Whenever yu cum akrost a man who distrusts everyboddy, yu have found one whom it is safe for everyboddy to distrust.
 
[Whenever you come across a man who distrusts everybody, you have found one whom it is safe for everybody to distrust.]

Wherefore, O Jove, didst thou instruct mankind
How to distinguish by undoubted marks
Counterfeit gold, yet in the front of vice
Impress no brand to shew the tainted heart?
[tr. Wodhull (1782)]

O Jove, why hast thou given us certain proof
To know adulterate gold, but stamp'd no mark,
Where it is needed most, on man's base metal?
[tr. Potter (1814)]

Oh Zeus why hast thou given mankind sure test
To know the spurious gold, while upon men
Is no mark born whereby to tell a knave?
[tr. Webster (1868)]

O Zeus! why hast thou granted unto man clear signs to know the sham in gold, while on man's brow no brand is stamped whereby to gauge the villain's heart?
[tr. Coleridge (1891)]

O Jove, why I pray hast thou given to men certain proofs of the gold which is adulterate, but no mark is set by nature on the person of men by which one may distinguish the bad man.
[tr. Buckley (1892)]

O Zeus, ah wherefore hast thou given to men
Plain signs for gold which is but counterfeit,
But no assay-mark nature-graven shows
On man's form, to discern the base withal?
[tr. Way (Loeb) (1894)]

O great God, shall gold withal
Bear thy clear mark, to sift the base and fine,
And o'er man's living visage runs no sign
To show the lie within, ere all too late?
[tr. Murray (1906)]

O God, you have given to mortals a sure method
Of telling the gold that is pure from the counterfeit;
Why is there no mark engraved upon men's bodies
By which we could know the true ones from the false ones?
[tr. Warner (1944)]

O Zeus! Why have you given us clear signs to tell
True gold from counterfeit; but when we need to know
Bad men from good, the flesh bears no revealing mark?
[tr. Vellacott (1963)]

Zeus, why did you give to men clear signs
To distinguish counterfeit gold from true, but as for
Humans, no stamp is impressed on their bodies
By which the bogus ones can be discerned?
[tr. Podlecki (1989)]

O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify base men?
[tr. Kovacs (Loeb) (1994)]

O Zeus, why is it you have given men clear ways of testing whether gold is counterfeit but, when it comes to men, the body carries no stamp of nature for distinguishing bad from good?
[tr. Davie (1996)]

Oh Zeus! You gave such obvious signs for men to tell the difference between genuine gold and fake and yet you gave not a hint for people to tell who’s a good man and who an evil one!
[tr. Theodoridis (2004)]

Oh Zeus! Why have you given us a clear test
of gold to tell which is counterfeit
but of men — where to identify an evil one would be useful —
there is no such mark on his body?
[tr. Luschnig (2007)]

Oh Zeus, why have you given us clear signs to tell if gold has been adulterated, but tehre's no sign upon the body of a man by which we can find out who's evil?
[tr. Ewans (2022)]

Why, Zeus? Why did you give to men clear ways of knowing the counterfeited gold, while on men’s body no brand [kharaktēr] is stamped by which to know the kakos?
[tr. Coleridge / Ceragioli / Nagy / Hour25]

O Zeus, why, when you gave to men sure signs of gold that is counterfeit, is there no mark on the human body by which one could identify bad men?
[tr. Kovacs / Zhang / Rogak]

Nul ne mérite d’être loué de bonté, s’il n’a la force et la hardiesse d’être méchant: toute autre bonté n’est le plus souvent qu’une paresse ou une impuissance de la mauvaise volonté.
 
[... if he lacks the strength and boldness to be wicked ... impotence of ill will.]

... toute autre bonté n’est en effet qu’une privation du vice, ou plutôt la timidité du vice, et son endormissement.
 
[... all other goodness is in fact only a deprivation of vice, or rather the timidity of vice, and its slumber.]

No Man deserves to be commended for his Vertue, who hath it not in his Power to be Wicked; all other Goodness is Generally no better than Sloth, or an Impotence in the Will.
[tr. Stanhope (1694), ¶238]

None deserve the name of good, who have not spirit enough, at least, to be bad: goodness being for the most part but indolence or impotence.
[pub. Donaldson (1783), ¶197; ed. Lepoittevin-Lacroix (1797), ¶223]

None deserve the character of being good, who have not spirit enough to be bad.
[ed. Carvill (1835), ¶174]

No man deservers to be praised for his goodness unless he has strength of character to be wicked. All other goodness is generally nothing but indolence or impotence of will.
[ed. Gowens (1851), ¶248]

No one should be praised for his goodness if he has not strength enough to be wicked. All other goodness is but too often an idleness or powerlessness of will.
[tr. Bund/Friswell (1871), ¶237]

No one should be praised for benevolence if he is too weak to be wicked; most benevolence is but laziness or lack of willpower.
[tr. Heard (1917), ¶244]

Goodness deserves credit only in those who are strong enough to do evil. In other cases it is usually laziness or want of character.
[tr. Stevens (1939), ¶237]

No man should be praised for his goodness if he lacks the strength to be bad: in such cases goodness is usually only the effect of indolence or impotence of will.
[tr. FitzGibbon (1957), ¶237]

No one deserves praise for being good who lacks the power to do evil. Goodness, for the most part, is merely laziness or absence of will.
[tr. Kronenberger (1959), ¶237]

Nobody deserves to be praised for his goodness if he has not the power to be evil. All other goodness is most often but indolence or weakness of will.
[tr. Whichello (2016) ¶237]

But a great Lord, a wicked Man, is a terrible thing.
[tr. Clitandre (1672)]

If a great lord is a wicked man it is a terrible thing.
[tr. Van Laun (1876)]

But if a great lord is also a wicked man, it is a terrible thing.
[tr. Wall (1879)]

But a wicked nobleman is a terrible thing.
[tr. Page (1908)]

But a great lord who is a wicked man is a terrible thing.
[tr. Frame (1967)]

But a wicked nobleman is a frightening master.
[tr. Bermel (1987)]

But a great lord who's a wicked man is a frightening thing.
[tr. Wilbur (2001)]

No, no; Birth is nothing, where there's no Virtue. [...] Know, in short, that a Gentleman who lives ill, is a Monster in nature, that Virtue is the prime Title to Nobility, that I look much less upon the Name we subscribe, than the Actions that we perform, and that I shou'd value more being the Son of a Porter, who was an honest Man, than the Son of a Monarch who liv'd as you do.
[tr. Clitandre (1672)]

No, no! Rank is nothing without virtue. [...] Know, finally, that a nobleman who leads a wicked life is a monster in nature; that virtue is the prime badge of nobility; that I regard much less the name which a man bears than the actions which he commits, and that I should value more highly a porter's son who was an honest man, than a monarch's son who led such a life as yours.
[tr. Van Laun (1876)]

