Nor have I any dislike to peace; only I do dread war disguised under the name of peace. Wherefore, if we wish to enjoy peace we must first wage war. If we shrink from war, peace we shall never have.
[tr. Yonge (1903)]

If we desire to enjoy peace, we must first wage war; if we shrink from war, we shall never enjoy peace.
[ed. Harbottle (1906)]

I do not refuse peace, but war clothed with the name of peace I dread much. Wherefore, if we wish to enjoy peace, we must wage war; if we reject war we shall never enjoy peace.
[tr. Ker (Loeb) (1926)]

Old age is like an airplane flying in a storm. Once you're in it, there's nothing you can do. You can't stop a plane, you can't stop a storm, you can't stop time. So you might as well take it easy, with wisdom.

La vecchiaia é come un aereo che vola nella tempesta. Una volta che ci sei dentro, non puoi farci pid nulla. Non si ferma un aereo, non si ferma una tempesta, non si ferma il tempo. Quindi tanto vale pigliarsela calma, in saggezza.

No one has ever passed behind the veil that masks the secrets of God. No one shall ever pass behind it ; there is no other dwellingplace for us than the bosom of the earth. Woe 's me that this secret, too, should be so short.
[tr. McCarthy (1879), # 19]

All mortal ken is bounded by the veil,
To see beyond man's sight is all too frail;
Yea! earth's dark bosom is his only home; --
Alas! 'twere long to tell the doleful tale.
[tr. Whinfield (1883), # 28 or # 47]

For none behind the veil of myst'ries way is;
None in the secret of the world's array is:
Save in earth's breast, for us no place of stay is;
Give ear, for no light matter this I say is.
[tr. Payne (1898), # 60]

No one can pass behind the curtain that veils the secret,
the mind of no one is cognizant of what is there;
save in the heart of earth we have no haven.
Drink wine, for to such talk there is no end.
[tr. Heron-Allen (1898), # 29]

Behind that veil no man has found a way,
Nor knows he anything of life's array,
He has no home but underneath the clay;
Thy truth thy sorrow is, O woeful lay!
[tr. Cadell (1899), # 14]

The secret 's hidden from the mortal eye,
Nor living soul can read the mystery;
Save in the heart of earth, we have no rest;
So fill the bowl, 'twill soon be time to die.
[tr. Roe (1906), # 19]

For none is there a way behind the veil.
Who tries to pierce its secrets but doth fail?
The only place of rest is earth's dark breast,
Alas, that far from short should be the tale!
[tr. Thompson (1906), # 29]

Behind the veil of the secrets there is no way for anybody.
Of this scheme of things the soul of no man has any knowledge.
There is no dwelling-place except in the heart of the dust.
Drink wine, for such tales are not short to tell.
[tr. Christensen (1927), # 61]

No one has access to the veil of mystery;
Of this system of life no one has any knowledge.
Except in the heart of the earth there is no resting-place.
Listen, for these tales are not short.
[tr. Rosen (1928), # 42]

Behind the secret curtain none can go,
How life is decked and painted none can know;
But then we have to wait in dusty pits --
Alas this endless tale! and weary show!
[tr. Tirtha (1941), # 148]

No man has the way within the veil of mysteries; of this arrangement the soul of none is aware: there is no alighting-place, save in the heart of the dark earth -- drink wine, for such fables are not short.
[tr. Bowen (1976), # 46]

The world we look at is a painted veil
Which hides God’s presence and the Will Divine,
And since its legends are not briefly told,
Here is their gist -- imbibe it with your wine:
This world’s the only pleasance that we know,
The home where we’ve been cherished since our birth,
And, when we die, our bodies lie at peace
Within a darkened sanctuary of earth.
[tr. Bowen (1976), # 46, "The World"]

No one knows the way through the curtain of mysteries,
No one's soul has true knowledge of this natural life,
There is no resting-place but in the heart of earth,
Drink wine because these tales are never finished.
[tr. Avery/Heath-Stubbs (1979), # 158]

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

When Leo rages with the summer's sun,
From pestilential climates never run;
Since, in the wholesom'st and the purest air,
The destinies Croatius did not spare.
When thy time's come, death from no place is bound,
Sardinia in the midst of Tibur's found.
[tr. Killigrew (1695)]

