It is the privilege of posterity to set matters right between those antagonists who, by their rivalry for greatness, divided a whole age.

But the height
Of tow'ring greatness long to mortal man
Remains not fix'd; and, when misfortune comes
Enraged, in deeper ruin sinks the house.
[tr. Potter (1814)]

But too high-pitched luck
Stands no mortal in stead at the time of need;
Nay, more, when the god is stirred to his wrath,
Dowers greater curse on the house.
[tr. Webster (1868)]

But greatness that doth o'erreach itself, brings no blessing to mortal men; but pays a penalty of greater ruin whenever fortune is wroth with a family.
[tr. Coleridge (1891)]

But excess of fortune brings more power to men than is convenient, and has brought greater woes upon families, when the Deity be enraged.
[tr. Buckley (1892)]

But to men never weal above measure
Availed: on its perilous height
The Gods in their hour of displeasure
The heavier smite.
[tr. Way (Loeb) (1894)]

But the fiercely great
Hath little music on his road,
And falleth, when the hand of God
Shall move, most deep and desolate.
[tr. Murray (1906)]

Greatness brings no profit to people.
God indeed, when in anger, brings
Greater ruin to great men’s houses.
[tr. Warner (1944)]

This is the wild and terrible justice of God: it brings on great persons
The great disasters. [tr. Jeffers (1946)]

To be rich and powerful brings no blessing;
Only more utterly
Is the prosperous house destroyed, when the gods are angry.
[tr. Vellacott (1963)]

Excess on the other hand
Always surpasses what is appropriate for men.
When heaven is angered at a house
It pays back ruin in plenty.
[tr. Podlecki (1989)]

But excessive riches mean no advantage for mortals, and when a god is angry at a house, they make the ruin greater.
[tr. Kovacs (1994)]

Excess, though, means no profit for man and pays him back with greater ruin, whenever a house earns heaven's anger.
[tr. Davie (1996)]

If man holds something else dearer to moderation, he will most certainly lose out in the end. Add to that the wrath of the gods, which will fall most heavily upon such a man’s house and which will destroy him.
[tr. Theodoridis (2004)]

But excess
never should have a place in our lives.
It brings all the greater ruin
when some god feels spite toward a house.
[tr. Luschnig (2007)]

Going for too much brings no benefits.
And when the gods get angry with some home,
the more wealth it has, the more it is destroyed.
[tr. Johnston (2008)]

Excess does not yield any gain,
for when a god is angry with a house
it pays with great destruction.
[tr. Ewans (2022)]

Extreme greatness brings no balance to mortal men, and pays a penalty of greater disaster [atē] whenever a superhuman force [daimōn] is angry with a household [oikos].
[tr. Coleridge / Ceragioli / Nagy / Hour25]

But a great Lord, a wicked Man, is a terrible thing.
[tr. Clitandre (1672)]

If a great lord is a wicked man it is a terrible thing.
[tr. Van Laun (1876)]

But if a great lord is also a wicked man, it is a terrible thing.
[tr. Wall (1879)]

But a wicked nobleman is a terrible thing.
[tr. Page (1908)]

But a great lord who is a wicked man is a terrible thing.
[tr. Frame (1967)]

But a wicked nobleman is a frightening master.
[tr. Bermel (1987)]

But a great lord who's a wicked man is a frightening thing.
[tr. Wilbur (2001)]

Not every great man is a grand human being.
[tr. Wister (1883)]

False Greatness is unsociable, inaccessible, as if 'twere sensible of its weakness, and strove to conceal it. 'Twill not be seen, except just so much, as may carry on the Deceit, but dares not shew its Face for fear of being discover'd: Discover'd how really little and mean it is. True Greatness, on the contrary, is free, complaisant, familiar, popular, suffers it self to be touch'd and handl'd, loses nothing by being view'd near at hand, is rather more known and admir'd for it.
[Bullord ed. (1696)]

False greatness is unsociable and remote: conscious of its own frailty, it hides, or at least averts its face, and reveals itself only enough to create an illusion and not be recognized as the meanness that it really is. True greatness is free, kind, familiar and popular; it lets itself be touched and handled, it loses nothing by being seen at close quarters; the better one knows it, the more one admires it.
[tr. Stewart (1970)]

He is her glory. Any woman could say it. For every one of them, God is in her child. Mothers of great men must have this feeling particularly, but then, at the beginning, all women are mothers of great men -- it isn’t their fault if life disappoints them later.
[tr. Hayward & Harari (1958), UK ed.]

