When the savages of Louisiana are desirous of fruit, they cut the tree to the root, and gather the fruit. This is an emblem of despotic government.
[tr. Nugent (1750)]

When the savages of Louisiana want fruit, they cut down the tree and gather the fruit. There you have despotic government.
[tr. Cohler/Miller/Stone (1989)]

Outrageous to destroy
The spear hath desolation spread,
With slaughter stain'd the widow'd bed,
And desolated Troy.
Yet well might Reason's suasive charms
Have made each warring foe a friend:
But many in the shock of arms
To Pluto's dreary realms descend;
Fires, like the flames of Jove, the walls surround,
And Ilium's ramparts smoke upon the ground.
[tr. Potter (1783), Antistrophe 2]

Hence from her home departs each Phrygian wife,
O Helen, when the cruel strife
Which from thy chamors arose,
One conference might have closed: now myriads dwell
With Pluto in the shades of Hell,
And flames, as when Jove's vengeance throws
The bolt, have caught her towers and finished Ilion's woes.
[tr. Wodhull (1809)]

Which left the dwellings of the land of Priam, when it was in their power to decide by words the strife concerning thee, O Helen. But now they indeed are the care of Hades below, and fire, like the lightning of Jove, has fallen on their walls.
[tr. Buckley (1850)]

By it [strife] they won as their lot bed-chambers of Priam's earth, when they could have set right by discussion the strife over you, O Helen. And now they are below in Hades' keeping, and fire has darted onto the walls like the bolt of Zeus.
[tr. Coleridge (1891)]

The maidens of the land of Priam left their bridal bowers, though arbitration might have put thy quarrel right, O Helen. And now Troy's sons are in Hades' keeping in the world below, and fire hath darted on her walls, as darts the flame of Zeus.
[tr. Coleridge (alt.)]

Lo, how its storm o'er homes of Ilium brake,
Yea, though fair words might once have wrought amending,
Helen, of wrong, of quarrel for thy sake!
Now are her sons in depths of Hades lying;
Flame o'er her walls leapt, like Zeus' levin-glare.
[tr. Way (Loeb) (1912)]

So to Priam's people came
Madness in the midst of ease,
Lust of battle. No man sought
Peace by suasion. Still they fought
For Helen's sake, and still from Greece
Thronged the fighters. Low they lie.
Death has won the victory.
The bolt of Zeus struck home. The towers of Troy
Perished for Helen's sake. Yet Helen hath no joy.
[tr. Sheppard (1925)]

It was that fate came to the homes
of Priam's land when, Helen, that strife of yours
still could have bene set aright by argument.
And now there are some in Hades' power
below, and upon the walls, like the flame of the lightning,
the fire has crept.
[tr. Warner (1951)]

By hate they won the chambers of Priam's city;
they could have solved by reason and words
the quarrel, Helen, for you.
Now these are given to the Death God below.
On the walls the flame, as of Zeus, lightened and fell.
[tr. Lattimore (1956)]

They received each one his portion of Trojan earth to slumber in, when reasoned argument might have solved the dispute you roused, Helen. Now they lie deep in Hades' lap, and Troy's walls, as if struck by Zeus' fiery thunderbolt, lie levelled.
[tr. Davie (2002)]

This time the Trojans won
The boxes, underground --
They could have talked,
Settled their quarrel over you, Helen,
With words.
Now they march in the ranks of Death,
While searing flames destroy their walls --
Downed by a force like
Zeus' lightning.
[tr. A. Wilson (2007)]

War, Helen, brought them their death on Priam’s land, when they argued about you, yet they could have resolved their differences about you with words alone.
Now they are in the hands of Hades!
Flames, shot like arrows from Zeus have spread across their towers.
[tr. Theodoridis (2011)]

Strife it was that won them chambers in Priam’s soil
They could have straightened out with words,
your quarrel, O Helen, ah!
As things are, Hades below welcomes them
and a deadly fire, like Zeus’, swept over the walls of Troy.
[tr. Ambrose et al. (2018), Antistrophe B]

By it they won as their lot bed-chambers of Priam’s earth, when they could have set right by discussion the strife [eris] over you, O Helen. And now they are below in Hādēs’ keeping, and fire has darted onto the walls like the bolt of Zeus.
[tr. Coleridge / Helen Heroization Team]

