It is a kind of sickness with me to compose books and to be ashamed of them afterwards.
[ed. Guterman (1963)]

I have the disease of writing books and being ashamed of them when I have written them.
[tr. Clark (2012)]

The wisshinge, and the tremblinge chuffe his house and good doth please,
As portraytures the poreblind eyes, as bathes, the gowtie ease.
As musicke dothe delite the eares with matter stuffde, and sore.
The vessels sowers what so it takes if it be fowle before.
[tr. Drant (1567)]

Who fears, or covets: House to him and Ground,
Are Pictures to blind men, Incentives bound
About a gouty Limb, Musick t'an ear
Dam'd up with filth. A vessel not sincere
Sowres whatsoe're you put into't.
[tr. Fanshawe; ed. Brome (1666)]

He that desires or fears, diseas'd in mind,
Wealth profits him as Pictures do the blind;
Plaisters the Gouty Feet; and charming Airs
And sweetest sounds the stuft and troubled Ears:
The musty Vessels sour what they contain.
[tr. Creech (1684)]

Houses and riches gratify the breast
For lucre lusting, or with fear deprest,
As pictures, glowing with a vivid light,
With painful pleasure charm a blemisht sight;
As chafing soothes the gout, or music cheers
The tingling organs of imposthum'd ears.
Your wine grows acid when the cask is foul.
[tr. Francis (1747)]

Who frets or covets, wealth can please no more
Than pictures him whose eyes with rheum run o'er --
Than furst an flannels can the cripple cheer,
Or warbling music charm an aching ear.
Life's every relish lies beyond his power,
As in the tainted vessel all turns sour.
[tr. Howes (1845)]

To him that is a slave to desire or to fear, house and estate do just as much good as paintings to a sore-eyed person, fomentations to the gout, music to ears afflicted with collected matter. Unless the vessel be sweet, whatever you pour into it turns sour.
[tr. Smart/Buckley (1853)]

Who fears or hankers, land and country-seat
Soothe just as much as tickling gouty feet,
As pictures charm an eye inflamed and blear,
As music gratifies an ulcered ear.
Unless the vessel whence we drink is pure,
Whate'er is poured therein turns foul, be sure.
[tr. Conington (1874)]

A house and wealth afford like pleasure to him who is covetous or fearful, as paintings do to a person with defective sightk, fomentations to a gouty man, or music to those whose ears suffer from accumulated dirt. Except a jar be clean, whatever you may pour in turns sour.
[tr. Elgood (1893)]

If a mind is bound by greed or harassed by fears, his house, his home and all his possessions will give him no more pleasure than paintings do to the blind, warm blankets the feverish or music the deaf. In an unclean pitcher sweet milk soon turns sour.
[tr. Dana/Dana (1911)]

To one with fears or cravings, house and fortune give as much pleasure as painted panels to sore eyes, warm wraps to the gout, or citherns to ears that suffer from secreted matter. Unless the vessel is clean, whatever you pour in turns sour.
[tr. Fairclough (Loeb) (1926)]

His house and estate are as much of a pleasure to him
Who wants something more (or is deathly afraid he won't get it)
As dazzling canvases are to a man with sore eyes,
Or nice wram robes to a man who suffers from gout,
Or the music of mournful guitars to infected ears.
If the vase isn't clean, whatever you put in turns sour.
[tr. Palmer Bovie (1959)]

A man who desires or fears enjoys his good as much
as a sore-eyed man likes art, a man with gout
fine shoes, someone with wax-plugged hears a cithara.
Anything you pour into a dirty pot gets spoiled.
[tr. Fuchs (1977)]

A miser, or a man endlessly
Greedy, enjoys his mansion, his rolling meadows, as much
As a sore-eyed man takes pleasure in paintings, a gouty man relishes
Hot cloths, a man with pus-filled ears loves music.
If the cup isn't clean, everything you drink is dirty.
[tr. Raffel (1983)]

If your life is governed
By cravings for what you lack, or else by fear
Of losing what you have, then what you have,
Your house and your possessions, give you as much
Pleasure as a picture gives a blind man,
Or an elegant pair of shoes gives a man with gout,
Or music gives to an ear stuffed up with wax.
A glass that isn't clean will guarantee
That whatever you pour into it will sour.
[tr. Ferry (2001)]

A man with fear or desire has as much pleasure from his house
and possessions as sore eyes from a picture, gouty feet
from muffs, or ears from a lyre when aching with lumps of dirt.
When a jar is unclean, whatever you fill it with soon goes sour.
[tr. Rudd (2005 ed.)]

