The reputation and worth of a man consisteth in his heart and will: therein consists true honour: Constancie is valour, not of armes and legs, but of minde and courage: it consisteth not in the spirit and courage of our horse, nor of our armes, but in ours.
[tr. Florio (1603)]

The estimate and value of a man consist in the heart and in the will: there his true honour lies. Valour is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms but in our own.
[tr. Cotton (1686)]

The estimation and value of a man consist in the heart and the will; and therein lies his true honour. Valour is the stability, not of legs and arms, but of courage and the mind; it does not consist in the goodness of our horse, or our armour, but in ourselves.
[tr. Friswell (1868)]

The estimate and value of a man consist in the heart and in the will: there his true honor lies. Valor is stability, not of legs and arms, but of the courage and the soul; it does not lie in the goodness of our horse or our arms: but in our own.
[tr. Cotton/Hazlitt (1877)]

A man's estimation and value depend on his heart and his will; that is where his true honour lives; valour is strength, not of arms and legs, but of the mind and the soul; it does not depend upon the worth of our horse or of our armour, but upon our own.
[tr. Ives (1925), 1.31]

The worth and value of a man is in his heart and his will; there lies his real honor. Valor is the strength, not of legs and arms, but of heart and soul; it consists not in the worth of our horse or our weapons, but in our own.
[tr. Frame (1943), 1.31]

A man’s value and reputation depend on his heart and his resolution; there his true honour lies. Valour is strength, not of leg or arm, but of the heart and soul; it lies not in the goodness of our horse or our weapons, but in our own.
[tr. Cohen (1958), 1.31]

A man's value and worth are to be found in his heart and will: that is where his true honor lies. Valor is strength not of legs and arms but of heart and mind; it is not a matter of our horse's or our weapons' value, but of our own.
[tr. Atkinson/Sices (2012)]

Live bravely then,
And in all troubles quit your selves like men.
[tr. A. B.; ed. Brome (1666)]

Then live Resolv'd, my Sons, refuse to yield,
And when Fates press make Constancy your shield.
[tr. Creech (1684)]

Then be not with your present lot deprest,
And meet the future with undaunted breast
[tr. Francis (1747)]

Bear up then, Boys! and stem the adverse tide,
Patience your stay and providence your guide!
[tr. Howes (1845)]

Wherefore, live undaunted; and oppose gallant breasts against the strokes of adversity.
[tr. Smart/Buckley (1853)]

So, then, live bravely on, and bravely stem adversity's opposing stream.
[tr. Millington (1870)]

Then live like men of courage, and oppose
Stout hearts to this and each ill wind that blows.
[tr. Conington (1874)]

Live, then, as brave men, and with brave hearts confront the strokes of fate.
[tr. Fairclough (Loeb) (1926)]

SO LIVE BRAVE LIVES: STAND UP TO THE BLOWS OF FATE!
[tr. Palmer Bovie (1959)]

So then, live, live and endure.
Meet life's difficulties with strong, enduring hearts.
[tr. Fuchs (1977)]

Good reason whereby you should be
happy and confront adversity
with an undaunted soul.
[tr. Alexander (1999)]

Live as brave men,
then, standing chest to chest with changeful fate.
[tr. Matthews (2002)]

So be brave
and bravely throw out your chest to meet the force of fate!
[tr. Rudd (2005 ed.)]

So live bravely, as men
With brave hearts do, and confront the vagaries of fate.
[tr. Kline (2015)]

And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man.
[KJV (1611)]

“You are no more intelligent than the others,” Jesus said to them. “Don't you understand? Nothing that goes into you from the outside can really make you unclean, because it does not go into your heart but into your stomach and then goes on out of the body.” (In saying this, Jesus declared that all foods are fit to be eaten.)
And he went on to say, “It is what comes out of you that makes you unclean. For from the inside, from your heart, come the evil ideas which lead you to do immoral things, to rob, kill, commit adultery, be greedy, and do all sorts of evil things; deceit, indecency, jealousy, slander, pride, and folly -- all these evil things come from inside you and make you unclean.”
[GNT (1966)]