For twofold ruin doth impend
O'er him who human laws pursue,
And righteous Gods indignant view.
[tr. Wodhull (1809)]

For where the rites of hospitality coincide with justice, and with the Gods, on the villain who dares to violate these destructive, destructive indeed impends the evil.
[tr. Edwards (1826)]

For wherever it cometh to pass that the rightful demand
Of justice's claim and the laws of the Gods be at one,
Then is ruinous bane for the sinner, O ruinous bane!
[tr. Way (Loeb) (1894)]

When the Gods and Justice meet,
And the Pledge that is forfeited,
The end is Ruin.
[tr. Sheppard (1924)]

For the rights of justice and of the gods do not fall together; there is ruin full of death and doom.
[tr. Coleridge (1938)]

Justice and the gods
exact the loan at last.
[tr. Arrowsmith (1958)]

When the gods call in their debt
and Justice wants your scalp as well,
better for you if you were dead
as your life will be one long hell.
[tr. Harrison (2005)]

Because when Justice and Heaven are both transgressed, there will be doom. Doom and more doom!
[tr. Theodoridis (2007)]

Where justice and the gods converge, there’s a maelstrom.
[tr. Karden/Street (2011)]

Thou knowest, that since the Invention of gun-powder, there is no place impregnable; that is to say, Ushek, that there is not any longer an asylum upon earth against injustice and violence. I always tremble, left they should at arrive at last, at the discovery of some secret, which may furnish them with a shorter way to destroy mankind, and to depopulate whole nations and whole kingdoms.
[tr. Floyd (1762), # 105]

You know that since the invention of gunpowder no place is impregnable; that is to say, Usbek, that there is no longer upon the earth a refuge from injustice and violence. I dread always lest they should at last discover some secret which will furnish them with a briefer method of destroying men, by killing them off wholesale in tribes and nations.
[tr. Davidson (1891)]

You know that, since the invention of gunpowder, no fortress is impregnable; that is to say, Usbek, that there is no longer upon earth an asylum against injustice and violence. I am always in terror lest some secret or other should be at length discovered that will not only kill men, but destroy entire tribes and nations.
[tr. Betts (1897)]

You know that since the invention of gunpowder there have been no impregnable places; and this is to say, Usbek, that there is no longer an asylum from injustice and violence any¬ where on the earth. I am in constant terror that ultimately someone will succeed in discovering some secret which will furnish an even more efficient way to kill men, by destroying whole peoples and entire nations.
[tr. Healy (1964)]

You know, since the invention of gunpowder, no fortification is impregnable; in other words, Usbek, there no longer exists, anywhere on earth, any asylum from injustice and violence. I live in fear that men of science will eventually discover some secret which would offer a faster day to kill people, destroy races, and wipe out entire nations.
[tr. Mauldon (2008)]

You know that since the invention of gunpowder, no place is impregnable -- and that is to say, Usbek, that there is no place on earth where we are safe from injustice and violence. I tremble at the thought that eventually someone will discover some new secret that will lead to an even more efficient way to kill even more people, perhaps to destroy entire populations and nations.
[tr. MacKenzie (2014), # 105]

The invention of gunpowder, the constant progress of improvements in the construction of firearms are sufficient proofs that the tendency to destroy the adversary which lies at the bottom of the conception of war, is in no way changed or modified through the progress of civilisation.
[tr. Graham (1873)]

The invention of gunpowder and the advances continually being made in the development of firearms, in themselves show clearly enough that the demand for the destruction of the enemy, inherent in the theoretical conception of war, has been in no way actually weakened or diverted by the advance of civilization
[tr. Jolles (1943)]

I am the Spirit that Denies!
And rightly so, for all that from the Void
Wins into life, deserves to be destroyed;
Thus it were better nothing life should win.
And so is all that you as Sin,
Destruction, in a word, as Evil represent,
My own peculiar element.
[tr. Latham (1790)]

I am the Spirit that denies!
And rightly too; for all that doth begin
Should rightly to destruction run;
'Twere better then that nothing were begun.
Thus everything that you call Sin,
Destruction -- in a word, as Evil represent --
That is my own, real element.
[tr. Priest (1808)]

