Our minds have naturally inplanted in them, an insatiable longing to come at the sight of Truth.
[tr. Wase (1643)]

There is naturally in our minds a certain insatiable desire of seeing truth.
[tr. Main (1824)]

By nature there exists in our minds a sort of insatiable thirst of seeing the truth.
[tr. Otis (1839)]

There is naturally in our minds a certain insatiable desire to know the truth.
[tr. Yonge (1853)]

There is in our minds an insatiable desire to behold the truth.
[tr. Peabody (1886)]

There is naturally implanted in all minds the insatiable desire of being face to face with what is true.
[tr. Black (1889)]

Nature has implanted in our minds a certain insatiable desire to behold the truth.
[ed. Harbottle (1897)]

Our minds by nature have an insatiable longing to see the truth.
[tr. Habinek (1996)]

There exists naturally in our minds a positively insatiable longing to discover the truth.
[tr. Davie (2017)]

Now it is the part of a noble Wit, to call the Mind off from the Senses, and take it out of the common Road.
[tr. Wase (1643)]

To withdraw the mind from sensual objects, and abstract our thoughts from what we are accustomed to, is the property of a great genius.
[tr. Main (1824)]

But it is the part of great genius to call off the mind from the senses, and to abstract the thought from custom.
[tr. Otis (1839)]

To withdraw the mind from sensual objects, and abstract our thoughts from what we are accustomed to, is an attribute of great genius.
[tr. Yonge (1853)]

It is the work of surpassing genius to separate the mind from the senses, and to divert thought from its accustomed channels.
[tr. Peabody (1886)]

Now it is an attribute of great genius; to distract the mind from the senses, and to withdraw the thoughts from every-day associations.
[tr. Black (1889)]

It calls for great intelligence to separate the mind from the senses and to sever thought from mere habit.
[tr. Douglas (1985)]

Still, it takes a great talent to isolate the mind from the senses and to redirect thought from its habitual patterns.
[tr. Habinek (1996)]

Now, it requires considerable intelligence to separate the mind from the senses and to divide thought from mere habit.
[tr. Davie (2017)]

We easily know in others, the advantage of courage, of bodily strength, of experience, of disposition and of beautie, but we never yeelde the advantage of judgement to any body: And the reasons, which part from the simple naturall discourse in others, we thinke, that had we but looked that way, we had surely found them.
[tr. Florio (1603)]

We readily enough confess an advantage of courage, strength, experience, geod-nature, and beauty in others; but an advantage in judgment we yield to none, and the reasons that simply proceed from the natural sense of others, we think, if we had but turned our thoughts that way, we should ourselves have found them out.
[tr. Cotton (1686)]

We easily enough confess in others an advantage of courage, strength, experience, activity, and beauty, but an advantage in judgment we yield to none; and the reasons that proceed simply from the natural conclusions of others, we think, if we had but turned our thoughts that way, we should ourselves have found out as well as they.
[tr. Cotton/Hazlitt (1877)]

We easily recognise in others superiority of courage, of bodily strength, of experience, of activity, of beauty, of rank; but superiority of judgement we concede to no one; and the reasonings that proceed from simple natural intelligence in another, it seems to us that, had we but looked in that direction, we should have found them.
[tr. Ives (1925)]

We readily recognize in others a superiority in courage, physical strength, experience, agility, or beauty. But a superior judgement we concede to nobody. And we think that we could ourselves have discovered the reasons which occur naturally to others, if only we had looked in the same direction.
[tr. Cohen (1958)]

In others we readily acknowledge superior courage, physical strength, experience, agility and beauty: but superior judgement we concede to none. And such arguments in another as derive from pure inborn wit we think that we would have discovered too if only we had looked at things from the same angle.
[tr. Screech (1987)]

An opinion can be controverted; a prejudice, never.
[tr. Wister (1883)]

To think what we do not feel, is to lie to ourselves. Whatever we think, we should think with our whole being, will and body.
[tr. Calvert (1866), ch. 9]

To think what we do not feel is to lie to one's-self. Whatever we think should be thought by our whole being, soul and body.
[tr. Attwell (1896), ¶ 140]