Jesus said to them, 'Even you -- don't you understand? Can't you see that nothing that goes into someone from outside can make that person unclean, because it goes not into the heart but into the stomach and passes into the sewer? And he went on, 'It is what comes out of someone that makes that person unclean. For it is from within, from the heart, that evil intentions emerge: fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly. All these evil things come from within and make a person unclean.'
[NJB (1985)]

Jesus said to them, “Don’t you understand either? Don’t you know that nothing from the outside that enters a person has the power to contaminate? That’s because it doesn’t enter into the heart but into the stomach, and it goes out into the sewer.” By saying this, Jesus declared that no food could contaminate a person in God’s sight. “It’s what comes out of a person that contaminates someone in God’s sight,” he said. “It’s from the inside, from the human heart, that evil thoughts come: sexual sins, thefts, murders, adultery, greed, evil actions, deceit, unrestrained immorality, envy, insults, arrogance, and foolishness. All these evil things come from the inside and contaminate a person in God’s sight.”
[CEB (2011)]

He said to them, “So, are you also without understanding? Do you not see that whatever goes into a person from outside cannot defile, since it enters not the heart but the stomach and goes out into the sewer?” (Thus he declared all foods clean.) And he said, “It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come: sexual immorality, theft, murder, adultery, avarice, wickedness, deceit, debauchery, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”
[NRSV (2021 ed.)]

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.
[KJV (1611)]

Do not store up treasures for yourselves on earth, where moths and woodworms destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal. For where your treasure is, there will your heart be also.
[JB (1966)]

Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too.
[NJB (1985)]

Stop collecting treasures for your own benefit on earth, where moth and rust eat them and where thieves break in and steal them. Instead, collect treasures for yourselves in heaven, where moth and rust don’t eat them and where thieves don’t break in and steal them. Where your treasure is, there your heart will be also.
[CEB (2011)]

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
[NRSV (2021 ed.)]

In fact, were it given to our eye of flesh to see into the consciences of others, we should judge a man much more surely from what he dreams than from what he thinks.
[tr. Wilbour (1862)]

In fact, if our eyes of the flesh were allowed to peer into the consciences of our neighbor, a man could be judged far more surely from what he dreams than from what he thinks.
[tr. Wraxall (1862)]

In fact, had it been given to our eyes of the flesh to gaze into the consciences of others, we should be able to judge a man much more surely according to what he dreams, than according to what he thinks.
[tr. Hapgood (1887)]

Indeed, if our earthly eyes possessed this power of seeing into the hearts of others, we would judge men far more surely by their dreams than by their thoughts.
[tr. Denny (1976)]

For had it been given to our eyes of flesh to see into the conscience of others, our judgment of a man would be much sounder were it based on what he dreams rather than on what he thinks.
[tr. Donougher (2013)]

At that moment, I say most truly that the spirit of life, which hath its dwelling in the secretest chamber of the heart, began to tremble so violently that the least pulses of my body shook therewith; and in trembling it said these words: Ecce deus fortior me, qui veniens dominabitur mihi [Here is a deity stronger than I; who, coming, shall rule over me].
[tr. Rossetti (c. 1847; 1899 ed.), ch. 1]

At that moment (I speak it in all truth) the spirit of life, which abides in the most secret chamber of the heart, began to trumble with a violence that showed horribly in the minutest pulsations of my fram, and tremulously it spoke these words: -- "Ecce deus fortior me, qui veniens dominabitur mihi! Behold a god stronger than I, who cometh to triumph over me!"
[tr. Martin (1862), ch. 1]

At that instant, I say truly that the spirit of life, which dwells in the most secret chamber of the heart, began to tremble with such violence that it appeared fearfully in the least pulses, and, trembling, said these words: Ecce deus fortior me, qui veniens dominabitur mihi [Behold a god stronger than I, who coming shall rule over me].
[tr. Norton (1867), ch. 2]

At that moment, I say truly that the vital spirit, the one that dwells in the most secret chamber of the heart, began to tremble so violently that even the least pulses of my body were strangely affected; and trembling, it spoke these words: “Here is a god stronger than I, who shall come to rule over me.”
[tr. Musa (1971), ch. 2]

