Hark ye Friend; you have been a Burgher of this Great City; what's matter tho' you have lived in't but a few Years; if you have observ'd the Laws of the Corporation, the length or shortness of the Time, makes no difference.
[tr. Collier (1701)]

You have lived, O man, as a denizen of this great state: Of what consequence to you, whether it be only for five years? What is according to the laws, is equal and just to all.
[tr. Hutcheson/Moor (1742)]

O! my friend, you have lived a citizen of this great commonwealth, the world; of what consequence is it to you, whether you have lived precisely five years or not? What is according to the laws of the community, is equal and just to all.
[tr. Graves (1792)]

Man, thou hast been a citizen in this great state [the world]; what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all.
[tr. Long (1862)]

Hark ye friend; you have been a burgher of this great city, what matter though you have lived in it five years or three; if you have observed the laws of the corporation, the length or shortness of the time makes no difference.
[tr. Collier/Zimmern (1887)]

Man, you have been a citizen of the great world city. Five years or fifty, what matters it? To every man his due, as law allots.
[tr. Rendall (1898)]

You have lived, O man, as a citizen of this great city; of what consequence to you whether for five years or for three? What comes by law is fair to all.
[tr. Hutcheson/Chrystal (1902)]

Man, thou hast been a citizen in this World-City, what matters it to thee if for five years or a hundred? For under its laws equal treatment is meted out to all.
[tr. Haines (Loeb) (1916)]

Mortal man, you have been a citizen in this great City; what does it matter to you whether for five or fifty years? For what is according to its laws is equal for every man.
[tr. Farquharson (1944)]

O man, citizenship of this great world-city has been yours. Whether for five years or fivescore, what is that to you? Whatever the law of that city decrees is fair to one and all alike.
[tr. Staniforth (1964)]

My friend, you have been a citizen of this great city [of the universe]. What difference if you live in it for five years or a hundred? For what is laid down in its laws is equitable for all.
[tr. Hard (1997 ed.; 2011 ed.)]

You've lived as a citizen in a great city. Five years or a hundred -- what's the difference? The laws make no distinction.
[tr. Hays (2003)]

Mortal man, you have lived as a citizen in this great city. What matter if that life is five or fifty years? The laws of the city apply equally to all.
[tr. Hammond (2006)]

Man, you have been a citizen in this world city; what does it matter whether for five years or fifty? [...]
[tr. Oxford Dictionary of Quotations (2004)]

You live through that little piece of time that is yours, but that piece of time is not only your own life, it is the summing-up of all the other lives that are simultaneous with yours. [...] What you are is an expression of History.

That is what I have heard said, but we have to try to make sense of what we have lived, or what has lived us, and there are so many questions that cry for an answer, as children gather about your knee and cry for a sweetmeat. No, it would be better to change the comparison and say it is like children gathering about your knee to cry for a story, a bedtime story, and if you can tell the right story, then these children, then these questions, will sleep, and you can, too.

With various hands the gods dispense our fates;
Now show'ring various blessings, which our hopes
Dared not aspire to; now controuling ills
We deem'd inevitable: thus the god
To these hath giv'n an end exceeding thought.
Such is the fortune of this happy day.
[tr. Potter (1783)]

A thousand shapes our varying fates assume
The gods perform what least expect,
And oft the things for which we fondly hoped
Come not to pass; but Heaven still finds a clue
To guide our steps through live's perplexing maze,
And thus doth this important business end.
[tr. Wodhull (1809)]

Many are the forms of things connected with the deities, and many things the Gods perform contrary to our expectations. But those things which we looked for are not accomplished; but the God hath brought to pass things not looked for. Thus has this matter turned out.
[tr. Buckley (1850)]

Many are the forms of divinities, and many things the gods bring to pass unhoped for. And what was expected has not been fulfilled; for what was not expected, a god finds a way. Such was the result of this action.
[tr. Coleridge (1891)]

Many are the forms the heavenly will assumes; and many a thing God brings to pass contrary to expectation: that which was looked for is not accomplished, while Heaven finds out a way for what we never hoped; e'en such has been the issue here.
[tr. Coleridge (alt.)]

O the works of the Gods -- in manifold wise they reveal them:
Manifold things unhoped for the Gods to accomplishment bring.
And the things that we looked for, the Gods deign not to fulfil them;
And the paths undiscerned of our eyes, the Gods unseal them.
So fell this marvelous thing.
[tr. Way (Loeb) (1912)]

In diverse ways the gods fulfil
The secret purpose of their will.
We say, this thing shall surely be,
And lo! it cometh not. We say
This is denied by destiny;
God findeth out a way.
So hath this story's strange conclusion shown,
The secrets of the gods rest still unknown.
[tr. Sheppard (1925)]

Many indeed the shapes and changes are
of heavenly beings. Many things the gods
achieve beyond our judgment. What we thought
is not confirmed, and what we thought not god
contrives. And so it happens in this story.
[tr. Warner (1951)]

The gods reveal themselves in many forms,
Bring many matters to surprising ends.
The things we thought would happen do not happen;
The unexpected God makes possible:
And this is what has happened here to-day.
[tr. Vellacott (1954)]

Heaven has many faces.
The gods bring to pass many things we never hoped for,
While what we wait to see happen ... never does.
And for what we never even dreamed could be,
God finds a way.
And so it happened here today.
[tr. Meagher (1986)]

Many are the forms the plans of the gods take and many the things they accomplish beyond men's hopes. What men expect does not happen; for the unexpected heaven finds a way. And so it has turned out here today.
[tr. Davie (2002)]

Many are the forms the heavenly will assumes; and many a thing God brings to pass contrary to expectation: that which was looked for is not accomplished, while Heaven finds out a way for what we never hoped; e'en such as been the issue here.
[tr. Athenian Society (2006)]

The deeds of the gods take many forms.
And gods often perform deeds even beyond our hopes.
Our wishes might not be granted but the gods will find ways of achieving what we never thought was achievable.
Such was the path of our story.
[tr. Theodoridis (2011)]

Divinities take many shapes;
the gods accomplish things surpassing hope.
Expected things don’t come to pass;
and God finds ways for unexpected things.
And that’s how this affair turned out.
[tr. Ambrose et al. (2018)]

Many are the forms of divinities, and many things the gods bring to pass unhoped for. And what was expected has not reached a telos; for what was not expected, a god finds a way. Such was the result of this action.
[tr. Coleridge / Helen Heroization Team]

Heav'n, whose Order we perceive to be almighty, forms us in our Birth for different Offices, and every Mind is not compos'd of Materials to fit it for making a Philosopher.
[tr. Clitandre (1739)]

Heaven, whose commands we see to be all-powerful, fits us at our birth for different functions; and every mind is not composed of the stuff cut out to make a philosopher.
[tr. Van Laun (1876)]

Heaven, whose will is supreme, forms us at our birth to fill different spheres; and it is not every mind which is composed of materials fit to make a philosopher.
[tr. Wall (1879), The Learned Women]

Heaven, whose order we own to be almighty, forms us at birth for different occupations, and every mind is not composed of the stuff to make a philosopher.
[tr. Matthew (1890), The Blue-Stockings]

But Heaven, whose laws we know to be all-powerful, formed us at birth for different vocations. All minds are not of the same stuff, cut out to make philosophers.
[tr. Wormeley (1895), The Female Pedants]

Heaven, whose decree is omnipotent, forms us at our birth for different functions; not every mind is made of the material from which a philosopher is made.
[tr. Waller (1903)]

Heaven, whose order of course is all-powerful,
Creates us at birth for different functions;
And every mind is not composed of the stuff
That’s right for fashioning philosophers.
[tr. Marks (2018)]

To the haven go,
And to the tents, my friends, t'endure the toils
Our lords impose: for thus harsh fate enjoins.
[tr. Wodhull (1809)]

Come, my friends, to the harbor, and the tents, to undergo the tasks imposed by our masters. For necessity is relentless.
[tr. Edwards (1826)]

