie finds arms.
[tr. Ogilby (1649)]

And as when a sedition has perchance arisen among a mighty multitude, and the minds of the ignoble vulgar rage; now firebrands, now stones fly; fury supplies them with arms.
[tr. Davidson/Buckley (1854)]

As when sedition oft has stirred
In some great town the vulgar herd,
And brands and stones already fly --
For rage has weapons always nigh ....
[tr. Conington (1866)]

As when
Sedition in a multitude has risen,
And the base mob is raging with fierce minds,
And stones and firebrands fly, and fury lends
Arms to the populace ...
[tr. Cranch (1872), l. 187ff]

Even as when oft in a throng of people strife hath risen, and the base multitude rage in their minds, and now brands and stones are flying; madness lends arms.
[tr. Mackail (1885)]

And, like as mid a people great full often will arise
Huge riot, and all the low-born herd to utter anger flies,
And sticks and stones are in the air, and fury arms doth find ....
[tr. Morris (1900)]

As when in mighty multitudes bursts out
Sedition, and the wrathful rabble rave;
Rage finds them arms; stones, firebrands fly about ....
[tr. Taylor (1907), st. 21, l. 181ff]

As when, with not unwonted tumult, roars
in some vast city a rebellious mob,
and base-born passions in its bosom burn,
till rocks and blazing torches fill the air
(rage never lacks for arms) ....
[tr. Williams (1910)]

And as, when oft-times in a great nation tumult has risen, the base rabble rage angrily, and now brands and stones fly, madness lending arms ....
[tr. Fairclough (1916)]

Sometimes, in a great nation, there are riots
With the rabble out of hand, and firebrands fly
And cobblestones; whatever they lay their hands on
Is a weapon for their fury.
[tr. Humphries (1951)]

Just as so often it happens, when a crowd collects, and violence
Brews up, and the mass mind boils nastily over, and the next thing
Firebrands and brickbats are flying (hysteria soon finds a missile) ....
[tr. Day-Lewis (1952)]

And just as, often, when a crowd or people
is rocked by a rebellion, and the rabble
rage in their minds, and firebrands and stones
fly fast -- for fury finds its weapons ....
[tr. Mandelbaum (1971), l. 209ff]

When rioting breaks out in a great city,
And the rampaging rabble goes so far
That stones fly, and incendiary brands --
For anger can supply that kind of weapon ....
[tr. Fitzgerald (1981)]

As when disorder arises among the people of a great city and the common mob riuns riot, wild passion finds weapons for men's hands and torches and rocks start flying ....
[tr. West (1990)]

As often, when rebellion breaks out in a great nation,
and the common rabble rage with passion, and soon stones
and fiery torches fly (frenzy supplying weapons) ....
[tr. Kline (2002)]

Riots will often break out in the crowded assembly
When the rabble are roused. Torches and stones
Are soon flying -- Fury always finds weapons.
[tr. Lombardo (2005)]

Just as, all too often,
some huge crowd is seized by a vast uprising,
the rabble runs amok, all slaves to passion,
rocks, firebrands flying. Rage finds them arms.
[tr. Fagles (2006)]

Just as riots often fester in great crowds when the common mob goes mad; rocks and firebrands fly, the weapons rage supplies.
[tr. Bartsch (2021)]

Anger's a kind of gain that rich men know:
It costs them less to hate than to bestow.
[tr. Fletcher (1656)]

Rich men, my friend, by anger know to thrive.
'Tis cheaper much to quarrel, than to give.
[tr. Hay (1755)]

From ire can gainmongers elicit ore.
Fell hate is frugal: love might lavish more.
[tr. Elphinston (1782), 12.68]

Ask you, last night, why Gripus ill behaved?
A well-timed quarrel is a dinner saved.
[tr. Halhead (1793)]

The rich, Auctus, make a species of gain out of anger.
It is cheaper to get into a passion than to give.
[tr. Bohn's Classical (1859)]

Rich men, Auctus, regard anger as a kind of profit;
to hate is cheaper than to give!
[tr. Ker (1919)]

The rich feign wrath -- a profitable plan;
'Tis cheaper far to hate than help a man.
[tr. Pott & Wright (1921)]

Rich men, Auctus, think of anger as a sort of moneymaking:
hating comes cheaper than giving.
[tr. Shackleton Bailey (1993)]

The rich pick fights and cause unpleasance:
Hate is cheaper than giving presents.
[tr. Ericsson (1995)]

The rich believe it pays to get irate --
to give is costlier, Auctus, than to hate.
[tr. McLean (2014)]

