Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.
[KJV (1611)]

Treat everyone with equal kindness; never be condescending but make real friends with the poor. Do not allow yourself to become self-satisfied. Never repay evil with evil but let everyone see that you are interested only in the highest ideals. Do all you can to live at peace with everyone.
[JB (1966)]

Give the same consideration to all others alike. Pay no regard to social standing, but meet humble people on their own terms. Do not congratulate yourself on your own wisdom. Never pay back evil with evil, but bear in mind the ideals that all regard with respect. As much as possible, and to the utmost of your ability, be at peace with everyone.
[NJB (1985)]

Consider everyone as equal, and don’t think that you’re better than anyone else. Instead, associate with people who have no status. Don’t think that you’re so smart. Don’t pay back anyone for their evil actions with evil actions, but show respect for what everyone else believes is good. If possible, to the best of your ability, live at peace with all people.
[CEB (2011)]

Live in harmony with one another; do not be arrogant, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all.
[NRSV (2021 ed.)]

One man steals a purse, and is punished. Another steals a State, and becomes a Prince.
[tr. Giles (1889)]

Here is one who steals a hook (for his girdle); -- he is put to death for it: here is another who steals a state; -- he becomes its prince.
[tr. Legge (1891)]

A poor man must swing
For stealing a belt buckle
But if a rich man steals a whole state
He is acclaimed
As statesman of the year.
[tr. Merton (1965)]

This one steals a buckle and he is executed, that one steals a country and he becomes its ruler.
[tr. Palmer (1996)]

He who steals a belt buckle pays with his life; he who steals a state gets to be a feudal lord.
[tr. Watson (2013)]

One steals a hook -- he is put to death. Another steals a state -- he becomes a prince.
[tr. Yang/Höchsmann (2007)]

He who steals a belt buckle is executed, but he who steals a state is made a feudal lord.
[tr. Ziporyn (2009)]

Steal money you're a thief; steal a country you're a king.
["Japanese proverb"]

Stealing a dog is said to be immoral. Still, they steal a country and call it righteousness.
[Source]

To steal a purse is rightly held a crime.
To steal a country is an act sublime.
[Percy Russell (1919)]

One who steals a pearl is persecuted as a thief. One who steals a nation is revered as a king.
[Source]

When you steal a pin, you are executed; but if you steal a country, you become a king.
[Chinese historian Sima Qian (c. 145 – c. 86 BC)]

One who steals a little is a thief. One who steals a little bit more is a robber. And one who steals a nation is a king.
[Source]

To steal a fruit means theft, while to steal a country does not.
["Old Chinese saying"]

Those that steal a loaf of bread are hanged as thieves - those that steal a country are made emperor.
[Source]

Steal an apple and you're a thief. Steal a country and you're a statesman.
[Disney's Aladdin (2019)]

Death maketh sceptres and mattocks equal, and as soon arresteth he the prince that carrieth the sceptre, as the poor man that diggeth with the mattock.
[tr. Grindal (1564)]

Scepter and crown
Must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade.
[tr. Shirley (1654)]

Death mingles scepters with spades.
[tr. Henry (1806)]

Death is the head of the leveling party.
[tr. Cawdry (1869)]

In death there is no difference betwixt the king and the beggar.
[tr. Cawdry (1869)]

In death there is no difference made
Between the sceptre and the spade.
[Inverness tombstone of Samuel Urquhart (1700); see Swift, below]

In Death, no Difference is made,
Betweene the Sceptre, and the Spade.
[Inverness tombstone of John Cutherbert of Drakes (1711)]

Death makes sceptres and hoes equal.
[tr. Aavitsland (2012)]

Death makes scepters equal with hoes.
[tr. Stone (2013)]

Mors dominos servis et sceptra ligonibus æquat,
Dissimiles simili condicione trahens.
 
[Death comes alike to monarch, lord, and slave,
And levels all distinctions in the grave.]
 
[Hall (1909), from Colman (c. 1633)]

Ah! who, in our degenerate days,
As nature prompts, his offering pays?
Here nature never difference made
Between the sceptre and the spade.
[Swift (1730), regarding the goddess of the sewer, Cloacina]

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)]

She asked where he lived.
“Second to the right,” said Peter, “and then straight on till morning.”
“What a funny address!”
Peter had a sinking feeling. For the first time he felt that perhaps it was a funny address.
“No, it isn’t,” he said.