To the tents, O friends, to the haven fare;
The yoke of thraldom our necks must bear.
Fate knows not pity, fate will not spare.
[tr. Way (Loeb) (1894)]

Away to the harbour and the tents, my friends, to prove the toils of slavery! for such is fate's relentless hest.
[tr. Coleridge (1938)]

File to the tents,
file to the harbor.
There we embark
on life as slaves.
Necessity is harsh.
Fate has no reprieve.
[tr. Arrowsmith (1958)]

Go to the shoreline and our masters' tents. Find out from them what work we're forced to do. We've got no choice. No choice at all. We're slaves.
[tr. Harrison (2005)]

Go, my friends! Go to the ports and to the tents, my friends! Go and taste the hardship of slavery!
[tr. Theodoridis (2007)]

-- To the harbor now. -- To the tents.
-- It is time to embark. -- It is time to board
our new lives as slaves. -- But the taste
is bitter. -- Necessity is hard.
[tr. Karden/Street (2011)]

Be it true or false, what is said about men often has as much influence upon their lives, and especially upon their destinies, as what they do.
[tr. Wilbour (1862)]

What is said of men, whether it be true or false, often occupies as much space in their life, and especially in their destiny, as what they do.
[tr. Wraxall (1862)]

True or false, that which is said of men often occupies as important a place in their lives, and above all in their destinies, as that which they do.
[tr. Hapgood (1887)]

What is reported of men, whether it be true or false, may play as large a part in their lives, and above all in their destiny, as the things they do.
[tr. Denny (1976)]

Whether true or false, what is said about men often has as much influence on their lives, and particularly on their destinies, as what they do.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

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

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)]

In the view of reality, not of illusion,
We mortals are chess-men and fate is the player;
We each act our game on the board of life,
And then one by one are swept into the box!
[tr. Cowell (1858), # 27]

Impotent Pieces of the Game He plays
Upon this Chequer-board of Nights and Days;
Hither and thither moves, and checks, and slays;
And one by one back in the Closet lays.
[tr. FitzGerald, 2nd ed. (1868), # 74, and 3rd ed. (1872) # 69]

But helpless Pieces of the Game He plays
Upon this Chequer-board of Nights and Days;
Hither and thither moves, and checks, and slays,
And one by one back in the Closet lays.
[tr. FitzGerald, 4th ed. (1879), # 49, and 5th ed. (1889), # 49]

Here, below, we are naught but puppets tor the diversion of the wheel of the heavens. This is indeed a truth, and no simile. We truly are but pieces on this chessboard of humanity, which in the end we leave, only to enter, one by one, into the grave of nothingness.
[tr. McCarthy (1879), # 61]

We are but chessmen, who to move are fain,
Just as the great Chessplayer doth ordain.
It moves us on life's chess-board to and fro,
And then in death's box shuts us up again.
[tr. Whinfield (1882), # 148]

We are but chessmen, destined, it is plain,
That great chess player, Heaven, to entertain;
It moves us on life's chess-board to and fro,
And then in death's box shuts up again.
[tr. Whinfield (1883), # 270]

We are all Puppets of the Sky, we run
As wills the Player till the Game is done,
And when The Player wearies of the Sport,
He throws us into Darkness One by One.
[tr. Garner (1887), 4.2]

But puppets are we in Fate's puppet-show --
No figure of speech is this, but in truth 't is so!
On the draughtboard of Life we are shuffled to and fro,
Then one by one to the box of Nothing go!
[tr. M. K. (1888)]

HERE, BELOW, WE ARE NAUGHT BUT
PUPPETS FOR THE DIVERSION OF THE
WHEEL OF THE HEAVENS. THIS IS
INDEED A TRUTH, AND NO SIMILE.
WE TRULY ARE BUT PIECES ON
THIS CHESSBOARD OF HUMANITY,
WHICH IN THE END WE LEAVE, ONLY
TO ENTER, ONE BY ONE, INTO THE
GRAVE OF NOTHINGNESS.
[tr. McCarthy (1889)]

Upon this checkerboard of joys and woes
The wretched puppet hither and thither goes,
Until the mighty Player of the skies
His plaything back in the casket throws.
[tr. Garner (1898), # 82]

We're the pieces Heaven moves on the chessboard of space
(No metaphor this, but the truth of the case);
Each awhile on Life's board plays his game and returns
In the box of nonentity back to his place.
[tr. Payne (1898), # 480]

To speak plain language, and not in parables,
we are the pieces and heaven plays the game,
we are played together in a baby-game upon the chessboard of existence,
and one by one we return to the box of non-existence.
[tr. Heron-Allen (1898), # 94]

'Tis not a fancy of disordered brains
But certain truth, that on life's checkered square
We men are puppets, whose steps God ordains;
The time is short in which we dally there,
Then in death's casket one by one we fall,
The game is played and earth must cover all.
[tr. Cadell (1899), # 108]

Like helpless chessmen on the checkered blocks,
We 're hither, thither moved, till Heaven knocks
The luckless pieces from the crowded board,
And one by one returns them to the box.
[tr. Roe (1906), # 53]

In truth and not by way of simile.
Heaven plays the game and its mere puppets we;
In sport moved on Life's chess-board, one by one
We reach the chess-box of Nonentity!
[tr. Thompson (1906), # 317]

To speak plain language, parable to shame,
We are the pieces, Heaven plays the game:
A childish game upon the board of Life,
Then back into the Box from whence we came.
[tr. Talbot (1908), # 94]

To speak the truth and not as a metaphor, we are
the pieces of the game and Heaven the player.
We play a little game on the chessboard of existence.
Then we go back to the box of non-existence, one by one.
[tr. Christensen (1927), # 6]

This is not an allegory, it is reality:
We are the figures and the Sphere is the player.
We act a play on the boards of existence
And we go back into the box of non-existence one by one.
[tr. Rosen (1928), # 168]

We puppets dance to tunes of Time we know,
We are puppets in fact, and not for show;
Existence is the carpet where we dance,
So one by one where aught is naught we go.
[tr. Tirtha (1941), # 2.6]

Let me speak out, unallegorically:
We are mere puppets of our Master, toys.
On the Table of Existence, one by one.
Flung back in the toy box of Non-existence.
[tr. Graves & Ali-Shah (1967), # 73]

We are but chessmen in God’s scheme of things:
The most are merely pawns, a few are kings;
And when our unimportant game is done
Back in the box we tumble one by one.
[tr. Bowen (1976), # 44]

We are the puppets and fate the puppeteer
This is not a metaphor, but a truth sincere
On this stage, fate for sometime our moves steer
Into the chest of non-existence, one by one disappear.
[tr. Shahriari (1998), literal]

The hands of fate play our game
We the players are given a name
Some are tame, others gain fame
Yet in the end, we’re all the same.
[tr. Shahriari (1998), figurative]

Accident is veiled necessity.
[tr. Wister (1883)]

Ye Souls for Heav'n design'd! ye Sons of Day!
Why should a random breeze o'erset your fail
When heav'n-ward bound?
[tr. Boyd (1802), st. 18]

O ye race of men
Though born to soar, why suffer ye a wind
So slight to baffle ye?
[tr. Cary (1814)]

O human race! whose birthright is to soar,
How little wind will make your course give o'er!
[tr. Bannerman (1850)]

O human creatures, born to soar aloft,
Why fall ye thus before a little wind?
[tr. Longfellow (1867)]

O race of men, born to fly upward, why at a little wind fall ye so down?
[tr. Butler (1885)]

O human race, though born above to soar,
Why at the slightest breath dost thou thus fall ?
[tr. Minchin (1885)]

O human race, born to fly upward, why before a little wind dost thou so fall?
[tr. Norton (1892)]

O human folk, born to fly upward, why at a breath of wind thus fall ye down?
[tr. Okey (1901)]

O race of men, born to fly upward, why do you fall back so for a little wind?
[tr. Sinclair (1939)]