I am the spirit who says "nay" to all,
And rightly so; for all that have existence
Deserve that they should perish; so 'twere better
That nothing earthly should enjoy existence.
All, therefore, that you mortals mean by Sin,
Destruction, in a word, what you call Evil,
Is my peculiar element.
[tr. Coleridge (1821)]

I am the spirit which constantly denies, and that rightly; for everything that has originated, deserves to be annihilated. Therefore better were it that nothing should originate. Thus, all that you call sin, destruction, in a word. Evil, is my proper element.
[tr. Hayward (1831)]

The spirit I, which evermore denies!
And justly; for whate'er to light is brought
Deserves again to be reduced to naught;
Then better 'twere that naught should be.
Thus all the elements which ye
Destruction, Sin, or briefly, Evil, name,
As my peculiar element I claim.
[tr. Swanwick (1850)]

I am the spirit that denies!
And justly so; for all that time creates,
He does well who annihilates!
Better, it ne'er had had beginning;
And so, then, all that you call sinning,
Destruction, -- all you pronounce ill-meant, --
Is my original element.
[tr. Brooks (1868)]

I am the Spirit that Denies!
And justly so: for all things, from the Void
Called forth, deserve to be destroyed:
'Twere better, then, were naught created.
Thus, all which you as Sin have rated, --
Destruction, -- aught with Evil blent, --
That is my proper element.
[tr. Taylor (1870)]

I am the Spirit of Negation:
And justly so; for all that is created
Deserves to be annihilated.
’Twere better, thus, that there were no creation.
Thus everything that you call evil,
Destruction, ruin, death, the devil,
Is my pure element and sphere.
[tr. Blackie (1880)]

I am the spirit that negates.
And rightly so, for all that comes to be
Deserves to perish wretchedly;
'Twere better nothing would begin.
Thus everything that your terms, sin,
Destruction, evil represent --
That is my proper element.
[tr. Kaufmann (1961)]

I am the spirit that denies forever!
And rightly so! What has arisen from the void
deserves to be annihilated. It would be best if
nothing ever would arise. And thus what you call
havoc, deadly sin, or briefly stated: Evil,
that is my proper element.
[tr. Salm (1962)]

The spirit which eternally denies!
And justly so; for all that which is wrought
Deserves that it should come to naught;
Hence it were best if nothing were engendered.
Which is why all things you have rendered
By terms like sin, destruction -- evil, in brief --
Are my true element-in-chief.
[tr. Arndt (1976)]

I am the spirit of perpetual negation;
And rightly so, for all things that exist
Deserve to perish, and would not be missed.
Much better it would be if nothing were
Brought into being, Thus, what you men call
Destruction, sin, evil in short, is all
My sphere, the element I most prefer.
[tr. Luke (1987)]

I am the spirit that says no, no,
Always! And how right I am! For surely
It's right that everything that comes to be
Should cease to be. And so they do. Still better
Would be nothing ever was. Hence sin
And havoc and ruin -- all you call evil, in sum --
For me's the element in which I swim.
[tr. Greenberg (1992)]

I am the spirit of perpetual negation.
And that is only right; for all
That's made is fit to be destroyed.
Far better if it were an empty void!
So -- everything that you would call
Destruction, sin, and all that's meant
By evil, is my proper element.
[tr. Williams (1999)]

But first earth swallow me, or mighty Jove
Shall to the shades with dreadfull thunder smite,
Pale shades of Erebus and deepest night,
Ere shame I violate thee, or wrong thy rites.
[tr. Ogilby (1649)]

But first let yawning earth a passage rend,
And let me thro' the dark abyss descend;
First let avenging Jove, with flames from high,
Drive down this body to the nether sky,
Condemn'd with ghosts in endless night to lie,
Before I break the plighted faith I gave!
[tr. Dryden (1697)]

But sooner may earth from her lowest depths yawn for me, or the almighty Sire hurl me by his thunder to the shades, the pale shades of Erebus and deep night, than I violate thee, modesty, or break they laws.
[tr. Davidson/Buckley (1854)]