He is her glory. Every woman can say the same. Her god is in her child. Mothers of great people should be familiar with that feeling. But decidedly all mothers are mothers of great people, and it is not their fault that life later disappoints them.
[tr. Pevear & Volokhonsky (2010)]

They that use to employ their minds too much upon Trifles, commonly make themselves incapable of any thing that is serious or great.
[tr. Stanhope (1694), ¶42]

Those who apply themselves too much to little things, commonly become incapable of great ones.
[pub. Donaldson (1783), ¶38; ed. Lepoittevin-Lacroix (1797), ¶41]]

Those who apply themselves much to little things, commonly become incapable of great ones.
[ed. Carville (1835), ¶35]

Those who bestow too much application on trifling things, become generally incapable of great ones.
[ed. Gowens (1851), ¶42]

Those who apply themselves too closely to little things often become incapable of great things.
[tr. Bund/Friswell (1871)]

Undue attention to details tends to unfit us for greater enterprises.
[tr. Heard (1917)]

Too close attention to trifles generally breeds incapacity in matters of moment.
[tr. Stevens (1939)]

Men too involved in details usually become unable to deal with great matters.
[tr. FitzGibbon (1957)]

People too much taken up with little things usually become incapable of big ones.
[tr. Tancock (1959)]

Those who apply themselves too much to little things, ordinarily become incapable of great ones.
[tr. Whichello (2016)]

That Simplicity of outward Appearance, which in vulgar Men seems to be their proper Clothes, shap'd and fitted to their Size, is the ornamental Habit of those Persons whose Lives have been full of great Actions. I compare 'em to a Beauty, that is more charming for being negligent.
[Curll ed. (1713)]

A plain Exterior is to ordinary Men their proper Garb, shaped and fitted to their Size, but is an ornamental Habit in those Persons whose Lives have been distinguished by signal Actions. I compare them to a Beauty, most charming when à la negligé.
[Browne ed. (1752)]

Outward simplicity befits ordinary men, like a garment made to measure for them; but it serves as an adornment to those who have filled their lives with great deeds: they might be compared to some beauty carelessly dressed and thereby all the more attractive.
[tr. Stewart (1970)]

Rarely into the branches of the tree
Doth human worth mount up; and so ordains
He who bestows it, that as his free gift
It may be call’d.
[tr. Cary (1814)]

Rarely shoots merit up into the boughs,
Or human worth; and such the will of Him,
That from the Donor they should seem to come.
[tr. Bannerman (1850)]

Not oftentimes upriseth through the branches
The probity of man; and this He wills
Who gives it, so that we may ask of Him.
[tr. Longfellow (1867)]

Seldom rises human goodness through the branches; and this wills He who gives it in order that from Him it may be claimed.
[tr. Butler (1885)]

But rarely in the branch again is grown
Our human excellence, so willeth He
Who gives it, that the boon be called His own.
[tr. Minchin (1885)]

Rarely doth human goodness rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Norton (1892)]

Rarely doth human probity rise through the sons branches:
and this he wills who giveth it,
so that it may be prayed for from him.
[tr. Okey (1901)]

Rarely does human worth rise through the branches, and this He wills who gives it, that it may be sought from Him.
[tr. Sinclair (1939)]

Full seldom human virtue rises through
The branches; and the Giver wills it so,
That they to him for such a gift may sue.
[tr. Binyon (1943)]

Rare is the tree that lifts to every limb
the sap of merit -- He who gives, so wills
that men may learn to beg their best from Him.
[tr. Ciardi (1961)]

Rarely does human worth rise through the branches, and this He wills who gives it, in order that it may be asked from Him.
[tr. Singleton (1973)]

Not often does the sap of virtue rise
to all the branches. This is His own gift,
and we can only beg that He bestow it.
[tr. Musa (1981)]

Rarely does human worth rise through the branches;
That is the will of him whose gift it is,
So that it should be matter for petition.
[tr. Sisson (1981)]

How seldom human worth ascends from branch to branch,
and this is willed by Him who grants that gift,
that one may pray to Him for it!
[tr. Mandelbaum (1982)]

Seldom does human probity rise up through the branches, and this is willed by him who gives it, that it may be attributed to him.
[tr. Durling (2003)]

Human worth rarely increases through its branches: and this He wills who creates it, so that it may be asked for of him.
[tr. Kline (2002)]

It seldom happens that man’s probity
will rise through every branch. He wills it thus,
so, given from beyond, it’s known as His.
[tr. Kirkpatrick (2007)]