O human spirits, upward born to spring,
Why fall ye down at a brief blast of air?
[tr. Binyon (1943)]

O human race, born to take flight and soar,
Why fall ye, for one breath of wind, to earth?
[tr. Sayers (1955)]

O sons of man, born to ascend on high,
how can so slight a wind-puff make you fall?
[tr. Ciardi (1961)]

O race of men, born to fly upward,
why do you fall so at a breath of wind?
[tr. Singleton (1973)]

O race of men, born to fly heavenward,
how can a breath of wind make you fall back?
[tr. Musa (1981)]

O human race, born to fly upwards,
Why do you fall at such a little breeze?
[tr. Sisson (1981)]

O humankind, born for the upward flight,
why are you driven back by wind so slight?
[tr. Mandelbaum (1982)]

O human race, born to fly upward, why do you fall at so little wind?
[tr. Durling (2003)]

O human race, born to soar, why do you fall so, at a breath of wind?
[tr. Kline (2002)]

O human nature! You are born to fly!
Why fail and fall at, merely, puffs of wind?
[tr. Kirkpatrick (2007)]

O race of man, born to fly on high,
why does a puff of wind cause you to fall?
[tr. Hollander/Hollander (2007)]

O human race, born to fly on high,
How can the slightest breeze blow dust in your eyes?
[tr. Raffel (2010)]

A thousand shapes our varying Fates assume,
The Gods perform what least we could expect,
And oft the things for which we fondly hop'd
Come not to pass: Heaven finds a clue to guide
Our steps thro' the perplexing maze of life,
And thus doth this important business end.
[tr. Wodhull (1809)]

Many are the forms of divine things, and the gods bring to pass many things unexpectedly; what is expected has not been accomplished, but the god has found out a means for doing things unthought of. So too has this event turned out.
[tr. Buckley (1850)]

Many the forms in which God is made manifest,
Often He orders what seemed unexpected,
Much men resolve on remains uneffected,
Such men can not do God finds a way for;
Such is the meaning of what ye see.
[tr. Rogers (1872), l. 1358ff]

Many are the forms the heavenly will assumes, and many a thing the gods fulfil contrary to all hope; that which was expected is not brought to pass, while for the unlooked-for Heaven finds out a way. E’en such hath been the issue here.
[tr. Coleridge (1891)]

O the works of the Gods -- in manifold wise they reveal them:
Manifold things unhoped-for the Gods to accomplishment bring.
And the things that we looked for, the Gods deign not to fulfil them;
And the paths undiscerned of our eyes, the Gods unseal them.
So fell this marvelous thing.
[tr. Way (1898)]

The gods have many shapes.
The gods bring many things
to their accomplishment.
And what was most expected
has not been accomplished.
But god has found his way
for what no man expected.
So ends the play.
[tr. Arrowsmith (1960)]

Many are the shapes of things divine;
much the gods achieve beyond expectation;
and what seems probable is not accomplished,
whereas for the improbable, god finds a way.
Such was the result of this affair.
[tr. Kirk (1970)]

Gods manifest themselves in many forms,
Bring many matters to surprising ends;
The things we thought would happen do not happen;
The unexpected God makes possible:
And that is what has happened here to-day.
[tr. Vellacott (1973)]

Many the guises of the divine ones,
many surprises gods may accomplish'
and the expected finds no fruition,
all unexpected god finds a pathway.
Such was the outcome in this, our play.
[tr. Neuburg (1988)]

The Gods take many forms.
They manifest themselves in unpredictable ways.
What we most expect
does not happen.
And for the least expected
God finds a way.
This is what happened here today.
[tr. Cacoyannis (1982)]

Divinity takes many forms.
The gods accomplish many things beyond all hope.
What is expected is not brought to pass.
But god discovers means
To bring about the unexpected.
Such was the outcome here.
[tr. Blessington (1993)]

Many are the shapes of divinity,
many the things the gods accomplish against our expectation.
What seems proper is not brought to pass,
whereas for the improbable god finds a way.
Such was the outcome of this story.
[tr. Esposito (1998)]

Many are the shapes the gods will take,
many the surprises they perform.
What was thought likely did not transpire,
and what was unlikely the god made easy.
That is how this matter ended.
[tr. Woodruff (1999)]

Many are the shapes of what's divine.
Many unforeseen events the gods design.
What seemed most likely was not fulfilled;
What was unlikely, the god has willed.
Such were the things that end in this decline.
[tr. Gibbons/Segal (2000), l. 1609ff]

What heaven sends has many shapes, and many things the gods accomplish against our expectations. What men look for is not brought to pass, but a god finds a way to achieve the unexpected. Such was the outcome of this story.
[tr. Kovacs (2002)]

The gods take many forms,
The gods move in strange ways,
That which seemed, does not transpire
And that which did not, does.
That is what transpired here.
Turn out the lights.
[tr. Teevan (2002)]

That which was expected in this story did not come to pass, and for that which was expected, the god found a way. Perhaps mortals can never really grasp the workings of gods, for they do not follow a human design. They are a power of life we do not know, nor can fully understand.
[tr. Rao/Wolf (2004)]

The Fates have many guises and the gods bring about many things unexpected by mortals.
Those things we expect do not necessarily happen.
So ends this play.
[tr. Theodoridis (2005)]

Many are the forms of the Divine
And the gods brought to pass much unexpected,
And what was expected, not brought to pass;
And they did make possible th’impossible:
Thus did the affair turn out.
[tr. Valerie (2005)]

The gods appear in many forms,
carrying with them unwelcome things.
What people thought would happen never did.
What they did not expect, the gods made happen.
That's what this story revealed.
[tr. Johnston (2008)]

The gods take many shapes,
accomplish many things beyond our expectations.
What we look for does not come to pass;
what we least expect is fashioned by the gods.
And that is what has happened here today.
[tr. Robertson (2014)]

The shapes of god shift through many forms,
and lives are changed more than we could dream.
What we thought would happen did not,
but we have seen the god reveal
the true order of the world.
[tr. Behr/Foster (2019)]

Many are the forms of divine powers
Many are the acts the gods unexpectedly make.
The very things which seemed likely did not happen
but for the unlikely, some god found a way.
This turned out to be that kind of story.
[tr. @sentantiq (2019)]

Many are the forms of things of the daimones, and the gods bring many things to pass unexpectedly. What is expected does not come to telos, and a god finds a way for the unexpected. So too has this affair turned out.
[tr. Buckley/Sens/Nagy (2020)]

Fate calls now, sister, there is no delay:
What God and hard chance bids, we must obey.
[tr. Ogilby (1649)]

Sister, the Fates have vanquish'd: let us go
The way which Heav'n and my hard fortune show.
[tr. Dryden (1697)]

Sister, now, now, destiny prevails; forbear to stop me; let us follow whither god and rigid fortune calls.
[tr. Davidson/Buckley (1854)]

The Fates, the Fates must have their way:
O sister! cease to breed delay:
Where Heaven and cruel Fortune call,
There let me follow to my fall.
[tr. Conington (1866)]

Now, sister, now the fates prevail.
Bid me not pause. Wherever Heaven may lead
And Fortune stern, let us pursue our course.
[tr. Cranch (1872), l. 856ff]

Now, O my sister, now fate prevails: cease to hinder; let us follow where deity and stern fortune call.
[tr. Mackail (1885)]

Now, sister, now the Fates prevail! no more for tarrying try.
Nay, let us follow where the God, where hard Fate calleth me!
[tr. Morris (1900)]

"Sister," he cries, "Fate conquers; let us go
The way which Heaven and cruel fortune show."
[tr. Taylor (1907), st. 88, l. 787ff]

Fate is too strong, my sister! Seek no more
to stay the stroke. But let me hence pursue
that path where Heaven and cruel Fortune call.
[tr. Williams (1910)]

