To tell the truth, my dearest, during the daytime all mothers invent dangers as soon as the children are out of sight. There are razors for Armand to play with, fire to catch his jacket, a slow-worm to bite him, a fall to bump his head, and ponds to tumble into. So you see that maternity is a series of poems, sweet or terrible as the case may be. There's not an hour which does not have its joys and fears.
[tr. Wormeley (1842), Memoirs of Two Young Married Women]

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.)]

Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee.
[tr. Casaubon (1634), 7.6]

Be not disturb'd about the Future; for if ever you come to it, you'll have the same Reason for your Guide, and Protection, which preserves you at present.
[tr. Collier (1701)]

Be not disturbed about futurity: You shall come to encounter with future events, possessed of the same reason you now employ in your present affairs.
[tr. Hutcheson/Moor (1742)]

Be not solicitous about future possibilities. You will encounter them when they approach, under the conduct of the same reason which you make use of on every present emergency.
[tr. Graves (1792)]

Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
[tr. Long (1862)]

Be not disturbed about the future, for if ever you come to it, you will have the same reason for your guide, which preserves you at the present.
[tr. Collier/Zimmern (1887)]

Let not the future perturb you. You will face it, if so be, with the same reason which is yours to meet the present.
[tr. Rendall (1898)]

Be not troubled about the future. You will come to it, if need be, with the same power to reason, as you use upon your present business.
[tr. Hutcheson/Chrystal (1902)]

Be not disquieted about the future. If thou must come thither, thou wilt come armed with the same reason which thou appliest now to the present.
[tr. Haines (Loeb) (1916)]

Let not the future trouble you; for you will come to it, if come you must, bearing with you the same reason which you are using now to meet the present.
[tr. Farquharson (1944)]

Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[tr. Staniforth (1964)]

Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (1997 ed.)]

Forget the future. When and if it comes, you’ll have the same resources to draw on -- the same logos.
[tr. Hays (2003)]

Do not let the future trouble you. You will come to it (if that is what you must) possessed of the same reason that you apply now to the present.
[tr. Hammond (2006)]

Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (2011 ed.)]

[Il vaut mieux employer notre son esprit à supporter les infortunes qui arrivent qu’à pénétrer celles qui peuvent arriver.]

A mans Wits are Employed to better purpose in bearing up under the misfortunes that lie upon him at present, than in foreseeing those that may come upon him hereafter.
[tr. Stanhope (1694), ¶175]

It is a better employment of the understanding to bear the misfortunes that actually befal us, than to penetrate into those that may.
[pub. Donaldson (1783), ¶463; ed. Lepoittevin-Lacroix (1797), ¶167]

The understanding is better employed in bearing actual misfortune, than in penetrating into that which possibly may befal us.
[ed. Carvill (1835), ¶393]

It is better to employ; our minds in supporting the misfortunes which actually happen, than in anticipating those which may happen to us.
[ed. Gowens (1851), ¶177]

It is far better to accustom our mind to bear the ills we have than to speculate on those which may befall us.
[tr. Bund/Friswell (1871), ¶174]

We make better use of our abilities by endeavoring to bear our misfortunes, than in seeking to forestall possible catastrophes.
[tr. Heard (1917), ¶174]

It is better to devote our minds to endurance of present misfortunes than to anticipation of those which the future may bring.
[tr. Stevens (1939), ¶174]

Our wits are better employed in helping us endure present misfortunes than in anticipating those that may yet be to come.
[tr. FitzGibbon (1957), ¶174]

It is better for our minds to help us bear existing misfortunes than prevent possible future ones.
[tr. Kronenberger (1959), ¶174]

It is better to employ our mind in bearing misfortunes which actually happen to us, than in predicting those which could occur in future.
[tr. Whichello (2016) ¶174]

But if there be any fear of Envy, is the Censure of Severity and Courage more greatly to be feared, than that of Baseness and Cowardise? Do you not think, when Italy shall be made desolate with War, the Cities plundered, the Houses a-fire, you shall then fall under a flagrant Envy?
[tr. Wase (1671)]

If fear is to operate, which do you think is most to be dreaded, reproach for cowardice, or censure for magnanimity? When Italy is laid waste; when her cities are taken by storm; when her temples and mansions are wrapt in flames; it is then your danger will begin; it is then that the clamours of mankind will be loud against you.
[tr. Sydney (1795)]

