Not now for the first time do I esteem
Human affairs a shadow: without fear
Can I pronounce, they who appear endued
With wisdom and most plausibly trick out
Specious harangues, deserve to be accounted
The worst of fools. The man completely blest
Exists not. Some in overflowing wealth
May be more fortunate, but none are happy.
[tr. Wodhull (1782)]

But not now first I count the lot of man
A passing shadow: and I might say those
Of mortals who are very seeming wise
And fret themselves with learnings, those are they
Who make them guilty of the chiefest folly;
But no one mortal is a happy man,
Though, riches flooding in, more prosperous
One than another grow; yet none is happy.
[tr. Webster (1868)]

Not now for the first time I think this human life a shadow; yea, and without shrinking I will say that they amongst men who pretend to wisdom and expend deep thought on words do incur a serious charge of folly; for amongst mortals no man is happy; wealth may pour in and make one luckier than another, but none can happy be.
[tr. Coleridge (1891)]

But the affairs of mortals not now for the first time I deem a shadow, and I would venture to say that those persons who seem to be wise and are researchers of arguments, these I say, run into the greatest folly. For no mortal man is happy; but wealth pouring in, one man may be more fortunate than another, but happy he can not be.
[tr. Buckley (1892)]

But man's lot now, as oft, I count a shadow,
Nor fear to say that such as seem to be
Wise among men and cunning in speech-lore,
Even these are chargeable with deepest folly;
For among mortals happy man is none.
In fortune's flood-tide might a man become
More prosperous than his neighbour: happy? -- no!
[tr. Way (Loeb) (1894)]

Long ago
I looked upon man's days, and found a grey
Shadow. And this thing more I surely say,
That those of all men who are counted wise,
Strong wits, devisers of great policies,
Do pay the bitterest toll. Since life began,
Hath there in God's eye stood one happy man?
Fair days roll on, and bear more gifts or less
Of fortune, but to no man happiness.
[tr. Murray (1906)]

Our human life I think and have thought a shadow,
And I do not fear to say that those who are held
Wise among men and who search the reasons of things
Are those who bring the most sorrow on themselves.
For of mortals there is no one who is happy.
If wealth flows in upon one, one may be perhaps
Luckier than one’s neighbor, but still not happy.
[tr. Warner (1944)]

As for human life,
It is a shadow, as I have long believed. And this
I say without hesitation: those whom most would call
Intelligent, the propounders of wise theories --
Their folly is of all men's the most culpable.
Happiness is a thing no man possesses. Fortune
May come now to one man, now to another, as
Prosperity increases; happiness never.
[tr. Vellacott (1963)]

I have often considered the human condition a shadow,
And I would not hesitate to say that those
Who seem to be wise and concern themselves with learning,
These risk being called the biggest fools.
For no mortal is truly blessed;
When wealth flows one may have more luck
Than another, but is not for that reason blessed.
[tr. Podlecki (1989)]

As for our mortal life, this is not the first time that I have thought it to be a shadow, and I would say without any fear that those mortals who seem to be clever and workers-up of polished speeches are guilty of the greatest folly. For no mortal ever attains to blessedness. One may may be luckier than another when wealth flows his way, but blessed never.
[tr. Kovacs (Perseus); Kovacs / Zhang / Rogak]

As for our mortal life, this is not the first time that I have thought it to be a shadow, and I would say without any fear that those mortals who seem to be clever and crafters of polished speeches are guilty of the greatest folly. For no mortal ever attains to blessedness. One may may be luckier than another when wealth flows his way, but blessed never.
[tr. Kovacs (Loeb) (1994)]

As for the life of man,. I think and have often thought it is a shadow. I would not hesitate to say that those who pass for thinkers on this earth, for men of subtle reasoning, are guilty of being the greatest fools. For no one in this life of ours knows happiness. When fortune’s tide flows towards him, one man may surpass another in prosperity, but you should not call him happy.
[tr. Davie (1996)]

As for me, I’ve said it often: All things accomplished by mortals are mere shadows. Nor am I afraid to say that those people who consider themselves philosophers and know the art of spinning good words and say that man can live in happiness, well, those men are stupid!
Wealth may make your life a little better than that of your neighbour but it will not give you happiness.
[tr. Theodoridis (2004)]

Not for the first time I find our lives are a shadow,
and I am not afraid to say that people who think
they have everything figured out and are masters of logic
— they are responsible for the greatest folly.
No human being is happy.
Strike it rich and you are luckier
than your neighbor — but happy, never.
[tr. Luschnig (2007)]

As for human life,
it seems to me, and not for the first time,
nothing but shadows. And I might say,
without feeling any fear, those mortals
who seem wise, who prepare their words with care,
are guilty of the greatest foolishness.
Among human beings no one is happy.
Wealth may flow in to produce a man
more lucky than another, but no man,
is ever happy, no one.
[tr. Johnston (2008)]

This is not the first time that I find human affairs to be a shadowy, uncertain thing. Without any hesitation I would say that those among men who have a reputation for being sophoi, and who expend deep thought on reasonings, do incur the greatest charge of folly. No man among mortals is happy [eudaimōn]. Prosperity [olbos] may pour in and make one luckier than another, but not eudaimōn.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

The quality of the pleasure makes sometimes amends for the shortness of the enjoyment. Fortune is weary to carry one and the same man always upon her shoulders.
[Flesher ed. (1685)]

Fortune pays you sometimes for the intensity of her favours by the shortness of their duration. She soon tires of carrying any one long on her shoulders.
[tr. Jacobs (1892)]

Luck always compensates her intensity by her brevity. Fortune wearies of carrying anyone long upon her shoulders.
[tr. Fischer (1937)]

Sometimes Lady Luck compensates us, trading intensity for duration. She grows tired when she has to carry someone on her back for a long time.
[tr. Maurer (1992)]

To be moderate in good fortune is the part of a good Gamester, when Reputation lies at stake. A brave Retreat is as great as a brave Enterprise. When one hath acted great exploits, he ought to secure the glory of them, by drawing off in time.
[Flesher ed. (1685)]

Leave off the game with fortune while you are in luck. -- That is what all the best players do. A fine retreat is worth just as much as a gallant attack. Let a man bring his deeds, when there are a great many and enough of them into safety.
[tr. Duff (1877)]

Leave your Luck while Winning. All the best players do it. A fine retreat is as good as a gallant attack. Bring your exploits under cover when there are enough, or even when there are many of them.
[tr. Jacobs (1892)]

Quit while you're ahead. All the best gamblers do. A fine retreat matters as much as a stylish attack. As soon as they are enough -- even when they are many -- cash in your deeds.
[tr. Maurer (1992)]

Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
[tr. Casaubon (1634), 8.31]

As to the Case of good Fortune; Take it without Pride, and Resign without Reluctance.
[tr. Collier (1701)]

Receive the gifts of fortune, without pride; and part with them, without reluctance.
[tr. Hutcheson/Moor (1742); Hutcheson/Chrystal (1902)]

Receive any good fortune which falls to your lot, without being too much elated; and resign it, if necessary, without being dejected.
[tr. Graves (1792), 8.32]

Receive [wealth or prosperity] without arrogance; and be ready to let it go.
[tr. Long (1862)]

As to the case of good fortune, take it without pride, and resign it without reluctance.
[tr. Collier/Zimmern (1887)]

Modestly take, cheerfully resign.
[tr. Rendall (1898)]

Accept without arrogance, surrender without reluctance.
[tr. Haines (Loeb) (1916)]

Accept without pride, relinquish without a struggle.
[tr. Farquharson (1944)]

Accept without arrogance, relinquish without demur.
[tr. Hard (1997 ed.)]

To accept it without arrogance, to let it go with indifference.
[tr. Hays (2003)]

Accept humbly; let go easily.
[tr. Hammond (2006)]

Accept without arrogance, relinquish without a struggle.
[tr. Hard (2011 ed.)]