To Ardea, Pestum, roam, and e'er so far;
Or glow beneath the Cleonean star:
While Curiatius damns Tiburtian gales,
As down the healthfull streams to Styx he fails.
The Fates no place debars: if Death be there,
Alike is Tibur's and Sardinia's air.
[tr. Elphinston (1782), 9.10]

Let us in the summer solstice retire to Ardea and the country about Paestum, and to the tract which burns under the Cleonaean constellation; since Curiatius has condemned the air of Tivoli, carried off as he was to the Styx notwithstanding its much-lauded waters. From no place can you shut out fate: when death comes, Sardinia is in the midst of Tivoli itself.
[tr. Bohn's Classical (1859)]

Go where you will, you cannot shut
The door on Fate; when Death draws nigh,
Then far Sardinia is as near
As Tibur.
[ed. Harbottle (1897)]

Seek ye Ardea in summer's heat, and the field sof castum, and teh meads scorched by Cleonae's star, seeing that Curiatius condemns Tibur's air; from amid waters so belauded was he sent to Styx. In no spot canst thou shut out fate; when death comes even in Tibur's midst is a Sardinia.
[tr. Ker (1919)]

Now must we say, if thou be wise
In summer’s heat to Ardea turn,
Or seek the plain where Castrum lies
And the hot stars of Leo burn.
He that is laid in yonder grave
Saith, "Tarry not but get thee gone."
Here sought he Arno’s healing wave,
But found the stream of Acheron?
[tr. Pott & Wright (1921)]

To Ardea and Castrum let us go
In the dog-days when all the heaven's aglow.
Tibur's a death trap; Curiatius died,
Sent mid its breezes to the Stygian tide.
Death ranges at his will; when so inclined
In Tibur's bosom he'll Sardinia find.
[tr. Francis & Tatum (1924), ep. 195]

Now in the blazing heat we might as well escape
to Castrum, or Ardea, or any sunburnt landscape,
since Curiatius has laid a curse
on the air of Tivoli by dying there,
where the waters are also salubrious.
No place can fend off death. It's no worse
to expire in sickly Sardinia than in a spa.
[tr. Bovie (1970)]

At the solstice let us make for Ardea and the Castran countryside and whatever fields are scorched by Cleonae's constellation, since Curiatius damns the breezes of Tibur, dispatched to Styx amid her lauded waters. In no place can you shut out fate; when death comes, in the midst of Tibur is Sardinia.
[tr. Shackleton Bailey (1993)]

Desist to hope that fates will heare thy prayer
[tr. Ogilby (1649)]

Fate, and the dooming gods, are deaf to tears.
[tr. Dryden (1697)]

Cease to hope that the decrees of the gods are to be altered by prayers.
[tr. Davidson/Buckley (1854)]

Cease to hope
By prayers to bend the destinies divine.
[tr. Cranch (1872)]

Cease to hope prayers may bend the decrees of heaven.
[tr. Mackail (1885)]

Hope not the Fates of very God to change by any prayer.
[tr. Morris (1900)]

Hope not by prayer to bend the Fates' decree.
[tr. Taylor (1907), st. 51, l. 454]

Hope not by prayer to change the laws of Heaven!
[tr. Williams (1910)]

Cease to dream that heaven's decrees may be turned aside by prayer.
[tr. Fairclough (1916)]

Give up the hope
That fate is changed by praying.
[tr. Humphries (1951)]

Give up this hope that the course of fate can be swerved by prayer.
[tr. Day-Lewis (1952)]

Leave any hope that prayer can turn aside
the gods' decrees.
[tr. Mandelbaum (1971), ll. 495-96]

Abandon hope by prayer to make the gods
Change their decrees.
[tr. Fitzgerald (1981), ll. 506-7]

You must cease to hope that the Fates of the gods can be altered by prayers.
[tr. West (1990)]

Cease to hope that divine fate can be tempered by prayer.
[tr. Kline (2002)]

Stop hoping that the gods' decrees
Can be bent with prayer.
[tr. Lombardo (2005)]

Hope no more
the gods’ decrees can be brushed aside by prayer,
[tr. Fagles (2006), l. 428-29]

As if the gods' fates could be bent by prayer.
[tr. Bartsch (2021)]

They say that Dike is the child of Cronos
and brings to light whichever of us is not wicked.
[Will (2015)]

We are all at a wonderful party, and by the rules of the game we know that at some point in time the Black Horsemen will burst through the great terrace doors to cut down the revelers; those who leave early may be saved, but the music and wines are so seductive that we do not want to leave, but we do ask, "What time is it? What time is it?" Only none of the clocks have any hands.