No, no; birth is nothing where virtue is not. [...] Know that a man of noble blood who leads a bad life is a monster in nature, and that virtue is the first title to nobility. I look less to the name that is signed, than to the actions; and I should be more proud of being the son of an honest porter than that of a monarch who lived your life.
[tr. Wall (1879)]

No, no; where virtue is wanting birth does not signify anything. [...] Know, indeed, that a man of noble blood who leads a bad life is an unnatural monster; that virtue is the chief title to nobility; that I regard far less the name which one signs than the actions which one performs; and that I would rather be the son of a porter and honest than the son of a monarch and like you.
[tr. Waller (1904)]

No, no, birth means nothing without virtue. [...] A nobleman who lives by evil is a natural monster. The first title to nobility is rectitude. For me the name a man signs counts for much less than the actions he performs, and I esteem a farm-laborer's honest son more highly than a king's son who lives as you do.
[tr. Bermel (1987)]

The reputation and worth of a man consisteth in his heart and will: therein consists true honour: Constancie is valour, not of armes and legs, but of minde and courage: it consisteth not in the spirit and courage of our horse, nor of our armes, but in ours.
[tr. Florio (1603)]

The estimate and value of a man consist in the heart and in the will: there his true honour lies. Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
[tr. Cotton (1686)]

The estimation and value of a man consist in the heart and the will; and therein lies his true honour. Valour is the stability, not of legs and arms, but of courage and the mind; it does not consist in the goodness of our horse, or our armour, but in ourselves.
[tr. Friswell (1868)]

The estimate and value of a man consist in the heart and in the will: there his true honor lies. Valor is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms: but in our own.
[tr. Cotton/Hazlitt (1877)]

A man's estimation and value depend on his heart and his will; that is where his true honour lives; valour is strength, not of arms and legs, but of the mind and the soul; it does not depend upon the worth of our horse or of our armour, but upon our own.
[tr. Ives (1925), 1.31]

The worth and value of a man is in his heart and his will; there lies his real honor. Valor is the strength, not of legs and arms, but of heart and soul; it consists not in the worth of our horse or our weapons, but in our own.
[tr. Frame (1943), 1.31]

A man’s value and reputation depend on his heart and his resolution; there his true honour lies. Valour is strength, not of leg or arm, but of the heart and soul; it lies not in the goodness of our horse or our weapons, but in our own.
[tr. Cohen (1958), 1.31]

A man's value and worth are to be found in his heart and will: that is where his true honor lies. Valor is strength not of legs and arms but of heart and mind; it is not a matter of our horse's or our weapons' value, but of our own.
[tr. Atkinson/Sices (2012)]

• "Adversity makes men, but prosperity makes monsters."
• "Adversity makes men, and prosperity makes monsters."
• "Prosperity makes monsters, but adversity makes men."

The best kind of revenge is, not to become like unto them.
[tr. Casaubon (1634), 6.5]

The best way of Revenge, is not to imitate the Injury.
[tr. Collier (1701)]

The best sort of revenge, is, not to become like the injurious.
[tr. Hutcheson/Moor (1742)]

The best method of revenge is, not to imitate the person who has done you the injury.
[tr. Graves (1792)]

The best way of avenging thyself is not to become like [the wrong-doer].
[tr. Long (1862)]

The best way of revenge is not to imitate the injury.
[tr. Collier/Zimmern (1887)]

Not to do likewise is the best revenge.
[tr. Rendall (1898)]

The best revenge is not to copy him that wronged you.
[tr. Hutcheson/Chrystal (1902)]

The best way of avenging thyself is not to do likewise.
[tr. Haines (Loeb) (1916)]

The noblest kind of retribution is not to become like your enemy.
[tr. Farquharson (1944)]

To refrain from imitation is the best revenge.
[tr. Staniforth (1964)]

The noblest way to avenge yourself is not to become as they are.
[tr. Hard (1997 ed.)]

The best revenge is not to be like that.
[tr. Hays (2003)]

The best revenge is not to be like your enemy.
[tr. Hammond (2006)]

The noblest way of taking revenge on others is by refusing to become like them.
[tr. Needleman/Piazza (2008)]

The best way to avenge yourself is not to become as they are.
[tr. Hard (2011 ed.)]

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)]

As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time.
[tr. Casaubon (1634)]

A Fleet Horse or Greyhound, don't use to make a Noise when they have perform'd handsomly, nor a Bee neither when she has made a little Hony: And thus a Man that's rightly Kind, never proclaims a Good Turn, but does another as soon as he can; just like a Vine that bears again the next Season.
[tr. Collier (1701)]

The horse, when he hath run his course, the hound, when he has followed the track, the bee, when it has made its honey, and the Man, when he hath done good to others, don’t make a noisy boast of it, but go on to repeat the like actions, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Moor (1742)]

This same is applicable to the horse that has finished his course, to the hound that has ended his chase, and to the bee that has produced its honey. Let the man, then, who has done a beneficent action, not look for applause; but repeat it the first opportunity; as the vine again yields its fruit at the proper season.
[tr. Graves (1792), 5.5]

A fleet horse or greyhound do not make a noise when they have done well, nor a bee neither when she has made a little honey. And thus a man that has done a kindness never proclaims it, but does another as soon as he can, just like a vine that bears again the next season.
[tr. Collier/Zimmern (1887)]

As the horse that runs, the hound that hunts, the bee that hives its honey, so the man who does the kindness does not raise a shout, but passes on to the next act, as a vine to the bearing of clusters for next season.
[tr. Rendall (1898)]

The horse when he has run his course, the hound when he has followed the track, the bee when it has made its honey, and the man when he has done good to others, make no noisy boast of it, but set out to do the same once more, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Chrystal (1902)]

[...] a steed when it has run its course, a hound when it has singled out the trail, a bee when she hath made her comb. And so a man when he hath done one thing well, does not cry it abroad, but betakes himself to a second, as a vine to bear afresh her clusters in due season.
[tr. Haines (Loeb) (1916)]

A horse runs, a hound tracks, bees make honey, and a man does good, but doesn't know that he has done it and passes on to a second act, like a vine to bear once more its grapes in due season.
[tr. Farquharson (1944)]

[...] a horse that has run its race, a hound that has tracked his quarry, or a bee that has hived her honey. Like them, the man who has done one good action does not cry it aloud, but passes straight on to a second, as the vine passes on to the bearing of another summer's grapes.
[tr. Staniforth (1964)]

[...] a horse when it has run its race, or a dog when it has followed a trail, or a bee when it has mades its honey. And so such a person, when he has done a good deed, does not cry it abroad, but passes straight on to the next, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (1997 ed.)]