MEDEA: To Mortals what a dreadful scourge is love!
CREON: As Fortune dictates, Love becomes, I ween,
Either a curse or blessing.
[tr. Wodhull (1782)]

MEDEA: Alas, what fatal ills love works to man!
CREON: That is, I ween, as fortune guides th' event.
[tr. Potter (1814)]

MEDEA: Ah me! How great an ill to man is love!
CREON: That is, I doubt, as fortune waits on it.
[tr. Webster (1868)]

MEDEA: Ah me! ah me! to mortal man how dread a scourge is love!
CREON: That, I deem, is according to the turn our fortunes take.
[tr. Coleridge (1891)]

MEDEA: Alas! alas! how great an ill is love to man!
CREON: That is, I think, as fortune also shall attend it.
[tr. Buckley (1892)]

MEDEA: Alas! to mortals what a curse is love!
KREON: Blessing or curse, I trow, as fortune falls.
[tr. Way (Loeb) (1894)]

MEDEA: O Loves of man, what curse is on your wings!
CREON: Blessing or curse, 'tis as their chances flow.
[tr. Murray (1906)]

MEDEA: Oh what an evil to men is passionate love!
CREON: That would depend on the luck that goes along with it.
[tr. Warner (1944)]

MEDEA: Ah! What an evil thing men’s loves are!
CREON: It all depends, I suppose, on how things turn out.
[tr. Podlecki (1989)]

MEDEA: Oh, what a bane is love to mortals.
CREON: I fancy that depends on the circumstances.
[tr. Kovacs (1994)]

MEDEA: Ah, the loves of mortal men! What a boundless source of woe!
CREON: That would depend, I imagine, on the circumstances of each case.
[tr. Davie (1996)]

MEDEA: Oh! What a dreadful thing love is!
CREON: It depends ...
[tr. Theodoridis (2004)]

MEDEA: Feu, feu [Aah, aah] mortal affections, how great an affliction they are!
CREON: That, I think, depends on the circumstances.
[tr. Luschnig (2007)]

MEDEA:Alas,
love’s a miserable thing for mortal men.
CREON: I think events determine if that’s true.
[tr. Johnston (2008)]

MEDEA: Oh, how great an evil love is to mankind.
CREON: No, I am sure that depends on the circumstances.
[tr. Ewans (2022)]

MEDEA: Ah me! Ah me! To mortals how great an evil [kakon] is love!
CREON: That, I suppose, is according to the turn our fortunes take.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Fortune generally declares in favor of numerous battalions.
[Source (1811), No. 274]

Providence is always on the side of the big battalions.
[Oxford Dict. of Proverbs]

• God sides with the big battalions.
• God sides with whichever side has the biggest battalions.

Who fits not his Minde to it, his Estate
If little, pinches him: throws him, if great.
[tr. Fanshawe; ed. Brome (1666)]

Him whom his Wealth doth not exactly fit,
Whose stores too closely, or too loosely sit,
Like Shoes ill made and faulty, if too great
They overturn, and pinch him if too strait.
[tr. Creech (1684)]

Our fortunes and our shoes are near allied;
Pincht in the straight, we stumble in the wide.
[tr. Francis (1747)]

Whene'er our wants square ill with our estate,
Be it or very small or very great,
'Tis like an ill-made shoe which gives a fall
If 'tis too large, and pinches if too small.
[tr. Howes (1845)]

When a man’s condition does not suit him, it will be as a shoe at any time; which, if too big for his foot, will throw him down; if too little, will pinch him.
[tr. Smart/Buckley (1853)]

Means should, like shoes, be neither large nor small;
Too wide, they trip us up, too strait, they gall.
[tr. Conington (1874)]

Whene'er our mind's at war with our estate,
Like an ill shoe, it trips us, if too great;
Too small, it pinches.
[tr. Martin (1881)]

He who is not satisfied with what he possesses resembles a man wearing a shoe either too large, so that it will throw him down, or too small, that it will inflame his foot.
[tr. Elgood (1893)]

Suit not one's means one's lot -- 'tis like the shoe:
Be it too large, twill cause the man to fall;
Be it too small, his foot 'twill surely gall.
[tr. A. F. Murison; ed. Kraemer, Jr (1936)]

If what you have
Won't do, well ... it's like the wrong size shoe:
If it's too big for your foot, you trip and fall all over yourself;
If it's too small, it pinches.
[tr. Palmer Bovie (1959)]

A fortune that doesn't fit its owner resembles shoes;
if too big, it makes him totter; if too small, it chafes.
[tr. Fuchs (1977)]

A wrong size fortune is like a wrong size shoe:
Too big, it makes you trip; too little, it pinches your foot.
[tr. Raffel (1983)]

If what he happens to have
Won't fit a man, it's as it is with a shoe:
Too big, it makes you stumble' too small, it pinches.
[tr. Ferry (2001)]

A man’s means, when they don’t fit him, are rather like shoes --
he’s tripped by a size too large, pinched by a size too small.
[tr. Rudd (2005 ed.)]

When a man’s means don’t suit him it’s often
Like a shoe: too big and he stumbles, too small it chafes.
[tr. Kline (2015)]

Some mourne and blame their sorie fate, why Fortune shoulde be suche,
That they suche blouddes shoulde nothinge have, and others overmuche.
[tr. Drant (1567)]

Fortune our Foe, thou art a scurvy Puss!
Ah what a cruel Vixen th' art! ah how
Do'st thou delight to mock us here below!
[tr. I. W. Esq.; ed. Brome (1666)]

Unlucky Chance what God is so unkind,
Thou lov'st to break the measures Man design'd.
[tr. Creech (1684)]

Fortune, thou cruelest of powers divine,
To joke poor mortals is a joke of thine.
[tr. Francis (1747)]

Ah cruel Fortune, foe to human bliss!
Invidious power, it seems thy sole delight
All our enjoyments in the bud to blight.
[tr. Howes (1845)]

Alas! O fortune, what god is more cruel to us than thou? How dost thou always take pleasure in sporting with human affairs!
[tr. Smart/Buckley (1853)]

O Fortune, what divinity so cruel against us as thou? What joy to thee 'tis ever to frustrate the plans of men!
[tr. Millington (1870)]

Ah Fortune, what divine power is more cruel towards us than thou! How thou delightest ever to make sport of human affairs!
[tr. Wickham (1903)]

Ah, Fortune, what god is more cruel toward us than thou! How thou dost ever delight to make sport of the life of man!
[tr. Fairclough (Loeb) (1926)]

Oh, Fortune, what god
Is more cruel to us than you are! You always have fun
Making fun of mankind!
[tr. Palmer Bovie (1959)]

Ah, Fortune! What god more cruel to us than you?
You always like to play around with mankind’s hopes!
[tr. Fuchs (1977)]

Ah, Fortune! Is there a crueler god?
How you love to toy with us, playing with our lives!
[tr. Raffel (1983)]

What god,
O Fortune, is more cruel toward us than Thou?
How you rejoice in upsetting man’s hopes!
[tr. Alexander (1999)]

Fortune, most cruel of all the gods, what
would you do for laughs without us humans?
[tr. Matthews (2002)]

Shame on you Lady Luck!
No other god is so cruel. What pleasure you get from mocking
the plans of men!
[tr. Rudd (2005 ed.)]

O Fortune, what deity treats us more
Cruelly than you? How you always delight in mocking
Human affairs!
[tr. Kline (2015)]

Alas! there's nought
To be relied on; fame is insecure.
Nor can the prosperous their enjoyments guard
Against a change of Fortune, for the Gods
Backward and forward turn her wavering wheel,
And introduce confusion in the world.
That we, because we know not will happen,
May worship them.
[tr. Wodhull (1809)]

Alas! there is nothing secure, neither glory, nor when one is faring well is there a certainty that he will not fare ill. But the Gods mingle these things promiscuously to and fro, making all confusion, so that we through ignorance may worship them.
[tr. Edwards (1826)]

Nought is there man may trust, nor high repute,
Nor hope that weal shall not be turned to woe:
But the Gods all confound, hurled forth and back,
Turmoiling them, that we through ignorance
May worship them.
[tr. Way (Loeb) (1894)]

Ah! there is nothing to be relied on; fair fame is insecure, nor is there any guarantee that prosperity will not be turned to woe. For the gods confound our fortunes, tossing them to and fro, and introduce confusion, so that our perplexity may make us worship them.
[tr. Coleridge (1938)]

What can we take on trust
in this uncertain life? Happiness, greatness,
pride -- nothing is secure, nothing keeps.
The inconsistent gods make chaos of our lives,
pitching us about with such savagery of change
that we, out of our anguish and uncertainty',
may turn to them.
[tr. Arrowsmith (1958)]

