Though one cannot lyke Linceus with pearsing eyesight see,
To mende his sighte he maye not grudge inoynted for to be.
Lyke lustie Glyco thou dispayres in lymmes to be so stoute
Yet maye thou exercyse thy selfe to shun the knottie gowte.
A man maye clim a step, or twayne thoughe he goe not beyonde.
[tr. Drant (1567)]

Thy eyes will never pierce like Lynceus eye,
Scorn not to noint them though if sore they are:
Nor, of a Wrastlers strength if thou despair,
Neglect to salve the knotted Gout. If more
'S deni'd, 'tis something to have gon thus fur.
[tr. Fanshawe; ed. Brome (1666)]

Yours cannot be as good as Lynceus Eyes,
What then, when Sore must I fit Cures despise?
You cannot Hope to have your Limbs as great
As Glyco's, nor so strong and firmly set,
Yet to prevent the Gout hast Thou no care?
What, if of farther progress you despair,
'Tis somewhat surely to have gone thus far.
[tr. Creech (1684)]

You cannot hope for Lynceus' piercing eyes:
But will you then a strengthening salve despise?
You wish for matchless Glycon's limbs, in vain,
Yet why not cure the gout's decrepit pain?
Though of exact perfection you despair,
Yet every step to virtue's worth your care.
[tr. Francis (1747)]

Though not a Lynceus, one may sure apply
The lenient salve to a distemper'd eye;
Nor would you scorn from chalk-stones to preserve
Joints that despair of Glycon's lion nerve.
Though hopeless to surmount fair virtue's hill,
To climb a certain height is something still.
[tr. Howes (1845)]

Your sight is not so piercing as that of Lynceus; you will not however therefore despise being anointed, if you are sore-eyed: nor because you despair of the muscles of the invincible Glycon, will you be careless of preserving your body from the knotty gout. There is some point to which we may reach, if we can go no further.
[tr. Smart/Buckley (1853)]

Your eyes will never see like Lynceus'; still
You rub them with an ointment when they're ill.
You cannot hope for Glyco's stalwart frame,
Yet you'd avoid the gout that makes you lame.
Some point of moral progress each may gain,
Though to aspire beyond it should prove vain.
[tr. Conington (1874)]

No Lynceus you, yet will you not despise,
Because of that, a salve for aching eyes.
Glycon in thews may beat you out and out,
Shall you not, therefore, keep at bay the gout?
Fair wisdom's goal may not be reached, but you
May on the road advance a stage or two.
[tr. Martin (1881)]

You may be unable to see so far as Lyncæus, yet you do not on this account, being a blear-eyed man, despise ointment. You may despair of possessing limbs like those of the unconquered gladiator Glycon, yet you will endeavour to preserve yourself from the hand-crippling gout. It is permitted us to attain a certain point, though denied us beyond it.
[tr. Elgood (1893)]

You may not be able, with your eyes, to see as far as Lynceus, yet you would not on that account scorn to anoint them, if sore. Nor, because you may not hope for unconquered Glycon's strength of limb, would you decline to keep your body free from the gnarls of gout. It is worth while to take some steps forward, though we may not go still further.
[tr. Fairclough (Loeb) (1926)]

Your eyes aren’t as keen
As Lynceus’, but this doesn’t mean that if they’re inflamed
You shouldn’t put drops in them. Glycon’s muscular limbs
Will never be yours, but still, you ought to take steps
To insure that the gout doesn’t tie your body in knots.
Your strides may be modest: they'll still take you further along.
[tr. Palmer Bovie (1959)]

Your eyes will never see as Lynkeus
Saw, riding with Jason, but when your eyes
Hurt, you rub them with slave. Olympic
Winners are stronger, alas, than you
Can ever be, but you too protect
Yourself form the wringing pain of gout.
It pays to go as far as our feet will take us,
Though there's farther to go,
And we can never go that far.
[tr. Raffel (1983)]