To think what we do not feel, is to lie to ourselves. Everything that we think we must think with our whole being, soul and body
[tr. Lyttelton (1899), ch. 8, ¶ 38]

To think what we do not feel is to lie to ourselves, in the same way that we lie to others when we say what we do not think. Everything we think must be thought with our entire being, body and soul.
[tr. Auster (1983), 1798 entry]

Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason.
[tr. Casaubon (1634), 1.16]

This Being of mine, all that's on't, consists of Body, Breath, and that Part which governs.
[tr. Collier (1701)]

Whatsoever I am, is either this poor flesh, or the animal spirit, or the governing part.
[tr. Hutcheson/Moor (1742)]

This whole person of mine, whatever I may think of it, consists only of a body, the vital spirit, and the rational soul or governing principle.
[tr. Graves (1792)]

Whatever this is that I am, it is a little flesh and breath, and the ruling part.
[tr. Long (1862)]

This being of mine, all there is of it, consists of flesh, breaht, and the ruling part.
[tr. Collier/Zimmern (1887)]

Flesh, breath, and the Inner Self -- that is all.
[tr. Rendall (1898)]

All that I am is either flesh, breath, or the ruling part.
[tr. Hutcheson/Chrystal (1902)]

This that I am, whatever it be, is mere flesh and a little breath and the ruling Reason.
[tr. Haines (Loeb) (1916)]

This whatever it is that I am, is flesh and vital spirit and the governing self.
[tr. Farquharson (1944)]

This thing, whate4ver it is, that I am, is mere flesh, and some breath, and the governing faculty.
[tr. Hard (1997 ed.)]

Whatever this is that I am, it is flesh and a little spirit and an intelligence.
[tr. Hays (2003)]

Whatever it is, this being of mine is made up of flesh, breath, and directing mind.
[tr. Hammond (2006)]

Whatever it is that I am is flesh and a bit of breath and the ruling centre.
[tr. Hard (2011 ed.)]

What makes up this being of mine is flesh, and a bit of breath, and the ruling centre.
[tr. Gill (2013)]

All you are is a little flesh, a little breath, and whatever it is that rules these things.
[tr. McNeill (2019)]

Now learn, my Son,
With tardy foot to make your Judgment run,:
And Fancy's wild excursions to repel
Unhappy they, who, by her lure betray'd.
And, like 'lorn travellers, by meteors led.
Their affirmation or denial give
Unweigh'd, for Fancy leans to Falsehood's part,
And soon to Passion's rule betrays the heart.
And her embruted Slaves in bondage live.
[tr. Boyd (1802), st. 19-20]

And let this
Henceforth be led unto thy feet, to make
Thee slow in motion, as a weary man,
Both to the ‘yea’ and to the ‘nay’ thou seest not.
For he among the fools is down full low,
Whose affirmation, or denial, is
Without distinction, in each case alike
Since it befalls, that in most instances
Current opinion leads to false: and then
Affection bends the judgment to her ply.
[tr. Cary (1814)]

Let this henceforth be lead unto thy feet,
To make thee move slow, like a weary man,
Both to the Yea and Nay, as far 's you can:
For he among the fools is low enough,
Without distinction, who affirms, denies,
Where one and where the other question lies.
It happens, too, that oftentimes incline
Opinions current to the falser side,
And intellect is by affection tied.
[tr. Bannerman (1850)]

And lead shall this be always to thy feet,
To make thee, like a weary man, move slowly
Both to the Yes and No thou seest not;
For very low among the fools is he
Who affirms without distinction, or denies,
As well in one as in the other case;
Because it happens that full often bends
Current opinion in the false direction,
And then the feelings bind the intellect.
[tr. Longfellow (1867)]

And let this be always as lead to thy feet, to make thee move slow as a weary man both to the yes and to the no that thou seest not; for he is very low down among the fools who affirms or denies without distinction, in the one no less than in the other pass: since it occurs that oftentimes the current opinion swerves in a false direction, and afterwards the desire binds the understanding.
[tr. Butler (1885)]

