Not lore enough in Poesis, let them be sweetlye fynde,
And let them leade to where them liste the hearers plyante mynde.
[tr. Drant (1567)]

Tis not enough the labouring Muse affords
Her Poëms beauty, but a sweet delight,
To worke the hearers minds, still to the plight.
[tr. Jonson (1640); l. 140ff]

He that would have Spectators share his Grief,
Must write not only well, but movingly,
And raise Mens Passions to what height he will.
[tr. Roscommon (1680)]

'Tis not enough, ye writers, that ye charm
With ease and elegance; a play should warm
With soft concernment; should possess the soul,
And, as it wills, the listening crowd controul.
[tr. Francis (1747)]

'Tis not enough that Plays are polish'd, chaste,
Or trickt in all the harlotry of taste,
They must have passion too; beyond controul
Transporting where they please the hearer's soul.
[tr. Coleman (1783)]

'Tis not enough that poetry combine
All fancy's charms in every sounding line:
Empassion'd let her be, and melt at will
The soul to pity or with horror thrill.
[tr. Howes (1845)]

It is not enough that poems be beautiful; let them be tender and affecting, and bear away the soul of the auditor whithersoever they please.
[tr. Smart/Buckley (1853)]

Mere grace is not enough: a play should thrill
The hearer's soul, and move it at its will.
[tr. Conington (1874)]

Fine things won't make a drama: it must thrill
The hearers' souls, and sway them at its will.
[tr. Martin (1881)]

Nor is it enough that poems possess beauty in the construction. They must please and, in whatsoever direction they will, send there the feelings of the auditors.
[tr. Elgood (1893)]

Not enough is it for poems to have beauty: they must have charm, and lead the hearer's soul where they will.
[tr. Fairclough (Loeb) (1926)]

It is not enough for poems to be fine; they must charm, and draw the mind of the listener at will.
[tr. Blakeney; ed. Kramer, Jr. (1936)]

It isn't enough to make lines pretty; they must move,
and affect the hearer's soul exactly as the poet wants.
[tr. Fuchs (1977)]

Poems (oh)
can be (oh)
so beautiful
And (oh) so dull.
Poets need charm, too, to seduce our minds.
[tr. Raffel (1983 ed.)]

Sheer abstract beauty isn't enough in a poem;
Its language must so persuade the listener
And act upon his soul that he'll respond
As the poem intends.
[tr. Ferry (2001)]

Correctness is not enough in a poem; it must be attractive,
leading the listener's emotions in whatever way it wishes.
[tr. Rudd (2005 ed.)]

It’s not enough for poems to have beauty: they must have
Charm, leading their hearer’s heart wherever they wish.
[tr. Kline (2015)]

For, indeed, what is the civil law? A thing which can neither be bent by influence, nor broken down by power, nor adulterated by corruption.
[tr. Yonge (1856)]

How may we describe it? The law is that which influence cannot bend, nor power break, nor wealth corrupt.
[tr. Grose Hodge (Loeb) (1927)]

We are all influenced by a desire of praise, and the best men are the most especially attracted by glory.
[tr. Yonge (1856)]

We are all drawn away by an eagerness after praise, and even the very least of men is most led by fame.
[tr. M'Donogh Mahony (1886)]

We are all drawn on by a desire of praise, and each best one is led chiefly by glory.
[tr. Dewey (1916)]

Ambition is an universal factor in life, and the nobler a man is, the more susceptible is he to the sweets of fame.
[tr. Watts (Loeb) (1923)]

We are all drawn on by the pursuit of praise, and all the best of us are so led by glory in the highest degree.
[tr. Allcroft/Plaistowe (c. 1925)]

We are all motivated by the desire for praise, and the best people are the ones who are most attracted by glory.
[tr. Berry (2000)]

The best kind of revenge is, not to become like unto them.
[tr. Casaubon (1634), 6.5]

The best way of Revenge, is not to imitate the Injury.
[tr. Collier (1701)]

The best sort of revenge, is, not to become like the injurious.
[tr. Hutcheson/Moor (1742)]

The best method of revenge is, not to imitate the person who has done you the injury.
[tr. Graves (1792)]

The best way of avenging thyself is not to become like [the wrong-doer].
[tr. Long (1862)]

The best way of revenge is not to imitate the injury.
[tr. Collier/Zimmern (1887)]

Not to do likewise is the best revenge.
[tr. Rendall (1898)]

The best revenge is not to copy him that wronged you.
[tr. Hutcheson/Chrystal (1902)]

The best way of avenging thyself is not to do likewise.
[tr. Haines (Loeb) (1916)]

The noblest kind of retribution is not to become like your enemy.
[tr. Farquharson (1944)]

To refrain from imitation is the best revenge.
[tr. Staniforth (1964)]

The noblest way to avenge yourself is not to become as they are.
[tr. Hard (1997 ed.)]

The best revenge is not to be like that.
[tr. Hays (2003)]

The best revenge is not to be like your enemy.
[tr. Hammond (2006)]

The noblest way of taking revenge on others is by refusing to become like them.
[tr. Needleman/Piazza (2008)]

The best way to avenge yourself is not to become as they are.
[tr. Hard (2011 ed.)]