A horse at the end of the race ...
A dog when the hunt is over ...
A bee with its honey stored ...
And a human being after helping others.
They don't make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season.
[tr. Hays (2003)]

A horse that has raced, a dog that has tracked, a bee that has made honey, and a man that has done good -- none of these knows what they have done, but they pass on to the next action, just as the vine passes on to bear grapes again in due season.
[tr. Hammond (2006)]

[...] a horse when it has run its race, or a dog when it has followed its trail, or a bee when it has made its honey. And so such a person, when he has done a good deed, does not shout about it, but passes straight on to the next one, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (2011 ed.)]

[...] a horse which has run a race, a dog which has followed the scent, or a bee which has made its honey. A person who has done something good does not make a big fuss about it, but goes on to the next action, as a vine goes on to produce grapes again in season.
[tr. Gill (2013), sec. 3-4]

A man does not proclaim a good deed, but proceeds to another, as a vine bears grapes again in season.
[ed. Taplin (2016)]

In fact, were it given to our eye of flesh to see into the consciences of others, we should judge a man much more surely from what he dreams than from what he thinks.
[tr. Wilbour (1862)]

In fact, if our eyes of the flesh were allowed to peer into the consciences of our neighbor, a man could be judged far more surely from what he dreams than from what he thinks.
[tr. Wraxall (1862)]

In fact, had it been given to our eyes of the flesh to gaze into the consciences of others, we should be able to judge a man much more surely according to what he dreams, than according to what he thinks.
[tr. Hapgood (1887)]

Indeed, if our earthly eyes possessed this power of seeing into the hearts of others, we would judge men far more surely by their dreams than by their thoughts.
[tr. Denny (1976)]

For had it been given to our eyes of flesh to see into the conscience of others, our judgment of a man would be much sounder were it based on what he dreams rather than on what he thinks.
[tr. Donougher (2013)]

But here lay
Thy error; thou didst deem thyself a man
Able to rule, because thou wert possess'd
Of wealth, which in itself is nought, and stays
For a short season only with its owner:
But Nature, and not Gold, is ever firm;
Nature abides with man, and can remove
Evils the most severe, while lawless Gold,
That inmate of the wicked, takes his flight
From mansions where he flourish'd but a moment
[tr. Wodhull (1809)]

Herein lay thy grievous error, due to ignorance; thou thoughtest thyself some one, relying on thy wealth, but this is naught save to stay with us a space. 'Tis nature that stands fast, not wealth. For it, if it abide unchanged, exalts man's horn. But riches dishonestly acquired and in the hands of fools, soon take their flight, their blossom quickly shed.
[tr. Coleridge (1891)]

Which thing has most deceived thee, not knowing it. Thou didst boast to be somebody, relying on thy wealth; but wealth is naught, except to tarry with us for a little time. But nature is stable; not money: since the one ever remaining uplifts her head; but wealth unjust, and dwelling with the foolish, is wont to flit from the house, having flourished for a short season.
[tr. Buckley (1892)]

This was thy strong delusion, blind of heart,
Through pride of wealth to boast thee some great one!
Nought wealth is, save for fleeting fellowship.
'Tis character abideth, not possessions:
This, ever-staying, lifteth up the head;
But wealth by vanity gotten, held of fools,
Takes to it wings; as a flower it fadeth soon.
[tr. Way (1896)]

And then the lie of lies that dimmed thy brow,
Vaunting that by thy gold, thy chattels, Thou
Wert Something; which themselves are nothingness,
Shadows, to clasp a moment ere they cease.
The thing thou art, and not the things thou hast,
Abideth, yea, and bindeth to the last
Thy burden on thee: while all else, ill-won
And sin-companioned, like a flower o'erblown,
Flies on the wind away.
[tr. Murray (1905)]

This deceived you the most, in your ignorance: you professed to be some one, strong in your wealth, but that is nothing, except to associate with briefly. It is nature that is secure, not wealth; for, always standing by, it takes away troubles; but prosperity, when it lives wickedly and with fools, flies out of the house, flowering for a short time.
[tr. Coleridge (1938 ed.)]

And you, Aigisthus, because of your lack of intelligence, fell into a big trap which is that you thought that the great wealth made you important. Yet wealth is not something you can have for long.
A man’s strength is his nature, not his wealth because that is what stays with us and that is what defeats our troubles. When the unjust joy falls into sinful ways, it blossoms in the house for a very short time before it flies away again.
[tr. Theodoridis (2006)]

But most of all,
you were so ignorant you were deceived
in claiming to be someone because your strength
was in your wealth. But that’s not worth a thing --
its presence is short lived. What stays secure
is not possessions but one’s nature, which stands
beside you and takes away your troubles.
But when riches live with fools unjustly,
they bloom a little while, then flee the house.
[tr. Johnston (2009)]

Now here's where you deceived yourself the most: that you had wealth, and thought it made you someone. But money's nothing: here and gone again. Trust nature, it's secure. Riches are not. Nature remains forever, helps in trouble. Prosperity that lives a while with fools briefly flowers with evil, then flies from home.
[tr. Wilson (2016)]

There is no certain mark of generous souls:
For in the tempers of mankind prevails
A strange confusion. I have seen the son
Of a great father dwindle into nothing.
And virtuous children spring from wicked Sires;
Among the rich a mean contracted spirit
Have I discover'd, and the poor man's breast
Withi most exalted sentiments inspir'd.
[tr. Wodhull (1809)]

Ah! there is no sure mark to recognize a man's worth; for human nature hath in it an element of confusion. For I have seen ere now the son of a noble sire prove himself a worthless knave, and virtuous children sprung from evil parents; likewise dearth in a rich man's spirit, and in a poor man's frame a mighty soul.
[tr. Coleridge (1891)]

Alas! there is no sure mark of manliness; for the natures of mortals exhibit a confusion. For already have I seen a man who was naught sprung from a noble sire, and good children [sprung] from bad [fathers[,. and hunger in the spirit of a rich man, and a great mind in a poor body.
[tr. Buckley (1892)]

Lo, there is no sure test for manhood’s worth:
For mortal natures are confusion-fraught. --
I have seen ere now a noble father’s son
Proved nothing-worth, seen good sons of ill sires,
Starved leanness in a rich man’s very soul,
And in a poor man’s body a great heart.
[tr. Way (1896)]

How dark lies honour hid! And what turmoil
In all things human: sons of mighty men
Fallen to naught, and from ill seed again
Good fruit: yea, famine in the rich man's scroll
Writ deep, and in poor flesh a lordly soul.
[tr. Murray (1905)]

Ah! There is no exact way to test a man's worth; for human nature has confusion in it. I have seen before now the son of a noble father worth nothing, and good children from evil parents; famine in a rich man's spirit, and a mighty soul in a poor man's body.
[tr. Coleridge (1938 ed.)]