At that very moment, and I speak the truth, the vital spirit, the one that dwells in the most secret chamber of the heart, began to tremble so violently that even the most minute veins of my body were strangely affected; and trembling, it spoke these words: Ecce deus fortior me, qui veniens dominabitur michi.
[tr. Hollander (1997), ch. 2]

At that moment I say truly that the vital spirit, that which lives in the most secret chamber of the heart began to tremble so violently that I felt it fiercely in the least pulsation, and, trembling, it uttered these words: "Ecce deus fortior me, qui veniens dominabitur michi: Behold a god more powerful than I, who, coming, will rule over me."
[tr. Kline (2002), ch. 2]

At that moment, I say truly, the vital spirit, which resides in the most secret chamber of the heart, began to tremble so strongly that it was terribly evident in my slightest heartbeats, and tremblingly it spoke these words: "Behold a god stronger than I, who is coming and will dominate me."
[tr. Appelbaum (2006), ch. 2]

At that time, truly, I say, the vital spirit, which dwells in the innermost chamber of the heart, started to tremble so powerfully that its disturbance reached all the way to the slightest of my pulses. And trembling it spoke these words: “Ecce deus fortior me, qui veniens dominabitur michi” [Here is a god stronger than I, who comes to rule me].
[tr. Frisardi (2012), ch. 1]

When Jean Valjean left the bishop's house, as we have seen, his mood was one that he had never known before. He could understand nothing of what was passing within him. He set himself stubbornly in opposition to the angelic deeds and the gentle words of the old man, “you have promised me to become an honest man. I am purchasing your soul, I withdraw it from the spirit of perversity, and I give it to God Almighty." This came back to him incessantly. To this celestial tenderness, he opposed pride, which is the fortress of evil in man. He felt dimly that the pardon of this priest was the hardest assault, and the most formidable attack which he had yet sustained ; that his hardness of heart would be complete, if it resisted this kindness; that if he yielded, be must renounce that hatred with which the acts of other men had for so many years filled his soul, and in which he found satisfaction; that, this time, he must conquer or be conquered, and that the struggle, a gigantic and decisive struggle, had begun between his own wickedness, and the goodness of this man.
[tr. Wilbour (1862)]

When Jean Valjean quitted the bishop’s house, he was lifted out of his former thoughts, and could not account for what was going on within him. He stiffened himself against the angelic deeds and gentle words of the old man: “You have promised me to become an honest man. I purchase your soul; I withdraw it from the spirit of perverseness, and give it to God.” This incessantly recurred to him, and he opposed to this celestial indulgence that pride which is within us as the fortress of evil. He felt instinctively that this priest’s forgiveness was the greatest and most formidable assault by which he had yet been shaken; that his hardening would be permanent if he resisted this clemency; that if he yielded he must renounce that hatred with which the actions of other men had filled his soul during so many years, and which pleased him; that this time he must either conquer or be vanquished, and that the struggle, a colossal and final struggle, had begun between his wickedness and that man’s goodness.
[tr. Wraxall (1862)]

When Jean Valjean left the Bishop's house, he was, as we have seen, quite thrown out of everything that had been his thought hitherto. He could not yield to the evidence of what was going on within him. He hardened himself against the angelic action and the gentle words of the old man. "You have promised me to become an honest man. I buy your soul. I take it away from the spirit of perversity; I give it to the good God."
This recurred to his mind unceasingly. To this celestial kindness he opposed pride, which is the fortress of evil within us. He was indistinctly conscious that the pardon of this priest was the greatest assault and the most formidable attack which had moved him yet; that his obduracy was finally settled if he resisted this clemency; that if he yielded, he should be obliged to renounce that hatred with which the actions of other men had filled his soul through so many years, and which pleased him; that this time it was necessary to conquer or to be conquered; and that a struggle, a colossal and final struggle, had been begun between his viciousness and the goodness of that man.
[tr. Hapgood (1887)]