Now, my sister, now Fate triumphs: cease to hinder; where God and cruel Fortune call, let us follow!
[tr. Fairclough (1918)]

Fate is the winner now; keep out of my way,
My sister: now I follow god and fortune.
[tr. Humphries (1951)]

The fates are too strong for me, sister -- I see it now. Don't hold me back;
Let me go where God and my own unmerciful fortune call me.
[tr. Day-Lewis (1952)]

Sister, fate has won; do not
delay me; let us follow where both god
and cruel fortune call.
[tr. Mandelbaum (1971), l. 900ff]

Ah, sister, see, fate overpowers us.
No holding back now. We must follow where
The god calls, or implacable Fortune calls.
[tr. Fitzgerald (1981), l. 915ff]

"Sister," he said, "the time has come at last. The Fates are too strong. You must not delay them any longer. Let us go where God and cruel fortune call me."
[tr. West (1990)]

Now, sister, now fate triumphs: no more delays:
where god and cruel fortune calls, let me follow.
[tr. Kline (2002)]

Now, Sister, the Fates triumph at last.
Stop holding me back. We will follow
Where God and cruel Fortune call us.
[tr. Lombardo (2005)]

Sister, fate has won. Stop delaying me.
Let's go where Jove and heartless Fortune call.
[tr. Bartsch (2021)]

Desist to hope that fates will heare thy prayer
[tr. Ogilby (1649)]

Fate, and the dooming gods, are deaf to tears.
[tr. Dryden (1697)]

Cease to hope that the decrees of the gods are to be altered by prayers.
[tr. Davidson/Buckley (1854)]

Cease to hope
By prayers to bend the destinies divine.
[tr. Cranch (1872)]

Cease to hope prayers may bend the decrees of heaven.
[tr. Mackail (1885)]

Hope not the Fates of very God to change by any prayer.
[tr. Morris (1900)]

Hope not by prayer to bend the Fates' decree.
[tr. Taylor (1907), st. 51, l. 454]

Hope not by prayer to change the laws of Heaven!
[tr. Williams (1910)]

Cease to dream that heaven's decrees may be turned aside by prayer.
[tr. Fairclough (1916)]

Give up the hope
That fate is changed by praying.
[tr. Humphries (1951)]

Give up this hope that the course of fate can be swerved by prayer.
[tr. Day-Lewis (1952)]

Leave any hope that prayer can turn aside
the gods' decrees.
[tr. Mandelbaum (1971), ll. 495-96]

Abandon hope by prayer to make the gods
Change their decrees.
[tr. Fitzgerald (1981), ll. 506-7]

You must cease to hope that the Fates of the gods can be altered by prayers.
[tr. West (1990)]

Cease to hope that divine fate can be tempered by prayer.
[tr. Kline (2002)]

Stop hoping that the gods' decrees
Can be bent with prayer.
[tr. Lombardo (2005)]

Hope no more
the gods’ decrees can be brushed aside by prayer,
[tr. Fagles (2006), l. 428-29]

As if the gods' fates could be bent by prayer.
[tr. Bartsch (2021)]

Yet dangers fear not, but on bolder goe,
What course thy fortune grants
[tr. Ogilby (1649)]

But thou, secure of soul, unbent with woes,
The more thy fortune frowns, the more oppose.
[tr. Dryden (1697)]

Yield not under your sufferings, but encounter them with greater boldness than your fortune shall permit.
[tr. Davidson/Buckley (1854)]

Yet still despond not, but proceed
Along the path where Fate may lead.
[tr. Conington (1866)]

Yet yield not thou, but go more boldly on,
Where Fortune leads, till victory be won.
[tr. Cranch (1872), ll. 121-122]

Yield not thou to distresses, but all the bolder go forth to meet them, as thy fortune shall allow thee way.
[tr. Mackail (1885)]

But thou, yield not to any ill, but set thy face, and wend
The bolder where thy fortune leads.
[tr. Morris (1900)]

Oh! yield not to thy woe, but front it ever,
And follow boldly whither Fortune calls.
[tr. Williams (1910)]

Yield not thou to ills, but go forth to face them more boldly than thy Fortune shall allow thee!
[tr. Fairclough (1916)]

          Do not yield to evil,
Attack, attack, more boldly even than fortune
Seems to permit.
[tr. Humphries (1951)]

But never give way to those evils: face them all the more boldly,
Using what methods your luck allows you.
[tr. Day-Lewis (1952)]

Do not relent before distress, but be
far bolder than your fortune would permit.
[tr. Mandelbaum (1971), ll. 132-33]

          Never shrink from blows.
Boldly, more boldly where your luck allows,
Go forward, face them.
[tr. Fitzgerald (1981), ll. 143-45]

You must not give way to these adversities but must face them all the more boldly wherever your fortune allows it.
[tr. West (1990)]

Do not give way to misfortunes, meet them more bravely,
as your destiny allows.
[tr. Kline (2002)]

Do not yield, but oppose your troubles
All the more boldly, as far as your fate
And fortune allow.
[tr. Lombardo (2005)]

But never bow to suffering, go and face it,
all the bolder, wherever Fortune clears the way.
[tr. Fagles (2006), ll. 113-14]

Don’t yield to evils, but go boldly forward
Where your fortune bids you.
[tr. @sentantiq (2018)]

Don't give up at these misfortunes. Be as brave as Fortune lets you.
[tr. Bartsch (2021)]

• Quocunque trahunt fata sequamur. -- Wherever the Fates direct us, let us follow.
• Superanda omnis fortuna ferendo est. -- Every misfortune is to be subdued by patience.

What ere the mighty ire
Of gods portend, or what the fates require,
We must endure. Comforting, he begun
Thus to Aeneas: O thou Goddesse son,
Let us obey the fates; whatever chance,
All fortunes vanquish'd are by sufferance.
[tr. Ogilby (1649)]

O goddess-born, resign'd in ev'ry state,
With patience bear, with prudence push your fate.
By suff'ring well, our Fortune we subdue;
Fly when she frowns, and, when she calls, pursue.
[tr. Dryden (1697)]

Goddess-born, let us follow the Fates, whether they invite us backward or forward: come what will, every fortune is to be surmounted by patience.
[tr. Davidson/Buckley (1854)]

My chief, let Fate cry on or back,
'Tis ours to follow, nothing slack:
Whate'er betide, he only cures
The stroke of fortune who endures.
[tr. Conington (1866)]

Wherever Fate may lead us, whether on
Or backward, let us follow. Whatsoe'er
Betides, all fortune must be overcome
By endurance.
[tr. Cranch (1872), l. 840ff]

Goddess-born, follow we fate's ebb and flow, whatsoever it shall be; fortune must be borne to be overcome.
[tr. Mackail (1885)]

O Goddess-born, Fate's ebb and flow still let us follow on,
Whate'er shall be, by bearing all must Fortune's fight be won.
[tr. Morris (1900)]

O Goddess-born, where Fate directs the way,
'Tis ours to follow. Who the best can bear,
Best conquers Fortune, be the doom what may.
[tr. Taylor (1907), st. 97, l. 865ff]

O goddess-born, we follow here or there,
as Fate compels or stays. But come what may,
he triumphs over Fortune, who can bear
whate'er she brings.
[tr. Williams (1910)]

Goddess-born, whither the Fates, in their ebb and flow, draw us, let us follow ; whatever befall, all fortune is to be o'ercome by bearing.
[tr. Fairclough (1916)]

Goddess-born, let us follow our destiny, ebb or flow.
Whatever may happen, we master fortune by fully accepting it.
[tr. Day-Lewis (1952)]

O goddess-born, there where the fates would have us
go forward or withdraw, there let us follow;
whatever comes, all fortune must be won
by our endurance.
[tr. Mandelbaum (1971), l. 934ff]

Sir, born of an immortal, let us follow
Where our fates may lead, or lead us back.
Whatever comes,
All Fortune can be mastered by endurance.
[tr. Fitzgerald (1981)]