Suppose you don't have eyes as good as Lynceus;
That doesn't mean that if they're sore you wouldn't
Use salve to make them better; suppose you haen't
A chance int he world of competing with undefeated
Glycon the strongman, that doesn't mean you wouldn't
Try everythihng you could by exercise
To keep away rheumatic aches and pains.
You can't do everything, but you have to do
Everything you can.
[tr. Ferry (2001)]

You might not be able to rival Lynceus in length of vision,
but that wouldn’t make you refuse a salve if your eyes were sore.
You'll never enjoy the physique of Glyco the champeon athlete,
but you'd still want to keep your body free from the knots of gout.
We can all make some progress, in spite of our limitations.
[tr. Rudd (2005 ed.)]

You mightn’t be able to match Lynceus’ eyesight,
But you wouldn’t not bathe your eyes if they were sore:
And just because you can’t hope to have Glycon’s peerless
Physique, you’d still want your body free of knotty gout.
We should go as far as we can if we can’t go further.
[tr. Kline (2015)]

From that pure fount, with renovated pow'r
I rose, prepar'd to leave that happy Shore,
And mount among the Stars, on ardent wing.
[tr. Boyd (1802), st. 27]

I return’d
From the most holy wave, regenerate,
If ’en as new plants renew’d with foliage new,
Pure and made apt for mounting to the stars.
[tr. Cary (1814)]

Returned I from that holiest of waves
Refreshed in spirit, like the new-sprung plants,
Renewed with foliage suited to their wants,
Pure, and disposed to climb unto the stars.
[tr. Bannerman (1850)]

From the most holy water I returned
Regenerate, in the manner of new trees
That are renewed with a new foliage,
Pure and disposed to mount unto the stars.
[tr. Longfellow (1867)]

I turned back from the most holy wave refect in such wise as new plants renewed with new foliage, pure and disposed to mount up to the stars.
[tr. Butler (1885)]

I turnèd back from those most holy waves
Created fresh, as plants made new once more,
Renewèd through the birth of new green leaves,
Pure, and prepared unto the stars to soar.
[tr. Minchin (1885)]

I returned from the most holy wave, renovated as new plants renewed with new foliage, pure and disposed to mount unto the stars.
[tr. Norton (1892)]

I came back from the most holy waves, born again, even as new trees renewed with new foliage, pure and ready to mount to the stars.
[tr. Okey (1901)]

From the most holy waters I came forth again remade, even as new plants renewed with new leaves, pure and ready to mount to the stars.
[tr. Sinclair (1939)]

Back from that wave's most holy privilege
I turned me, re-made, as the plant repairs
Itself, renewed with its new foliage.
Pure and disposed to mount up to the stars.
[tr. Binyon (1943)]

From those most holy waters, born anew
I came, like trees by change of calendars
Renewed with new-sprung foliage through and through,
Pure and prepared to leap up to the stars.
[tr. Sayers (1955)]

I came back from those holiest waters new,
remade, reborn, like a sun-wakened tree
that spreads new foliage to the Spring dew
in sweetest freshness, healed of Winter's scars;
perfect, pure, and ready for the stars.
[tr. Ciardi (1961)]

I came forth from the most holy waves, renovated even as new trees renewed with new foliage, pure and ready to rise to the stars.
[tr. Singleton (1973)]

From those holiest waters I returned
to her reborn, a tree renewed, in bloom
with newborn foliage, immaculate,
eager to rise, now ready for the stars.
[tr. Musa (1981)]

I came back from that most sacred of streams,
Made afresh, as new trees are renewed
With their new foliage, and so I was
Clear and ready to go up to the stars.
[tr. Sisson (1981)]

From that most holy wave I now returned
to Beatrice; remade, as new trees are
renewed when they bring forth new boughs, I was
pure and prepared to climb unto the stars.
[tr. Mandelbaum (1982)]

I came back, from the most sacred waves, remade, as fresh plants are, refreshed, with fresh leaves: pure, and ready to climb to the stars.
[tr. Kline (2002)]