You may plainly perceive the traitor through his mask; he is well known everywhere in his true colours; his rolling eyes and his honeyed tones impose only on those who do not know him. People are aware that this low-bred fellow, who deserves to be pilloried, has, by the dirtiest jobs, made his way in the world; and that the splendid position he has acquired makes merit repine and virtue blush.
[tr. Van Laun (1878)]

The treacherous rascal is plainly seen through his mask, he is everywhere known for what he is; his rolling eyes and soft tones impose only upon strangers. People know that this wretched fellow, who ought to be hanged, has pushed his way in the world by dirty jobs, and that the splendid condition he finds himself in through them makes merit grumble and virtue blush.
[tr. Mathew (1890)]

Behind his mask the knave is seen, wherever he is known, for what he is; the rolling of his eye, his bated voice, impose on none but those who do not live here. All others know that the sneaking fellow, fit only to be shunned, has by the foulest actions foisted himself upon society, where his career, by their connivance clothed in splendor, makes merit groan and virtue blush.
[tr. Wormeley (1894)]

You can clearly see the traitor through his mask. He is known everywhere for what he is: his rolling eyes and his honeyed tones only impose on those people who do not know him. They know that this low-bred cur, who deserves to be exposed, has, by the dirtiest means, pushed himself on in the world; and the splendid position he has acquired by these means makes merit repine and virtue blush.
[tr. Waller (1903)]

The traitor's face shows plainly through his mask,
And everywhere he's known for what he is;
His up-turned eyes, his honeyed canting voice,
Impose on none but strangers. All men know
That this confounded, low-bred, sneaking scamp
Has made his way by doing dirty jobs,
And that the splendid fortune these have brought him
Turns merit bitter and makes virtue blush.
[tr. Page (1913)]

Behind his mask the scoundrel's visible.
Here everybody knows his character;
And his protesting eyes, his honeyed tongue,
Impose on no one but a casual stranger.
And that contemptible boor notoriously
Has made his way in the world by dirty means,
So that his present splendid situation
Makes merit grumble and makes virtue blush.
[tr. Bishop (1957)]

Right through his mask men see the traitor's face,
And everywhere give him his proper place;
His wheedling eyes, his soft and cozening tone,
Fool only those to whom he is not known.
That this knave rose, where he deserved to fall,
By shameful methods, is well known to all,
And that his state, which thanks to these is lush,
Makes merit murmur and makes virtue blush.
[tr. Frame (1967)]

Be it true or false, what is said about men often has as much influence upon their lives, and especially upon their destinies, as what they do.
[tr. Wilbour (1862)]

What is said of men, whether it be true or false, often occupies as much space in their life, and especially in their destiny, as what they do.
[tr. Wraxall (1862)]

True or false, that which is said of men often occupies as important a place in their lives, and above all in their destinies, as that which they do.
[tr. Hapgood (1887)]

What is reported of men, whether it be true or false, may play as large a part in their lives, and above all in their destiny, as the things they do.
[tr. Denny (1976)]

Whether true or false, what is said about men often has as much influence on their lives, and particularly on their destinies, as what they do.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Yet the superstition
in which we have grown up, not therefore loses
when we detect it, all its influence on us.
Not all are free that can bemock their fetters.
[tr. Taylor (1790)]

The superstition in which we grew up,
Does not cease influencing us, e'en after
We have discover'd its absurdity.
Not all are free who do bemock their fetters.
[tr. Reich (1860)]

The superstition in which we were brought up never loses its power over us, even after we understand it.
[Source (1866)]

And yet the superstitions we have learned
From education, do not lose their power
When we have found them out; nor are all free
Whose judgment mocks the galling chains they wear.
[tr. Boylan (1878)]

The superstition in which we have grown up
Does not lose (even if we see through it)
Its power on us, on that account;
All are not free who mock their chains.
[tr. Jacks (1894)]

The superstitions of our early years,
E'en when we know them to be nothing more,
Lose not for that their hold upon our hearts;
Not all are free who ridicule their chains.
[tr. Maxwell (1917)]

The superstition in which we have grown up does not lose its power over us even for the reason that we recognize it as such. Not all are free who mock their chains.
[tr. Reinhardt (1950)]

The superstition in which we grew up,
Though we may recognize it, does not lose
Its power over us -- Not all are free
Who make mock of their chains.
[tr. Morgan (1955)]

Merely because we see the defects of the superstition we grew up in, it doesn't lose its hold upon our souls! Those men who mock their chains are not all free!
[tr. Ade (1972)]

Such strength hath custome in each tender soule.
[tr. Ogilby (1649)]

So strong is Custom; such Effects can Use
In tender Souls of pliant Plants produce.
[tr. Dryden (1709), ll. 366-367]

So strong is habit's force in tender age.
[tr. Nevile (1767), l. 302]

So custom strongly sways the youthful year.
[tr. Sotheby (1800)]

Of such avail is custom in tender years.
[tr. Davidson (1854)]