Rich friends 'gainst poor to anger still are prone:
It is not well, but profitably done.
[tr. May (1629); also as Hay (1755)]

My rich friends, you know nothing save how to put yourselves into a passion. It is not a nice thing for you to do, but it suits your purpose. Do it.
[tr. Bohn's Classical (1859)]

To be angry is all you know, you rich friends.
You do not act prettily, but it pays to do this.
[tr. Ker (1919)]

Rich friends, 'tis your fashion to get in a passion
With humble dependents, or feign it.
Though not very nice, 'tis a saving device,
Economy bids you retain it.
[tr. Pott & Wright (1921), "A Mean Trick"]

You well-off people are well versed only
in cursing out your inferiors:
Un For Giving bitching is quite enriching.
[tr. Bovie (1970)]

You weIl-off friends only know how to take umbrage. It's not a pretty way to behave, but it suits your book.
[tr. Shackleton Bailey (1993)]

Not easy, having money, blood so blue,
Lotta gifts expected for all your crew.
Kinda tacky to get angry and just tell 'em all go screw.
But the rich gotta do
What the rich gotta do.
[tr. Ericsson (1995)]

The rich feign wrath – a profitable plan;
’Tis cheaper far to hate than help a man.
[tr. Pott]

How explain why the conspicuously rich
are so easy to offend? Ask their accountant.
He probably won’t tell you but he’ll know.
[tr. Halsey]

The first step towards getting into a passion is to announce that you are in a passion. By this means you begin the conflict with command over your temper, for one has to regulate one's passion to the exact point that is necessary and no further. This is the art of arts in falling into and getting out of a rage.
[tr. Jacobs (1892)]

How then too soon can hastiest death supplant
My fate-curst life? Her instrument to my indignity
Being that black fiend Contention; whom would to God might die
To Gods and men; and Anger too, that kindles tyranny
In men most wise, being much more sweet than liquid honey is
To men of pow’r to satiate their watchful enmities;
[tr. Chapman (1611), l. 98ff]

May fierce contention from among the Gods
Perish, and from among the human race,
With wrath, which sets the wisest hearts on fire;
Sweeter than dropping honey to the taste,
But in the bosom of mankind, a smoke!
[tr. Cowper (1791), l. 134ff]

Would that therefore contention might be extinguished from gods and men; and anger, which is wont to impel even the very wisest to be harsh; and which, much sweeter than distilling honey, like smoke, rises in the breasts of men.
[tr. Buckley (1860)]

Accurs’d of Gods and men be hateful strife
And anger, which to violence provokes
E’en temp’rate souls: though sweeter be its taste
Than dropping honey, in the heart of man
Swelling, like smoke.
[tr. Derby (1864)]

May strife perish utterly among gods and men, and wrath that stirreth even a wise man to be vexed, wrath that far sweeter than trickling honey waxeth like smoke in the breasts of men.
[tr. Leaf/Lang/Myers (1891)]

Therefore, perish strife both from among gods and men, and anger, wherein even a righteous man will harden his heart -- which rises up in the soul of a man like smoke, and the taste thereof is sweeter than drops of honey.
[tr. Butler (1898)]

So may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey waxeth like smoke in the breasts of men.
[tr. Murray (1924)]

Why, I wish that strife would vanish away from among gods and mortals, and gall, which makes a man grow angry for all his great mind, that gall of anger that swarms like smoke inside of a man's heart and becomes a thing sweeter to him by far than the dripping of honey. [tr. Lattimore (1951)]

Ah, let strife and rancor perish from the lives of gods and men, with anger that envenoms even the wise and is far sweeter than slow-dripping honey, clouding the hearts of men like smoke.
[tr. Fitzgerald (1974)]

If only strife could die from the lives of gods and men
and anger that drives the sanest man to flare in outrage --
bitter gall, sweeter than dripping streams of honey,
that swarms in people's chests and blinds like smoke.
[tr. Fagles (1990), l. 126ff]

We must be sure, as was said, to avoid all anger; for whatsoever is guided by its influence and directions can never be done with any prudence or moderation.
[tr. Cockman (1699)]

But still, let anger be remote; for under its influence our conduct cannot be upright or deliberate.
[tr. McCartney (1798)]

But still, let all passion be avoided; for with that nothing can be done with rectitude, nothing with discretion.
[tr. Edmonds (1865)]

Anger itself we must put far away, for with it we can do nothing right or well-advised.
[tr. Gardiner (1899)]

All things considered, you should avoid anger; nothing good or courteous happens when men are angry.
[tr. Edinger (1974)]

But still anger ought be far from us, for nothing is able to be done rightly nor judiciously with anger.
[Source]