I returned from the most holy wave refreshed, as new plants are renewed with new leaves,
pure and made ready to rise to the stars.
[tr. Durling (2003)]

From those most holy waters
I came away remade, as are new plants
renewed with new-sprung leaves,
pure and prepared to rise up to the stars.
[tr. Hollander/Hollander (2007)]

Those holiest of waters returned me to life,
Recovered like new trees which quickly grow
New branches and new leaves. I'd been purified,
Ready to rise where sanctified souls can go.
[tr. Raffel (2010)]

The Predominant Passion or rather Fury of most of the French is, to be thought Wits; and the Predominant passion of those who would be thought Wits, is to write Books.
And yet there is nothing so ill-contrived.
[tr. Ozell (1736 ed.), No. 64]

The passion of most of the French is to be taken for wits, and the passion of thole who would be thought wits, is to write books. And yet there is nothing so badly imagined.
[tr. Floyd (1762)]

The passion of nearly every Frenchman, is to pass for a wit; and the passion of those who wish to be thought wits, is to write books.
There never was such an erroneous idea.
[tr. Davidson (1891)]

The passion of most Frenchmen is to be thought wits ; and the passion of those who wish to be thought wits is to write books.
It is impossible to imagine a more unfortunate mania.
[tr. Betts (1897)]

The passion of most of the French is to be thought witty, and the passion of those who wish to be considered wits is to write books.
A worse misconception cannot be imagined.
[tr. Healy (1964)]

Most Frenchmen are desperately eager to be thought witty and, of those who seek to be witty, most are desperately eager to write a book.
No plan, however, could be less well conceived.
[tr. Mauldon (2008), No. 64]

And as for war, it should never be undertaken with any other aim, but only that of obtaining an honourable peace.
[tr. Cockman (1699)]

Now in engaging in war we ought to make it appear that we have no other view but peace.
[tr. Edmonds (1865)]

But war should be undertaken in such a way that it may seem nothing else than a quest of peace.
[tr. Peabody (1883)]

We should only take up arms when it is evident that peace is the one object we pursue.
[tr. Gardiner (1899)]

We should so enter upon war as to show that our only desire is peace.
[ed. Harbottle (1906)]

War, however, should be undertaken in such a way as to make it evident that it has no other object than to secure peace.
[tr. Miller (1913)]

You should start a war, moreover, in such a way that you clearly have no other object than peace.
[tr. Edinger (1974)]

Happiness then stands not in amusement; in fact the very notion is absurd of the End being amusement, and of one’s toiling and enduring hardness all one’s life long with a view to amusement: for everything in the world, so to speak, we choose with some further End in view, except Happiness, for that is the End comprehending all others. Now to take pains and to labour with a view to amusement is plainly foolish and very childish: but to amuse one’s self with a view to steady employment afterwards, as Anacharsis says, is thought to be right: for amusement is like rest, and men want rest because unable to labour continuously. Rest, therefore, is not an End, because it is adopted with a view to Working afterwards.
[tr. Chase (1847), ch. 5]

And, hence it follows, that happiness does not consist in mere amusement. For, it is inconceivable that amusement should be the end and consummation of everything, and that a man should endure a lifetime of labour and suffering, with nothing higher than amusement in view. And this would be the case, were happiness identical with mere amusement. For there is, indeed, nothing whatever upon earth which we do not choose for the sake of something else beyond itself, with the one exception of happiness -- happiness being the one end of all things els. Now, that all earnestness and toil should tend to no higher end than mere amusement, is a view of life which is worse than childish, and fit only for a fool. But the saying of Anacharsis, "play makes us fit for work," would seem to be well spoken; for it would seem that amusement is a species of rest, and that men stand in need of rest, inasmuch as continuous exertion is not possible. And, hence, rest cannot be an end in itself, inasmuch as it is only sought with view to subsequent action.
[tr. Williams (1869)]