But first for me may Earth unseal
The horrors of her womb,
Or Jove with awful thunderpeal
Dismiss me into gloom,
The gloom of Orcus' dim twilight,
Or deeper still, primeval night,
Ere wound I thee, my woman's fame,
Or disallow thy sacred claim.
[tr. Conington (1866)]

But I would rather that the steadfast earth
Should yawn beneath me, from its lowest depths,
Or the Omnipotent Father hurl me down
With thunder to the shades, the pallid shades
Of Erebus, and night profound, ere thee,
O sacred shame, I violate, or break
Thy laws.
[tr. Cranch (1872)]

But rather, I pray, may earth first yawn deep for me, or the Lord omnipotent hurl me with his thunderbolt into gloom, the pallid gloom and profound night of Erebus, ere I soil thee, mine honour, or unloose thy laws.
[tr. Mackail (1885)]

And yet I pray the deeps of earth beneath my feet may yawn,
I pray the Father send me down bolt-smitten to the shades,
The pallid shades of Erebus, the night that never fades,
Before, O Shame, I shame thy face, or loose what thou hast tied!
[tr. Morris (1900)]

But O! gape Earth, or may the Sire of might
Hurl me with lightning to the Shades amain,
Pale shades of Erebus and abysmal Night,
Ere, wifely modesty, thy name I stain,
Or dare thy sacred precepts to profane.
[tr. Taylor (1907), st. 4, l. 28ff]

But may the earth gape open where I tread,
and may almighty Jove with thunder-scourge
hurl me to Erebus' abysmal shade,
to pallid ghosts and midnight fathomless,
before, O Chastity! I shall offend
thy holy power, or cast thy bonds away!
[tr. Williams (1910)]

But rather, I would pray, may earth yawn for me to its depths, or may the Almighty Father hurl me with his bolt to the shades -- the pale shades and abysmal night of Erebus -- before, O Shame, I violate thee or break thy laws!
[tr. Fairclough (1916)]

But I pray, rather,
That earth engulf me, lightning strike me down
To the pale shades and everlasting night
Before I break the laws of decency.
[tr. Humphries (1951)]

But no, I would rather the earth should open and swallow me
Or the Father of heaven strike me with lightning down to the shades --
The pale shades and deep night of the Underworld -- before
I violate or deny pure widowhood's claim upon me.
[tr. Day Lewis (1952)]

But I should call upon the earth to gape
and close above me, or on the almighty
Father to take his thunderbolt, to hurl
me down to the shades, the pallid shadows
and deepest night of Erebus, before
I'd violate you, Shame, or break your laws!
[tr. Mandelbaum (1971)]

But O chaste life, before I break your laws,
I pray that Earth may open, gape for me
Down to its depth, or the omnipotent
With one stroke blast me to the shades, pale shades
Of Erebus and the deep world of night!
[tr. Fitzgerald (1981)]

But I would pray that the earth open to its depths and swallow me or that the All-powerful Father of the Gods blast me with his thunderbolt and hurl me down to the pale shades of Erebus and its bottomless night before I go against my conscience and rescind its laws.
[tr. West (1990)]

But I pray rather that earth might gape wide for me, to its depths,
or the all-powerful father hurl me with his lightning-bolt
down to the shadows, to the pale ghosts, and deepest night
of Erebus, before I violate you, Honour, or break your laws.
[tr. Kline (2002)]

But may the earth gape open and swallow me,
May the Father Almighty blast me
Down to the shades of Erebus below
And Night profound, before I violate you,
O Modesty, and break your vows.
[tr. Lombardo (2005)]

I pray that the earth gape deep enough to take me down
or the almighty Father blast me with one bolt to the shades,
the pale, glimmering shades in hell, the pit of night,
before I dishonor you, my conscience, break your laws.
[tr. Fagles (2006), l. 30ff]