The wrath of Peleus' son, the direful spring
Of all the Grecian woes, O Goddess, sing!
That wrath which hurled to Pluto's gloomy reign
The souls of mighty chiefs untimely slain,
Whose limbs, unburied on the naked shore,
Devouring dogs and hungry vultures tore ....
[tr. Pope (1715-20)]

Achilles sing, O Goddess! Peleus' son;
His wrath pernicious, who ten thousand woes
Caused to Achaia’s host, sent many a soul
Illustrious into Ades premature,
And Heroes gave (so stood the will of Jove)
To dogs and to all ravening fowls a prey.
[tr. Cowper (1791)]

Sing, O goddess, the destructive wrath of Achilles, son of Peleus, which brought countless woes upon the Greeks, and hurled many valiant souls of heroes down to Hades, and made themselves a prey to dogs and to all birds ....
[tr. Buckley (1860)]

Of Peleus' son, Achilles, sing, O Muse,
The vengeance, deep and deadly; wence to Greece
Unnumber'd ills arose; which many a soul
Of mighty warriors to the viewless shades
Untimely sent; they on the battle plain
Unburied lay, a prey to rav'ning dogs,
And carrion birds ....
[tr. Derby (1864)]

Sing, goddess, the wrath of Achilles Peleus' son, the ruinous wrath that brought on the Achaians woes innumerable, and hurled down into Hades many strong souls of heroes, and gave their bodies to be a prey to dogs and all winged fowls ....
[tr. Leaf/Lang/Myers (1891)]

Sing, O goddess, the rage of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures ....
[tr. Butler (1898)]

The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird ....
[tr. Murray (1924)]

Anger be now your song, immortal one,
Achilles' anger, doomed and ruinous,
that cause the Achaeans loss on bitter loss
and crowded brave souls into the undergloom,
leaving so many dead men -- carrion
for dogs and birds ....
[tr. Fitzgerald (1974)]

Sing now, goddess, the wrath of Achilles the scion of Peleus,
ruinous rage which brought the Achaians uncounted afflictions;
many the powerful souls it sent to the dwellings of Hades,
those of the heroes, and spoil for the dogs it made of their bodies,
plunder for all of the birds ....
[tr. Merrill (2007)]

I would sooner have a convenient vice, than a worrying virtue.
[tr. Van Laun (1876)]

I prefer a convenient vice to an irksome virtue.
[tr. Wall (1879)]

I prefer an accommodating vice to an obstinate virtue.
[ed. Ballou (1886)]

I prefer a convenient vice, to a fatiguing virtue.
[tr. Waller (1903)]

How many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for.
[tr. Casaubon (1634), 11.15]

Consider that our anger and impatience often proves much more mischievous than the provocation could possibly have done.
[tr. Collier (1701)]

What worse evils we suffer by anger and sorrow for such things, than by the things themselves about which those passions rise.
[tr. Hutcheson/Moor (1742)]

Consider, how much more we suffer from our anger and grief on those occasions, than from the things themselves which excite our anger or our grief.
[tr. Graves (1792)]

Consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed.
[tr. Long (1862)]

Consider that our anger and impatience often prove much more mischievous than the things about which we are angry or impatient.
[tr. Collier/Zimmern (1887)]

How much mroe unconscionable are our anger and vexation at the acts, than the acts which make us angry and vexed!
[tr. Rendall (1898)]

How much worse evils we suffer from anger and grief about certain things than from the things themselves about which these passions arise.
[tr. Hutcheson/Chrystal (1902)]

Bethink thee how much more grievous are the consequences of our anger and vexation at such actions than are the acts themselves which arouse that anger and vexation.
[tr. Haines (Loeb) (1916)]

How much more grievous are what fits of anger and the consequent sorrows bring than the actual things are which produce in us those angry fits and sorrows.
[tr. Farquharson (1944)]

The anger and distress that we feel at such behaviour brings us more suffering than the very things that give rise to that anger and distress.
[tr. Hard (1997 ed.), (2011 ed.)]

How much more damage anger and grief do than the things that cause them.
[tr. Hays (2003)]

The greater grief comes from the consequent anger and pain, rather than the original causes of our anger and pain.
[tr. Hammond (2006)]

Anger and the sorrow it produces are far more harmful than the things that make us angry.
[tr. Needleman/Piazza (2008)]

He who is slow to anger is better than the mighty, and he who ruleth his spirit than he who taketh a city.
[KJV (1611)]

Better an equable man than a hero, a man master of himself than one who takes a city.
[JB (1966)]

Better an equable person than a hero, someone with self-mastery than one who takes a city.
[NJB (1985)]

Better to be patient than a warrior,
[CEB (2011)]

One who is slow to anger is better than the mighty,
[NRSV (2021 ed.)]