House and fortune grant
As much pleasure to one who’s full of fear and craving
As painting to sore eyes, poultice to gouty joint,
Or lute to ears that ache from accumulated wax.
Unless the jar is clean whatever you pour in sours.
[tr. Kline (2015)]

If he is only poor who desires much, and is always in want; the Ambitious and the Covetous languish in extreme Poverty.
[Bullord ed. (1696)]

If a Man is poor, by all the things which he longs for, the Ambitious and Covetous languish in extreme Poverty.
[Curll ed. (1713)]

If a man be poor who wishes to have everything, then an ambitious and a miserly man languish in extreme poverty.
[tr. Van Laun (1885)]

If it is true that poverty consists in desiring a great many things, the ambitious man and the miser suffer from extreme poverty.
[tr. Stewart (1970)]

Oh what times! what a world do we live in!
[tr. Wase (1671)]

But O degenerate times!
[tr. Sydney (1795)]

Shame on the age and on its principles!
[tr. Yonge (1856)]

O the times! O the manners.
[tr. Underwood (1885)]

O times! O manners!
[tr. Dewey (1916)]

What a scandalous commentary on our age and its standards!
[tr. Grant (1960)]

O what times (we live in)! O what customs (we pursue)!
[IB Notes]

What times! What morals!
[Source]

"Oft, as I drink of that celestial rill,"
I cry'd, "I find my thirst increasing still;
Its copious draughts but more inflame my soul
In search of heav'nly truth."
[tr. Boyd (1802), st. 13]

“Now lack I satisfaction more,” said I,
“Than if thou hadst been silent at the first,
And doubt more gathers on my lab’ring thought."
[tr. Cary (1814)]

"Less satisfied am I than what I was,"
I said, "than if I still had held my peace;
And in my mind still more the doubts increase."
[tr. Bannerman (1850)]

"I am more hungering to be satisfied,"
I said, "than if I had before been silent,
And more of doubt within my mind I gather."
[tr. Longfellow (1867)]

"I am more fasting from being satisfied," said I, "than if I had before held my peace, and I unite more doubt in my mind."
[tr. Butler (1885)]

"Through being contented, I do hunger more
Than if thou first hadst silent been," I said,
"And in my mind I gather doubt galore."
[tr. Minchin (1885)]

“I am more hungering to be contented,” said I, “than if I had at first been silent, and more of doubt I assemble in my mind.
[tr. Norton (1892)]

"I am more fasting from being satisfied," said I, "than if I had kept silent at first, and more perplexity I amass in my mind."
[tr. Okey (1901)]

"I am more hungry for satisfaction" I said "than if I had been silent before and my mind is more filled with perplexity."
[tr. Sinclair (1939)]

"From being satisfied I fast not less
But more," said I, "than had I question spared,
And in my mind doubt doth the more increase."
[tr. Binyon (1943)]

"I am left hungier being thus fed,
and my mind is more in doubt being thus answered,
than if I had not asked at all," I said.
[tr. Ciardi (1961)]

"I am more hungering to be satisfied," I said, "than if I had at first been silent, and more of doubt do I assemble in my mind."
[tr. Singleton (1973)]

"I hunger more for satisfaction now,”
I said, “than when I held my tongue before,
and new perplexities come to my mind."
[tr. Musa (1981)]

"I am the more starved of satisfaction,"
I said, "than if I had said nothing just now,
And more doubt collects in my mind."
[tr. Sisson (1981)]

“I am more hungry now for satisfaction"
I said, "than if I'd held my tongue before;
I host a deeper doubt within my mind."
[tr. Mandelbaum (1982)]

“I am hungrier to be contented,” I said, “than if you had been silent earlier, and I am gathering more doubt in my mind."
[tr. Durling (2003)]

I said: "I am hungrier by being fed than if I had kept silent from the start, and I have added more confusion to my mind."
[tr. Kline (2002)]

"I hunger more for satisfaction now
than if," I said, "you'd not said anything.
I gather in my mind still greater doubt."
[tr. Kirkpatrick (2007)]

"I am more starved for answers," I said,
"'than if before I had kept silent,
since now my mind is filled with greater doubt."
[tr. Hollander/Hollander (2007)]