And let this to thy feet a dead weight be,
Like one fatigued to make thee journey slow
Towards the Yes, or No, thou dost not see.
For he amongst the fools is very low,
Who without thought affirmeth, or denies,
Whether to one or other step he go;
Because it happens that too often flies
Public opinion into error's part.
And then its influence the intellect ties.
[tr. Minchin (1885)]

And let this be ever as lead to thy feet, to make thee move slow as a weary man, both to the YES and to the NO which thou seest not; for he is very low among the fools who affirms or denies without distinction, alike in the one and in the other case: because it happens, that oftentimes the current opinion bends in false direction, and then the inclination binds the understanding.
[tr. Norton (1892)]

And let this ever be lead to thy feet, to make The thee move slow, like a weary man ; both to the yea and nay thou seest not;
for he is right low down amongst the fools who maketh affirmation or negation without distinction between case and case;
wherefore it chanceth many times swift-formed rash opinion leaneth the wrong way, and then con-ceit bindeth the intellect.
[tr. Wicksteed (1899)]

And let this always be lead on thy feet to make thee slow, like a weary man, in moving either to the yea or the nay where thou dost not see clearly; for he ranks very low among the fools, in the one case as in the other, who affirms or denies without distinguishing, since it often happens that a hasty opinion inclines to the wrong side and then the feelings bind the intellect.
[tr. Sinclair (1939)]

Ever let this, like lead, thy feed down-weigh
To make thee, where thou see'st not clear, move slow,
Like one who is weary, both to Yea and Nay.
For he among the foolish stands right low
Who affirms without distinction or denies
With whichsoever case he hast o do;
Since often it haps that rashness of surmise
Leadeth the judgment on false roads to start;
Then fond desire the understanding ties.
[tr. Binyon (1943)]

And to thy feet be this hobble, wrought
Of lead, to make thee move at sluggard pace
Toward Yea and Nay where thou perceivest naught,
For low among the dunces is his place
Who hastes to accept or reject
With no distinction made 'twixt case and case;
Thence come rash judgements, mostly incorrect
And prejudiced, and stubborn all the more
That self-conceit shackles the intellect.
[tr. Sayers/Reynolds (1962)]

And let this ever be as lead to your feet, to make you slow, like a weary man, in moving either to the yes or the no which you see not; for he is right low down among the fools, alike in the one asnd in the other case, who affirms or denies without distinguishing; because it happens that oftentimes hasty opinion inclines to the wrong side, and then fondness for it binds the intellect.
[tr. Singleton (1975)]

And let this always make your feet like lead
So that you move like a man who is worn out
Towards a Yes or No you cannot actually see:
For a man is right down among the fools
In the case either of affirmation or denial,
If he proceeds without making distinctions;
Because it often happens that a quick opinion
Inclines int he wrong direction, and after that
The intellect is hampered by vanity.
[tr. Sisson (1981)]

And let this weigh as lead to slow your steps,
to make you move as would a weary man
to yes or no when you do not see clearly:
whether he would affirm or would deny,
he who decides without distinguishing
must be among the most obtuse of men;
opinion -- hasty -- often can incline
to the wrong side, and then affection for
one’s own opinion binds, confines the mind.
[tr. Mandelbaum (1984)]

Let this be leaden weight upon your feet
to make you move slow as a weary man
both to the ‘yes’ or ‘no’ you do not see,
for he ranks low, indeed, among the fools,
who rushes to affirm or to deny,
no matter which, without distinguishing.
Opinions formed in haste will oftentimes
lead in a wrong direction, and man’s pride
then intervenes to bind his intellect.
[tr. Musa (1984)]

And let this ever be lead upon your feet, to make you move slowly, like a weary man, to both the yes and the no that you do not see:
for surely he is low among the fools who affirms and denies without distinction in either case,
for it often happens that a hasty opinion turns in a wrong direction, and then affect binds the intellect.
[tr. Durling (2011)]

And let this always weight your feet down with lead, and make you go slowly, like a tired man, approaching the yes or no you do not grasp, since he is truly down there among the fools, who affirms or denies without distinguishing between cases, so that it often happens that a quick opinion leans to the wrong side, and then Pride entangles the intellect.
[tr. Kline (2002)]