• "O men unwise, / They perish’d by their own impieties!" [tr. Chapman (1616)]
• "They lost themselves by their own insolence." [tr. Hobbes (1675), l. 9]
• "They perish’d self-destroy’d / By their own fault." [tr. Cowper (1792)]
• "For they were slain in their own foolishness." [tr. Worsley (1861), st. 2]
• "Destin'd as they were / In their mad arrogance to perish; fools!" [tr. Musgrave (1869)]
• "For they in their own wilful folly perished." [tr. Bigge-Wither (1869)]
• "For through the blindness of their own hearts they perished." [tr. Butcher/Lang (1879)]
• "They died of their own souls' folly." [tr. Morris (1887)]
• "For through their own perversity they perished." [tr. Palmer (1891)]
• "For they perished through their own sheer folly." [tr. Butler (1898)]
• "For they perished through their own deeds of sheer recklessness." [tr. Butler (1898), rev. Kim/McCray/Nagy/Power (2018)]
• "For through their own blind folly they perished." [tr. Murray (1919)]
• "For their own recklessness destroyed them all." [tr. Fitzgerald (1961)]
• "They were destroyed by their own wild recklessness, / fools." [tr. Lattimore (1965)]
• "Fools, they foiled themselves." [tr. Mendelbaum (1990)]
• "By their own mad recklessness they were brought to destruction, childish fools." [tr. Merrill (2002)]
• "It was their own transgression that brought them to their doom." [tr. DCH Rieu (2002)]
• "It was through their own blind recklessness that they perished, / the fools." [tr. Green (2018)]
• "They all died from their own stupidity, the fools." [tr. Johnston (2019)]

But that a man, how wise soe'er, should learn
In many things and slack his stubborn will,
This is no derogation. When the streams
Are swollen by mountain-torrents, thou hast seen
That all the trees wich bend them to the flood
Preserve their branches from the angry current,
While those which stem it perish root and branch.
[tr. Donaldson (1848)]

The wisest man will let himself be swayed
By others' wisdom and relax in time.
See how the trees beside a stream in flood
Save, if they yield to force, each spray unharmed,
But by resisting perish root and branch.
[tr. Campbell (1873)]

'Tis no disgrace even to the wise to learn
And lend an ear to reason. You may see
The plant that yields where torrent waters flow
Saves every little twig, when the stout tree
Is torn away and dies.
[tr. Storr (1859)]

No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?
[tr. Jebb (1891)]

True wisdom will be ever glad to learn,
And not too fond of power. Observe the trees,
That bend to wintry torrents, how their boughs
Unhurt remain; while those that brave the storm,
Uprooted torn, shall wither and decay.
[tr. Werner (1892)]

No, though a man be wise, 'tis no shame for him to learn many things, and to bend in season. Seest thou, beside the wintry torrent's course, how the trees that yield to it save every twig, while the stiff-necked perish root and branch?
[tr. Jebb (1917)]

It is not reason never to yield to reason!
In flood time you can see how some trees bend,
And because they bend, even their twigs are safe,
While stubborn trees are torn up, roots and all
[tr. Fitts/Fitzgerald (1939), l. 570ff]

It is no weakness for the wisest man
To learn when he is wrong, know when to yield.
So, on the margin of a flooded river
Trees bending to the torrent live unbroken,
While those that strain against it are snapped off.
[tr. Watling (1947), l. 608ff]

A man, though wise, should never be ashamed
of learning more, and must unbend his mind.
Have you not seen the trees beside the torrent,
the ones that bend them saving every leaf,
while the resistant perish root and branch?
[tr. Wyckoff (1954)]

There's no disgrace, even if one is wise,
In learning more, and knowing when to yield.
See how the trees that grow beside a torrent
Preserve their branches, if they bend; the others,
Those that resist, are torn out, root and branch.
[tr. Kitto (1962)]

But a wise man can learn a lot and never be ashamed;
He knows he does not have to be rigid and close-hauled.
You've seen trees tossed by a torrent in a flash flood:
If they bend, they're saved, and every twig survives,
But if they stiffen up, they're washed out from the roots.
[tr. Woodruff (2001)]

But for a man, even if he is wise, to go on learning
many things and not to be drawn too taut is no shame.
You see how along streams swollen from winter floods
some trees yield and save their twigs,
but others resist and perish, root and branch.
[tr. Tyrell/Bennett (2002)]

On the contrary, it is no shame for even a wise man to continue learning. Nor should a man be obstinate. One can see the trees on the heavy river-banks. Those that bend with the rushing current, survive, whereas those bent against it are torn, roots and all.
[tr. Theodoridis (2004)]