It is impossible to judge a man’s virtue with accuracy. There’s always great confusion in the nature of mortals. I, myself, have seen worthless children born of a virtuous man and from evil parents born brilliant children. I have seen a small, poor mind in a wealthy man and in the soul of a poor man, a great one.
[tr. Theodoridis (2006)]

Well, nothing is precise
when it comes to how a man is valued --
men’s natures are confusing. Before this,
I’ve seen a man worth nothing, yet he had
a noble father; I’ve known evil parents
with outstanding children, seen famine
in a rich man’s mind and a great spirit
in a poor man’s body.
[tr. Johnston (2009)]

I have known a man of a noble father who turns out
To be nothing while powerful men can rise from the low.
I have seen emptiness in a rich man’s thought
And great judgement in a poor person’s frame.
[tr. @sententiq (2020)]

While laziness and timidity alone have the merit of keeping us in our duty, our virtue often has all the honour.
 
[Pendant que la paresse et la timidité ont seules le mérite de nous tenir dans notre devoir, notre vertu en a souvent tout l’honneur.]

Shame, laziness and timidity alone retain the merit of holding us back from our duty, while our virtue has all the honor.
 
[La honte, la paresse et la timidité conservent toutes seules le mérite de nous retenir dans notre devoir, pendant que notre vertu en a tout l’honneur.]

It must be admitted that virtue, by which we boast of doing everything good that we do, would not always have the strength to hold us back from the rules of our duty, if laziness, timidity, or shame did not make us see the disadvantages of departing from them.
 
[Il faut avouer que la vertu, par qui nous nous vantons de faire tout ce que nous faisons de bien, n’aurait pas toujours la force de nous retenir dans les règles de notre devoir, si la paresse, la timidité, ou la honte ne nous faisoient voir les inconvénients qu’il y a d’en sortir.]

We are many times kept within the limits of our duty by Shame, Sloth, and Timorousness, while in the mean time our Virtue hath all the credit of it.
[tr. Davies (1669), ¶5]

Many People are kept within their Duty, because they have not the Courage, or will not be at the pains of being wicked; and in such cases oftentimes our Vertue runs away with all the Praise.
[tr. Stanhope (1694), ¶170]

Idleness, timidity, and shame, often keep us within the bounds of duty; whilst virtue seems to run away with the honour.
[pub. Donaldson (1783), ¶233; ed. Lepoittevin-Lacroix (1797), ¶163]

Idleness, timidity, or shame, often keeps us within the bounds of duty; whilst virtue seems to run away with the honour of it.
[ed. Carvill (1835), ¶202]

Indolence and timidity often keep us to our duty, while our virtue carries off all the credit of doing so.
[ed. Gowens (1851), ¶172]

Idleness and fear keeps us in the path of duty, but our virtue often gets the praise.
[tr. Bund / Friswell (1871), ¶169]

Although it is frequently laziness and timidity that keep us within the path of duty, it is virtue that reaps the credit.
[tr. Heard (1917), ¶169]

Though indolence and timidity keep us to the path of duty, virtue often gets all the credit.
[tr. Stevens (1939), ¶169]

When laziness or cowardice keeps us to the path of duty, the credit is often given entirely to our honour.
[tr. FitzGibbon (1957), ¶169]

When laziness and timidity yokes us to our duties, we often give virtue the credit for it.
[tr. Kronenberger (1959), ¶169]

While it is idleness and timidity that retain us in our duty, our virtue takes all the credit.
[tr. Whichello (2016), ¶169]

Not every great man is a grand human being.
[tr. Wister (1883)]

We are often more agreeable through our faults, than through our good qualities.
[pub. Donaldson (1783), ¶130; [ed. Lepoittevin-Lacroix (1797), ¶97]

We often appear to be more agreeable in our faults than in our good qualities.
[ed. Carvill (1835), ¶114]

In the intercourse of life we more often please by our faults than our good qualities.
[ed. Gowens (1851), ¶232]

In the intercourse of life, we please more by our faults than by our good qualities.
[tr. Bund/Friswell (1871), ¶90]

In everyday existence we please others more by our faults than by our merits.
[tr. Heard (1917), ¶228]

In the ordinary intercourse of life our faults give more pleasure than our virtues.
[tr. Stevens (1939), ¶90]

In daily life our faults are frequently more pleasant than our good qualities.
[tr. FitzGibbon (1957), ¶90]

In the business of living our faults are often more attractive than our virtues.
[tr. Kronenberger (1959), ¶90]

In our dealings with the world, we often please more by our faults than by our good qualities.
[tr. Whichello (2016), ¶90]

There are some who are disgusting in their merits, and others who please with their faults.
[tr. Winchello (2016), ¶155]
 
[Il y a des gens dégoûtants avec du mérite, et d’autres qui plaisent avec des défauts.]
[1st ed.]

There are people whose faults beseem them well, and others whose good qualities disgrace them.
[tr. Winchello (2016), ¶251]
 
[Il y a des personnes à qui les défauts siéent bien, et d’autres qui sont disgraciées avec leurs bonnes qualités.]
[1st ed.]

There are people who enjoy the approval of the world whose sole merit consists in their having vices that are useful in the general affairs of life.
[tr. Winchello (2016), ¶273]
 
[Il y a des gens, qu’on approuve dans le monde, qui n’ont pour tout mérite que les vices qui servent au commerce de la vie.]
[1st ed.]

There are certain faults which, when displayed in a flattering light, shine more brightly than virtue itself.
[tr. Winchello (2016), ¶354]
 
[Il y a de certains défauts qui, bien mis en œuvre, brillent plus que la vertu même.]
[4th ed.]

There are bad qualities which make for great talents.
[tr. Winchello (2016), ¶468]
 
[Il y a de méchantes qualités qui font de grands talents.]
[5th ed.]

In great matters men show themselves as they ought; in little, as they are.
[tr. Mathers (1926)]

In affairs of importance, men show themselves at their best advantage; in small matters they are seen as they are.
[tr. Merwin (1969)]

In great things, men show themselves as they want to be seen; and in little ones they show themselves as they are.
[tr. Siniscalchi (1994)]

In important matters, men display themselves as they want to be seen; in minor matters as they really are.
[tr. Parmée (2003), ¶45]

It’s a good thing when a man is different from your image of him. It shows he isn’t a type. If he were, it would be the end of him as a man. But if you can’t place him in a category, it means that at least a part of him is what a human being ought to be. He has a grain of immortality.
[tr. Hayward & Harari (1958), UK ed.]