Misfortune, misfortune.
No one and nothing can be trusted,
Neither a good name nor good deed.
The gods play their games with us
We're here for their sport.
We worship them in our ignorance.
[tr. McGuinness (2004)]

Aaaahh! Nothing can be trusted, city and good name or that a man's good luck can't turn out bad. The gods stir life together back and forth adding confusion to the mix so we'll revere the gods out of uncertainty at what comes next.
[tr. Harrison (2005)]

Alas! There is no certainty in this world. Neither in one’s good name nor in one’s present fortune. No one can be certain that good fortune will not be replaced by bad. Such things are turned upside-down by the gods, sowing confusion so that we may, in our ignorance, worship them.
[tr. Theodoridis (2007)]

Oh, what can we count on in this life? Nothing, I say!
Not reputation or good fortune. The gods make it all
pitch and yaw, back and forth, until we’re seasick
and confused enough to worship them.
[tr. Karden/Street (2011)]

However, as we have just indicated, brains absorbed in wisdom, or in folly, or, as often happens, in both at once, are but very slowly permeable by the affairs of life. Their own destiny is far from them. There results from such concentrations of mind a passivity which, if it were due to reason, would resemble philosophy . We decline, we descend, we fall, we are even overthrown, and we hardly perceive it. This always ends, it is true, by an awakening, but a tardy one. In the meantime, it seems as though we were neutral in the game which is being played between our good and our ill fortune. We are the stake, yet we look upon the contest with indifference.
[tr. Wilbour (1862)]

As we have remarked, things of this world permeate very slowly brains absorbed in wisdom, or mania, or, as often happens, in both at once. Their own destiny is remote from them. The result of such concentrations is a passiveness which, were it of a reasoning nature, would resemble philosophy. Men sink, pass away, drift away, even crumble away without exactly noticing, though this always ends with a re-awakening, but a tardy one. In the meanwhile, it appears as if they are neutral in the game which is being played between their happiness and misery; they are the stakes, and look on at the game with indifference.
[tr. Wraxall (1862)]

In general, as we have already suggested, minds absorbed in wisdom or in folly, or in both at once as often happens, are little affected by the vicissitudes of daily life. Their personal destiny is a thing remote from them. Such detachment creates a state of acquiescence which, if it were the outcome of reflection, might be termed philosophical. But they submit to losses and reverses, even to physical decay, without being much aware of them. It is true that in the end there is an awakening, but it is late in coming. In the meantime they stand as it were aloof from the play of personal fortune and misfortune, pawns in a game of which they are detached spectators.
[tr. Denny (1976)]

However, as we have just indicated, brains absorbed in wisdom, in folly, or, as often happens, in both at once, are permeated only slowly by the affairs of life. Their own destiny is far from them. From such concentrations of mind comes a passivity which, if due to reason, would resemble philosophy. We decline, we descend, we fall, we are even overthrown, and we hardly notice it. This always ends, it is true, in an awakening, but a tardy one. In the meantime, we seem neutrals in the game being played between our good and our ill fortune. We are the stake, yet we look on the contest with indifference.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

However, as we have just suggested, minds engrossed in wisdom or folly , or, as is often the case, in both at the same time, are only very slowly pervious to matters of everyday life. Their own destiny is far removed from them. resulting from this kind of concentration is a passivity, which, if there were any reasoning behind it, would seem philosophical. Such minds go into a decline, they sink, they languish, they even come to grief without really being aware of it. True, this always ends with an awakening, but a belated one. In the meantime it is as if they had no interest in the game that plays out between their happiness and their unhappiness. They who are themselves as stake watch the game with indifference.
[tr. Donougher (2013)]

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

Some men talk well, easily, justly, and to the purpose: those offend in the last kind, who speak of the Banquets they are to be at, before such as are reduc'd to spare their Bread; of sound Limbs, before the Infirm; of Demesnes and Revenues, before the Poor and Needy; of fine Houses and Furniture, before such as have neither Dwelling or Moveables: in a word, who speak of Prosperity, before the Miserable. This conversation is too strong for 'em, and the comparison you make between their condition and yours is odious.
[Bullord ed. (1696)]

There is speaking well, speaking easily, speaking justly, and speaking seasonably: 'Tis transgressing the last rule, to speak ofthe sumptuous Entertainments you have made, before such as are reduc'd to want of Bread; of a healthy Constitution of Body, before the Infirm; of Demesnes, Revenues and Furniture, before a Man who has neither Dwelling, Rents, nor Movables; in a word, to speak of your Prosperity before the Miserable: this Conversation is too strong from them, and the Comparison they make between their Condition and yours is odious.
[Curll ed. (1713)]

There is speaking well, speaking easily, speaking justly, and speaking seasonably: It is offending against the last, to speak of Entertainments before the Indigent; of sound Limbs and Health before the Infirm; of Houses and Lands before one who has not so much as a Dwelling; in a Word, to speak of your Prosperity before the Miserable; this Conversation is cruel, and the Comparison which naturally rises in them betwixt their Condition and yours is excruciating.
[Browne ed. (1752)]

There is a difference between speaking well, speaking easily, speaking with judgement and speaking opportunely. We fail in this last respect when we enlarge upon the splendid meal we have just enjoyed in front of people who have to be thrifty of their bread; or boast of our health in the presence of invalids; or talk about our wealth, our fortune and property to a man who has neither home nor income; in a word, when we speak of our happiness in front of those who are wretched; such conversation is too painful for them, and the comparison they are bound to make between your state and their own is intolerable.
[tr. Stewart (1970)]

When Riches and Favour forsake a Man, we see presently he was a Fool, but no body could find it out in his Prosperity.
[Bullord ed. (1696)]

In proportion as Riches and Favour forsake a Man, we discover he was a Fool, which no body cou'd find out in his Prosperity.
[Curll ed. (1713)]

As Riches and Favour forsake a Man, we discover him to be a Fool, but no body could find it out in his Prosperity.
[Browne ed. (1752)]

As a man falls out of favour and his wealth declines, we discover for the first time the ridiculous aspects of his character, which were always there but which wealth and favour had concealed.
[tr. Stewart (1970)]

Th' art rich & sad; take heed lest fortune know;
She 'll call th' unthankefull, Lupus, if she do.
[tr. May (1629)]

How? sad and rich? Beware lest Fortune catch
Thee, Lupus, then she'll call thee thankless wretch.
[tr. Fletcher (1656)]

Th'art rich and sad; take heed lest Fortune see,
And, as ungrateful, do proceed with thee.
[tr. Killigrew (1695)]

What! sad and successfull! let Fortune not know.
Ingrate! would she brand thee, did she see thee so.
[tr. Elphinston (1782), Book 12, ep. 88]

You are sad in the midst of every blessing. Take care that Fortune does not observe, or she will call you ungrateful.
[tr. Bohn's Classical (1859)]

You are sad, although fortunate. Take care Fortune does not know this; "Ingrate" will be her name for you, Lupus, if she knows.
[tr. Ker (1919)]

In spite of your luck you seem gloomy of late:
Take care, or Dame Fortune will dub you 'Ingrate.'
[tr. Pott & Wright (1921)]

You are sad and lucky. Mind you don't let Fortune know. She will call you ungrateful, Lupus, if she gets to know.
[tr. Shackleton Bailey (1993)]

Lupus, you're sad, though lucky. Don't disclose it.
Fortune will call you thankless if she knows it.
[tr. McLean (2014)]

You've got it all, Lupus, but you're glum, moping, dour.
Do you want Fortune to think you're ungrateful to her?
[tr. D. Hill (2023)]

Where indeed is there sureness in man's life? For swift ships the winds drive a straight path on the ocean deep, but men's fortunes are changed by the largeness of time, their greatness to nothing, while with increase for the lesser ....
[tr. Collard, Hargreaves, Cropp (1995)]

Where -- where --
for those that die
life’s sure foundation? If we were ships
over the depths of ocean
winds would drive us
straight.
But those that die
their fortune shifts, it veers
in twists of fate -- as Time
(slowly --– slowly) generates itself
at its own leisure
reducing what was great
to nothing – raising up
another ....
[tr. Stevens (2012)]

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)]