So custom lords it o'er the youthful wood.
[tr. Blackmore (1871), l. 324]

Such is the force of habits formed in early years.
[tr. Wilkins (1873)]

So strong is custom formed in early years.
[tr. Rhoades (1881)]

So powerful is habit in things of tender age.
[tr. Bryce (1897)]

So strong is the habit of infancy.
[tr. Mackail (1899)]

So potent is early habit's control.
[tr. Way (1912)]

So loth to change
Are a young creature's ways.
[tr. Williams (1915)]

So strong is habit in tender years.
[tr. Fairclough (Loeb) (1916)]

So important are habits developed in early days.
[tr. Day-Lewis (1940)]

For habit dominates the early stage.
[tr. Bovie (1956)]

So much effect has habit on the young.
[tr. Wilkinson (1982)]

We grow accustomed to so much in tender years.
[tr. Kline (2001)]

How powerful the innate habits of tender plants!
[tr. Lembke (2004)]

So powerfully runs habit in the tender stems.
[tr. Johnson (2009)]

Such is the need, when young, of what's familiar.
[tr. Ferry (2015)]

That which we call politeness and good breeding effects what otherwise can only be obtained by violence, or not even that.
[Niles ed. (1872)]

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)]

We must only endeavour to think and speak justly our selves, without aiming to bring others over to our taste and sentiment; We shall find that too great an enterprize.
[Bullord ed. (1696) "Of Polite Learning"]

We must only endeavour to think and speak justly our selves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Curll ed. (1713), "Of Works of Wit and Eloquence"]

We must only endeavour to think and speak justly ourselves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Browne ed. (1752), "Of Works of Genius"]

We should only endeavor to think and speak correctly ourselves, without wishing to bring others over to our taste and opinions; this would be too great an undertaking.
[tr. Van Laun (1885)]

Now of all those methods, which tend to the advancement and maintenance of our interest, there is none more proper and convenient than love, and none more improper and inconvenient than fear. [...] For obedience, proceeding from fear, cannot possibly be lasting; whereas that which is the effect of love will be faithful for ever.
[tr. Cockman (1699)]

Of all means there is none better fitted for supporting and retaining our influence than to be loved; or more foreign to it, than to be feared. [...] Fear is a false and short-lived security, but the love of men is faithful and lasting.
[tr. McCartney (1798)]

Now, of all things there is none more adapted for supporting and retaining our influence than to be loved, nor more prejudicial than to be feared. [...] For fear is but a bad guardian to permanency, whereas affection is faithful even to perpetuity.
[tr. Edmonds (1865)]

But of all things nothing tends so much to the guarding and keeping of resources as to be the object of affection; nor is anything more foreign to that end than to be the object of fear. [...] For fear is but a poor guardian for permanent possession, and, on the other hand, good will is faithful so long as there can be need of its loyalty.
[tr. Peabody (1883)]

Of all the means of maintaining power, love is the best, the worst fear. [...] Fear is a poor guardian of lasting power; love will keep it safe for ever.
[tr. Gardiner (1899)]

However, among all qualities there is no more appropriate way to preserve and defend one's resources than to be well-liked, nothing less appropriate than to be feared. [...] To arouse fear in others is a bad guarantee of longevity, while on the other hand good will is faithful unto eternity.
[tr. Edinger (1974)]

"The head of a fish begins to stink first." Used of bad rulers, whose contagion poisons the rest of the people. The expression seems to derive from the language of common people.

[Piscis primum a capite foetet ... Piscis a capite primum incipit putere. Dictum in malos principes, quorum contagione reliquum vulgus inficitur. Apparet ab idiotarum vulgo sumptum.]

• "Fish start to stink at the top: [this is a proverb] applied to people who have scoundrels for leaders." [tr. @sentantiq]
• "The fish always stinks from the head downwards: The freshness of a dead fish can be judged from the condition of its head. Thus, when the responsible part (as the leaders of a country, etc.) is rotten, the rest will soon follow. ἰχθὺς ἐκ τῆς κεφαλῆς ὄζειν ἄρχεται, a fish begins to stink from the head." -- Jennifer Speake, ed., Oxford Dictionary of Proverbs (2015) [Source]

• "The shepherd always tries to persuade the sheep that their interests and his are the same."
• "The shepherd ... can never convince his flock of sheep that his interests and theirs are identical."

• "A good manager is best when people barely know that he exists. Not so good when people obey and acclaim him. Worse when they despise him. But of a good leader, who talks little, when his work is done -- his aim fulfilled, they will say: 'We did it ourselves.'"
• "When the effective leader is finished with his work, the people say it happened naturally."

True leaders
are hardly known to their followers.
Next after them are the leaders
the people know and admire;
after them, those they fear;
after them, those they despise.
[...]
When the work’s done right,
with no fuss or boasting,
ordinary people say,
Oh, we did it.

We have been unable to locate when and where it was first cited, becoming a motto for many organizations and movements. We believe it probably came into circulation through a newspaper report of something said spontaneously and informally. We know, however, that it was firmly rooted in her professional work and that it reflected a conviction that she expressed often, in different contexts and phrasings.