Happiness then does not consist in amusement. It would be paradoxical to hold that the end of human life is amusement, and that we should toil and suffer all our life for the sake of amusing ourselves. For we may be said to desire all things as means to something else except indeed happiness, as happiness is the end or perfect state. It appears to be foolish and utterly childish to take serious trouble and pains for the sake of amusement. But to amuse oneself with a view to being serious seems to be right, as Anacharsis says; for amusement is a kind of relaxation, and it is because we cannot work for ever that we need relaxation. Relaxation then is not an end. We enjoy it as a means to activity.
[tr. Welldon (1892)]

Happiness, therefore, does not consist in amusement; and indeed it is absurd to suppose that the end is amusement, and that we toil and moil all our life long for the sake of amusing ourselves. We may say that we choose everything for the sake of something else, excepting only happiness; for it is the end. But to be serious and to labour for the sake of amusement seems silly and utterly childish; while to amuse ourselves in order that we may be serious, as Anacharsis says, seems to be right; for amusement is a sort of recreation, and we need recreation because we are unable to work continuously. Recreation, then, cannot be the end; for it is taken as a means to the exercise of our faculties.
[tr. Peters (1893), 10.6.6]

Happiness, therefore, does not lie in amusement; it would, indeed, be strange if the end were amusement, and one were to take trouble and suffer hardship all one's life in order to amuse oneself. For, in a word, everything that we choose we choose for the sake of something else -- except happiness, which is an end. Now to exert oneself and work for the sake of amusement seems silly and utterly childish. But to amuse oneself in order that one may exert oneself, as Anacharsis puts it, seems right; for amusement is a sort of relaxation, and we need relaxation because we cannot work continuously. Relaxation, then, is not an end; for it is taken for the sake of activity.
[tr. Ross (1908)]

It follows therefore that happiness is not to be found in amusements. Indeed it would be strange that amusement should be our End -- that we should toil and moil all our life long in order that we may amuse ourselves. For virtually every object we adopt is pursued as a means to something else, excepting happiness, which is an end in itself; to make amusement the object of our serious pursuits and our work seems foolish and childish to excess: Anacharsis' motto, Play in order that you may work, is felt to be the right rule. For amusement is a form of rest; but we need rest because we are not able to go on working without a break, and therefore it is not an end, since we take it as a means to further activity.
[tr. Rackham (1934)]

Hence happiness does not lie in amusement, since it would indeed be strange if the end were amusement and we did all the work we do and suffered evil all our live for the sake of amusing ourselves. For, in a word, we choose everything -- except happiness, since end it is -- for the sake of something else. But to engage in serious matters and to labor for the sake of amusement would evidently be silly and utterly childish. On the contrary, "amusing ourselves so as to engage in serious matters," as Anacharsis puts it, seems to be correct. For amusement is like relaxation, and it is because people cannot labor continuously that they need relaxation. End, then, relaxation is not, since it occurs for the sake of activity.
[tr. Reeve (1948)]

It follows that happiness does not consist in amusement. Indeed, it would be paradoxical if the end were amusement; if we toiled and suffered all our lives long to amuse ourselves. For we choose practically everything for the sake of something else, except happiness, because it is the end. To spend effort and toil for the sake of amusement seems silly and unduly childish; but on the other hand the maxim of Anacharsis, "Play to work harder," seems to be on the right lines, because amusement is a form of relaxation, and people need relaxation because they cannot exert themselves continuously. Therefore relaxation is not an end, because it is taken for the sake of activity.
[tr. Thomson/Tredennick (1976)]

Happiness, then, is not found in amusement, for it would be absurd if the end were amusement, and our lifelong efforts and sufferings aimed at amusing ourselves. For we choose practically everything for some other end -- except for happiness, since it is the end; but serious work and toil amed only at amusement appears stupid and excessively childish. Rather, it seems correct to amuse ourselves so that we can do something serous, as Anacharsis says; for amusement would seem to be relaxation, and it is because we cannot toil continuously that we require relaxation. Relaxation, then, is not the end, since we pursue it to prepare for activity.
[tr. Irwin/Fine (1995)]