For any man,
even if he’s wise, there’s nothing shameful
in learning many things, staying flexible.
You notice how in winter floods the trees
which bend before the storm preserve their twigs.
The ones who stand against it are destroyed,
root and branch.
[tr. Johnston (2005), l. 804ff]

No, it's no disgrace for a man, even a wise man, to learn many things and not to be too rigid. You see how, in the winter storms, the trees yield that save even their twigs, but those who oppose it are destroyed root and branch.
[tr. Thomas (2005)]

But whoso wantonly
Or strains the laws or sets about dictating
To those who rule, it is not possible
That such a one should ever earn my praise.
No! when a city constitutes a chief,
It well befitteth all men to obey
His great or small, just or unjust behests.
And I should confidently trust that he,
Whose law is such, would from fixed habitude
Both wisely rule and loyally obey.
he too, when posted in the battled line,
Amid the storm of fight, would keep his ground,
Brave and unswerving by his comrade's side.
There is no greater ill than disobedience.
'Tis this which ruins cities: this it is
Which works the downfall of a noble house.
And when, in battle, spear is locked with spear,
'Tis this again which breaks and routes the phalanx.
But when men keep the line, their discipline
For the most part ensures their safety. Thus,
It is our duty still to aid the laws.
[tr. Donaldson (1848)]

But he who overbears the laws, or thinks
To overrule his rulers, such as one
I never will allow. Whome'er the State
Appoints must be obeyed in everything,
But small and great, just and unjust alike.
I warrant such a one in either case
Would shine, as King or subject; such a man
Would in the storm of battle stand his ground,
A comrade leal and true; but Anarchy --
What evils are not wrought by Anarchy!
She ruins States, and overthrows the home,
She dissipates and routs the embattled host;
While discipline preserves the ordered ranks.
Therefore we must maintain authority.
[tr. Campbell (1873)]

But he that wantonly defies the law,
Or thinks to dictate to authority,
Shall have no praise from me. What power soe'er
The city hath ordained, must be obeyed
In little things and great things, right or wrong.
The man who so obeys, I have good hope
Will govern and be governed as he ought,
And in the storm of battle at my side
Will stand a faithful and a trusty comrade.
But what more fatal than the lapse of rule?
This ruins cities, this lays houses waste,
This joins with the assault of war to break
Full numbered armies into hopeless rout;
And in the unbroken host 'tis nought but rule
That keeps those many bodies from defeat,
I must be zealous to defend the law.
[tr. Storr (1859)]

But if anyone oversteps and does violence to the laws, or thinks to dictate to those in power, such a one will never win praise from me. No, whomever the city may appoint, that man must be obeyed in matters small and great and in matters just and unjust. And I would feel confident that such a man would be a fine ruler no less than a good and willing subject, and that beneath a hail of spears he would stand his ground where posted, a loyal and brave comrade in the battle line. But there is no evil worse than disobedience. This destroys cities; this overturns homes; this breaks the ranks of allied spears into headlong rout. But the lives of men who prosper upright, of these obedience has saved the greatest part. Therefore we must defend those who respect order.
[tr. Jebb (1891)]

But if any one transgresses, and does violence to the laws, or thinks to dictate to his rulers, such an on can win no praise from me. No, whomsoever the city may appoint, that man must be obeyed, in little things and great, in just things and unjust; and I should feel sure that one who thus obey would be a good ruler no less than a good subject, and in the storm of spears would stand his ground where he was set, loyal and dauntless at his comrade's side. But disobedience is the worst of evils. This it is that ruins cities; this makes homes desolate; by this, the ranks of allies are broken into headlong rout; but, of the lives whose course is fair, the greater part owes safety to obedience. Therefore we must support the cause of order.
[tr. Jebb (1917), l. 661ff]

To transgress
Or twist the law to one’s own pleasure, presume
To order where one should obey, is sinful,
And I will have none of it.
He whom the State appoints must be obeyed
To the smallest matter, be it right -- or wrong.
And he that rules his household, without a doubt,
Will make the wisest king, or, for that matter,
The staunchest subject. He will be the man
You can depend on in the storm of war,
The faithfullest comrade in the day of battle.
There is no more deadly peril than disobedience;
States are devoured by it, homes laid in ruins,
Armies defeated, victory turned to rout.
While simple obedience saves the lives of hundreds
Of honest folk. Therefore, I hold to the law,
And will never betray it.
[tr. Watling (1947), l. 559ff]