It’s good when a man deceives your expectations, when he doesn’t correspond to the preconceived notion of him. To belong to a type is the end of a man, his condemnation. If he doesn’t fall under any category, if he’s not representative, half of what’s demanded of him is there. He’s free of himself, he has achieved a grain of immortality.
[tr. Pevear & Volokhonsky (2010)]

Recognise Faults, however high placed. Integrity cannot mistake vice even when clothed in brocade or perchance crowned with gold, but will not be able to hide its character for all that. Slavery does not lose its vileness, however it vaunt the nobility of its lord and master.
[tr. Jacobs (1892)]

Know what is evil, however much worshiped it may be. Let the man of intelligence not fail to recognize it, even if clothed in brocade, or crowned with gold, because it cannot thereby hide its bane, -- slavery does not lose its infamy, however noble the master.
[tr. Fischer (1937)]

Know when something is a defect, even if it looks like the opposite. Honesty should be able to recognize vice even when it dresses in brocade. Sometimes it wears a crown of gold, but even then it cannot hide its iron. Slavery is just as vile when disguised by high position.
[tr. Maurer (1992)]

It is for base and pettie mindes, dulled and overwhelmed with the weight of affaires, to be ignorant how to leave them, and not to know how to free themselves from them; nor how to leave and take them againe.
[tr. Florio (1603)]

’Tis for little souls, that truckle under the weight of affairs, not from them to know how clearly to disengage themselves, not to know how to lay them aside and take them up again.
[tr. Cotton/Hazlitt (1877)]

It is for small souls, buried under the weight of affairs, not to know how to free themselves therefrom entirely; not to know how to leave them and return to them.
[tr. Ives (1925)]

It is for little souls, buried under the weight of business, to be unable to detach themselves cleanly from it or to leave it and pick it up again.
[tr. Frame (1943)]

It is for petty souls overwhelmed by the weight of affairs to be unable to disentangle themselves for them completely, not knowing how to drop them and then take them up again.
[tr. Screech (1987)]

When Riches and Favour forsake a Man, we see presently he was a Fool, but no body could find it out in his Prosperity.
[Bullord ed. (1696)]

In proportion as Riches and Favour forsake a Man, we discover he was a Fool, which no body cou'd find out in his Prosperity.
[Curll ed. (1713)]

As Riches and Favour forsake a Man, we discover him to be a Fool, but no body could find it out in his Prosperity.
[Browne ed. (1752)]

As a man falls out of favour and his wealth declines, we discover for the first time the ridiculous aspects of his character, which were always there but which wealth and favour had concealed.
[tr. Stewart (1970)]

We must bear with some peoples bad Characters, as we do with bad Money, for the benefit of Commerce.
[Bullord ed. (1696)]

Not to be able to bear with all the bad Characters the World is full of, is no good Character: Copper Mony, for the sake of Commerce, is necessary as well as Gold and Silver.
[Curll ed. (1713)]

We must bear with some Peoples ill Tempers, as we do with Copper Money, for the benefit of Commerce.
[Browne ed. (1752)]

To be unable to endure all the unpleasant characters of whom the world is full is not an admirable characteristic: we need, in our dealings, both gold coins and small change.
[tr. Stewart (1970)]

I have known nearly every famous man in our times, and I have seen them unhappy through this pretty passion for celebrity, and die after having degraded their moral character for it.
[tr. Siniscalchi (1994)]

Modesty is to Merit, what Shades are to the Figures in a Picture; it gives it Strength and Heightening.
[Curll ed. (1713)]

Modesty is to Merit as Shades to Figures in a Picture; giving it Strength and Beauty.
[Browne ed. (1752)]

Modesty is to merit what shade is to figures in a picture; it gives it strength and makes it stand out.
[tr. Van Laun (1885)]

Priscus! you've often ask'd me how I'd live,
Should Fate at once both wealth and honour give?
What soul his future conduct can foresee?
Tell me what sort of lion you would be?
[tr. Lewis (<1752)]

What would I do, the question you repeat,
if on a sudden I were rich and great?
Who can himself with future conduct charge?
What would you do, a lion, and at large?
[tr. Hay (1755), ep. 93]

You've often been used, my good friend, for to ask
What sort of man I might prove
Was I rich or soon great? but 'tis no easy talk,
For 'faith I can't tell you, by Jove!
For who do You think, of the men that are here
Can his manners divine, that You see?
And was you as Jonathan's bull or a bear,
Pray what sort of beast would you be?
[tr. Scott (1773)]

Thou asketh oft, how I should brook the hour,
Of wealth o'erwhelming, and resistless pow'r.
His future self what seer can prophesy?
What lion, Priscus, should'st thou make? Reply.
[tr. Elphinston (1782), 2.143]

Priscus! you often ask me what wouild be my future conduct, if I were made suddenly rich or powerful? Who can be competent to judge of his future character under such contingencies? Tell me, if you were metamorphosed into a lion, what kind of lion would you be?
[tr. Amos (1858), ep. 94]

You often ask me, Priscus, what sort of person I should be, if I were to become suddenly rich and powerful. Who can determine what would be his future conduct? Tell me, if you were to become a lion, what sort of a lion would you be?
[tr. Bohn's Classical (1859)]

You are often wont to ask me what sort of person I should be, Priscus, if I became rich and were suddenly powerful. Do you think any man can declare his character in the future? Tell me, if you became a lion, what sort of lion will you be?
[tr. Ker (1919)]

What should I be if great and rich?
That is the sort of question which
One cannot prophesy on;
Apply it to yourself: e.g.,
What sort of lion will you be
If you become a lion?
[tr. Pott & Wright (1921), "Riddles"]

You often ask me, Priscus, how I'ld use
My fortune if I stood in rich men's shoes.
'Tis hard forecasting the effect of pelf;
What sort of lion would you make, yourself?
[tr. Francis & Tatum (1924), ep. 687]

Your question: would my character,
And how, change if I suddenly were
Powerful and rich? Who can foresee
The sort of person he might be?
Supposing, Priscus, you became
A lion, would you be fierce or tame?
[tr. Michie (1972)]

You are wont to ask me, Priscus, what sort of person I should be if I were suddenly to become rich and powerful. Do you suppose that anybody can foretell his character? Tell me, if you were to become a lion, what would you be like?
[tr. Shackleton Bailey (1993)]

Priscus, your perennial party game
Is "How would you handle wealth and power?"
Who knows? But back at you the same:
If you were a lion, would you rage or cower?
[tr. Ericsson (1995)]

If I were what I am not, rich,
Would I become a king?
If you were what you are not, brave,
Would you be anything?
[tr. Wills (2007)]

Priscus, you often ask what I'd be like
if I got wealth and power suddenly.
Can anyone foretell his future conduct?
If you were a lion, what kind would you be?
[tr. McLean (2014)]

A person of intellect, without energy added to it, is a failure.
[Source (1893)]

A man of wit is lost, if to his wit he does not join energy of character.
[tr. Hutchinson (1902)]

A man of intelligence is lost if his intelligence is not combined with energy of character.
[tr. Merwin (1969)]

A man of intellect is lost if he does not ally strength of mind to strength of character.
[tr. Pearson (1973)]

Any intelligent man who lacks character is lost.
[tr. Parmée (2003), ¶ 173]

A man with spirit is lost if he doesn't add to his intelligence an energetic character.
[tr. Siniscalchi (1994)]

Concern for money is the great test of small natures; but is scarcely a test at all for those who rise above the ordinary; and there is a long way between the man who scorns money and the one who is genuinely honest.
[tr. Merwin (1969)]