When Jean Valjean left the bishop's house, as we saw, his thoughts were unlike any he had ever known before. He could understand nothing of what was going on inside him. He stubbornly resisted the angelic deeds and the gentle words of the old man, "You have promised me to become an honest man. I am purchasing your soul. I withdraw it from the spirit of perdition, and I give it to God!" This kept coming back to him. In opposition to this celestial tenderness, he summoned up pride, the fortress of evil in man. He dimly felt that this priest's pardon was the hardest assault, the most formidable attack he had ever sustained; that his hardness of heart would be complete, if it resisted this kindness; that if he yielded, he would have to renounce the hatred with which the acts of other men had for so many years filled his soul, and in which he found satisfaction; that, this time, he must conquer or be conquered, and that the struggle, a gigantic and decisive struggle, had begun between his own wrongs and the goodness of this man.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

When jean Valjean left the bishop's house he was, as we have seen, in what was to him an entirely different mental universe. He could not undersdtand what was going on inside him. He hardened himself against the old man's angelic deed and gentle words. "You promised to become an honest man. I'm buying your soul. I'm redeeming it from the spirit of iniquity and giving it to the good Lord." This kept coming back to him. This heavenly kindness he countered with pride -- the fortress of evil, as it were, within us. He had the indistinct feeling that this priest's forgiveness was the greatest assault and most tremendous attack he had ever experience. That if he resisted this clemency the hardening of his heart would be definitive. That if he yielded he would be obliged to renounce that hatred with which the deeds of other men had filled his soul over so many years, a hatred he relished. That this time he had to vanquish or be vanquished, and that the battle had been joined, a colossal and decisive battle, between his own wickedness and that man's goodness.
[tr. Donougher (2013)]

One will come, who will speak for you -- who will be the mediator between you, the Hands, and the man whose Brain and Will are over you all.

POGO: Eventual Porky, I figger ev'ry critter's heart's in the right place.

PORKY PINE: If you gotta be wrong 'bout somthin', that's 'bout the best thing they is to be wrong 'bout.

For him I reckon but
An animate corpse, and not a living man,
Whose life's delights are cast away. Thy house,
I grant thee, may be richly stored with wealth;
And thou may'st live in royal pomp: but if
Joy is not there the while, and I must lose
All happiness thereby, I would not give
Smoke's shadow as the price of all the rest.
[tr. Donaldson (1848)]

For a life
Without life's joys I count a living death.
You'll tell me he has ample store of wealth,
The pomp and circumstance of kings; but if
These give no pleasure, all the rest I count
The shadow of a shade, nor would I weigh
His wealth and power 'gainst a dram of joy.
[tr. Storr (1859)]

For when a man is lost to joy,
I count him not to live, but reckon him
A living corse. Riches belike are his,
Great riches and the appearance of a King;
But if no gladness come to him, all else
Is shadow of a vapour, weighed with joy.
[tr. Campbell (1873)]

When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant's pomp! But if there is no joy along with all of that, I would not pay even the shadow of smoke for all the rest, compared with joy.
[tr. Jebb (1891)]

For when a man hath forfeited his pleasures, I count him not as living, -- I hold him but a breathing corpse. Heap up riches in thy house, if thou wilt; live in kingly state; yet, if there be no gladness therewith, I would not give the shadow of a vapour for all the rest, compared with joy.
[tr. Jebb (1917)]

Who can say
That a man is still alive when his life’s joy fails?
He is a walking dead man. Grant him rich,
Let him live like a king in his great house:
If his pleasure is gone, I would not give
So much as the shadow of smoke for all he owns.
[tr. Fitts/Fitzgerald (1939), l. 910ff]

Yes, when a man has lost all happiness,
he's not alive. Call him a breathing corpse.
Be very rich at home. Live as a king.
But once your joy has gone, though these are left
they are smoke's shadow to lost happiness.
[tr. Wyckoff (1954)]

He who forfeits joy
Forfeits his life; he is a breathing corpse.
Heap treasures in your palace, if you will,
And wear the pomp of royalty; but if
You have no happiness, I would not give
A straw for all of it, compared with joy.
[tr. Kitto (1962)]