Happiness, then, does not consist in amusement, because it would be absurd if our end were amusement, and we laboured and suffered all of our lives for the sake of amusing ourselves. For we choose virtually everything for the sake of something else, except happiness, since it is the end; but serious work and exertion for the sake of amusement is manifestly foolish and extremely childish. Rather, as Anacharsis puts it, what seems correct is amusing ourselves so that we can engage in some serious work, since amusement is like relaxation, and we need relaxation because we cannot continuously exert ourselves. Relaxation, then, is not an end, since it occurs for the sake of activity.
[tr. Crisp (2000)]

As for the life of money-making, it is one of constraint, and wealth manifestly is not the good we are seeking, because it is for use, that is, for the sake of something further.
[tr. Chase (1847), ch. 3]

As for the money-getting life, it violates the natural fitness of things. Wealth is clearly not the absolute good of which we are in search, for it is a utility, and nonly desirable as a means.
[tr. Williams (1869)]

The life of money-making is in a sense a life of constraint, and it is clear that wealth is not the good of which we are in quest; for it is useful in part as a means to something else.
[tr. Welldon (1892), ch. 3]

As for the money-making life, it is something quite contrary to nature; and wealth evidently is not the good of which we are in search, for it is merely useful as a means to something else.
[tr. Peters (1893)]

The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
[tr. Ross (1908)]

The Life of Money-making is a constrained kind of life, and clearly wealth is not the Good we are in search of, for it is only good as being useful, a means to something else.
[tr. Rackham (1934), 1.5.8]

The life of a moneymaker is in a way forced, and wealth is clearly not the good we are looking for, since it was useful and for the sake of something else.
[tr. Reeve (1948), ch. 5]

As for the life of a money-maker, it is one of tension; and clearly the good sought is not wealth, for wealth is instrumental and is sought for the sake of something else.
[tr. Apostle (1975), ch. 3]

As for the life of the businessman, it does not give him much freedom of action. Besides, wealth is obviously not the good that we are seeking, because it serves only as a means; i.e., for getting something else.
[tr. Thomson/Tredennick (1976)]

The moneymaking life is characterized by a certain constraint, and it is clear that wealth is not the good being sought, for it is a useful thing and for the sake of something else.
[tr. Bartlett/Collins (2011)]

The minde that hath no fixed bound, will easilie loose it selfe: For, as wee say, To be everie where, is to be no where.
[tr. Florio (1603)]

The Soul that has no establish’d Limit to circumscribe it, loses it self, as the Epigrammist says, He that lives every where, does no where live.
[tr. Cotton (1686)]

The soul that has no established aim loses itself, for, as it is said -- "Quisquis ubique habitat, Maxime, nusquam habitat."
[tr. Cotton/Hazlitt (1877)]

The soul that has no established limits to circumscribe itself, loses itself. As the epigrammatist says, "He that is everywhere is nowhere."
[tr. Rector (1899)]

The soul that has no fixed goal loses itself; for as they say, to be everywhere is to be nowhere.
[tr. Frame (1943)]

When the soul is without a definite aim, she gets lost; for, as they say, if you are everywhere you are nowhere.
[tr. Screech (1987)]

The mind that has no fixed aim loses itelf, for, as they say, to be everywhere is to be nowhere.
[tr. Cohen (1993)]

A soul with no fixed goal is sure to lose its way for, as they say, to be everywhere is to be nowhere.
[tr. HyperEssays (2023)]

Since then of all things which may be done there is some one End which we desire for its own sake, [...] this plainly must be the Chief Good, i.e. the best thing of all. Surely then, even with reference to actual life and conduct, the knowledge of it must have great weight; and like archers, with a mark in view, we shall be more likely to hit upon what is right: and if so, we ought to try to describe, in outline at least, what it is and of which of the sciences and faculties it is the End.
[tr. Chase (1847)]