"My hunger for knowledge is now less satisfied,"
I said, "than if I had never asked the question,
And the more doubt collects in my troubled mind."
[tr. Raffel (2010)]

Want of goods may easilie be cured, but the poverty of the mind, is incurable.
[tr. Florio (1603)]

The Want of Goods, is easily repair'd; but the Poverty of the Soul is irreparable.
[tr. Cotton (1686)]

The poverty of goods is easily cured; the poverty of the soul is irreparable.
[tr. Cotton/Hazlitt (1877)]

Poverty in worldly goods is easy to cure; poverty of the soul, impossible.
[tr. Ives (1925)]

To cure poverty of possessions is easy: poverty of soul impossible.
[tr. Screech (1987)]

Poverty of possessions may easily be cured, but poverty of soul never.
[Source]

That human life must be a kind of mistake is sufficiently clear from the fact that man is a compound of needs, which are difficult to satisfy; moreover, if they are satisfied, all he is granted is a state of painlessness, in which he can only give himself up to boredom. This is a precise proof that existence in itself has no value, since boredom is merely the feeling of the emptiness of life. If, for instance, life, the longing for which constitutes our very being, had in itself any positive and real value, boredom could not exist; mere existence in itself would supply us with everything, and therefore satisfy us. But our existence would not be a joyous thing unless we were striving after something; distance and obstacles to be overcome then represent our aim as something that would satisfy us -- an illusion which vanishes when our aim has been attained; or when we are engaged in something that is of a purely intellectual nature, when, in reality, we have retired from the world, so that we may observe it from the outside, like spectators at a theatre. Even sensual pleasure itself is nothing but a continual striving, which ceases directly its aim is attained. As soon as we are not engaged in one of these two ways, but thrown back on existence itself, we are convinced of the emptiness and worthlessness of it; and this it is we call boredom. That innate and ineradicable craving for what is out of the common proves how glad we are to have the natural and tedious course of things interrupted.
[tr. Dircks]

That human existence must be some kind of error, is sufficiently clear from the simple observation that man is a concretion of needs and wants. Their satisfaction is hard to attain and yet affords him nothing but a painless state in which he is still abandoned to boredom. This, then, is a positive proof that, in itself, existence has no value; for boredom is just that feeling of its emptiness. Thus if life, in the craving for which our very essence and existence consist, had a positive value and in itself a real intrinsic worth, there could not possibly be any boredom. On the contrary, mere existence in itself would necessarily fill our hearts and satisfy us. Now we take no delight in our existence except in striving for something when the distance and obstacles make us think that the goal will be satisfactory, an illusion that vanishes when it is reached; or else in a purely intellectual occupation where we really step out of life in order to contemplate it from without, like spectators in the boxes. Even sensual pleasure itself consists in a constant striving and ceases as soon as its goal is attained. Now whenever we are not striving for something or are not intellectually occupied, but are thrown back on existence itself, its worthlessness and vanity are brought home to us; and this is what is meant by boredom. Even our inherent and ineradicable tendency to run after what is strange and extraordinary shows how glad we are to see an interruption in the natural course of things which is so tedious.
[tr. Payne (1974)]

I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 24 But let judgment run down as waters, and righteousness as a mighty stream.
[KJV (1611)]

I hate and despise your feasts, I take no pleasure in your solemn festivals. When you offer me holocausts, I reject your oblations, and refuse to look at your sacrifices of fattened cattle. Let me have no more of the din of your chanting, no more of your strumming on harps. But let justice flow like water, and integrity like an unfailing stream.
[JB (1966)]

The Lord says, “I hate your religious festivals; I cannot stand them! When you bring me burnt offerings and grain offerings, I will not accept them; I will not accept the animals you have fattened to bring me as offerings. Stop your noisy songs; I do not want to listen to your harps. Instead, let justice flow like a stream, and righteousness like a river that never goes dry."
[GNT (1976)]

I loathe, I spurn your festivals,
I am not appeased by your solemn assemblies.
If you offer Me burnt offerings -- or your grain offerings --
I will not accept them;
I will pay no heed
To your gifts of fatlings.
Spare Me the sound of your hymns,
And let Me not hear the music of your lutes.
But let justice well up like water,
Righteousness like an unfailing stream.
[RJPS (2006)]

I hate, I despise your religious festivals; your assemblies are a stench to me. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!
[NIV (2011 ed.)]