Believe me,
when a man has squandered his true joys,
he's good as dead, I tell you, a living corpse.
Pile up riches in your house, as much as you like --
live like a king with a huge show of pomp,
but if real delight is missing from the lot,
I wouldn't give you a wisp of smoke for it,
not compared to joy. [tr. Fagles (1982), l. 1284ff]

When every source of joy deserts a man,
I don't call him alive: he's an animated corpse.
For my money, you can get rich as you want,
You can wear the face of a tyrant,
But if you have no joy in this,
Your life's not worth the shadow of a puff of smoke.
[tr. Woodruff (2001)]

Whenever men forfeit their pleasures, I do not regard
such a man as alive, but I consider him a living corpse.
Be very wealthy in your household, if you wish, and live
the style of absolute rulers, but should the enjoyment of these
depart, what is left, compared to pleasure,
I would not buy from a man for a shadow of smoke.
[tr. Tyrell/Bennett (2002)]

When a man’s body has lost all sense of joy, you can say he’s not alive any more. He is a living corpse. You can have as much wealth in your house as you like and you can live like a king but when joy is missing then all those other things I wouldn’t exchange for the price of the shadow of smoke -- not against the sweetness of joy!
[tr. Theodoridis (2004), "Herald"]

For when a man has lost
what gives him pleasure, I don’t include him
among the living -- he’s a breathing corpse.
Pile up a massive fortune in your home,
if that’s what you want -- live like a king.
If there’s no pleasure in it, I’d not give
to any man a vapour’s shadow for it,
not compared to human joy.
[tr. Johnston (2005), l. 1296ff]

But when people lose their pleasures, I do not consider this life -- rather, it is just a corpse with a soul.
[tr. @sentantiq (2018)]

Contact with the world either breaks or hardens the heart.
[ed. Ballou (1882)]

Living among men and observing them, the heart must either break or turn to bronze.
[tr. Merwin (1969)]

In living and in seeing men, the heart must break or be bronzed.
[Source]

Je m'en vais enfin, de ce monde où il faut que le cœur se briese ou se bronze.

[I am leaving at last from this world where the heart must break or become bronze.]

Full text.

• "Here is my secret. It is very simple: one sees well only with the heart. The essential is invisible to the eyes."
• "The essential things in life are seen not with the eyes, but with the heart."

However it is, I can't refuse my Heart to any lovely Creature I see, and from the Moment a handsome Face demands it, had I thousand Hearts I'd give 'em all. The rising Inclinations, after all, have inexplicable Charmes in 'em, and all the Pleasure of Love consists in the Variety.
[tr. Clitandre (1672)]

However it may be, I cannot refuse my heart to any lovely creature I behold; and as soon as a handsome face asks it of me, if I had ten thousand hearts, I would give them all. Budding inclinations, after all, have a charm which is indescribable, and all the pleasure of love is in variety.
[tr. Van Laun (1876)]

Whatever may have taken place before, I cannot refuse my love to any of the lovely women I behold; and, as soon as a handsome face asks it of me, if I had ten thousand hearts I would give them all away. The first beginnings of love have, besides, indescribable charms, and the true pleasure of love consists in its variety.
[tr. Wall (1879)]

However it may be, I cannot refuse my heart to any lovely creature I see; and, as soon as a pretty face asks me, had I ten thousand hearts I would give them all. First beginnings, besides, have indescribable charms, and ll the pleasure of love consists in variety.
[tr. Waller (1904)]

I cannot refuse my heart to any lovely creature I behold, and as soon as a fair face asks it, had I ten thousand hearts I'd give them all. Love at its birth hath unexpressible charms, and all the pleasure of it lies in change.
[tr. Page (1908)]

Whatever my situation, I cannot refuse my heart to anyone I see to be lovable; and as soon as a fair face asks me for it, if I had ten thousand hearts I'd give them all. After all, budding inclinations have unaccountable charms, and the whole pleasure of love lies in change.
[tr. Frame (1967)]

I can't withhold my love from everything I find lovable. What happens later -- happens. A beautiful face has only to ask for my heart. If I had ten thousand hearts, I'd give them all. There is something indescribable and thrilling in a fresh affair. The entire pleasure of love lies in how it changes.
[tr. Bermel (1987)]