Son of the goddess, let us follow the Fates, whether they lead us on or lead us back. Whatever fortune may be ours, we must at all times rise above it by enduring it.
[tr. West (1990)]

Son of the Goddess, let us follow wherever fate ebbs or flows,
whatever comes, every fortune may be conquered by endurance.
[tr. Kline (2002)]

Son of Venus, whether the Fates will draw us on
or draw us back, let’s follow where they lead.
Whatever Fortune sends, we master it all
by bearing it all, we must!
[tr. Fagles (2006)]

Goddess-born, let's follow where fate draws us, even if we backtrack. Come what may, we'll win out by endurance.
[tr. Bartsch (2021)]

[T]he unhappy wanderer,
To too much sorrow whom his mother bore.
You then by all your bounties I implore,
[...] that in nought applied
To my respect or pity you will glose,
But uncloth’d truth to my desires disclose
[tr. Chapman (1616)]

[B]orn to calamity.
Let no respect, or pity mitigate
Your story, howsoever sad it be.
Nothing but naked truth to me relate.
[tr. Hobbes (1675), l. 85ff]

For my father at his birth
Was, sure, predestin’d to no common woes.
Neither through pity, or o’erstrain’d respect
Flatter me, but explicit all relate
Which thou hast witness’d.
[tr. Cowper (1792), l. 120ff]

How hath his mother to exceeding teen
borne him! Let no kind thought thy tidings screen;
Paint not the tale through pity.
[tr. Worsley (1861), st. 12]

For sure a woeful wight his mother bore him!
Extenuate naught for shame or pity's sake,
But tell me all, as thou hast chanced to see!
[tr. Bigge-Wither (1869), l. 95ff]

His mother bare him to exceeding sorrow. And speak me no soft words in ruth or pity, but tell me plainly what sight thou didst get of him.
[tr. Butcher/Lang (1879)]

This man, his mother bore him to most exceeding woe --
But have no respect of my sorrow nor be soft and soothing now,
But tell all out unto me, in what wise the man thou hast seen.
[tr. Morris (1887), l. 95ff]

To exceeding grief his mother bore him. Use no mild word, no yield to pity, from regard for me, but tell me fully all you chanced to see.
[tr. Palmer (1891)]

He was a man born to trouble. Do not soften things out of any pity for me, but tell me in all plainness exactly what you saw.
[tr. Butler (1898)]

For beyond all men did his mother bear him to sorrow. And do thou nowise out of ruth or pity for me speak soothing words, but tell me truly how thou didst come to behold him.
[tr. Murray (1919)]

Even from his mother's womb, calamity had marked him for her own. Do not in pity convey to me smooth things, things gentler than the truth: blurt out, rather, all that met your sight.
[tr. Lawrence (1932)]

For if ever a man was born for misery, it was he. Do not soften your account out of pity or concern for my feelings, but faithfully describe the scene that met your eyes.
[tr. Rieu (1946)]

The man was born for trouble. Spare me no part for kindness' sake; be harsh; but put the scene before me as you saw it.
[tr. Fitzgerald (1961)]

His mother bore this man to be wretched. Do not soften it because you pity me and are sorry for me, but fairly tell me all that your eyes have witnessed.
[tr. Lattimore (1965)]

She who gave birth to him gave birth to grief. You need not sweeten anything for me. Forget discretion, set aside your pity: tell me completely -- all you chanced to see.
[tr. Mandelbaum (1990)]

More than all other men, that man was born for pain.
Don't soften a thing, from pity, respect for me --
tell me, clearly, all your eyes have witnessed.
[tr. Fagles (1996)]

He was born to sorrow.
More than any man on earth. And do not,
Out of pity, spare me the truth, but tell me
Whatever you have seen, whatever you know.
[tr. Lombardo (2000), l. 104ff]

For his mother indeed bore him to be woeful. Spare me nothing, extenuate nothing, nor show any pity; tell me all to the end, however it came to your notice.
[tr. Merrill (2002)]

For if ever a man was born to suffer it was he. Do not soften your account out of pity or concern for my feelings, but faithfully describe the scene that met your eyes.
[tr. D C H Rieu (2002)]

More than any other man his mother bore him for wretchedness. Do not let respect or pity for me soften your words, but tell me exactly how you chanced to see him.
[tr. Verity (2016)]

He was surely born to suffer in extraordinary ways. Please do not try to sweeten bitter news from pity; tell me truly if you saw him, and how he was.
[tr. Wilson (2017)]

To unmatched sorrow his mother bore him! And don't, from concern or pity, speak false comfort to me, but tell me exactly what you may have witnessed!
[tr. Green (2018)]

For his mother bore him
to go through trouble more than other men.
Do not pity me or, from compassion,
just offer me kind words of consolation,
but tell me truly how you chanced to see him.
[tr. Johnston (2019), l. 119ff]

But Fate now conquers; I am hers; and yet not she shall share
In my renown; that life is left to every noble spirit,
And that some great deed shall beget that all lives shall inherit.
[tr. Chapman (1611), l. 266ff]

But I will not fall
Inglorious; I will act some great exploit
That shall be celebrated ages hence.
[tr. Cowper (1791), l. 347ff]

Fate overtakes me. Nevertheless I will not perish cowardly and ingloriously at least, but having done some great deed to be heard of even by posterity.
[tr. Buckley (1860)]

My fate hath found me now.
Yet not without a struggle let me die,
Nor all inglorious; but let some great act,
Which future days may hear of, mark my fall.
[tr. Derby (1864)]

Now my fate hath found me. At least let me not die without a struggle or ingloriously, but in some great deed of arms whereof men yet to be born shall hear.
[tr. Leaf/Lang/Myers (1891)]

My doom has come upon me; let me not then die ingloriously and without a struggle, but let me first do some great thing that shall be told among men hereafter.
[tr. Butler (1898)]

Now again is my doom come upon me. Nay, but not without a struggle let me die, neither ingloriously, but in the working of some great deed for the hearing of men that are yet to be.
[tr. Murray (1924)]

But now my death is upon me. Let me at least not die without a struggle, inglorious, but do some big thing first, that men to come shall know of it.
[tr. Lattimore (1951)]

Now the appointed time's upon me. Still, I would not die without delivering a stroke, or die ingloriously, but in some action memorable to men in days to come.
[tr. Fitzgerald (1974)]

So now I meet my doom. Well let me die --
but not without struggle, not without glory, no,
in some great clash of arms that even men to come
will hear of down the years!
[tr. Fagles (1990), l. 359ff]

But now has my doom overcome me. But let me at least not die without making a fight, without glory, but a great deed having done for the men of the future to hear of.
[tr. Merrill (2007)]

May I not die without a fight and without glory
but after doing something big for men to come to learn about.
[tr. @Sentantiq (2011)]

Imitate the spirit of Marcus Aurelius. "Whatever may befall thee," says that great man in his "Meditations," "it was preordained for thee from everlasting. Nothing happens to anybody which he is not fitted by nature to bear." I like to think that this noble thought came to him after he had sliced a couple of new balls into the woods, and that he jotted it down on the back of his score-card.