But whoever steps out of line, violates the laws
or presumes to hand out orders to his superiors,
he'll win no praise from me. But that man
the city places in authority, his orders
must be obeyed, large and small,
right and wrong. Anarchy --
show me a greater crime in all the earth!
She, she destroys cities, rips up houses,
breaks the ranks of spearmen into headlong rout.
But the ones who last it out, the great mass of them
owe their lives to discipline. Therefore
we must defend the men who live by law.
[tr. Fagles (1982), l. 741ff]

So, if someone goes too far and breaks the law,
Or tries to tell his masters what to do,
He will have nothing but contempt from me.
But when a city takes a leader, you must obey,
Whether his commands are trivial, or right, or wrong.
But reject one man ruling another, and that's the worst.
Anarchy tears up a city, divides a home,
Defeats an alliance of spears.
But when people stay in line and obey,
Their lives and everything else are safe.
For this reason, order must be maintained.
[tr. Woodruff (2001), l. 662ff]

He who violates the laws of the gods and his city, or wants to command its leaders, will never gain my respect. We must obey those whom the city has ordained to be its leaders. We should obey them, unquestioningly, in all things, minor or great, those we agree with and those we oppose. I believe such a man would govern well and he’d also be an obedient servant; and he’d stay at his post even in the hurricane of war, honourably, bravely defending his country. There’s no worse evil than anarchy. Anarchy destroys nations, my son. Anarchy destroys homes. Anarchy turns the spears of allies into fleeing cowards. Those men left standing, the survivors, have been saved by discipline. That’s why each man must protect, with all his might, law and order.
[tr. Theodoridis (2004)]

But anyone who’s proud
and violates our laws or thinks he’ll tell
our leaders what to do, a man like that
wins no praise from me. No. We must obey
whatever man the city puts in charge,
no matter what the issue -- great or small,
just or unjust. For there’s no greater evil
than a lack of leadership. That destroys
whole cities, turns households into ruins,
and in war makes soldiers break and run away.
When men succeed, what keeps their lives secure
in almost every case is their obedience.
That’s why they must support those in control.
[tr. Johnston (2005), l. 757ff ]

• "He used to say too, 'That cities were ruined when they were unable to distinguish worthless citizens from virtuous ones.'" [tr. Yonge (1853)]
• "He said that cities are doomed when they cannot distinguish good men from bad." [tr. Mensch (2018), Book 6, sec. 5]

• "They plunder, they slaughter, and they steal: this they falsely name Empire, and where they make a wasteland, they call it peace." [Loeb Classical Library edition]
• "To plunder, butcher, steal, these things they misname empire: they make a desolation and they call it peace." [tr. William Peterson]
• "They rob, kill and plunder all under the deceiving name of Roman Rule. They make a desert and call it peace."

Personally, I think government is a tool, like a hammer. You can use a hammer to build or you can use a hammer to destroy; there is nothing intrinsically good or evil about the hammer itself. It is the purposes to which it is put and the skill with which it is used that determine whether the hammer's work is good or bad.

From an ancient Greek proverb (5th century BC or earlier)

A monarchy is not dragged nearer to the brink of ruin by the tyranny of a prince, than a commonwealth by a lukewarmness and indifference for the general good.
[tr. B--- (1734)]

The tyranny of a prince in an oligarchy is not so dangerous to the public welfare as the apathy of a citizen in a democracy.
[E.g. (1926)]

The tyranny of a prince does no more to ruin a state than does indifference to the common good to ruin a republic.
[tr. Lowenthal (1965)]

Pride goes before destruction, a haughty spirit before a fall.
[JB (1966), NJB (1985)]

Pride leads to destruction, and arrogance to downfall.
[GNT (1976)]

Pride comes before disaster,
and arrogance before a fall.
[CEB (2011)]

Pride goes before destruction
and a haughty spirit before a fall.
[NRSV (2021 ed.)]

Pride goes before ruin,
Arrogance, before failure.
[RJPS (2023 ed.)]