Necessity in a vast Pot
Shuffling the names of great and small,
Draws every one's impartial lot.
[tr. Fanshaw; ed. Brome (1666)]

Yet equal Death doth strike at all,
The haughty Great, and humble Small,
She strikes with an impartial Hand;
She shakes the vast capacious Urn,
And each Man's Lot must take his turn;
Thro every glass she presses equal Sand.
[tr. Creech (1684)]

What are great or small?
Death takes the mean man with the proud;
The fatal urn has room for all.
[tr. Conington (1872)]

Fate, by the impartial law of nature, is allotted both to the conspicuous and the obscure; the capacious urn keeps every name in motion.
[tr. Smart/Buckley (1853)]

Still Fate doth grimly stand.
And with impartial hand
The lots of lofty and of lowly draws
From that capacious urn,
Whence every name that lives is shaken in its turn.
[tr. Martin (1864)]

Necessity with equal law assorts the varying lots;
Though this may bear the lofty name and that may bear the low,
Each in her ample urn she shakes,
And casts the die for all.
[tr. Bulwer-Lytton (1870)]

But all with equal law stern Necessity
Allots their place — the high, the lowest,
Ev'ry man's name in that urn is shaken.
[tr. Phelps (1897)]

but Doom, with equal law.
Wins high and humblest,
The ample urn shakes every name.
[tr. Garnsey (1907)]

Alike for high and low Death votes.
His mighty urn will throw
Each name or soon or late.
[tr. Marshall (1908)]

Yet with impartial justice Necessity allots the fates of high and low alike. The ample urn keeps tossing every name.
[tr. Bennett (Loeb) (1912)]

All the same,
Ever and aye Necessity
Dooms high and low impartially;
The vasty urn shakes every name.
[tr. Mills (1924)]

Yet still Necessity, the same just dealer,
Allots to high and low
Their fates: her large urn shuffles every name.
[tr. Michie (1963)]

Necessity makes the choice.
No matter what your station or situation,
Your name is shake in the urn.
[tr. Ferry (1997)]

Necessity allots the destinies of illustrious and lowly alike. The capacious urn churns every name.
[tr. Alexander (1999)]

But Necessity sorts
the fates of high and low with equal
justice: the roomy urn holds every name.
[tr. Kline (2015)]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, when he suffers 'em to abound in Riches, Gold, Settlements, Stations, and other advantages, than the dispensations he makes of them, and the sort of men who are best provided.
[Bullord ed. (1696)]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, in suffering 'em to abound in Riches, Mony, great Preferments, and other Advantages, than the Distribution he makes of 'em, and the sort of Men who are best provided.
[Curll ed. (1713)]

Nothing makes us better understand what trifling things Providence thinks He bestows on men in granting them wealth, money, dignities, and other advantages, than the manner in which they are distributed and the kind of men who have the largest share.
[tr. Van Laun (1885)]

Death levels master and slave, the sceptre and the law,
and makes the unlike like.

So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilization, artificially creates hells on earth, and complicates a destiny that is divine, with human fatality; so long as the three problems of the age -- the degradation of man by poverty, the ruin of woman by starvation, and the dwarfing of childhood by physical and spiritual night -- are not solved; so long as, in certain regions, social asphyxia shall be possible ; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless.
[tr. Wilbour (1862)]

As long as there shall exist, as a consequence of laws and customs, a social damnation artificially creating hells in the midst of civilization, and complicating the destiny which is divine with a fatality which is human; as long as the three problems of the age -- the degradation of man by the proletariat, the ruin of woman by hunger, the atrophy of the child by the night—are not solved; as long as in certain regions social asphyxia shall be possible; in other terms, and from a still more extended point of view, as long as there shall be on the earth ignorance and wretchedness, books of the nature of this one cannot be useless.
[tr. Wraxall (1862)]

While through the working of laws and customs there continues to exist a condition of social condemnation which artificially creates a human hell within civilization, and complicates with human fatality a destiny that is divine; while the three great problems of this century, the degradation of man in the proletariat, the subjection of women through hunger, the atrophy of the child by darkness, continue unresolved; while in some regions social asphyxia remains possible; in other words, and in still wider terms, while ignorance and poverty persist on earth, books such as this cannot fail to be of value.
[tr. Denny (1976)]

So long as there shall exist, by reason of law and custom, a social condemnation which, in the midst of civilization, artificially creates a hell on earth, and complicates with human fatality a destiny that is divine; so long as the three problems of the century -- the degradation of man by the exploitation of his labor, the ruin of woman by starvation, and the atrophy of childhood by physical and spiritual night -- are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and, from a still broader point of view, so long as ignorance and misery remain on earth, there should be a need for books such as this.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

As long as through the workings of laws and customs there exists a. damnation-by-society artificially creating hells int he very midst of civilization and complicating destiny, which is divine, with a man-made fate; as long as the three problems of the age are not resolved: the debasement of of men through proletarianization, the moral degradation of women through hunger, and the blighting of children by keeping them in darkness; as long as in certain strata social suffocation is possible; in other words and from an even broader perspective, as long as there are ignorance and poverty on earth, books of this kind may serve some purpose.
[tr. Donougher (2013)]

As long as there is a lower class, I am in it. As long as there is a criminal element, I am of it. As long as there is a soul in prison, I am not free.

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.

Society is made up of two large divisions: those who have more dinners than appetite, and those who have more appetite than dinners.
[tr. Mathers (1926)]

Society is made up of two large groups: people who have more food than appetite, and people who have more appetite than food.
[tr. Siniscalchi (1994)]

Society can be divided into two main categories: people who have more appetite than dinners and those who have more dinners than appetite.
[tr. Parmée (2003), ¶ 145]