So these Gods made men’s valours great, but equall’d them with war
As harmful as their hearts were good; and stretch’d those chains as far
On both sides as their limbs could bear, in which they were involv’d
Past breach, or loosing, that their knees might therefore be dissolv’d.
[tr. Chapman (1611), l. 336ff]

These powers infold the Greek and Trojan train
In War and Discord's adamantine chain;
Indissolubly strong; the fatal tie
Is stretched on both, and close-compelled they die.
[tr. Pope (1715-20)]

Thus, these Immortal Two, straining the cord
Indissoluble of all-wasting war,
Alternate measured with it either host,
And loosed the joints of many a warrior bold.
[tr. Cowper (1791), l. 438ff]

This way and that they tugg’d of furious war
And balanc’d strife, where many a warrior fell,
The straining rope, which none might break or loose.
[tr. Derby (1864)]

These twain had strained the ends of the cords of strong strife and equal war, and had stretched them over both Trojans and Achaians, a knot that none might break nor undo, for the loosening of the knees of many.
[tr. Leaf/Lang/Myers (1891)]

Thus, then, did these two devise a knot of war and battle, that none could unloose or break, and set both sides tugging at it, to the failing of men's knees beneath them.
[tr. Butler (1898)]

So these twain knotted the ends of the cords of mighty strife and evil war, and drew them taut over both armies, a knot none might break nor undo, that loosed the knees of many men.
[tr. Murray (1924)]

So these two had looped over both sides a crossing
cable of strong discord and the closing of the battle, not to be
slipped, not to be broken, which unstrung the knees of many.
[tr. Lattimore (1951)]

These gods had interlocked and drawn
an ultimate hard line of strife and war
between the armies; none
could loosen or break that line
that had undone the knees of many men.
[tr. Fitzgerald (1974)]

• "Be who God meant you to be and you will set the world on fire." [Quoted by Bishop Richard Chartres, sermon, Royal Wedding, Westminster Abbey (29 Apr 2011)]
• "If you are what you should be, you will set the whole world ablaze!" [Quoted by Pope John Paul II, Closing Homily at World Youth Day, Tor Vergata (20 Aug 2000)]
• "If you are what you should be, you will set the world on fire."
• "Become who God intended you to be and you will set the world on fire."
• "If you are what you should be, you will set the whole world on fire!"

And fate, whose wings can fly?
Noble, ignoble, fate controls. Once born, the best must die.
[tr. Chapman (1611), ll. 528-29]

Fixed is the term to all the race of earth,
And such the hard condition of our birth.
No force can then resist, no flight can save;
All sink alike, the fearful and the brave.
[tr. Pope (1715-20)]

Nor lives he who can overpass the date
By heaven assign’d him, be he base or brave
[tr. Cowper (1791), ll. 595-96]

But I think there is no one of men who has escaped fate, neither the coward nor the brave man, after he has once been born.
[tr. Buckley (1860)]

If a man's hour is come, be he brave or be he coward, there is no escape for him when he has once been born.
[tr. Butler (1898)]

Only his doom, methinks, no man hath ever escaped, be he coward or valiant, when once he hath been born.
[tr. Murray (1924)]

No mortal, either, can escape his fate, coward or brave man, once he comes to be.
[tr. Fitzgerald (1974)]

All things that be were long since marked upon the tablet of creation. Heaven's pencil has naught to do with good or evil. God set on fate its necessary seal; and all our efforts are but a vain striving.
[tr. McCarthy (1879), # 86] (1888)

To me there is much comfort in the thought
That all our agonies can alter nought,
Our lives are written to their latest word,
We but repeat a lesson He hath taught.
[tr. Le Gallienne (1897), # 93]

Whatever betides on the Tablet of Destiny writ is;
Of good and of evil thenceforward the Pen Divine quit is:
In Fate foreordained whatsoever behoveth It 'stablished:
Our stress and our strife and our thought-taking vain every whit is.
[tr. Payne (1898), # 191]

From the beginning was written what shall be;
Unhaltingly the Pen writes, and is heedless of good and bad;
On the First Day He appointed everything that must be --
Our grief and our efforts are vain.
[tr. Heron-Allen (1898), # 31]

Long, long ago, man's fate was graven clear,
The pen left nought unwrit of joy or woe;
Since from eternity God ruled it so
Then senseless are our grief and striving here.
[tr. Cadell (1899), # 11]

Ere yet the dawn of Azal shed its light
O'er dreary chaos and the realms of night,
The Pen, unmoved by good and evil, wrote;
Nor grief can change, nor endless toil rewrite.
[tr. Roe (1906), # 21]

Fate's marks upon the tablet still remain
As first, the Pen unmoved by bliss or bane;
In fate whate'er must be it did ordain,
To grieve or to resist is all in vain.
[tr. Thompson (1906), # 69]

For He, to whom all future things are known,
E'en as He made thee wrote thy record down;
And what His pen hath written, good or ill,
No strife may alter, and no grief atone.
[tr. Talbot (1908), # 31]

From of old the scheme of all that must be has existed.
The pen of destiny has written good and evil without ceasing.
He has appointed in predestination all that must come.
We distress and bestir ourselves, but all to no avail.
[tr. Christensen (1927), # 91]

Before now there have been signs of what is to come,
The pen never rests from good or evil.
Destiny has given you all that is to be,
Our worries and our endeavours are in vain.
[tr. Rosen (1928), # 53]

His tablet bears the future but concealed,
His pen is calm if good or bad we yield.
The powers gave us proper share at first,
With grief or strife no less nor more we wield.
[tr. Tirtha (1941), # 6.16]

What we shall be is written, and we are so.
Heedless of God or Evil, pen, write on!
By the first day all futures were decided;
Which gives our griefs and pains irrelevancy.
[tr. Graves & Ali-Shah (1967), # 75]

The characters of all creatures are on the Tablet,
The Pen always worn with writing "Good," "Bad":
Our grieving and striving are in vain,
Before time began all that was necessary was given.
[tr. Avery/Heath-Stubbs (1979), # 26]

Signs of destiny have always been
Those hands inscribed both good and mean
What was written, came from the unseen
Though we tried without and worried within.
[tr. Shahriari (1998), # 24, literal]

One is great
Who faces fate
Before it’s late,
Appreciate
The destined state
No matter how much we debate
Oppose, engage, or calculate
Even try to accelerate
Fate only moves at its own rate.
Futile is worry, anger and hate
Joy is the only worthy mate.
[tr. Shahriari (1998), # 24, figurative]

Yes, since whate'er the Pen of Fate has traced
For Tears of Man will never be erased,
Support thy Ills, do not bemoan thy Lot,
Let all of Fate's Decrees be bravely faced.
[tr. Garner (1887), 4.4]

Whatever laws the pen of Fate has traced
For tears of man will never be erased;
Support thy ills, do not bemoan thy lot,
Let all of Fate's decrees be boldly faced.
[tr. Garner (1898), # 83]

What the Pen has written never changes,
and grieving only results in deep affliction;
even though, all thy life, thou sufferest anguish,
not one drop becomes increased beyond what is.
[tr. Heron-Allen (1898), # 54]

Nought can be changed of what was first decreed,
Grieve as thou wilt, no heart but thine will bleed;
If thy life long, thine eyes shed tears of blood,
'Twill not increase one drop woe's raging flood.
[tr. Cadell (1899), # 89]

For what is written, be it long or brief,
Remains the same, nor tears can give relief;
No drop of destiny is less nor more,
Though naught you know but lifelong pain and grief.
[tr. Roe (1906), # 24]

To change the written scroll there is no power.
And grieving only makes your heart bleed sore.
Though anguish all your life consume your blood.
You cannot add to it one drop the more.
[tr. Thompson (1906), # 73]

Whate'er the Pen hath written stands for aye:
Afflictions's sword the grieving heart will slay;
Though all thy life with anguish thou art wrung,
The forward march of Fate thou canst not stay.
[tr. Talbot (1908), # 54]

The Fate will not correct what once she writes,
And more than what is doled no grain alights;
Beware of bleeding heart with sordid cares,
For cares will cast thy heart in wretched plights.
tr. Tirtha (1941), # 6.12]

Oh my heart, since life's reality is illusion,
Why vex thyself with its sorrows and cares?
Commit thee to fate, contented with the hour,
For the pen, once passed, returns not back for thee!
[tr. Cowell (1858), # 15]

Since life has, love! no true reality,
Why let its coil of cares a trouble be?
Yield thee to Fate, whatever of pain it bring:
The Pen will never unwrite its writ for thee!
[tr. M. K. (1888)]

O heart! this world is but a fleeting show,
Why should its empty griefs distress thee so?
Bow down and bear thy fate, the eternal pen
Will not unwrite its roll for thee, I trow!
[tr. Whinfield (1883), # 257]