But if there is any fear of odium, whether should the odium resulting from severity and determinati0on be dreaded more violently than that of indolence and wickedness? Whether, when Italy shall be ravaged by war, when the cities shall be harassed, when roofs shall be burning, dost thou not think that thou then will burn with a conflagration of odium?
[tr. Mongan (1879)]

But if there is any fear of envy (displeasure), whether is the envy of severity and of fortitude to be feared more violently, than (that) of inactivity and of negligence? Whether, when Italy shall be devastated with war, cities shall be burned, roofs (houses) shall be on fire: dost thou think thyself not (to be) about to burn then with a conflagration of envy (unpopularity)?
[tr. Underwood (1885)]

But if there is any fear of ill will, is the ill will because of strictness and courage to be feared more strongly, than (that) because of inactivity and negligence? When Italy shall be devastated with war, cities shall be harassed, roofs [houses] shall burn: do you think (you) yourself will not (about to) be consumed then with a conflagration of ill will?
[tr. Dewey (1916)]

If the question of inviting disapproval arises at all, the unpopularity resulting from firmness and determination is no more to be dreaded than the opprobrium produced by culpable failure to act. For when Italy is to be ravaged by war, when cities are assaulted and houses gutted by fire, do you not see how utterly the flames of hatred will consume you then?
[tr. Grant (1960)]

But if there is any fear of hatred, it is not hatred of harshness and firmness requiring to be feared more violently than (hatred) of idleness and worthlessness. Or when Italy is laid waste to, the cities will be harassed, the buildings will burn, then do you not think that you will be consumed by burning hatred?
[IB Notes]

By far less dangerous I esteem the fool
Endued with strength of body, than the man
Who's feeble and yet wise.
[tr. Wodhull (1809)]

I always fear a stupid if bodily powerful man less than one who is both weak and clever.
[tr. Collard, Hargreaves, Cropp (1995)]

Always I fear an unintelligent but naturally strong man less than a weak and clever one.
[tr. Stevens (2012)]

I fear less the powerful but stupid
than the weak and cunning.
[Source]

As to great enterprizes, we must not stand reasoning, it is enough that we embrace them when they present, lest the consideration of their difficulty make us abandon the attempt.
[Flesher ed. (1685)]

Great undertakings are not to be brooded over, lest their difficulty when seen causes despair.
[tr. Jacobs (1892)]

In moments of great danger, don't even think, simply act. Don't dwell on the difficulties.
[tr. Maurer (1992)]

They who care not for the morrow will the sooner have their sorrow.
[tr. Jennings (1895), 15.11]

If a man takes no thought for the morrow, he will be sorry before today is out.
[tr. Ku Hung-Ming (1898), 15.11]

Who heeds not the future will find sorrow at hand.
[tr. Soothill (1910), 15.11]

Men who don't think of the far, will have trouble near.
[tr. Pound (1933), 15.11]

He who will not worry about what is far off will soon find something worse than worry close at hand.
[tr. Waley (1938), 15.11]

If a man does not give thought to problems which are still distant, he will be worried by them when they get nearer
[tr. Ware (1950), 15.12]

He who gives no thought to difficulties in the future is sure to be best by worries much closer at hand.
[tr. Lau (1979), 15.12]

If a man avoids thinking about distant matters he will certainly have worries close at hand.
[tr. Dawson (1993), 15.12]

A man with no concern for the future is bound to worry about the present.
[tr. Leys (1997), 15.12]

If a man does not have long-range considerations, he will surely incur imminent afflictions.
[tr. Huang (1997), 15.12]

If one has no any consideration for the future, might have some anxiety in near.
[tr. Cai/Yu (1998), 15.12]

The person who does not consider what is still far off will not escape being alarmed at what is near at hand.
[tr. Ames/Rosemont (1998), 15.12]

If a man has no worries about what is far off, he will assuredly have troubles that are near at hand.
[tr. Brooks/Brooks (1998), 15.12]

If things far away don't concern you, you'll soon mourn things close at hand.
[tr. Hinton (1998), 15.12]

The person who fails to take far-reaching precautions is sure to encounter near-at-hand woes.
[tr. Watson (2007) 15.12]

The person who does not think ahead about the distant future is sure to be troubled by worries close at hand.
[tr. Annping Chin (2014)]

If a person does not plan and prepare for the future, he must be beset by worries and troubles very soon.
[tr. Li (2020), 15.12]