Therefore, my Son, the vanity you may
Of Fortune's gifts perceive, for which Mankind
Raise such a bustle, and so much contend.
Not all the Gold which is beneath the moon,
Or which was by these wretched Souls possess'd,
Could ever satisfy their craving minds.
[tr. Rogers (1782), l. 53ff]

Learn hence of mortal things how vain the boast,
Learn to despise the low, degen'rate host,
And see their wealth how poor, how mean their pride;
Not all the mines below the wand'ring moon,
Not all the sun beholds at highest noon,
Can for a moment bid the fray subside.
[tr. Boyd (1802), st. 11]

Now may’st thou see, my son! how brief, how vain,
The goods committed into fortune’s hands,
For which the human race keep such a coil!
Not all the gold, that is beneath the moon,
Or ever hath been, of these toil-worn souls
Might purchase rest for one.
[tr. Cary (1814)]

Now may'st thou, son, behold how brief the shuffle
Of goods by shifting Fortune held in store,
For which the human kind so fiercely ruffle:
Since all below the moon of golden ore
That lies, or all those weary souls possessed,
Could purchase none a moment's peace the more.
[tr. Dayman (1843)]

But thou, my Son, mayest [now] see the brief mockery of the goods that are committed unto Fortune, for which the human kind contend with each other.
For all the gold that is beneath the moon, or ever was, could not give rest to a single one of these weary souls.
[tr. Carlyle (1849)]

Now see, my son, how frivolous and vain
The goods committed unto Fortune's hand,
For which the race will so rebutting stand.
Not all the gold that is beneath the moon,
Nor all these toil-worn creatures have possessed,
could purchase for them but a moment's rest.
[tr. Bannerman (1850)]

And now, my son, behold the folly brief
of the world's goods to fortune's guidance given,
And for which men so struggle and dispute.
Not all the gold that is beneath the moon,
Or ever was, unto these wearied souls
Could give one hour of respite or of peace.
[tr. Johnston (1867)]

Now canst thou. Son, behold the transient farce
Of goods that are committed unto Fortune,
For which the human race each other buffet;
For all the gold that is beneath the moon,
Or ever has been, of these weary souls
Could never make a single one repose.
[tr. Longfellow (1867)]

Now canst thou, my son, see the short game of the goods which are entrusted to Fortune, for which the human race buffet each other. For all the gold that is beneath the moon and that ever was, of these wearied souls could never make one of them rest.
[tr. Butler (1885)]

Now thou canst see, O son, the short-lived day
Of good, committed unto Fortune's 'hest,
For which the human race so strives alway.
Since all the gold beneath the moon possest,
Or ever owned by those worn souls of yore,
Could not make one of them one moment rest.
[tr. Minchin (1885)]

Now canst thou, son, see the brief jest of the goods that are committed unto Fortune, for which the human race so scramble; for all the gold that is beneath the moon, or that ever was, of these weary souls could not make a single one repose.
[tr. Norton (1892)]

Here mayest thou see, my son, the fleeting mockery of wealth that is the sport of Fortune, for sake of which men strive with one another. For all the gold that is, or ever hath been beneath the moon, could not procure repose for one of these weary souls.
[tr. Sullivan (1893)]

Now canst thou see, my son, how vain and short-lived
Are the good things committed unto fortune,
For which sake human folk set on each other.
For all the gold on which the moon now rises,
Or ever rose, would be quite unavailing
To set one of these weary souls at quiet.
[tr. Griffith (1908)]

Now mayst thou see, my son, the brief mockery of wealth committed to fortune, for which the race of men embroil themselves; for all the gold that is beneath the moon, or ever was, could not give rest to one of these weary souls.
[tr. Sinclair (1939)]

Now, my son, see to what a mock are brought
The goods of Fortune's keeping, and how soon!
Though to possess them still is all man's thought.
For all the gold that is beneath the moon,
Or ever was, never could buy repose
For one of those souls, faint to have that boon.
[tr. Binyon (1943)]

See now, my son, the fine and fleeting mock
Of all those goods men wrangle for -- the boon
That is delivered into the hand of Luck;
For all the gold that is beneath the moon,
Or ever was, could not avail to buy
Repose for one of these weary souls -- not one.
[tr. Sayers (1949)]

Now may you see the fleeting vanity
of the goods of Fortune for which men tear down
all that they are, to build a mockery.
Not all the gold that is or ever was
under the sky could buy for one of these
exhausted souls the fraction of a pause.
[tr. Ciardi (1954)]

Now you can see, my son, the brief mockery of the goods that are committed to Fortune, for which humankind contend with one another; because all the gold that is beneath the moon, or ever was, would not give rest to a single one of these weary souls.
[tr. Singleton (1970)]

You see, my son, the short-lived mockery
of all the wealth that is in Fortune's keep,
over which the human race is bickering;
for all the gold that is or ever was
beneath the moon won't buy a moment's rest
for even one among these weary souls.
[tr. Musa (1971)]

Now you can see, my son, how brief's the sport
of all those goods that are in Fortune's care,
for which the tribe of men contend and brawl;
for all the gold that is or ever was
beneath the moon could never offer rest
to even one of these exhausted spirits.
[tr. Mandelbaum (1980)]

Now you can see, my son, how short a life
Have the gifts which are distributed by Fortune,
And for which people get rough with one another:
So that all the gold there is beneath the moon
And all there ever was, could never give
A moment's rest to one of these tired souls.
[tr. Sisson (1981)]

Now you can see, my son, how ludicrous
And brief are all the goods in Fortune's ken,
Which humankind contend for: you see from this
How all the gold there is beneath the moon,
Or that there ever was, could not relieve
One of these weary souls.
[tr. Pinsky (1994), l. 55ff]

Now you can see, my son, the brief mockery of the goods that are committed to Fortune, for which the human race so squabbles;
for all the gold that is under the moon and that ever was, could not give rest to even one of these weary souls.
[tr. Durling (1996)]

But you, my son, can see now the vain mockery of the wealth controlled by Fortune, for which the human race fight with each other, since all the gold under the moon, that ever was, could not give peace to one of these weary souls.
[tr. Kline (2002)]

Now you see, my son, what brief mockery
Fortune makes of goods we trust her with,
for which the race of men embroil themselves.
All the gold that lies beneath the moon,
or ever did, could never give a moment's rest
to any of these wearied souls.
[tr. Hollander/Hollander (2007)]

Now see, my son, the futile mockery
Of spending a life accumulating possessions,
Competing with fortune and men for worthless frippery:
Take all the gold still lying under the moon,
Add all that ever was and you could not buy
A moment of rest for one of these souls -- not one.
[tr. Raffel (2010)]

You see it clear,
My son: the squalid fraud as brief as life
Of goods consigned to Fortune, whereupon
Cool heads come to the boil, hands to the knife.
For all the gold there is, and all that's gone,
Would give no shred of peace to even one
Of these drained souls.
[tr. James (2013), l. 56ff]

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)]

Indeed all who live life for big muscles, if their
wealth should fail, are bad citizens; for when a man becomes
accustomed to habits of gluttony, he remains in those habits.
[tr. Will (2015)]

• 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)]

Such is the life of wretched mortals;
a man is neither wholly fortunate nor unfortunate;
why then, on entering prosperity which may be insecure,
do we not live as pleasantly as possible, without distress?
[Source]

Such it is, the life of miserable mortals:
neither wholly fortunate nor unfortunate.
He is prosperous and then he is not prosperous.
Why then, when we stand in uncertain happiness,
do we not live as pleasurably as possible, without distress.
[tr. Will (2015)]

I have
Liv'd, and perform'd that course my fortune gave,
And now the earth must my great shade seclude.
[tr. Ogilby (1649)]

My fatal course is finish'd; and I go,
A glorious name, among the ghosts below.
[tr. Dryden (1697)]

I have lived, and finished the race which fortune gave me. And now my ghost shall descent illustrious to the shades below.
[tr. Davidson/Buckley (1854)]

My life is lived, and I have played
     The part that Fortune gave,
And now I pass, a queenly shade,
     Majestic to the grave.
[tr. Conington (1866)]

I have lived,
And have achieved the course that fortune gave.
And now of me the queenly shade shall pass
Beneath the earth.
[tr. Cranch (1872), l. 855ff]

I have lived and fulfilled Fortune's allotted course; and now shall I go a queenly phantom under the earth.
[tr. Mackail (1885)]