And fate, whose wings can fly?
Noble, ignoble, fate controls. Once born, the best must die.
[tr. Chapman (1611), ll. 528-29]

Fixed is the term to all the race of earth,
And such the hard condition of our birth.
No force can then resist, no flight can save;
All sink alike, the fearful and the brave.
[tr. Pope (1715-20)]

Nor lives he who can overpass the date
By heaven assign’d him, be he base or brave
[tr. Cowper (1791), ll. 595-96]

But I think there is no one of men who has escaped fate, neither the coward nor the brave man, after he has once been born.
[tr. Buckley (1860)]

If a man's hour is come, be he brave or be he coward, there is no escape for him when he has once been born.
[tr. Butler (1898)]

Only his doom, methinks, no man hath ever escaped, be he coward or valiant, when once he hath been born.
[tr. Murray (1924)]

No mortal, either, can escape his fate, coward or brave man, once he comes to be.
[tr. Fitzgerald (1974)]

All things that be were long since marked upon the tablet of creation. Heaven's pencil has naught to do with good or evil. God set on fate its necessary seal; and all our efforts are but a vain striving.
[tr. McCarthy (1879), # 86] (1888)

To me there is much comfort in the thought
That all our agonies can alter nought,
Our lives are written to their latest word,
We but repeat a lesson He hath taught.
[tr. Le Gallienne (1897), # 93]

Whatever betides on the Tablet of Destiny writ is;
Of good and of evil thenceforward the Pen Divine quit is:
In Fate foreordained whatsoever behoveth It 'stablished:
Our stress and our strife and our thought-taking vain every whit is.
[tr. Payne (1898), # 191]

From the beginning was written what shall be;
Unhaltingly the Pen writes, and is heedless of good and bad;
On the First Day He appointed everything that must be --
Our grief and our efforts are vain.
[tr. Heron-Allen (1898), # 31]

Long, long ago, man's fate was graven clear,
The pen left nought unwrit of joy or woe;
Since from eternity God ruled it so
Then senseless are our grief and striving here.
[tr. Cadell (1899), # 11]

Ere yet the dawn of Azal shed its light
O'er dreary chaos and the realms of night,
The Pen, unmoved by good and evil, wrote;
Nor grief can change, nor endless toil rewrite.
[tr. Roe (1906), # 21]

Fate's marks upon the tablet still remain
As first, the Pen unmoved by bliss or bane;
In fate whate'er must be it did ordain,
To grieve or to resist is all in vain.
[tr. Thompson (1906), # 69]

For He, to whom all future things are known,
E'en as He made thee wrote thy record down;
And what His pen hath written, good or ill,
No strife may alter, and no grief atone.
[tr. Talbot (1908), # 31]

From of old the scheme of all that must be has existed.
The pen of destiny has written good and evil without ceasing.
He has appointed in predestination all that must come.
We distress and bestir ourselves, but all to no avail.
[tr. Christensen (1927), # 91]

Before now there have been signs of what is to come,
The pen never rests from good or evil.
Destiny has given you all that is to be,
Our worries and our endeavours are in vain.
[tr. Rosen (1928), # 53]

His tablet bears the future but concealed,
His pen is calm if good or bad we yield.
The powers gave us proper share at first,
With grief or strife no less nor more we wield.
[tr. Tirtha (1941), # 6.16]

What we shall be is written, and we are so.
Heedless of God or Evil, pen, write on!
By the first day all futures were decided;
Which gives our griefs and pains irrelevancy.
[tr. Graves & Ali-Shah (1967), # 75]

The characters of all creatures are on the Tablet,
The Pen always worn with writing "Good," "Bad":
Our grieving and striving are in vain,
Before time began all that was necessary was given.
[tr. Avery/Heath-Stubbs (1979), # 26]

Signs of destiny have always been
Those hands inscribed both good and mean
What was written, came from the unseen
Though we tried without and worried within.
[tr. Shahriari (1998), # 24, literal]

One is great
Who faces fate
Before it’s late,
Appreciate
The destined state
No matter how much we debate
Oppose, engage, or calculate
Even try to accelerate
Fate only moves at its own rate.
Futile is worry, anger and hate
Joy is the only worthy mate.
[tr. Shahriari (1998), # 24, figurative]

Yes, since whate'er the Pen of Fate has traced
For Tears of Man will never be erased,
Support thy Ills, do not bemoan thy Lot,
Let all of Fate's Decrees be bravely faced.
[tr. Garner (1887), 4.4]