If then there be some one end of all that we do, for which we wish for its own sake [...] it is evident that this end will be the chief and supreme good. Surely then a scientific knowledge of it will have a critical influence upon our lives, and will make us, like bowmen who have a mark at which to aim, all the more likely to hit upon that which is good. And if this be so, we must endeavour to describe it at least in outline, and to say of what science or of what art it is the province.
[tr. Williams (1869)]

If it is true that in the sphere of action there is an end which we wish for its own sake [...] it is clear this will be the good or the supreme good. Does it not follow then that the knowledge of this supreme good is of great importance for the conduct of life, and that, if we know it, we shall be like archers who have a mark at which to aim, we shall have a better chance of attaining what we want? But, if this is the case, we must endeavor to comprehend, at least in outline, its nature, and the science or faculty to which it belongs.
[tr. Welldon (1892), ch. 1]

If then in what we do there be some end which we wish for on its own account, [...] this evidently will be the good or the best of all things. And surely from a practical point of view it much concerns us to know this good; for then, like archers shooting at a definite mark, we shall be more likely to attain what we want. If this be so, we must try to indicate roughly what it is, and first of all to which of the arts or sciences it belongs.
[tr. Peters (1893)]

If, then, there is some end of the things we do, which we desire for its own sake [...] clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall we not, like archers who have a mark to aim at, be more likely to hit upon what is right? If so, we must try, in outline at least, to determine what it is, and of which of the sciences or capacities it is the object.
[tr. Ross (1908)]

If therefore among the ends at which our actions aim there be one which we will for its own sake [...] it is clear that this one ultimate End must be the Good, and indeed the Supreme Good. Will not then a knowledge of this Supreme Good be also of great practical importance for the conduct of life? Will it not better enable us to attain our proper object, like archers having a target to aim at? If this be so, we ought to make an attempt to determine at all events in outline what exactly this Supreme Good is, and of which of the sciences or faculties it is the object.
[tr. Rackham (1934)]

If, then, there is some end of things doable in action that we wish for because of itself, [...] it is clear that this will be the good -- that is, the best good. Hence regarding our life as well, won't knowing the good have great influence and -- like archers with a target -- won't we be better able to hit what we should? If so, we should try to grasp in outline, at least, what the good is and to which of the sciences or capacities it properly belongs.
[tr. Reeve (1948)]

So if what is done has some end that we want for its own sake [...] then clearly this will be the good, indeed the chief good. surely, then, knowledge of the good must be very important for our lives? And if, like archers, we have a target, are we not more likely to hit the right mark? If so, we must try at least roughly to comprehend what it is and which science of faculty is concerned with it.
[tr. Crisp (2000)]

If, therefore, there is some end of our actions that we wish for on account of itself, [...] clearly this would be the good, that is, the best. And with a view to our life, then, is not the knowledge of this good of greater weight, and would we not, like archers in possession of a target, better hit on what is needed? If this is so, then one must try to grasp, in outline at least, whatever it is and to which of the sciences or capacities it belongs.
[tr. Bartlett/Collins (2011)]

• "If you don't know where you're going, you might not get there."
• "If you don't know where you're going, you'll wind up somewhere else."

In a thousand cases to one, the goal of reflection is set at the point where one gets tired of reflection.
(Source)

For the vast majority of men, the object of their reflection lies at the point where they become tired of reflecting.
(Source)

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

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

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

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

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

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

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

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

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

The aim of disputation and discussion should not be victory, but improvement.
[tr. Calvert (1866), ch. 8]

The aim of argument, or of discussion, should not be victory, but progress.
[tr. Lyttelton (1899), ch. 7, ¶ 31]

Many are obstinate with regard to the once-chosen path, few with regard to the goal.
[tr. Zimmern (1909)]

Many people are obstinate about the path once it is taken, few people about the destination.
(tr. Faber/Lehmann (1984)]

Many are obstinate with regard to the path once they have entered upon it, few with regard to the goal.
[tr. Hollingdale (1986)]