I, I have lived, and down the way fate showed to me have passed;
And now a mighty shade of me shall go beneath the earth!
[tr. Morris (1900)]

My life is lived; behold, the course assigned
By Fortune now is finished, and I go,
A shade majestic, to the world below.
[tr. Taylor (1907), st. 86, l 768ff]

My life is done.
I have accomplished what my lot allowed;
and now my spirit to the world of death
in royal honor goes.
[tr. Williams (1910)]

My life is done and I have finished the course that Fortune gave; and now in majesty my shade shall pass beneath the earth.
[tr. Fairclough (1916)]

I have lived, I have run the course that fortune gave me,
And now my shade, a great one, will be going
Below the earth.
[tr. Humphries (1951)]

I have lived, I have run to finish the course which fortune gave me:
And now, a queenly shade, I shall pass to the world below.
[tr. Day-Lewis (1952)]

I have lived
and journeyed through the course assigned by fortune.
And now my Shade will pass, illustrious,
beneath the earth.
[tr. Mandelbaum (1971), l. 900ff]

I have lived my life out to the very end
And passed the stages Fortune had appointed.
Now my tall shade goes to the under world.
[tr. Fitzgerald (1981), l. 907ff]

I have lived my life and completed the course that Fortune has set before me, and now my great spirit will go beneath the earth.
[tr. West (1990)]

I have lived, and I have completed the course that Fortune granted,
and now my noble spirit will pass beneath the earth.
[tr. Kline (2002)]

I have lived, and I have completed the course
Assigned by Fortune. Now my mighty ghost
Goes beneath the earth.
[tr. Lombardo (2005)]

I'm done with life; I've run the course Fate gave me.br> Now my noble ghost goes to the Underworld.
[tr. Bartsch (2021)]

Let [chance] act, for perhaps it is the pseudonym of God.
[tr. Fendall/Holcomb (1873)]

• "Friendship improves happiness and abates misery, by the doubling of our joy and the dividing of our grief." [tr. Addison (1711), Spectator, #68 (18 May 1711)]
• "For prosperity, friendship renders more brilliant, and adversity more supportable, by dividing and communicating it." [tr. Edmonds (1871)]
• "Such friendship at once enhances the lustre of prosperity, and by dividing and sharing adversity lessens its burden." [tr. Peabody (1887)]
• "For friendship both makes favourable things more splendid and disasters lighter, by splitting and sharing them." [Source]

• "Men have fashioned an image of Chance as an excuse for their own stupidity. For Chance rarely conflicts with intelligence, and most things in life can be set in order by an intelligent sharpsightedness." [tr. Freeman (1948)]
• "Men fashioned the image of chance as an excuse for their own thoughtlessness; for chance rarely fights with wisdom, and a man of intelligence will, by foresight, set straight most things in his life." [tr. Barnes (1987)]

'Tis plain to sight, through instances that fill
The page of ancient and of modern story,
That ill succeeds to good, and good to ill;
That glory ends in shame, and shame in glory;
And that man should not trust, deluded still,
In riches, realm, or field of battle, gory
With hostile blood, nor yet despair, for spurns
Of Fortune; since her wheel for ever turns.

For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is noblest under the circumstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise.
[tr. Chase (1847), ch. 8]

For we hold that the really good and prudent man will bear all changes of fortune with good grace, and will always, as the case may allow, act most nobly; exactly as a good general will use such forces as are at his disposal most skilfully, and even as a good cobbler will, out of such leather as he may have, make the most perfect show; and of all those who practice any other art the same rule will hold good.
[tr. Williams (1869), sec. 17]

For our conception of the truly good and sensible man is that he bears all the chances of life with decorum and always does what is noblest in the circumstances, as a good general uses the forces at his command to the best advantage in war, a good cobbler makes the best shoe with the leather that is given him, and so on through the whole series of the arts.
[tr. Welldon (1892)]

For the man who is truly good and wise, we think, bears all the chances life becomingly and always makes the best of circumstances, as a good general makes the best military use of the army at his command and a good shoemaker makes the best shoes out of the hides that are given him; and so with all other craftsmen.
[tr. Ross (1908)]

We hold that the truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow; even as a good general makes the most effective use of the forces at his disposal, and a good shoemaker makes the finest shoe possible out of the leather supplied him, and so on with all the other crafts and professions.
[tr. Rackham (1934)]

For a truly good and practically-wise person, we think, will bear what luck brings graciously, and, making use of the resources at hand, will always do the noblest actions, just as a good general makes the best uses in warfare of the army he has and a good shoemaker makes the best shoes out of the hides he has been given, and the same with all other craftsmen.
[tr. Reeve (1948)]

For we hold that a truly good and sensible man will bear all fortunes of life with propriety and will always act most nobly under whatever the given circumstances may be, like a good general, who uses a given army most effectively, or a good shoemaker, who makes the best shoes out of a given leather, and likewise with any artist.
[tr. Apostle (1975)]

For we believe that the truly good and wise man bears all his fortunes with dignity, and always takes the most honorable course that circumstances permit, just as a good general uses his available forces in the most militarily effective way, and a good shoemaker makes the neatest shoe out of the leather supplied to him, and the same with all the other kinds of craftsmen.
[tr. Thomson/Tredennick (1976)]

For a truly good and intelligent person, we suppose, will bear strokes of fortune suitably, and from his resources at any time will do the finest action, just as a good general will make best use of his forces in war, and a good shoemaker will produce the finest shoe from the hides given him, and similarly for all other craftsmen.
[tr. Irwin/Fine (1995)]

For the truly good and wise person, we believe, bears all the fortunes of life with dignity and always does the noblest thing in the circumstances, as a good general does the most strategically appropriate thing with the army at his disposal, and a shoemaker makes the noblest shoe out of the leather he is given, and so on with other practitioners of skills.
[tr. Crisp (2000)]

For we suppose that someone who is truly good and sensible bears up under all fortunes in a becoming way and always does what is noblest given the circumstances, just as a good general makes use, with the greatest military skill, of the army he has and a shoemaker makes the most beautiful shoe out of the leather given him. It holds in the same manner with all the other experts as well.
[tr. Bartlett/Collins (2011)]

A man must learne to endure that patiently, which he cannot avoyde conveniently. Our life is composed, as is the harmonie of the World, of contrary things; so of divers tunes, some pleasant, some harsh, some sharpe, some flat, some low and some high: What would that Musition say, that should love but some one of them? He ought to know how to use them severally and how to entermingle them. So should we both of goods and evils, which are consubstantiall to our life. Our being cannot subsist without this commixture, whereto one side is no lesse necessarie than the other.
[tr. Florio (1603)]

We must learn to suffer what we cannot evade. Our Life, like the Harmony of the World, is compos'd of contrary Things, of several Notes, sweet and harsh, sharp and flat, spritely and solemn, and the Musician who should only affect one fo these, what would he be able to do? He must know how to make use of them all, and to mix them; and we likewise the Goods and Evils which are consubstantial with Life: Our Being cannot subsist without this Mixture, and the one are no less necessary to it than the other.
[tr. Cotton (1686)]

We must learn to suffer what we cannot evade; our life, like the harmony of the world, is composed of contrary things  -- of diverse tones, sweet and harsh, sharp and flat, sprightly and solemn: the musician who should only affect some of these, what would he be able to do? he must know how to make use of them all, and to mix them; and so we should mingle the goods and evils which are consubstantial with our life; our being cannot subsist without this mixture, and the one part is no less necessary to it than the other.
[tr. Cotton/Hazlitt (1877)]

We must learn to suffer what can not be avoided. Our life, like teh harmony of the world, is composed of contrary things, also of diverse tones, sweet and harsh, keen and dull, soft and solemn. If a musician should like only some of them, what would it mean? It is necessary for him to know how to employ them all in common, and blend them; and so must we the goods and ills which are consubstantial with our life.
[tr. Ives (1925)]

We must learn to endure what we cannot avoid. Our life is composed, like the harmony of the world, of contrary things, also of different tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked only one kind, what would he have to say? He must know how to use them together and blend them. And so must we do with good and evil, which are consubstantial with our life. Our existence is impossible without this mixture, and one element is no less necessary for it than the other.
[tr. Frame (1943)]