Whatever laws the pen of Fate has traced
For tears of man will never be erased;
Support thy ills, do not bemoan thy lot,
Let all of Fate's decrees be boldly faced.
[tr. Garner (1898), # 83]

What the Pen has written never changes,
and grieving only results in deep affliction;
even though, all thy life, thou sufferest anguish,
not one drop becomes increased beyond what is.
[tr. Heron-Allen (1898), # 54]

Nought can be changed of what was first decreed,
Grieve as thou wilt, no heart but thine will bleed;
If thy life long, thine eyes shed tears of blood,
'Twill not increase one drop woe's raging flood.
[tr. Cadell (1899), # 89]

For what is written, be it long or brief,
Remains the same, nor tears can give relief;
No drop of destiny is less nor more,
Though naught you know but lifelong pain and grief.
[tr. Roe (1906), # 24]

To change the written scroll there is no power.
And grieving only makes your heart bleed sore.
Though anguish all your life consume your blood.
You cannot add to it one drop the more.
[tr. Thompson (1906), # 73]

Whate'er the Pen hath written stands for aye:
Afflictions's sword the grieving heart will slay;
Though all thy life with anguish thou art wrung,
The forward march of Fate thou canst not stay.
[tr. Talbot (1908), # 54]

The Fate will not correct what once she writes,
And more than what is doled no grain alights;
Beware of bleeding heart with sordid cares,
For cares will cast thy heart in wretched plights.
tr. Tirtha (1941), # 6.12]

Oh my heart, since life's reality is illusion,
Why vex thyself with its sorrows and cares?
Commit thee to fate, contented with the hour,
For the pen, once passed, returns not back for thee!
[tr. Cowell (1858), # 15]

Since life has, love! no true reality,
Why let its coil of cares a trouble be?
Yield thee to Fate, whatever of pain it bring:
The Pen will never unwrite its writ for thee!
[tr. M. K. (1888)]

O heart! this world is but a fleeting show,
Why should its empty griefs distress thee so?
Bow down and bear thy fate, the eternal pen
Will not unwrite its roll for thee, I trow!
[tr. Whinfield (1883), # 257]

O heart, my heart, since the very basis of all this world's gear is but a fable, why do you adventure in such an infinite abyss of sorrows? Trust thyself to fate, uphold the evil, for what the pencil has traced will not be effaced for you.
[tr. McCarthy (1879), # 159] (1888)

Oh, heart! since in this world truth itself is hyperbole,
why art thou so disquieted with this trouble and abasement?
resign thy body to destiny, and adapt thyself to the times,
for, what the Pen has written, it will not rewrite for thy sake.
[tr. Heron-Allen (1898), # 95]

O heart! 'tis true that all this world is vain,
Wherefore then eat the fruit of sorrow's tree?
To fate thy body yield, endure the pain;
The once split pen will never mend for thee.
[tr. Cadell (1899), # 100]

O, Heart! Since earth's truth is illusion vain,
Why so distressed in lasting grief and pain?
Bear trouble ! Bow to Fate ! Once gone the Pen
For thee will never trace the scroll again!
[tr. Thompson (1906), # 300]

O heart! truth absolute thou canst not see,
Then why abase theyself in misery?
Bow down to Fate, and wrestle not with Time!
The pen will not rewrite one word for thee.
[tr. Talbot (1908), # 95]

Oh heart, as in truth the world is but a delusion,
Why grieve so much at this dearth of kindness?
Give thyself up to fate and befriend thy sorrow,
For this pen will not retrace its writing for thee.
[tr. Rosen (1928), # 170]

O mind! the world is but a mocking sight,
You fancy some delights, and fret in fright;
Resign yourself to Him, and pine for Him,
You cannot alter what is black on white.
tr. Tirtha (1941), # 6.11]

Oh heart, since the world's reality is illusion,
How long will you complain about this torment?
Resign your body to fate and put up with the pain,
Because what the Pen has written for you it will not unwrite.
[tr. Avery/Heath-Stubbs (1979), # 32]