Rarely does human worth rise through the branches.
And this He wills who gives it,
so that it shall be sought from Him.
[tr. Hollander/Hollander (2007)]

Goodness rarely flows to the spreading branches
Of a family tree, for God who gives it decrees
That since the gift is His, humans must ask it.
[tr. Raffel (2010)]

Concern for money is the great test of small natures; but is scarcely a test at all for those who rise above the ordinary; and there is a long way between the man who scorns money and the one who is genuinely honest.
[tr. Merwin (1969)]

Pecuniary gain is the great test for those of weak character, but for those wit out-of-the-ordinary characters it is of the slightest importance; and a wide gulf separates the man who despises money from one who is truly honest.
[tr. Pearson (1973)]

Weak characters think money all-important; for any well-bred person, it's a very minor concern.
[tr. Parmée (2003), ¶ 129]

The desire for money can go very far in proving that a person has a petty character, but it has little to say about a persons sincerity; and there is a great distance between a man who scorns money and someone who is truly honest.
[tr. Siniscalchi]

"The French Chef" [...] educational TV's answer to underground movies and pop-op cults -- the program that can be campier than "Batman," farther-out than "Lost in Space" and more penetrating than "Meet the Press" as it probes the question: Can a Society be Great if its bread tastes like Kleenex?"

The greatest human beings are always linked to their century by some weakness.
[tr. Hollingdale (1971)]

The human mind is trained by the knowledge imparted to it, and the direction given to its ideas. Only what is great can make it great; the little can only make it little, if the mind itself does not reject it as something repugnant.
[tr. Graham (1873)]

The human mind is formed by the kinds of knowledge imparted to it and the direction given to its ideas. Only what is great can make it great; the little can only make it little, if the mind itself does not reject it as something repugnant to it.
[tr. Jolles (1943)]

Vices may very well be exalted, but not exalt. Some observe, that such a Heroe hath had such a Vice, but they consider not, that it was not that Vice which made him a Heroe. The example of great men is so good an Oratour, that it persuades one to infamous matters. Sometimes flattery hath affected even bodily defects, without observing, that though they be born with in great men, they are insupportable in the mean.
[Flesher ed. (1685)]

Vices may stand in high place, but are low for all that. Men can see that many a great man has great faults, yet they do not see that he is not great because of them. The example of the great is so specious that it even glosses over viciousness, till it may so affect those who flatter it that they do not notice that what they gloss over in the great they abominate in the lower classes.
[tr. Jacobs (1892)]

The vices may stand high, but they are not high: some see a great man afflicted with this vice or that; but they do not see, that is great not because of it but in spite of it. The portrait of the man high up is so convincing, that even his deformities persuade, wherefore flattery at times mimics them, not seeing, that if in the great such things are overlooked, in the small, they are looked down upon.
[tr. Fischer (1937)]

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

But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
[KJV (1611)]

The greatest one among you must be your servant. Whoever makes himself great will be humbled, and whoever humbles himself will be made great.
[GNT (1976)]

The greatest among you must be your servant. Anyone who raises himself up will be humbled, and anyone who humbles himself will be raised up.
[NJB (1985)]

But the one who is greatest among you will be your servant. All who lift themselves up will be brought low. But all who make themselves low will be lifted up.
[CEB (2011)]

The greatest among you will be your servant. All who exalt themselves will be humbled, and all who humble themselves will be exalted.
[NRSV (2021 ed.)]

For the great man does both, that is, he treats trivialities as trivialities and important things as important things.
[tr. Arons/Figal]

It is the mark of great people to treat trifles as trifles and important matters as important.
[Source]

Yet am righte wrothe that any good should cum from such a sotte.
Good Homer now and then him himselfe will slumber well I wotte.
If that our woorke be longe and huge, so harde it is to kepe
Our selves wakinge, it is dispensed if sumtymes we do sleepe.
[tr. Drant (1567)]

[B]ut am more
Angry, if once I heare good Homer snore.
Though I confesse, that, in a long work, sleep
May, with some right, upon an Author creep.
[tr. Jonson (1640)]

But in long Works, Sleep will sometimes surprize,
Homer himself hath been observ'd to nodd.
[tr. Roscommon (1680)]

Yet hold it for a fault I can't excuse,
If honest Homer slumber o'er his muse;
Although, perhaps, a kind indulgent sleep
O'er works of length allowably may creep.
[tr. Francis (1747)]

Me, who am griev'd and vex'd to the extreme,
If Homer seem to nod, or chance to dream:
Tho' in a work of length o'erlabour'd sleep
At intervals may, not unpardon'd, creep.
[tr. Coleman (1783)]