One must learn to endure what one cannot avoid. Our life, like the harmony of the world, is composed of contrarieties, also of varying tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked one sort only, what effect would he make? He must be able to employ them together and blend them. And we too must accept the good and evil that are consubstantial with our life. Our existence is impossible without this mixture, and one side is no less necessary to us than the other.
[tr. Cohen (1958)]

Upon to Morrow reckon not,
Then if it comes 'tis clearly got.
[Fanshaw (1666)]

All Cares, and Fears are fond and vain,
Fly vexing thoughts of dark to-morrow;
What Chance scores up, count perfect gain,
And banish business, banish sorrow.
[tr. Creech (1684)]

To-morrow and her works defy,
Lay hold upon the present hour,
And snatch the pleasures passing by,
To put them out of fortune's power:
[tr. Dryden (c. 1685)]

O, ask not what the morn will bring,
But count as gain each day that chance
May give you.
[tr. Conington (1872)]

Avoid inquiring what may happen to-morrow; and whatever day fortune shall bestow on you, score it up for gain.
[tr. Smart/Buckley (1853)]

Let not to-morrow's change or chance
Perplex thee, but as gain
Count each new day!
[tr. Martin (1864)]

Shun to seek what is hid in the womb of the morrow;
Count the lot of each day as clear gain in life’s ledger.
[tr. Bulwer-Lytton (1870)]

What brings to-morrow care not to ask, and what
Fortune each day may bring, set it down as gain.
[tr. Phelps (1897)]

What is to be to-morrow do not ask: appraise
As gain the course of days Fortune will yield.
[tr. Garnsey (1907)]

What next morn's sun may bring, forbear to ask;
But count each day that comes by gift of chance
So much to the good.
[tr. Marshall (1908)]

Cease to ask what the morrow will bring forth, and set down as gain each day that Fortune grants!
[tr. Bennett (Loeb) (1912)]

Ask not the morrow's good or ill;
Reckon it gain however chance
May shape each day.
[tr. Mills (1924)]

Try not to guess what lies in the future, but
As Fortune deals days enter them into your
Life's book as windfalls, credit items,
Gratefully.
[tr. Michie (1963)]

Stop wondering after tomorrow: take
Day by day the days you’re granted.
[tr. Raffel (1983)]

Cease to ask what tomorrow may bring
and count as gain whatever Fortune grants you today.
[tr. Alexander (1999)]

Don’t ask what tomorrow brings, call them your gain
whatever days Fortune gives.
[tr. Kline (2015)]

Leave off asking what tomorrow will bring, and
whatever days fortune will give, count them
as profit.
[tr. Wikisource (2021)]

Who so was to much ravished and to much joy did take
In flow of wealth, him chaunge of flow yea to much shall yshake.
[tr. Drant (1567)]

Him, whom a prosp'rous State did too much please;
Chang'd, it will shake.
[tr. Fanshawe; ed. Brome (1666)]

Those whom the smiles of Fate too much delight,
Their sudden Frowns more shake and more affright.
[tr. Creech (1684)]

They who in Fortune's smiles too much delight,
Shall tremble when the goddess takes her flight.
[tr. Francis (1747)]

Who prizes fortune at too high a rate,
Will shrink with horror at an alter'd state.
[tr. Howes (1845)]

He who has been overjoyed by prosperity, will be shocked by a change of circumstances.
[tr. Smart/Buckley (1853)]

Take too much pleasure in good things, you'll feel
The shock of adverse fortune makes you reel.
[tr. Conington (1874)]

Whoe'er hath wildly wantoned in success.
Him will adversity the more depress.
[tr. Martin (1881)]

Him whom prosperity too much elates adversity will shake.
[tr. Elgood (1893)]

One whom Fortune's smiles have delighted overmuch, will reel under the shock of change.
[tr. Fairclough (Loeb) (1926)]

One overmuch elated with success
A change of fortune plunges in distress.
[tr. A. F. Murison (1931)]

One whom a favorable turn of events overjoys
A change for the worse undermines.
[tr. Palmer Bovie (1959)]

If Fortune’s been kind
-- Too kind! -- loss will seem more than loss, will seem
Catastrophe.
[tr. Raffel (1983)]

Change will upset the man who's always been lucky.
[tr. Ferry (2001)]

Those who are overjoyed when the breeze of luck is behind them
are wrecked when it changes.
[tr. Rudd (2005 ed.)]

Those who’ve been quick to enjoy a following wind,
Are wrecked when it veers.
[tr. Kline (2015)]

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.

There is but two ways of rising in the World, by your own Industry, and another's Weakness.
[Bullord ed. (1696)]

There are only two ways of rising in the World, by your own Industry, or by the Weakness of others.
[Curll ed. (1713)]

There are but two ways of rising in the World, by your own Industry, or the Weakness of others.
[Browne ed. (1752)]

There are only two ways of getting on in the world: either by one's own cunning efforts, or by other people's foolishness.
[tr. Stewart (1970)]

But we live through our days of happiness without noticing them; it is only when evil comes upon us that we wish them back. A thousand gay and pleasant hours are wasted in ill-humor; we let them slip by unenjoyed, and sigh for them in vain when the sky is overcast. Those present moments that are bearable, be they never so trite and common, -- passed by in indifference, or, it may be, impatiently pushed away.
[tr. Saunders (1890)]

• "There is but one step from the sublime to the ridiculous."
• "There is only one step from the sublime to the ridiculous."
• "From the sublime to the ridiculous there is but a step."

Fortune assists the bold.
[tr. Ogilby (1649)]

Fortune befriends the bold.
[tr. Dryden (1697)]

Fortune assists the daring.
[tr. Davidson/Buckley (1854)]

Fair fortune aids the bold.
[tr. Conington (1866)]

Fortune assists the bold.
[tr. Cranch (1872), l. 380]

Fortune aids daring.
[tr. Mackail (1885)]

For Fortune helpeth them that dare.
[tr. Morris (1900)]

Fair Fortune aids the bold.
[tr. Taylor (1907), st. 37, l. 342]

Fortune will help the brave.
[tr. Williams (1910)]

Fortune aids the daring.
[tr. Fairclough (1918)]

And luck helps men who dare.
[tr. Humphries (1951)]

Fortune always fights for the bold.
[tr. Day-Lewis (1952)]

For fortune
helps those who dare.
[tr. Mandelbaum (1971), ll. 395-96]

Fortune
favors men who dare!
[tr. Fitzgerald (1981), ll. 392-93]

Fortune favours the brave.
[tr. Kline (2002)]

Fortune speeds the bold!
[tr. Fagles (2006), l. 341]

Not but that a moderate desire of riches, and bettering a man's estate, so long as it abstains from oppressing of others, is allowable enough; but a very great care ought always to be taken that we be not drawn to any injustice by it.
[tr. Cockman (1699)]

The enlargement of fortune is blameless, while no man suffers by its increase; but injury is forever to be avoided.
[tr. McCartney (1798)]

Nor indeed is the mere desire to improve one's private fortune, without injury to another, deserving of blame; but injustice must ever be avoided.
[tr. Edmonds (1865)]

Nor, indeed, is the increase of property, without harm to any one, to be blamed; but wrong-doing for the sake of gain is never to be tolerated.
[tr. Peabody (1883)]

Not that we have any fault to find with the innocent accumulation of property; it is the unjust acquisition of it of which we must beware.
[tr. Gardiner (1899)]

Of course, no one should criticize an increase in a family's estate that harms no one else, but it should never involve breaking the law.
[tr. Edinger (1974)]

One could say that there are no lucky or unfortunate accidents, because clever people know how to take advantage of bad ones, and the imprudent very often turn the most advantageous harm to themselves.

[On pourrait dire qu’il n’y a point d’heurcux ni de malheureux accidents, parce que les habiles gens savent profiter des mauvais, et que les imprudents tournent bien souvent à leur préjudice les plus avantageux.]