• "From your youthful vigor and undaunted courage I expect every advantage. Even the difficulties of our situation inspire me with confidence; for difficulties have often produced prodigies of valor." [tr. Murphy (1807)]
• "Your spirit, your age, your virtue encourage me; and our necessity, too, which even inspires cowards with bravery." [tr. Rose (1831), ch. 61]
• "Your spirit, your age, your valour encourage me, the necessity moreover which makes even the timid brave." [Source (1841)]
• "Your spirit, your age, your valor, give me confidence; to say nothing of necessity, which makes even cowards brave." [tr. Watson (1867)]
• "Your resolution, your age, and your courage, and above all the inevitable nature of the encounter, which often makes even the timid brave, exhort me to this." [tr. Pollard (1882)]

Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
[tr. Casaubon (1634), #11]

Either the Order of Things are fixed by irrevocable Fate, or Providence may be worked into Compassion, or else the World Floats at Random without any Steerage. Now if nature lies under immovable Necessity, to what purpose should you struggle against it? If the favor of Providence is to be gained, qualify your self for the Divine Assistance: But if Chance, and Confusion carry it, and no body sits at the Helm; be you contented and Ride out the Storm patiently, for you have a Governor within you , though the World has none.
[tr. Collier (1701)]

There is either a fatal necessity, and an unalterably fixed order; or a kind and benign providence; or a blind confusion, without a governor. If there be an unalterable necessity, why strive against it? If there is a kind providence, which can be appeased; make yourself worthy of the divine aids. If there is an ungoverned confusion; yet compose yourself with this, that, amidst these tempestuous waves, you have a presiding intelligence within yourself.
[tr. Hutcheson/Moor (1742)]

Either all things are fixed by a fatal necessity and an inviolable order; or they are governed by a benevolent providence; or they proceed at random, without any one to direct them.
Now, if there be an immutable necessity, why do we struggle against it? If a kind and merciful Providence presides, make yourself worthy of the divine assistance: if the world is all confusion, without any one to conduct it, comfort yourself however that, amidst these tempestuous waves, you have an intelligent guide within your breast.
[tr. Graves (1792)]

Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director. If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
[tr. Long (1862)]

Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without any steerage. Now if nature lies under an immovable necessity, to what purpose should you struggle against it? If the favor of providence is to be gained, qualify yourself for divine assistance; but if chance and confusion prevail, be you contented that in such a storm you have a governing intelligence within you.
[tr. Collier/Zimmern (1887)]

Either fixed necessity and inviolable order, or a merciful providence, or a random and ungoverned medley. If an inviolable necessity, why resist? If a providence waiting to be merciful, make yourself worthy of divine aid. If a chaos uncontrolled, be thankful that amid the wild waters you have yourself an Inner governing mind.
[tr. Rendall (1898)]

There is either a fatal necessity, an unalterable order, or a placable Providence, or a blind confusion without a governor. If there be an unalterable necessity, why strive against it? If there be a Providence admitting of propitiation, make yourself worthy of the divine aid. If there be an ungoverned confusion, be comforted; seeing that in this tempest you have within yourself a guiding intelligence.
[tr. Hutcheson/Chrystal (1902)]

There must be either a predestined Necessity and inviolable plan, or a gracious Providence, or a chaos without design or director. If then there be an inevitable Necessity, why kick against the pricks? If a Providence that is ready to be gracious, render thyself worthy of divine succour. But if a chaos without guide, congratulate thyself that amid such a surging sea thou hast a guiding Reason.
[tr. Haines (Loeb) (1916)]

Either the Necessity of destiny and an order none may transgress, or Providence that hears intercession, or an ungoverned welter without a purpose. If then a Necessity which none may transgress, why do you resist? If a Providence admitting intercession, make yourself worthy of assistance from the Godhead. If an undirected welter, be glad that in so great a flood of waves you have yourself within you a directing mind.
[tr. Farquharson (1944)]

Either an ineluctable destiny and an order that none may overstep, or a providence that can be appeased, or an ungoverned confusion subject to nothing but chance. If, then, an inexorable necessity, why struggle against it? If a providence that allows itself to be appeased, make yourself worthy of aid from the divine. And if an ungoverned confusion, be glad that in such a swirl you have a mind that provides leadership.
[tr. Hard (1997 ed.; 2011 ed.)]

Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion -- random and undirected.
If it's an inescapable necessity, why resist it?
If it's Providence, admits of being worshipped, then try to be worthy of God's aid.
If it's confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you.
[tr. Hays (2003)]

Either the compulsion of destiny and an order allowing no deviation, or a providence open to prayer, or a random welter without direction. Now if undeviating compulsion, why resist it? If a providence admitting the placation of prayer, make yourself worthy of divine assistance. If an ungoverned welter, be glad that in such a maelstrom you have within yourself a directing mind of your own.
[tr. Hammond (2006)]

Either predetermined necessity and unalterable cosmic order, or a gracious providence, or a chaotic ungoverned mixture. If a predetermined necessity, why do you resist? If it is a gracious Providence that can hear our prayers, then make yourself worthy of divine assistance. If a chaotic ungoverned mixture, be satisfied that in the midst of this storm, you have within yourself a mind whose nature it is to govern and command.
[tr. Needleman/Piazza (2008)]

• "Anything that can go wrong, will go wrong."
• "Everything that can possibly go wrong will go wrong."

• Murphy's law - Wikipedia
• The Real-Life Murphy and How 'Murphy's Law' Came to Be | Military.com
• The Evolutionary Psychology of Murphy's Law | Psychology Today
• Murphy's law - Wikiquote

• Quote Origin: Nothing Is More Powerful Than an Idea Whose Time Has Come – Quote Investigator®.
• Stevensons Book Of Quotations 4th Edition: Burton Stevenson.
• The Quote Verifier: Ralph Keyes

One resists the invasion of armies; one does not resist the invasion of ideas.
[tr. Atheneum Society (1878)]

An invasion of armies can be resisted, but there is no resistance to an invasion of ideas.
[tr. Smith (1888)]

One can resist the invasion of armies, but not the invasion of ideas.
[Source (1900)]

One withstands the invasion of armies; one does not withstand the invasion of ideas.
[E.g. (2012)]

One can resist the invasion of armies; one cannot resist the invasion of ideas.
[E.g. (2021)]

Strange are the ways of Fate, her power
Nor wealth, nor arms withstand, nor tower;
Nor brass-prowed ships, that breast the sea
From Fate can flee.
[tr. Storr (1859)]

No power in wealth or war
Or tough sea-blackened ships
Can prevail against untiring Destiny!
[tr. Fitts/Fitzgerald (1939), ll. 744-46]

There is no tower.
So high, no armory so great,
No ship so swift, as is the power
Of man's inexorable fate.
[tr. Watling (1947)]

Mysterious, overmastering, is the power of Fate,
From this, nor wealth nor force of arms
Nor strong encircling city-walls
Nor storm-tossed ship can give deliverance.
[tr. Kitto (1962)]

Fate has a terrible power
That nothing escapes, not wealth,
Not warfare, not a fortress tower,
Not even black ships beating against the sea.
[tr. Woodruff (2001)]

Fate's power, though, is mighty, and neither Lords of lands nor Ares nor castles nor flighty ships well-beaten by the waves can escape her.
[tr. Theodoridis (2004)]

But the power of fate is full of mystery.
There’s no evading it, no, not with wealth,
or war, or walls, or black sea-beaten ships.
[tr. Johnston (2005)]

But the power of fate (whatever it may be) is terrible and wonderful.
Neither wealth nor Ares,
no tower, no dark ships
beaten by the sea can escape it.
[tr. Tyrell/Bennett]

Great blunders are often made, like large ropes, of a multitude of fibres. Take the cable thread by thread, take separately all the little determining motives, you break them one after another, and you say: that is all. Wind them and twist them together, they become an enormity.
[tr. Wilbour (1862)]

Great follies are often made, like stout ropes, of a multitude of fibers. Take the cable, thread by thread, catch hold of the small determining motives separately, and you break them one after the other, and say to yourself, “It is only that”; but twist them together and you have an enormity.
[tr. Wraxall (1862)]

The greatest follies are often composed, like the largest ropes, of a multitude of strands. Take the cable thread by thread, take all the petty determining motives separately, and you can break them one after the other, and you say, "That is all there is of it!" Braid them, twist them together; the result is enormous.
[tr. Hapgood (1887)]

The greatest blunders, like the thickest ropes, are often compounded of a multitude of strands. Take the rope apart, separate it into the small threads that compose it, and you can break them one by one. You think, 'That is all there was!' But twist them all together, and you have something tremendous.
[tr. Denny (1976)]

Great blunders are often made, like large ropes, of a multitude of fibers. Take the cable thread by thread, take all the little determining motives separately, you break them one after another, and you say: That is all it is. Braid them and twist them together, they become an enormity.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]

In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]

In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]

Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
[tr. Long (1862)]

In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]

First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]

Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]

Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]

In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]

First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]

The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]

First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]