Better to be forbearing than mighty,
To have self-control than to conquer a city.
[RJPS (2023 ed.)]

Just so to be angry, to give money, and be expensive, is what any man can do, and easy: but to do these to the right person, in due proportion, at the right time, with a right object, and in the right manner, this is not as before what any man can do, nor is it easy; and for this cause goodness is rare, and praiseworthy, and noble.
[tr. Chase (1847)]

And so, too, to get angry is an easy matter, and in any man's power; or to give away money or to spend it: but to decide to whom to give it, and how large a sum, and when, and for what purpose, and how, is neither in every many's power, nor an easy matter. And hence it is that excellence herein is rare and praiseworthy and noble.
[tr. Williams (1869), sec. 37]

So too anybody can get angry -- that is an easy matter -- and anybody can give or spend money, but to give it to the right persons, to give the right amount of it and to give it at the right time and for the right cause and in the right way, this is not what anybody can do, nor is it easy. That is the reason why it is rare and laudable and noble to do well.
[tr. Welldon (1892)]

Thus anyone can be angry -- that is quite easy; anyone can give money away or spend it: but to do these things to the right person, to the right extent, at the right time, with the right object, and in the right manner, is not what everybody can do, and is by no means easy; and that is the reason why right doing is rare and praiseworthy and noble.
[tr. Peters (1893)]

So, too, anyone can get angry -- that is easy -- or give or spend money; but to do this to the right person, to the right extent, at the right time, with the right motive, and in the right way, that is not for everyone, nor is it easy; wherefore goodness is both rare and laudable and noble.
[tr. Ross (1908)]

In the same way, getting angry is also something everyone can do and something easy, as is giving or spending money. Determining whom to give it to, though, and how much, when, for the sake of what, and in what way -- that is no longer something everyone can do or something easy. That is why doing it well is a rare thing and a praiseworthy and noble one.
[tr. Reeve (1948)]

So, too, anyone can get angry or give money or spend it, and it is easy. But to give to the right person, the right amount, at the right time, for the right purpose, and in the right manner, this is not something anyone can do nor is it easy to do; and it is in view of this that excellence is rare and praiseworthy and noble.
[tr. Apostle (1975)]

So too it is easy to get angry -- anyone can do that -- or to give and spend money; but to feel or act towards the right person to the right extent at the right time for the right reason in the right way -- that is not easy, and it is not everyone that can do it. Hence to do these things well is a rare, laudable, and fine achievement.
[tr. Thomson/Tredennick (1976)]

So too anyone can get angry, or give and spend money -- these are easy, but doing them in relation to the right person, in the right amount, at the right time, with the right aim in view, and in the right way -- that is not something anyone can do, nor is it easy. This is why excellence in these things is rare, praiseworthy, and noble.
[tr. Crisp (2000)]

And so too, to become angry belongs to everyone and is an easy thing, as is also giving and spending money; but to whom [one ought to do so], how much, when for the sake fo what, and how -- these no longer belong to everyone nor are easy. Thus in fact acting well is rare, praiseworthy, and noble.
[tr. Bartlett/Collins (2011)]

Anybody can become angry, that is easy; but to be angry with the right person, and to the right degree, and at the right time, for the right purpose, and in the right way, that is not within everybody's power and is not easy.

Ire is shorte wrathe, rule thow thy moode, if it do not obey,
It rules forthwith, it thou with bitte, it thou with chaine must stay.
[tr. Drant (1567)]

Anger id a short madness: Rule thy mind:
Which reigns, if it obeys not: [...]
With chaines, restrain it with an Iron bit.
[tr. Fanshawe; ed. Brome (1666)]

Anger's a shorter phrensie. Passion reigns
If't be n't enslav'd, but curb it in with chains.
[tr. "Dr. W."; ed. Brome (1666)]

Anger's a shorter madness of the mind;
Subdue the tyrant, and in fetters bind.
[tr. Francis (1747)]

'Tis a short madness: calm the rising fit;
Curb it betimes, and tame it to your bit.
[tr. Howes (1845)]

Rage is a short madness. Rule your passion, which commands, if it do not obey; do you restrain it with a bridle, and with fetters.
[tr. Smart/Buckley (1853)]

Wrath is a short-lived madness: curb and bit
Your mind: 'twill rule you, if you rule not it.
[tr. Conington (1874)]

Anger is but a short-lived frenzy-fit.
Your passion then with rein and bit subdue;
If you don't master it, 'twill master you.
[tr. Martin (1881)]