O heart, my heart, since the very basis of all this world's gear is but a fable, why do you adventure in such an infinite abyss of sorrows? Trust thyself to fate, uphold the evil, for what the pencil has traced will not be effaced for you.
[tr. McCarthy (1879), # 159] (1888)

Oh, heart! since in this world truth itself is hyperbole,
why art thou so disquieted with this trouble and abasement?
resign thy body to destiny, and adapt thyself to the times,
for, what the Pen has written, it will not rewrite for thy sake.
[tr. Heron-Allen (1898), # 95]

O heart! 'tis true that all this world is vain,
Wherefore then eat the fruit of sorrow's tree?
To fate thy body yield, endure the pain;
The once split pen will never mend for thee.
[tr. Cadell (1899), # 100]

O, Heart! Since earth's truth is illusion vain,
Why so distressed in lasting grief and pain?
Bear trouble ! Bow to Fate ! Once gone the Pen
For thee will never trace the scroll again!
[tr. Thompson (1906), # 300]

O heart! truth absolute thou canst not see,
Then why abase theyself in misery?
Bow down to Fate, and wrestle not with Time!
The pen will not rewrite one word for thee.
[tr. Talbot (1908), # 95]

Oh heart, as in truth the world is but a delusion,
Why grieve so much at this dearth of kindness?
Give thyself up to fate and befriend thy sorrow,
For this pen will not retrace its writing for thee.
[tr. Rosen (1928), # 170]

O mind! the world is but a mocking sight,
You fancy some delights, and fret in fright;
Resign yourself to Him, and pine for Him,
You cannot alter what is black on white.
tr. Tirtha (1941), # 6.11]

Oh heart, since the world's reality is illusion,
How long will you complain about this torment?
Resign your body to fate and put up with the pain,
Because what the Pen has written for you it will not unwrite.
[tr. Avery/Heath-Stubbs (1979), # 32]

1. As above, Malvolio reading the forged love letter from Maria.
2. Act 3, sc. 4, l. 42ff, Malvolio recalling the phrases from the letter.
3. Act 5, sc. 1, l. 393ff, the Fool reciting the second half of the phrase.

The glorious master-piece of man, is, to live to the purpose. All other things, as to raigne, to governe, to hoarde up treasure, to thrive and to build, are for the most part but appendixes and supportes thereunto.
[tr. Florio (1603)]

The glorious Master-piece of Man is to know how to live to purpose; all other things, to reign, to lay up Treasure, and to build, are at the most but little Appendixes, and little Props.
[tr. Cotton (1686)]

Man's great and glorious master-work is to live befittingly; all other things -- to reign, to lay up treasure, to build -- are at the best mere accessories and aids.
[tr. Ives (1925)]

Our great and glorious masterpiece is to live appropriately. All other things, ruling, hoarding, building, are only little appendages and props, at most.
[tr. Frame (1943)]

Our most great and glorious achievement is to live our life fittingly. Everything else -- reigning, building, laying up treasure -- are at most tiny props and small accessories.
[tr. Screech (1987)]

But to every mind there openeth,
A way, and way, and away,
A high soul climbs the highway,
And the low soul gropes the low,
And in between on the misty flats,
The rest drift to and fro.

But to every man there openeth,
A high way and a low,
And every mind decideth,
The way his soul shall go.

One ship sails East,
And another West,
By the self-same winds that blow,
'Tis the set of the sails
And not the gales,
That tells the way we go.

Like the winds of the sea
Are the waves of time,
As we journey along through life,
'Tis the set of the soul,
That determines the goal,
And not the calm or the strife.

Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
[tr. Casaubon (1634), #11]

Either the Order of Things are fixed by irrevocable Fate, or Providence may be worked into Compassion, or else the World Floats at Random without any Steerage. Now if nature lies under immovable Necessity, to what purpose should you struggle against it? If the favor of Providence is to be gained, qualify your self for the Divine Assistance: But if Chance, and Confusion carry it, and no body sits at the Helm; be you contented and Ride out the Storm patiently, for you have a Governor within you , though the World has none.
[tr. Collier (1701)]

There is either a fatal necessity, and an unalterably fixed order; or a kind and benign providence; or a blind confusion, without a governor. If there be an unalterable necessity, why strive against it? If there is a kind providence, which can be appeased; make yourself worthy of the divine aids. If there is an ungoverned confusion; yet compose yourself with this, that, amidst these tempestuous waves, you have a presiding intelligence within yourself.
[tr. Hutcheson/Moor (1742)]

Either all things are fixed by a fatal necessity and an inviolable order; or they are governed by a benevolent providence; or they proceed at random, without any one to direct them.
Now, if there be an immutable necessity, why do we struggle against it? If a kind and merciful Providence presides, make yourself worthy of the divine assistance: if the world is all confusion, without any one to conduct it, comfort yourself however that, amidst these tempestuous waves, you have an intelligent guide within your breast.
[tr. Graves (1792)]

Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director. If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
[tr. Long (1862)]

Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without any steerage. Now if nature lies under an immovable necessity, to what purpose should you struggle against it? If the favor of providence is to be gained, qualify yourself for divine assistance; but if chance and confusion prevail, be you contented that in such a storm you have a governing intelligence within you.
[tr. Collier/Zimmern (1887)]

Either fixed necessity and inviolable order, or a merciful providence, or a random and ungoverned medley. If an inviolable necessity, why resist? If a providence waiting to be merciful, make yourself worthy of divine aid. If a chaos uncontrolled, be thankful that amid the wild waters you have yourself an Inner governing mind.
[tr. Rendall (1898)]

There is either a fatal necessity, an unalterable order, or a placable Providence, or a blind confusion without a governor. If there be an unalterable necessity, why strive against it? If there be a Providence admitting of propitiation, make yourself worthy of the divine aid. If there be an ungoverned confusion, be comforted; seeing that in this tempest you have within yourself a guiding intelligence.
[tr. Hutcheson/Chrystal (1902)]

There must be either a predestined Necessity and inviolable plan, or a gracious Providence, or a chaos without design or director. If then there be an inevitable Necessity, why kick against the pricks? If a Providence that is ready to be gracious, render thyself worthy of divine succour. But if a chaos without guide, congratulate thyself that amid such a surging sea thou hast a guiding Reason.
[tr. Haines (Loeb) (1916)]

Either the Necessity of destiny and an order none may transgress, or Providence that hears intercession, or an ungoverned welter without a purpose. If then a Necessity which none may transgress, why do you resist? If a Providence admitting intercession, make yourself worthy of assistance from the Godhead. If an undirected welter, be glad that in so great a flood of waves you have yourself within you a directing mind.
[tr. Farquharson (1944)]

Either an ineluctable destiny and an order that none may overstep, or a providence that can be appeased, or an ungoverned confusion subject to nothing but chance. If, then, an inexorable necessity, why struggle against it? If a providence that allows itself to be appeased, make yourself worthy of aid from the divine. And if an ungoverned confusion, be glad that in such a swirl you have a mind that provides leadership.
[tr. Hard (1997 ed.; 2011 ed.)]

Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion -- random and undirected.
If it's an inescapable necessity, why resist it?
If it's Providence, admits of being worshipped, then try to be worthy of God's aid.
If it's confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you.
[tr. Hays (2003)]

Either the compulsion of destiny and an order allowing no deviation, or a providence open to prayer, or a random welter without direction. Now if undeviating compulsion, why resist it? If a providence admitting the placation of prayer, make yourself worthy of divine assistance. If an ungoverned welter, be glad that in such a maelstrom you have within yourself a directing mind of your own.
[tr. Hammond (2006)]

Either predetermined necessity and unalterable cosmic order, or a gracious providence, or a chaotic ungoverned mixture. If a predetermined necessity, why do you resist? If it is a gracious Providence that can hear our prayers, then make yourself worthy of divine assistance. If a chaotic ungoverned mixture, be satisfied that in the midst of this storm, you have within yourself a mind whose nature it is to govern and command.
[tr. Needleman/Piazza (2008)]

• Proverbs 16:9 ("A man's heart deviseth his way: but the Lord directeth his steps." [KJV])
• Jeremiah 10:23 ("O Lord, I know that the way of man is not in himself: it is not in man that walketh to direct his steps." [KJV])

For man purposeth, but God disposeth: nay, the way that man shall walk in this world is not in himself but in the grace of God.
[tr. Whitford/Raynal (1530/1871)]

Man proposes, but God disposes. The way that a man shall walk in this world is found not in himself, but in the grace of God.
[tr. Whitford/Gardiner (1530/1955)]

For man doth propose but God doth dispose, neither is the way of man in his owne hands.
[tr. Page (1639), 1.19.9]

A Man's Heart deviseth his Way, but the Lord directeth his Steps, says Solomon: We may contrive and act as seems most adviseable; by which we do so, are from the Lord, so is the Event of our having done it entirely in his disposal.
[tr. Stanhope (1696; 1706 ed.), 1.19.3]

Tho' the heart of man deviseth his way, yet the Lord ordereth the event; and that it is not in man that walketh, to direct his steps.
[tr. Payne (1803)]

For man proposes, but God disposes; neither is the way of man in himself.
[Parker ed. (1841); Bagster ed. (1860); Anon. (1901)]

For man proposes but GOD disposes: nor is it in man to direct his steps.
[tr. Dibdin (1851)]

For man proposeth, but God disposeth; and the way of a man is not in himself.
[tr. Benham (1874)]

For man, indeed, proposes but God disposes, and God's way is not man's.
[tr. Croft/Bolton (1940)]

For man proposes, but God disposes, and a man's road is not within himself.
[tr. Daplyn (1952)]

Man proposes, but God disposes, and man's destiny is not in his own hands.
[tr. Sherley-Price (1952)]

They know that "man proposes, and God disposes"; the course of a man's life is not what he makes it.
[tr. Knox-Oakley (1959)]

For man proposes, God disposes, and it is not for man to choose his lot.
[tr. Knott (1962)]

Man indeed proposes, bit it is God who disposes nor is the course of man in his power as he goes his way.
[tr. Rooney (1979)]

Strange are the ways of Fate, her power
Nor wealth, nor arms withstand, nor tower;
Nor brass-prowed ships, that breast the sea
From Fate can flee.
[tr. Storr (1859)]

No power in wealth or war
Or tough sea-blackened ships
Can prevail against untiring Destiny!
[tr. Fitts/Fitzgerald (1939), ll. 744-46]

There is no tower.
So high, no armory so great,
No ship so swift, as is the power
Of man's inexorable fate.
[tr. Watling (1947)]

Mysterious, overmastering, is the power of Fate,
From this, nor wealth nor force of arms
Nor strong encircling city-walls
Nor storm-tossed ship can give deliverance.
[tr. Kitto (1962)]

Fate has a terrible power
That nothing escapes, not wealth,
Not warfare, not a fortress tower,
Not even black ships beating against the sea.
[tr. Woodruff (2001)]

Fate's power, though, is mighty, and neither Lords of lands nor Ares nor castles nor flighty ships well-beaten by the waves can escape her.
[tr. Theodoridis (2004)]

But the power of fate is full of mystery.
There’s no evading it, no, not with wealth,
or war, or walls, or black sea-beaten ships.
[tr. Johnston (2005)]

But the power of fate (whatever it may be) is terrible and wonderful.
Neither wealth nor Ares,
no tower, no dark ships
beaten by the sea can escape it.
[tr. Tyrell/Bennett]

Ah, fill the Cup: -- what boots it to repeat
How Time is slipping underneath our Feet:
Unborn To-morrow and dead Yesterday,
Why fret about them if To-day be sweet!
[tr. FitzGerald, 1st ed. (1859), # 37]

Yesterday This Day's Madness did prepare;
To-morrow's Silence, Triumph, or Despair:
Drink! for you know not whence you came, nor why:
Drink! for you know not why you go, nor where.
[tr. FitzGerald, 2nd ed. (1868), # 80]

Be on your guard, my friend, for you will be sundered from your soul, you will pass behind the curtain of the secrets of heaven. Drink wine, for you know not whence you come. Be merry, for you know not where you go.
[tr. McCarthy (1879), # 180]

O soul, so soon to leave this coil below,
And pass the dread mysterious curtain through,
Be of good cheer, and joy you while you may,
You wot not whence you come, nor whither go.
[tr. Whinfield (1882), # 40]

Make haste! soon must you quit this life below,
And pass the veil, and Allah's secrets know;
Make haste to take your pleasure while you may,
You wot not whence you come, nor whither go.
[tr. Whinfield (1883), # 48 or 87]

Ah Brother, but a little while, and Thou shalt find
Thy Lasting Home the 'Secret Veil' behind; --
Rejoice Thy Heart and banish Grief, for know, --
Thy source, Thy Goal, has never been defined.
[tr. Garner (1887), 7.8]

Ah, brother, but a little while and thou shalt find
Eternal rest, the secret veil behind;
Rejoice thy heart and banish grief, for know --
Thy source, thy goal, has never been divined.
[tr. Garner (1898), # 148]

'Tis a strange world we came to, You and I,
Whence no man knows, and surely none knows why,
Why we remain -- a harder question still,
And still another -- whither when we die?
[tr. Le Gallienne (1897)]

Bethink thee that soulless and bare thou shalt go;
The veil of God's mysteries to tear thou shalt go:
Drink wine, for thou knowest not whence thou hast come;
Live blithe, for thou knowest not where thou shalt go.
[tr. Payne (1898), # 188]

Know this --- that from thy soul thou shalt be separated,
thou shalt pass behind the curtain of the secrets of God.
Be happy -- thou knowest not whence thou hast come:
drink wine - thou knowest not whither thou shalt go.
[tr. Heron-Allen (1898), # 26]

Thou shalt be parted from thy soul, and then,
Enter God's veil of mystery again;
Be glad! For whence you came you do not know;
Drink! For you wist as little where you go.
[tr. Cadell (1899), # 26]

Soon shall you bid farewell to mortal tie;
Soon shall you read life's deepest mystery.
Drink, for you know not when you go, nor where;
Drink, for you know not whence you came, nor why.
[tr. Roe (1906), # 35]

Since from your soul you separate, then know
Behind God's secret veil you will go, too;
Drink wine! for you know not whence you have come;
Be jocund! for you know not where you go!
[tr. Thompson (1906), # 136]

Know this, that soon thou diest, and thy soul
The Book of God's Great Secret must unroll;
Be happy! knowing not whence thou hast come,
Nor whither thou shalt go. Drink out the Bowl!
[tr. Talbot (1908), # 26]

Know that thou shalt depart, deprived of thy soul; thou
shalt go behind the veil of the mystery of annihilation.
Drink wine: thou knowest not whence thou art come.
Be merry! thou knowest not whither thou shalt go.
[tr. Christensen (1927), # 15]

Ye go from soul asunder this ye know,
And that ye creep, behind His curtain low;
Hence sing His Name, ye know not whence ye came,
And live sedate, ye know not where to go.
[tr. Tirtha (1941), 9.99]

What, without asking, hither hurried whence?
And, without asking, whither hurried hence!
Another and another cup to drown
The Memory of this impertinence.
[tr. Graves & Ali-Shah (1967)]

Of one thing I am quite sure, and that is that I never said I did not believe in immortality. That would not be true. What I was trying to say was that I, like a great many other people, could not definitely state what form immortality would take and that I did not see why people worried about this particular question. There I am a fatalist, for I do not believe in worrying about something I can do nothing about. The important thing is to live your life to the best of your ability here and to have faith that whatever happens hereafter is the will of God.

A force alleged to control affairs, principally quoted by erring human beings to excuse their failures.