Pecuniary gain is the great test for those of weak character, but for those wit out-of-the-ordinary characters it is of the slightest importance; and a wide gulf separates the man who despises money from one who is truly honest.
[tr. Pearson (1973)]

Weak characters think money all-important; for any well-bred person, it's a very minor concern.
[tr. Parmée (2003), ¶ 129]

The desire for money can go very far in proving that a person has a petty character, but it has little to say about a persons sincerity; and there is a great distance between a man who scorns money and someone who is truly honest.
[tr. Siniscalchi]

Politeness and a sense of honor have this advantage: we bestow them on others without losing a thing.
[tr. Maurer (1992)]

Gallantry, and honor have this advantage, they are saved through being spent, the first if practiced, the second if worn.
[tr. Fischer (1937)]

Not to continue a Foppery. Some make an engagement of their mistakes: when they have once begun to fail, they think they are concerned in honour to continue.
[Flesher ed. (1685)]

Do not follow up a Folly. Many make an obligation out of a blunder, and because they have entered the wrong path thinks it proves their strength of character to go in it.
[tr. Jacobs (1892)]

Don’t persist in folly. Some people commit themselves to their errors. They act mistakenly and consider it constancy to go on that way.
[tr. Maurer (1992)]

When a man at forty is the object of dislike, he will always continue what he is.
[tr. Legge (1861)]

When a man meets with odium at forty, he will do so to the end.
[tr. Jennings (1895)]

If a man after forty is an object of dislike to men, he will continue to be so to the end of his days.
[tr. Ku Hung-Ming (1898)]

If a man reach forty and yet be disliked by his fellows, he will be so to the end.
[tr. Soothill (1910)]

Forty and disliked. He is at the end already; too late to alter.
[tr. Soothill (1910) - alternate 1]

At 40 a man's character is settled, and if he still be detested by his fellows, then here his end is reached.
[tr. Soothill (1910) - alternate 2]

If a man is hateful at forty he'll be so to the end.
[tr. Pound (1933)]

One who has reached the age of forty and is still disliked will be so till the end.
[tr. Waley (1938)]

It is all over for the man of forty who is held in aversion.
[tr. Ware (1950), 17.24]

If hateful things are seen in one at the age of forty, that is indeed how one will end up.
[tr. Dawson (1993)]

Whoever, by the age of forty, is still disliked, will remain so till the end.
[tr. Leys (1997)]

If, at forty, a man is still loathed, he is done for.
[tr. Huang (1997), 17.25]

If one is still disliked at his forty years of age, one is going to the end.
[tr. Cai/Yu (1998), No. 466]

The person who at age forty still evokes the dislike of others is a hopeless case.
[tr. Ames/Rosemont (1998)]

If he is forty and is still hated, he will probably be so until the end.
[tr. Brooks/Brooks (1998), 17.24]

If you reach forty and find it all hateful, you'll be that way to the death.
[tr. Hinton (1998), 17.25]

If, having reached the age of forty, you still find yourself despised by others, you will remain despised until the end of your days.
[tr. Slingerland (2003)]

Forty and hated by others -- and he’ll be so the rest of his life.
[tr. Watson (2007)]

If a person has reached forty but is still an outcast, he will not have much hope for the rest of his life.
[tr. Li (2020)]

Feare shews degenerate minds.
[tr. Ogilby (1649)]

Fear ever argues a degenerate kind.
[tr. Dryden (1697)]

Fear argues a degenerate mind.
[tr. Davidson/Buckley (1854)]

Fear proves a base-born soul.
[tr. Connington (1866)]

Fear shows degenerate souls.
[tr. Cranch (1872)]

Fear proves the vulgar spirit.
[tr. Mackail (1885)]

For fear it is shows base-born souls.
[tr. Morris (1900)]

Fear argues souls degenerate and base.
[tr. Taylor (1907), st. 2, l. 14]

'Tis cowardice
betrays the base-born soul.
[tr. Williams (1910)]

Fear proves a bastard spirit.
[tr. Humphries (1951)]

Mean souls convict themselves by cowardice.
[tr. Day Lewis (1952)]

For in the face of fear
the mean must fall.
[tr. Mandelbaum (1971)]

Tell-tale fear
Betrays inferior souls.
[tr. Fitzgerald (1981), ll. 19-20]

If there is any baseness in a man, it shows as cowardice.
[tr. West (1990)]

Fear reveals the ignoble spirit.
[tr. Kline (2002)]

Fear
Always gives away men of inferior birth.
[tr. Lombardo (2005)]

Fear exposes the lowborn man at once.
[tr. Fagles (2006), l. 16]

Fear shows up lesser men.
[tr. Bartsch (2021)]

A man shows his character just in the way in which he deals with trifles, -- for then he is off his guard. This will often afford a good opportunity of observing the boundless egoism of man's nature, and his total lack of consideration for others; and if these defects show themselves in small things, or merely in his general demeanor, you will find that they also underlie his action in matters of importance, although he may disguise the fact. This is an opportunity which should not be missed. If in the little affairs of every day, -- the trifles of life, those matters to which the rule de minimis non applies, -- a man is inconsiderate and seeks only what is advantageous or convenient to himself, to the prejudice of others' rights; if he appropriates to himself that which belongs to all alike, you may be sure there is no justice in his heart, and that he would be a scoundrel on a wholesale scale, only that law and compulsion bind his hands. Do not trust him beyond your door. He who is not afraid to break the laws of his own private circle, will break those of the State when he can do so with impunity.
[tr. Saunders (1890)]

Men best show their character in trifles, where they are not on their guard. It is in insignificant matters, and in the simplest habits, that we often see the boundless egotism which pays no regard to the feeling of others, and denies nothing to itself.
[In Tryon Edwards, A Dictionary of Thoughts, "Character" (1891); this is the version quoted most often.]

In all thy humours, whether grave or mellow,
Thou'rt such a touchy, testy, pleasant fellow;
Hast so much wit, and mirth, and spleen about thee
There is no living with thee, or without thee.
[Addison, The Spectator No. 68 (1711-05-18)]

Such stiffness, ease; such sweets and sours about thee!
I cannot live, or with thee, or without thee.
[tr. Elphinston (1782), Book 12, #126]

Difficult and easy, churlish and pleasing; you are all of these, and yet one person;
there is no living with thee, nor without thee.
[tr. Amos (1858), ch. 3 #85]

Thou'rt merry, sad; easy, and hard to please;
Nor with nor from thee can I live at ease.
[tr. Wright (<1859)]

You are at once morose and agreeable, pleasing and repulsive.
I can neither live with you, nor without you.
[tr. Bohn's Classical (1859)]

Captious, yet complaisant, sweet and bitter too,
I cannot with thee live, nor yet without thee.
[ed. Harbottle (1897)]

Difficult and easy-going, pleasant and churlish, you are at the same time:
I can neither live with you nor without you.
[tr. Ker (1919)]