Vex'd, on the other hand, if now and then
Short fits of slumber creep on Homer's pen:
Howbeit at times the noblest bard, I think,
In works of long attempt may fairly wink.
[tr. Howes (1845)]

And at the same time am I grieved whenever honest Homer grows drowsy. But it is allowable, that sleep should steal upon [the progress of] a long work.
[tr. Smart/Buckley (1853)]

While e'en good Homer may deserve a tap,
If, as he does, he drop his head and nap.
Yet, when a work is long, 'twere somewhat hard
To blame a drowsy moment in a bard.
[tr. Conington (1874)]

Nay, when good Homer drops into a nap,
His knuckles I feel half inclined to rap,
Though in long works 'tis no great sin, if sleep
O'er the tired poet now and then shall creep.
[tr. Martin (1881)]

Equally also does it vex me whenever illustrious Homer nods; yet is it lawful that sleep should creep in upon a lengthened production.
[tr. Elgood (1893)]

And yet I also feel aggrieved, whenever good Homer "nods," but when a work is long, a drowsy mood may well creep over it.
[tr. Fairclough (Loeb) (1926)]

Am I, then, to be indignant whenever good Homer nods? Yes, but it is natural for slumber to steal over a long work.
[tr. Blakeney; ed. Kramer, Jr. (1936)]

I also
find I get upset whenever worthy Homer dozes off,
but into works that long a little sleep must steal.
[tr. Fuchs (1977)]

I scowl, too,
Whene evern Homer nods, though Morpheus (yawn)
Can't be kept out of a really long poem.
[tr. Raffel (1983 ed.)]

It's true that it bothers me
When Homer nods, but, after all, it's true
That writers of such long works must drowse sometimes.
[tr. Ferry (2001)]

I even
feel aggrieved when Homer, the pattern of goodness, nods.
Sleep, however, is bound to creep in on a lengthy work.
[tr. Rudd (2005 ed.)]

And yet I’m displeased too when great Homer nods,
Somnolence may steal over a long work it’s true.
[tr. Kline (2015)]

Compared with the short span of time they live, men of great intellect are like huge buildings, standing on a small plot of ground. The size of the building cannot be seen by anyone, just in front of it.
[tr. Saunders (1890)]

Great minds are related to the brief span of time during which they live as great buildings are to a little square in which they stand: you cannot see them in all their magnitude because you are standing too close to them.
[tr. Hollingdale (1970)]

Great mens Honour ought always to be measured by the Methods they made use of for the attaining it.
[tr. Stanhope (1694), ¶158]

The glory of great men ought always to be rated according to the means used to acquire it.
[pub. Donaldson (1783), ¶191; ed. Lepoittevin-Lacroix (1797), ¶151]

The glory of great men is ever to be rated according to the means used to acquire it.
[ed. Carvill (1835), ¶159]

The glory of men should always be proportioned to the means they have employed to acquire it.
[ed. Gowens (1851), ¶161]

The fame of great men ought always to be estimated by the means used to acquire it.
[tr. Bund/Friswell (1871), ¶157]

Glory is measured by the means used to attain it.
[tr. Heard (1917), ¶157]

The fame of great men should always be measured by the means they employed to acquire it.
[tr. Stevens (1939), ¶157]

A great man's fame must always be measured against the means used to acquire it.
[tr. FitzGibbon (1957), ¶157]

The fame of great men should always be judged by the methods they employed to achieve it.
[tr. Kronenberger (1959), ¶157]

The glory of great men must always be measured according to the means by which they have acquired it.
[tr. Whichello (2016) ¶157]

• "There is no great genius without a mixture of madness." [Example (1851)]
• "No great genius was without a mixture of insanity." [tr. Langsdorf (1900)]
• "No great genius has ever been without a touch of insanity." [tr. Stewart (1900), "On Peace of Mind"]
• "No excellent soul is exempt from a mixture of madness." [Example (1906)]
• "No great genius has ever existed without some touch of madness." [tr. Basore (1932)]
• "No great genius has ever existed without a dash of lunacy." [tr. Davie (2007)]
• "There was never any great genius without a tincture of insanity." [tr. @sentantiq (2018)]
• "There was never a genius without a tincture of madness."
• "No great mind has ever existed without a touch of madness."

Why is it that all those who have become eminent in philosophy or politics or poetry or the arts are clearly of an atrabilious temperament, and some of them to such an extent as to be affected by diseases caused by black bile, as is said to have happened to Heracles among the heroes? [tr. Forster (1927)]