It may be affirm'd that either there are not any happy or unhappy accidents, or that all accidents are both happy and unhappy, inasmuch as the prudent know how to make their advantages of the bad, and the imprudent many times turn the most advantageous emergencies to their own prejudice.
[tr. Davies (1669), ¶128]

There is no accident so exquisitely unfortunate, but wise Men will make some advantage of it; nor any so entirely fortunate, but Fools may turn it to their own prejudice.
[tr. Stanhope (1694), ¶60]

No accidents are so unlucky, but that the prudent may draw some advantage from them: nor are there any so lucky, but what the imprudent may turn to their prejudice.
[pub. Donaldson (1783), ¶8; [ed. Lepoittevin-Lacroix (1797), ¶58]

No accidents are so unlucky, but what the prudent may draw some advantages from; nor are there any so lucky, but what the imprudent may turn to their prejudice.
[ed. Carville (1835), ¶5]

There are no circumstances, however unfortunate, that clever people do not extract some advantage from; and none, however fortune, that the imprudent cannot turn to their own prejudice.
[ed. Gowens (1851), ¶60]

There are no accidents so unfortunate from which skillful men will not draw some advantage, nor so fortunate that foolish men will not turn them to their hurt.
[tr. Bund/Friswell (1871)]

A clever man reaps some benefit from the worst catastrophe, and a fool can turn even good luck to his disadvantage.
[tr. Heard (1917)]

No event is so disastrous that the adroit cannot derive some benefit from it, nor so auspicious that fools cannot turn it to their detriment.
[tr. Stevens (1939)]

There is no accident so disastrous that a clever man cannot derive some profit from it: nor any so fortunate that a fool cannot turn it to his disadvantage.
[tr. FitzGibbon (1957)]

There are no experiences so disastrous that thoughtful men cannot derive some profit from them, nor so happy that the thoughtless cannot use them to their harm.
[tr. Kronenberger (1959)]

There are no accidents so unfortunate that clever men may not draw some advantage from them, nor so fortunate that imprudent men may not turn them to their own detriment.
[tr. Whichello (2016)]

Prosperous Persons seldom mend much; they always think themselves in the right, so long as Fortune approves their ill Conduct.
[tr. Stanhope (1694), ¶102]

Fortunate people never correct themselves. They always fancy they are in the right as long as fortune supports their ill conduct.
[ed. Gowens (1851), ¶376]

Lucky people are bad hands at correcting their faults; they always believe that they are right when fortune backs up their vice or folly.
[tr. Bund/Friswell (1871), ¶227]

Happy people rarely correct their faults; they consider themselves vindicated, since fortune endorses their evil ways.
[tr. Heard (1917), ¶373]

Lucky people scarcely ever correct their faults; they always believe that they have acted rightly if fortune has smiled on their evil ways.
[tr. FitzGibbon (1957), ¶227]

Lucky men seldom mend their ways; they always feel in the right so long as luck favors their ill behavior.
[tr. Kronenberger (1959), ¶227]

Prosperous people hardly ever rectify their faults: for while Fortune lends her support to their bad conduct, they always believe themselves to be in the right.
[tr. Whichello (2016) ¶227]

He's Master of himself alone,
He lives, that makes each day his own:
He lives that can distinctly say
It is enough, for I have liv'd to day:
Let Jove to morrow smiling rise,
Or let dark Clouds spread o're the Skys:
He cannot make the pleasures void
Nor sower the sweets I have enjoy'd,
Nor call that back which winged hours have born away.
[tr. Creech (1684)]

Happy he,
Self-centred, who each night can say,
“My life is lived: the morn may see
A clouded or a sunny day:
That rests with Jove: but what is gone,
He will not, cannot turn to nought;
Nor cancel, as a thing undone,
What once the flying hour has brought.
[tr. Conington (1872)]

That man is master of himself and shall live happy, who has it in his power to say, "I have lived to-day: to-morrow let the Sire invest the heaven, either with a black cloud, or with clear sunshine; nevertheless he shall not render ineffectual what is past, nor undo or annihilate what the fleeting hour has once carried off.
[tr. Smart/Buckley (1853)]

Lord of himself that man will be,
And happy in his life alway.
Who still at eve can say with free
Contented soul, "I've lived to-day!
Let Jove to-morrow, if he will,
With blackest clouds the welkin fill,
Or flood it all with sunlight pure.
Yet from the past he cannot take
Its influence, for that is sure.
Nor can he mar, or bootless make
Whate'er of rapture and delight
The hours have borne us in their flight."
[tr. Martin (1864)]

Happy indeed is he,
Lord of himself, to whom
’Tis given to say, as each day ends, “I have lived:”
To-morrow let the Sire invest the heaven
With darkest cloud or “purest ray serene,”
He mars not what has been,
Nor from Time's sum blots out one fleeted hour.
[tr. Bulwer-Lytton (1870)]

That man will live in happiness and self-command who can say at the close of each day, "I have lived. To-morrow let the Great Father fill the sky with black cloud or bright sunshine, yet can he not make void that which is to come, nor cause that not to have been which the flying hour hath once carried away on its wings."
[tr. Elgood (1893)]

Self-ruled, light-hearted shall he be,
Who daily 'I have lived,' can say,
Dark tempests let the Sire decree,
Or brightness, for the coming day.
Yet cannot he the bygone days
Unmake, or hold the past undone,
Nor can with utmost might erase
The work of hours whose glass is run.
[tr. Gladstone (1894)]

He will, his soul possessing, live joyfully,
Who, as each day goes by, can say, "I have liv'd;
To-morrow let th' Almighty Father
Either fill up with the darkling storm-cloud,
Or the pure sunlight! That which is past, e'en He
Cannot undo and cause to have never been,
Nor can He by his pow'r demolish
Bliss that the past fleeting hour has given."
[tr. Phelps (1897)]

That man will be
Master of self, and pass in joy, who daily may
Declare "I have lived*: to-morrow let the Father
Encompass heaven, or with black cloud,
Or sunshine clear: still that which is behind
He will not render void nor forge anew
Nor make as though undone,
Whate'er the flying hour has once removed.
[tr. Garnsey (1907)]

Self-centred he,
And blest, who can make boast each coming night
"This day I've lived." Or dark or bright
To-morrow's dawn may be,
As Jove shall please. But never deed that's done
Can ev'n high Heaven make as 'twere thing of naught;
Or act, by Time to issue brought,
Cancel as though 'twere none.
[tr. Marshall (1908)]

Master of himself and joyful will that man live who day by day can say: "I have lived to-day ; to-morrow let the Father fill the heaven with murky clouds, or radiant sunshine! Yet will he not render vain whatever now is past, nor will he alter and undo what once the fleeting hour has brought.
[tr. Bennett (Loeb) (1912)]

Lord of himself, and happy, will
He be, who can from day to day
Say, "I have lived; let Jove fulfill
Tomorrow's sky with leaden-grey
Clouds or with shine, he can't undo
What has been done, nor make as naught,
No, nor reforge and shape anew,
What once the flying hour has brought.
[tr. Mills (1924)]

Call him happy
And lord of his own soul who every evening
Can say, "Today I have lived.
Tomorrow Jove may blot the sky with cloud
Or fill it with pure sunshine, yet he cannot
Devalue what has once been held as precious,
Or tarnish nor melt back
The gold the visiting hour has left behind."
[tr. Michie (1963)]

A man is his own
Master, is happy, Maecenas, saluting
The sun and saying “Today I’ve been
Alive.” The gods can let tomorrow’s
Sky glow or be black with clouds,
But tomorrow's tomorrow, I've got what I've got,
Nothing I've had in my hands will be nothing,
Though time takes it.
[tr. Raffel (1983)]

Happy the man who has earned the right to say:
"I've lived my life. There may be storms tomorrow,
Maybe fair weather. Nobody knows for sure.
What I have had in the past cannot be taken
Away from me now."
[tr. Ferry (1997)]

Master of himself and joyful
will that man live who is able
every day to say: "I have lived."
Tomorrow let the Father fill the sky
either with dark clouds or radiant sunshine.
But even he cannot undo that which is done
or render vain the past
or alter what the fleeting hour has once wrought.
[tr. Alexander (1999)]

He’s happy, he’s his own master, who can say
each day: ‘I’ve lived: tomorrow, the Father may
fill the heavens with darkening cloud,
or fill the sky with radiant sunshine:
yet he can’t render whatever is past as
null and void, he can never seek to alter,
or return and undo, whatever
the fleeting moment tosses behind it.
[tr. Kline (2015)]

Stranger! I discern in thee
Nor sloth, nor folly, reigns; and yet I see
Th’ art poor and wretched. In which I conclude,
That industry nor wisdom make endued
Men with those gifts that make them best to th’ eye;
Jove only orders man’s felicity.
To good and bad his pleasure fashions still
The whole proportion of their good and ill.
And he, perhaps, hath form’d this plight in thee,
Of which thou must be patient, as he free.
[tr. Chapman (1616)]