Anger is a passing madness. Be master of your passions which, unless they obey you, command yuou. Control them by rein and cub.
[tr. Elgood (1893)]

Anger is short-lived madness. Rule your passion, for unless it obeys, it gives commands. Check it with bridle -- check it, I pray you, with chains.
[tr. Fairclough (Loeb) (1926)]

Rule your desires:
If they don't obey, they'll command. Bridle them. Chain them!
[tr. Palmer Bovie (1959)]

Anger, no matter how brief, is madness. Rule your passions
or they'll rule you; manage them with reins or with a leash.
[tr. Fuchs (1977)]

Anger is a transient insanity: check your passion or your passion
Checkmates you. Rule it like an unruly horse -- chain it, if you must.
[tr. Raffel (1983)]

A fit of rage
Is a fit of genuine honest-to-goodness madness.
Keep control of your passions. If you don't,
Your passions are sure to get control of you.
Keep control of them, bridle them, keep them in chains.
[tr. Ferry (2001)]

Rage is a burst of madness. Restrain your temper: unless it
obeys it will rule you. Keep it in check with bridle and chain.
[tr. Rudd (2005 ed.)]

Anger’s a brief madness: rule your heart, that unless
It obeys, controls: and check it with bridle and chain.
[tr. Kline (2015)]

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
For the wrath of man worketh not the righteousness of God.
[KJV (1611)]

Remember this, my dear friends! Everyone must be quick to listen, but slow to speak and slow to become angry. Human anger does not achieve God's righteous purpose.
[GNT (1976)]

Remember this, my dear brothers: everyone should be quick to listen but slow to speak and slow to human anger; God's saving justice is never served by human anger.
[NJB (1985); 1:19-20]

Know this, my dear brothers and sisters: everyone should be quick to listen, slow to speak, and slow to grow angry. 20 This is because an angry person doesn’t produce God’s righteousness.
[CEB (2011)]

You must understand this, my beloved brothers and sisters: let everyone be quick to listen, slow to speak, slow to anger, for human anger does not produce God’s righteousness.
[NRSV (2021 ed.)]

For a morning's anger to disregard one's own life, and involve that of his parents; -- is not this a case of delusion?
[tr. Legge (1861)]

And as to illusions, is not one morning's fit of anger, causing a man to forget himself, and even involving the consequences those who are near and dear to him -- is not that an illusion?
[tr. Jennings (1895)]

If a man allows himself to lose his temper and forget himself of a morning, in such a way as to become careless for the safety of is own person and for the safety of his parents and friends: -- is that not a case of a great delusion in life?
[tr. Ku Hung-Ming (1898)]

For a morning's anger to forget his own safety and involve that of his relatives, is not this irrational?
[tr. Soothill (1910)]

For one morning’s temper to jeopard one's life and even that of one's relatives, isn’t that hallucination?
[tr. Pound (1933)]

Because of a morning's blind rage to forget one's own safety and even endanger one's kith and kin, is that not a case of divided mind?
[tr. Waley (1938)]

In a moment’s burst of anger to forget oneself and one’s family. Wouldn’t this be utter confusion?
[tr. Ware (1950)]

To let a sudden fit of anger make you forget the safety of your own person or even that of your parents, is that not misguided judgment?
[tr. Lau (1979)]

To be oblivious of one's own person and even of one's own parents all because of a morning's anger -- is this not a confusion?
[tr. Dawson (1993)]

To endanger oneself and one's kin in a sudden fit of anger: is this not an instance of incoherence?
[tr. Leys (1997)]

In a fit of rage, you forget yourself and even your parents -- is that not delusion?
[tr. Huang (1997)]

If one has any anger so that one forgets one's pro0per behavior to take the anger upon the relatives, is not one confused?
[tr. Cai/Yu (1998), #307]

In a moment of rage to forget not only one's own person but even one's parents -- is this not being in a quandary?
[tr. Ames/Rosemont (1998)]

For the anger of a morning, to forget one's self and even one's kin, is that not a contradiction?
[tr. Brooks/Brooks (1998)]

To endanger yourself and your family, all in a morning's blind rage -- is that not delusion?
[tr. Hinton (1998)]

To forget yourself in a moment of anger and thereby bring ruin upon both you and your family -- is this not an example of confusion?
[tr. Slingerland (2003)]

Because of one morning's anger, to forget your own safety and even endanger those close to you -- this is faulty thinking, isn't it?
[tr. Watson (2007)]

If you act out of animus with the consequence of hurting yourelf and yoru loved ones, is that an example of delusion?
[tr. Li (2020)]