O sweet and bitter in a breath,
O genial comrade, crusty friend,
Without thee life had sudden end,
With thee to dwell were sudden death.
[tr. Francis & Tatum (1924), #662]

There's something easy, difficult,
Hard and soft about you
All the time. I cannot live
With you or without you.
[tr. Marcellino (1968)]

Amiable but unco-operative,
Sweet-natured but a grouse --
Though I can't live without you, I can live
Without you in the house.
[tr. Michie (1972)]

You are difficult and easy, pleasant and sour; and I can't live with you nor yet without you.
[tr. Shackleton Bailey (1993), 12.46]

You're difficult and easy, sweet and tart.
I cannot live with you, nor live apart.
[tr. McLean (2014), 12.46]

Difficult or easy, pleasant or bitter, you are the same you:
I cannot live with you -- or without you.
[Source]

We, therefore, say once more a strong mind is not one that is merely susceptible of strong excitement, but one which can maintain its serenity under the most powerful excitement; so that, in spite of the storm in the breast, the perception and judgment can act with perfect freedom, like the needle of the compass in the storm-tossed ship.
[tr. Graham (1873)]

We repeat: strength of character does not consist solely in having powerful feelings, but in maintaining one’s balance in spite of them. Even with the violence of emotion, judgment and principle must still function like a ship’s compass, which records the slightest variations however rough the sea.
[tr. Howard & Paret (1976)]

• "Character in a play is that which reveals the moral purpose of the agents, i.e. the sort of thing they seek or avoid, where that is not obvious." [tr. Bywater (1909)]
• "Psychology in the sense of "an index to the quality of the purpose" has for its sphere places where the ulterior purposes of an immediate resolve (positive or negative) is naturally obscure." [tr. Margoliouth (1911)]
• "Character is that which reveals choice, shows what sort of thing a man chooses or avoids in circumstances where the choice is not obvious." [tr. Fyfe (1932)]
• "Character is that which reveals decision, of whatever sort." [tr. Janko (1987), sec. 3.1.3]
• "Moral character is what reveals the nature of people's fundamental options." [tr. Kenny (2013)]

• "Frequent association with the wicked increases a disposition to vice." [tr. Barnes (1987)]
• "Associating with scoundrels frequently increases the possession of wickedness." [tr. @sententiq (2020), Fr. 234]
• "By associating with scoundrels, you will turn out a scoundrel"
• "Continuous association with the wicked increases bad character."

It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing, that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that in each one of them is in a man. Sometimes even several of them at a time.
[tr. Wilbour (1862)]

In our conviction, if souls were visible we should distinctly see the strange fact that every individual of the human species corresponds to some one of the species of animal creation; and we might easily recognize the truth, which has as yet scarce occurred to the thinker, that, from the oyster to the eagle, from the hog to the tiger, all animals are in man, and that each of them is in a man; at times, several of them at once.
[tr. Wraxall (1862)]

It is our conviction that if souls were visible to the eyes, we should be able to see distinctly that strange thing that each one individual of the human race corresponds to some one of the species of the animal creation; and we could easily recognize this truth, hardly perceived by the thinker, that from the oyster to the eagle, from the pig to the tiger, all animals exist in man, and that each one of them is in a man. Sometimes even several of them at a time.
[tr. Hapgood (1887)]

It is our belief that if the soul were visible to the eye every member of the human species would be seen to correspond to some species of the animal world and a truth scarcely perceived by thinkers would be readily confirmed, namely, that from the oyster to the eagle, from the swine to the tiger, all animals are to be found in men and each of them exists in some man, sometimes several at a time.
[tr. Denny (1976)]

It is our belief that if the soul were visible to the eye, every member of the human species would be seen to correspond to some species of the animal world, and a truth scarcely perceived by thinkers would be readily confirmed, namely, that from the oyster to the eagle, from the swine to the tiger, all animals are to be found in men and each of them exists in some man, sometimes several at a time.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

At twenty years of age a Peacock; at thirty a Lion; at fourty a Camel; at fifty a Serpent; at sixty a Dog; at seventy an Ape; at fourscore nothing at all.
[Flesher ed. (1685)]

At twenty a man is a Peacock, at thirty a Lion, at forty a Camel, at fifty a Serpent, at sixty a Dog, at seventy an Ape, at eighty nothing.
[tr. Jacobs (1892)]

At twenty, man is a peacock, at thirty a lion, at forty a camel, at fifty a snake, at sixty a dog, at seventy an ape, and at eighty, nothing.
[tr. Fischer (1937)]

Further, it is characteristic of the Great-minded man to ask favours not at all, or very reluctantly, but to do a service very readily; and to bear himself loftily towards the great or fortunate, but towards people of middle station affably; because to be above the former is difficult and so a grand thing, but to be above the latter is easy; and to be high and mighty towards the former is not ignoble, but to do it towards those of humble station would be low and vulgar; it would be like parading strength against the weak.
[tr. Chase (1847)]

It would seem, too, that the high-minded man asks favours of no one, or, at any rate, asks them with the greatest reluctance, but that he is always eager to do good offices to others; and that towards those in high position and prosperity he bears himself with pride, but towards ordinary men with moderation; for in the former case it is difficult to show superiority, and to do so is a lordly mater; whereas in the latter case it is easy. To be haughty among the great is no proof of bad breeding, but haughtiness among the lowly is as base-born a thing as it is to make trial of great strength upon the weak.
[tr. Williams (1869)]

It is characteristic too of the high-minded man that he never, or hardly ever, asks a favor, that he is ready to do anybody a service, and that, although his bearing is stately towards person of dignity and affluence, it is unassuming toward the middle class; for while it is a difficult and dignified thing to be superior to the former, it is easy enough to be superior to the latter, and while a dignified demeanour in dealing with the former is a mark of nobility, it is a mark of vulgarity ind ealing with the latter, as it like a display of physical strength at the expense of an invalid.
[tr. Welldon (1892), ch. 8]

It is characteristic of the high-minded man, again, never or reluctantly to ask favours, but to be ready to confer them, and to be lofty in his behaviour to those who are high in station and favoured by fortune, but affable to those of the middle ranks; for it is a difficult thing and a dignified thing to assert superiority over the former, but easy to assert it over the latter. A haughty demeanour in dealing with the great is quite consistent with good breeding, but in dealing with those of low estate is brutal, like showing off one’s strength upon a cripple.
[tr. Peters (1893)]

It is a mark of the proud man also to ask for nothing or scarcely anything, but to give help readily, and to be dignified towards people who enjoy high position and good fortune, but unassuming towards those of the middle class; for it is a difficult and lofty thing to be superior to the former, but easy to be so to the latter, and a lofty bearing over the former is no mark of ill-breeding, but among humble people it is as vulgar as a display of strength against the weak.
[tr. Ross (1908)]