You seem to be a good man and discreet,
But Jove on good and bad such fortune lays,v Happy or otherwise, as he thinks meet;
And since distress is fallen to your share,
You must contented be to suffer it.
[tr. Hobbes (1675), l. 178ff]

Since, stranger! neither base by birth thou seem’st,
Nor unintelligent, (but Jove, the King
Olympian, gives to good and bad alike
Prosperity according to his will,
And grief to thee, which thou must patient bear,)
[tr. Cowper (1792), l. 233ff]

Stranger, who seemest neither vile nor vain,
Zeus both to good and evil doth divide
Wealth as he listeth. He perchance this pain
Appointed; thou thy sorrow must sustain.
[tr. Worsley (1861), st. 25]

Nor vice, nor folly marks thee -- and great Jove
In high Olympus thron'd doth this world's good
To men mete out, the wicked and the just,
E'en as to Him seems best: and this thy lot
He haply hath assign'd;' and 'tis for thee
With patient soul to bear it.
[tr. Musgrave (1869), l. 289ff]

Sir guest! since thou no sorry wight dost seem;
And Zeus himself from Olympus deals out weal
To the good and band: -- to each as it pleaseth him:
And somehow he hath sent these things to thee;
So it becomes thee to endure them wholly.
[tr. Bigge-Wither (1869)]

Stranger, forasmuch as thou seemest no evil man nor foolish -- and it is Olympian Zeus himself that giveth weal to men, to the good and to the evil, to each one as he will, and this thy lot doubtless is of him, and so thou must in anywise endure it.
[tr. Butcher/Lang (1879)]

O guest, forsooth thou seemest no fool, and no man of ill.
But Zeus the Olympian giveth to menfolk after his will,
To each, be he good, be he evil, his share of the happy day;
And these things shall be of his giving; so bear it as ye may.
[tr. Morris (1887)]

Stranger, because you do not seem a common, senseless person, -- and Olympian Zeus himself distributes fortune to mankind and gives to high and low even as he wills to each; and this he gave to you, and you must bear it therefore.
[tr. Palmer (1891)]

Stranger, you appear to be a sensible, well-disposed person. There is no accounting for luck; Zeus gives prosperity to rich and poor just as he chooses, so you must take what he has seen fit to send you, and make the best of it.
[tr. Butler (1898), rev. Power/Nagy]

Stranger, since thou seemest to be neither an evil man nor a witless, and it is Zeus himself, the Olympian, that gives happy fortune to men, both to the good and the evil, to each man as he will; so to thee, I ween, he has given this lot, and thou must in any case endure it.
[tr. Murray (1919)]

Stranger -- for to me you seem no bad or thoughtless man -- it is Zeus himself who assigns bliss to men, to the good adn to the evil as he wills, to each his lot. Wherefore surely he gave you this unhappiness, and you must bear it.
[tr. Lawrence (1932)]

"Sir," said the white-armed Nausicaa, "your manners prove that you are no rascal and no fool; and as for these ordeals of yours, they must have been sent you by Olympian Zeus, who follows his own will in dispensing happiness to people whatever their merits. You have no choice but to endure."
[tr. Rieu (1946)]

Stranger, there is no quirk or evil in you
that I can see. You know Zeus metes out fortune
to good and bad men as it pleases him.
Hardship he sent to you, and you must bear it.
[tr. Fitzgerald (1961)]

My friend, since you seem not like a thoughtless man, nor a mean one,
it is Zeus himself, the Olympian, who gives people good fortune,
to each single man, to the good and the bad, just as he wishes;
and since he must have given you yours, you must even endure it.
[tr. Lattimore (1965)]

You, stranger, since you do not seem to be
mad or malicious, know that only he --
Olympian Zeus -- allots felicity
to men, to both the noble and the base,
just as he wills. To you he gave this fate
and you must suffer it -- in any case.
[tr. Mandelbaum (1990)]

"Stranger," the white-armed princess answered staunchly,
"friend, you're hardly a wicked man, and no fool, I'd say --
it's Olympian Zeus himself who hands our fortunes out,
to each of us in turn, to the good and bad,
however Zeus prefers ...
He gave you pain, it seems. You simply have to bear it.
[tr. Fagles (1996)]

"Stranger, you do not seem to be a bad man
Or a fool. Zeus himself, the Olympian god,
Sends happiness to good men and bad men both,
To each as he wills. To you he has given these troubles,
Which you have no choice but to bear.
[tr. Lombardo (2000), l. 191ff]

Stranger -- because you seem neither base nor without understanding
Zeus himself, the Olympian, gives out fortune to mankind,
both to the base and the noble, to each one just as he wishes;
so he has given you this, yet nevertheless you must bear it.
[tr. Merrill (2002)]

Since your manners show you are not a bad man or a fool -- it is Olympian Zeus himself who assigns good fortune to men, good and bad alike, as he wills, and must have sent you your personal misfortune -- and you must just endure it.
[tr. DCH Rieu (2002)]

Stranger, you do not strike me as either a rogue or a fool. It is Olympian Zeus himself who dispenses prosperity to men, to both good and bad, to each as he wishes; he must surely have sent you these troubles, and you must bear them as you may.
[tr. Verity (2016)]

Well, stranger, you seem a brave and clever man; you know that Zeus apportions happiness to people, to good and bad, each one as he decides. your troubles come from him, and you must bear them.
[tr. Wilson (2017)]

Stranger, you seem neither malicious nor witless: but it's Zeus, the Olympian in person, who bestows good fortune on men, the good and the bad, to each as he wills; I suppose he chose this lot for you, and you just have to bear it.
[tr. Green (2018)]

Stranger, you don’t seem to be a wicked man,
or foolish. Olympian Zeus himself
gives happiness to bad and worthy men,
each one receiving just what Zeus desires.
So he has given you your share, I think.
Nonetheless, you must still endure your lot.
[tr. Johnston (2019), l. 241ff]

• "Call no man happy till he is dead."
• "Hold him alone truly fortunate who has ended his life in happy well-being."

Alas! there's no man free: for some are slaves
To gold, to fortune others, and the rest,
The multitude or written laws restrain
From acting as their better judgement dictates.
[tr. Wodhull (1809)]

Alas! no mortal is there who is free. For either he is the slave of money or of fortune; or the populace of the city or the dictates of the law constrain him to adopt manners not accordant with his natural inclinations.
[tr. Edwards (1826)]

Vain is the boast of liberty in man;
A slave to fortune, or a slave to wealth,
Or by the people or the laws restrain’d,
He dares not act the dictates of his will
[ed. Ramage (1864)]

Ah, among mortals is there no man free!
To lucre or to fortune is he slave:
The city's rabble or the laws' impeachment
Constrains him into paths his soul abhors.
[tr. Way (Loeb) (1894)]

Ah! there is not in the world a single man free; for he is a slave either to money or to fortune, or else the people in their thousands or the fear of public prosecution prevents him from following the dictates of his heart.
[tr. Coleridge (1938)]

Show me the mortal man who's really free.
He's either a slave to money or to chance.
Or the pressure of the mob or legal code
curbs him from acting as his will dictates.
[tr. Harrison (2005)]

Ah! But there’s no such thing as a free man! All men are slaves, Agamemnon! Slaves to money, to Fate, to the cries of the masses, to the written laws! They all stop him from doing what he wants.
[tr. Theodoridis (2007)]

Then no one is free
in this world. He’s chained to money, or to luck, or to majority
opinion, or to law. Any way you look at it,
he’s still a slave.
[tr. Karden/Street (2011)]

Alas!
there is not in the world a single man who is free;
for he is a slave either to money or to fortune,
or else the mob, or fear of law, prevents him
from following the dictates of his heart.
[ed. Yeroulanos (2016)]

There is no mortal who is free. Either he is a slave to money or fortune, or the city’s mob or its laws make him live otherwise than he would wish.
[tr. @sentantiq (2016)]

Ha!
No one who is mortal is free --
We are either the slave of money or chance;
Or the majority of people or the city’s laws
Keep us from living by our own judgment.
[tr. @sentantiq (2020)]

Full text.

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

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