Few of those things that occasion trouble, are to be minded: else we shall torment our selves much in vain. It's to act the clean contrary way, to lay that to heart, which we should throw behind our backs. Many things that were of some consequence, have signified nothing at all, because men troubled not themselves about them; and others which signified nothing, have become matters of importance, because of the value that was put upon them.
[Flesher ed. (1685)]

Troublesome things must not be taken too seriously if they can be avoided. It is preposterous to take to heart that which you should throw over your shoulders. Much that would be something has become nothing by being left alone and what was nothing has become of consequence by being made much of.
[tr. Jacobs (1892)]

To convert petty annoyances into matters of importance, is to become seriously involved in nothing. It is to miss the point, to carry on the chest what has been cast from the shoulders. Many things which were something, by being left alone became nothing; and others which were nothing, became much because messed into.
[tr. Fischer (1937)]

For that neither are Evils abated by long time, nor yet alleviated by foresight of them; and that the poring on Evils not yet come, and perhaps that never will come, is foolish. For that all Evil is Vexation enough, when it is come; but he that is always thinking that some Adversity may possibly befall him, to him it becometh an everlasting Evil; but if it shall never actually come upon him, a voluntary Disquiet is taken up on false grounds; so the mind is always vex'd, either with enduring, or expecting Evil.
[tr. Wase (1643)]

Evils are not the less by reason of their continuance, nor the oighter for having been foreseen; and it is folly to ruminate on evils to come, or that, perhaps, may never come; every evil is disagreeable enough when it doth come: but he who is constantly considering that some evil may befall him, charges himself with a perpetual evil, for should such eve never light on him, he voluntarily takes to himself unnecessary misery, so that he is under constant uneasiness, whether he meets any evil or only thinks of it.
[tr. Main (1824)]

For evil ls not diminished by time, nor alleviated by premeditation: that it is folly itself to brood upon evil that is future, or indeed, perhaps, is not to be at all: that evil is hateful enough when it comes: that, to the man, who is always musing upon that which is to come, his meditation itself becomes an eternal evil; and, should it prove that his apprehensions have been groundless, he burdens himself with a voluntary misery; and thus, between the encounter and contemplation of evil, he is always in trouble.
[tr. Otis (1839)]

Evils are not the less by reason of their continuance, nor the lighter for having been foreseen; and it is folly to ruminate on evils to come, or such as, perhaps, never may come; every evil is disagreeable enough when it does come; but he who is constantly considering that some evil may befall him, is loading himself with a perpetual evil, and even should such evil never light on him, he voluntarily takes upon himself unnecessary misery, so that he is under constant uneasiness, whether he actually suffers any evil, or only thinks of it.
[tr. Yonge (1853)]

Evils are not diminished by the passage of time, nor made easier by pre-rehearsal. In fact it is foolish to rehearse misfortunes which have not yet happened and which may not happen at all. Each of our misfortunes is distasteful enough, he says, when it is already here: those who have constantly been thinking about what disagreeable things are on the way simply make their evils perpetual. And those things may not happen at all, in which case all their voluntary misery goes for nothing. The result is that they are always in anxiety, either from the evils they undergo or from those they anticipate.
[tr. Graver (2002)]

SENTINEL:
My liege, I cannot say that from very haste I come panting for breath, having stept out with nimble paces. Troth: I have had many half-way houses of cogitation, wheeling about after every fresh start as though I would return. In fact, my soul often addressed me with some such tale as this: Why goest, simpleton, where to be come is to be punished?" then again: "What! wilt not away, poor wretch? and if Kreon shall learn these tidings from some one else, how then wilt thou escape the penalty?" While thus my mind revolved, the speed I made was tardy in its swiftness: and so a short road is made long.
[tr. Donaldson (1848)]

GUARD:
My lord, I will not make pretense to pant
And puff as some light-footed messenger.
In sooth my soul beneath its pack of thought
Made many a halt and turned and turned again;
For conscience plied her spur and curb by turns.
"Why hurry headlong to thy fate, poor fool?"
She whispered. Then again, "If Creon learn
This from another, thou wilt rue it worse."
Thus leisurely I hastened on my road;
Much thought extends a furlong to a league.
[tr. Storr (1859)]