It is also characteristic of the great-souled man never to ask help from others, or only with reluctance, but to render aid willingly; and to be haughty towards men of position and fortune, but courteous towards those of moderate station, because it is difficult and distinguished to be superior to the great, but easy to outdo the lowly, and to adopt a high manner with the former is not ill-bred, but it is vulgar to lord it over humble people: it is like putting forth one's strength against the weak.
[tr. Rackham (1934)]

It is also characteristic of a great-souled person to ask for nothing or hardly anything but to offer his services eagerly, and to exhibit his greatness to those with a reputation for great worth or those who are enjoying good luck, but to moderate his greatness to those in the middle. For it is a difficult and a dignified thing to show oneself superior to the former, but an easy one to do so to the latter, and, while adopting a dignified manner toward the former is not ill-bred, to do so toward humble people is vulgar, like displaying strength against the weak.
[tr. Reeve (1948)]

It is the mark of a high-minded man, too, never, or hardly ever, to ask for help, but to be of help to others readily, and to be dignified with men of high position or of good fortune, but unassuming with those of middle class, for it is difficult and impressive to be superior to the former, but easy to be so to the latter; and whereas being impressive to the former is not a mark of a lowly man, being so to the humble is crude -- it is like using physical force against the physically weak.
[tr. Apostle (1975)]

Another mark of the magnanimous man is that he never, or only reluctantly, makes a request, whereas he is eager to help others. He his haughty toward those who are influential and successful, but moderate toward those who have an intermediate position in society, because in the former case to be superior is difficult and impressive, but in the latter it is easy' and to create an impression at the expense of the former is not ill-bred, but to do so among the humble is vulgar.
[tr. Thomson/Tredennick (1976)]

It is also characteristic of a great-souled person to ask for nothing, or almost nothing, but to help others readily; and to be dignified in his behavior towards people of distinction or the well-off, but unassuming toward people at the middle level. Superiority over the first group is difficult and impressive, but over the second it is easy, and attempting to impress the first group is not ill-bred, while in the case of humble people it is vulgar, like a show of strength against the weak.
[tr. Crisp (2000)]

It belongs to the great-souled also to need nothing, or scarcely anything, but to be eager to be of service, and to be great in the presence of people of worth and good fortune, but measured toward those of a middling rank. For it is a difficult and august thing to be superior among the fortunate, but easy to be that way among the middling sorts; and to exalt oneself among the former is not a lowborn thing, but to do so among the latter is crude, just as is using one's strength against the weak.
[tr. Bartlett/Collins (2011)]

It is not ill-bred to adopt a high manner with the great and the powerful, but it is vulgar to lord it over humble people.

One can have no greater indication of a man than the company that he keeps.
[tr. Mansfield / Tarcov (1996)]

There can be no clearer indication about a man than the company he keeps.
[tr. Bondanella / Bondanella (1997)]

• "A golden rule: we must judge people, not by their opinions, but by what these opinions make of them." [tr. Tester (2012)]
• It is a golden rule that one should not judge people according to their opinions, but according to what these opinions make of them.
• "It is a golden rule not to judge men by their opinions but rather by what their opinions make of them."
• "One must judge men not by their opinions, but by what their opinions have made of them."
• "Don't judge a man by his opinions, but what his opinions have made of him."

• "A talent doth in stillness form itself -- / A character on life's unquiet stream." [tr. Des Voeux (1827)]
• "Talents are nurtured best in solitude, -- / A character on life's tempestuous sea." [tr. Swanwick (1843)]
• "Man's talent ripens in tranquility, / His character in battling with the world." [tr. Cartwright (1861)]
• "A talent in tranquility is formed, / A character in the turbulence of affairs." [tr. Hamburger (20th C)]
• "Talent develops in quiet places, / Character in the full current of human life."
• Talents are best nurtured in solitude; / Character is best formed in the stormy billows of the world.
• "Genius is formed in quiet, / Character in the stream of human life."

See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?
[tr. Legge (1861)]

If you observe what things people (usually) take in hand, watch their motives, and note particularly what it is that gives them satisfaction, shall they be able to conceal from you what they are? Conceal themselves, indeed!
[tr. Jennings (1895)]

You look at how a man acts; consider his motives; find out his tastes. How can a man hide himself; how can he hide himself from you?
[tr. Ku Hung-Ming (1898)]

Observe what he does; look into his motives; find out in what he rests. Can a man hide himself! Can a man hide himself!
[tr. Soothill (1910)]

Watch a man’s means, what and how. See what starts him. See what he is at ease in. How can a man conceal his real bent?
[tr. Pound (1933)]

Look closely into his aims, observe the means by which e pursues them, discover what brings him content -- and can the man's real worth remain hidden from you, can it remain hidden from you?
[tr. Waley (1938)]

Look at the means which a man employs; consider his motives; observe his pleasures. A man simply cannot conceal himself!
[tr. Ware (1950)]

Observe a man's actions; scrutinize his motives; and study what makes him content. How can a man conceal himself?
[tr. Chai (1965)]

Look at the means a man employs, observe the path he takes and examine where he feels at home. In what way is a man's true character hidden from view? In what way is man's true character hidden from view?
[tr. Lau (1979)]

See how he operates, observe what path he follows, examine what his is satisfied with, and how can a man remain inscrutable, how can a man remain inscrutable!
[tr. Dawson (1993)]

Find out why a man acts, observe how he acts, and examine where he finds his peace. Is there anything he could still hide?
[tr. Leys (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself? How, then, can he conceal himself?
[tr. Huang (1997)]

See what a man does; contemplate the path he has traversed; examine what he is at ease with. How, then, can he conceal himself?
[tr. Huang (1997)]

Watching one's action, examining one's experience, and observing one's favorite. What could one hide? What could one hide?
[tr. Cai/Yu (1998)]

Watch their actions, observe their motives, examine wherein they dwell content; won't you know what kind of person they are? Won't you know what kind of person they are?
[tr. Ames/Rosemont (1998)]

See what he bases himself on, observe what he follows, find out what he si comfortable with. Where can the man hide? Where can the man hide?
[tr. Brooks/Brooks (1998)]

If you look at their intentions, examine their motives, and scrutinize what brings them contentment -- how can people hide who they are? How can they hide who they really are?
[tr. Hinton (1998)]

Look at the means a man employs, observe the basis from which he acts, and discover where it is that he feels at ease. Where can he hide? Where can he hide?
[tr. Slingerland (2003)]

Watch what he does, observe the path he follows, examine where he comes to rest -- can any person then remain a mystery? Can any person remain a mystery?
[tr. Watson (2007)]

Observe [shi] what a man does. Look into [guan] what he has done [you]. Consider [cha] where he feels at home. How then can he hide his character?
[tr. Chin (2014)]

You observe the motivation of a person's behavior and words, the approach and directions he follows, and his mental and emotional conditions. What can he hide? What can he hide?
[tr. Li (2020)]