WATCHMAN:
My lord, I am out of breath, but not with speed.
I will not say my foot was fleet. My thoughts
Cried halt unto me ever as I came
And wheeled me to return. My mind discoursed
Most volubly within my breast, and said--
Fond wretch! why go where thou wilt find thy bane?
Unhappy wight! say, wilt thou bide aloof?
Then if the king shall hear this from another,
How shalt thou 'scape for 't? Winding thus about
I hasted, but I could not speed, and so
Made a long journey of a little way.
[tr. Campbell (1873)]

GUARD:
My king, I will not say that I arrive breathless because of speed, or from the action of a swift foot. For often I brought myself to a stop because of my thoughts, and wheeled round in my path to return. My mind was telling me many things: “Fool, why do you go to where your arrival will mean your punishment?” “Idiot, are you dallying again? If Creon learns it from another, must you not suffer for it?” So debating, I made my way unhurriedly, slow, and thus a short road was made long.
[tr. Jebb (1891)]

MESSENGER:
O King, I cannot boast that, hither sent,
I came with speed, for oft my troubled thoughts
Have driven me back; oft to myself I said,
Why dost thou seek destruction?
With doubts like these oppressed, slowly I came,
And the short way seemed like a tedious journey.
[tr. Werner (1892)]

GUARD:
My liege, I will not say that I come breathless from speed, or that I have plied a nimble foot; for often did my thoughts make me pause, and wheel round in my path, to return. My mind was holding large discourse with me; "Fool, why goest thou to thy certain doom?" "Wretch, tarrying again? And if Creon hears this from another, must not thou smart for it?" So debating, I went on my way with lagging steps, and thus a short road was made long.
[tr. Jebb (1917)]

SENTRY:
I'll not say that I'm out of breath from running, King, because every time I stopped to think about what I have to tell you, I felt like going back. And all the time a voice kept saying, "You fool, don't you know you're walking straight into trouble?"; and then another voice: "Yes, but if you let somebody else get the news to Creon first, it will be even worse than that for you!"
[tr. Fitts/Fitzgerald (1939)]

SENTRY:
My lord: if I am out of breath, it is not from haste.
I have not been running. On the contrary, many a time
I stopped to think and loitered on the way,
Saying to myself “Why hurry to your doom,
Poor fool?” and then I said, “Hurry, you fool.
If Creon hears this from another man,
Your head’s as good as off.” So here I am,
As quick as my unwilling haste could bring me;
In no great hurry, in fact.
[tr. Watling (1947), l. 183ff]

GUARD:
Lord, I can't claim that I am out of breath
from rushing here with light and hasty step,
for I had many haltings in my thought
making me double back upon my road.
My mind kept saying many things to me:
"Why go where you will surely pay the price?"
"Fool, are you halting? And if Creon learns
from someone else, how shall you not be hurt?"
Turning this over, on I dilly-dallied.
And so a short trip turns itself to long.
[tr. Wyckoff (1954)]

GUARD:
My lord: I cannot say that I am come
All out of breath with running. More than once
I stopped and thought and turned round in my path
And started to go back. My mind had much
To say to me. One time it said "You fool!
Why do you go to certain punishment?"
Another time "What? Standing still, you wretch?
You'll smart for it, if Creon comes to hear
From someone else." And so I went along
Debating with myself, not swift nor sure.
This way, a short road soon becomes a long one.
[tr. Kitto (1962)]

SENTRY:
My lord,
I can't say I'm winded from running, or set out
with any spring in my legs either -- no sir,
I was lost in thought, and it made me stop, often,
dead in my tracks, wheeling, turning back,
and all the time a voice inside me muttering,
"Idiot, why? You're going straight to your death."
Then muttering, "Stopped again, poor fool?
If somebody gets the news to Creon first,
what's to save your neck?" And so,
mulling it over, on I trudged, dragging my feet,
you can make a short road take forever ...
[tr. Fagles (1982), l. 248ff]

WATCHMAN:
Lord, I cannot say that I arrive breathless
from quickly lifting nimble feet.
In fact, I stopped many times to think,
whirling around on the roads to turn back.
My spirit kept talking to me and saying:
“Poor fool, why are you going to a place where
you will pay the penalty when you arrive? Wretch, are you
dawdling along again? If Creon learns about this
from someone else, how then will you not feel pain?”
As I rolled around such thoughts, I was gradually and
slowly completing the journey, and so a short road
became a long one.
[tr. Tyrell/Bennett (2002)]

GUARD: My King, I can’t really say that I’ve lost my breath by running my feet to the ground so as to get here as quickly as I could! No, I tarried. God knows I’ve stopped myself often enough, on the way here and I’ve almost turned back many times.

My soul, you see, was talking to me all the while and all the while it kept changing its mind: “poor man,” it would say one minute, “Why are you rushing to your suffering?” Or again, “Stupid man,” it would say, “why are you hanging about like this? What if the king hears it from someone else? What a mess you’d get yourself into then!”

Stuff like that was spinning about in my head and it made this small road so much longer!

[tr. Theodoridis (2004)]

GUARD:
My lord, I can’t say I’ve come out of breath
by running here, making my feet move fast.
Many times I stopped to think things over --
and then I’d turn around, retrace my steps.
My mind was saying many things to me,
“You fool, why go to where you know for sure
your punishment awaits?” -- “And now, poor man,
why are you hesitating yet again?
If Creon finds this out from someone else,
how will you escape being hurt?” Such matters
kept my mind preoccupied. And so I went,
slowly and reluctantly, and thus made
a short road turn into a lengthy one.
[tr. Johnston (2005), l. 256ff]

GUARD:
My lord, I will not say that I come breathless
from rushing or quickly moving my feet,
for often my thoughts stopped me in my place,
and I'd wheel around on the road back where I came.
My heart kept talking to me, telling me,
"Poor fool, why are you going where you're sure
to be punished?" "Idiot, you stopping
again? If Creon hears it from someone else,
then you'll really pay for it!" Twisting like this
I made my way, the opposite of hate,
and thus a short road became a long one.
[tr. Thomas (2005), l. 226ff]

The Pillow is a dumb Sibylle. To sleep upon a thing that is to be done, is better than to be awaked by a thing already done.
[Flesher ed. (1685)]

The pillow is a silent Sibyl, and it is better to sleep on things beforehand than lie awake about them afterwards.
[tr. Jacobs (1892)]

The pillow is a tongueless sibyl, and it is better to sleep on something than to lie awake when things are on top of you.
[tr. Maurer (1992)]

The case is thyne, thy neighboures house when it doth flame up bright,
And burninges thowght but smal, or now have grown to dreedful might.
[tr. Drant (1567)]

For you're in danger when the Next's on fire,
And Flames neglected often blaze the higher.
[tr. Creech (1684)]

When flames your neighbour's dwelling seize,
Your own with instant rage shall blaze;
Then haste to stop the spreading fire,
Which, if neglected, rises higher.
[tr. Francis (1747)]

He that espies a neighbour's roof on fire
And calmly sees the flames to heaven aspire,
Will find them gather strength, till let alone
They with his neigbour's house burn down his own.
[tr. Howes (1845)]

For it is your own concern, when the adjoining wall is on fire: and flames neglected are wont to gain strength.
[tr. Smart/Buckley (1853)]

No time for sleeping with a fire next door;
Neglect such things, they only blaze the more.
[tr. Conington (1874)]

With the next house in flames, best look ahead —
A fire neglected's pretty sure to spread.
[tr. Martin (1881)]

For your own business is affected when your neighbor's wall is on fire, and flames neglected gather strength.
[tr. Dana/Dana (1911)]

'Tis your own safety that's at stake, when your neighbour's wall is in flames, and fires neglected are wont to gather strength.
[tr. Fairclough (Loeb) (1926)]

When flames your neighbor’s dwelling seize,
Your own with instant rage shall blaze;
Then haste to stop the spreading fire,
Which, if neglected, rises higher.
[tr. A. F. Murison (1931); ed. Kramer, Jr. (1936)]

When your neighbor's house catches fire, your place is threatened,
And flames that are disregarded usually burn brighter.
[tr. Palmer Bovie (1959)]

If your neighbor's house is burning, your own is next;
for fires, if they're not put out, are apt to spread.
[tr. Fuchs (1977)]

Your own house is in danger when your neighbor's
House is on fire; a fire not watched can spread.
[tr. Ferry (2001)]

It's very much your affair when the house next door is ablaze.
Ignore a fire, and soon you're faced with a conflagration.
[tr. Rudd (2005 ed.)]

If your neighbour’s roof’s in flames, it’s your business too,
And neglected fires have a habit of gaining strength.
[tr. Kline (2015)]

• Worry is interest paid on trouble before it falls due.
• Worry is interest paid in advance on a debt you may never owe.
• Worrying is like paying a debt you don’t owe.
• Worrying about something is like paying interest on a debt you don’t even know if you owe.