And let this be a lead weight on your feet,
so that you move as slow as if worn out
to any “yes” or “no” unclear to you.
For no fool is as low a fool as one
who taking either of these steps will fail
affirming to denying in distinction.
So often when our judgement rushes on
it happens that we veer in false directions
and then emotions bind tie intellect.
[tr. Kirkpatrick (2007)]

And let this always be as lead upon your feet
to make you slow, just like a weary man, in moving,
whether to yes or no, unless you see both clearly.
For he ranks low among the fools
who, without making clear distinctions,
affirms or denies in one case or another,
since it often happens that a hasty opinion
inclines one to the erring side, and then
fondness for it fetters the working of the mind.
[tr. Hollander/Hollander (2007)]

And let this forever be like lead on your feet,
Forcing you to go slowly, like someone weary,
Saying 'yes' or 'no' when neither is clear.
A man who either concurs or disagrees
Without some plain distinctions is a fallen fool,
And pretty low even at that level,
For hasty judgment often bends to what's wrong,
And having made a foolish choice the fool
Holds on, letting his foolery tie up his mind.
[tr. Raffel (2010)]

In daring drains
I sing, admitted to the lofty fanes,
Fill'd with the Glory of th' Eternal One.
There saw I things beyond Creation's bourne.
Which none who from her flaming bounds return
Can tell, when soaring Thought is launch'd so far
In Being's vast Abyss, that Mem'ry fails.
Nor dares pursue, altho' with crowded sails
She tries the Voyage o'er th' eternal Bar.
But some small remnant of that heav'nly Spoil,
From that strange Voyage won with arduous toil,
To her dear native soil, the Muse shall bear.
[tr. Boyd (1802), st. 1-3]

In heav’n,
That largeliest of his light partakes, was I,
Witness of things, which to relate again
Surpasseth power of him who comes from thence;
For that, so near approaching its desire
Our intellect is to such depth absorb’d,
That memory cannot follow. Nathless all,
That in my thoughts I of that sacred realm
Could store, shall now be matter of my song.
[tr. Cary (1814)]

In heaven, that drinks the deepest of the light,
Was I, and saw what to recount to sense
He knows not how, nor can, who comes from thence;
Because, approaching nearer its desire,
Dives intellect to such a depth profound
That memory fails, and cannot go beyond
In truth of that dominion's power, whate'er
I can find room to treasure in my mind,
Be now the subject in my song enshrined.
[tr. Bannerman (1850)]

Within that heaven which most his light receives
Was I, and things beheld which to repeat
Nor knows, nor can, who from above descends;
Because in drawing near to its desire
Our intellect ingulphs itself so far,
That after it the memory cannot go.
Truly whatever of the holy realm
I had the power to treasure in my mind
Shall now become the subject of my song.
[tr. Longfellow (1867)]

In the heaven which receives most of His light was I, and I beheld things which whoso descends thence has neither knowledge nor power to tell again, seeing that as it draws near to its desire our understanding plunges so deep, that the memory cannot go after it. Howbeit, so much of the holy realm as I could treasure up within my mind shall now be matter for my lay.
[tr. Butler (1885)]

In the sky which most partaketh of his light
Was I, and things I saw, which to repeat
Knows not, and cannot whoe'er leaves that height.
Because approaching to its yearned-for seat
The intellect deep diveth there so long
That memory behind it cannot fleet.
Of what to the holy kingdom doth belong
Which I had power to treasure in my mind,
Truly shall now be subject of my song.
[tr. Minchin (1885)]

In the heaven that receives most of its light I have been, and have seen things which he who descends from thereabove neither knows how nor is able to recount; because, drawing near to its own desire, our understanding enters so deep, that the memory cannot follow. Truly whatever of the Holy Realm I could treasure up in my mind shall now be the theme of my song.
[tr. Norton (1892)]

In that heaven which most receiveth of his light, have I been ; and have seen things which whoso descendeth from up there hath nor knowledge nor power to re-tell;
because, as it draweth nigh to its desire, our intellect sinketh so deep, that memory cannot go back upon the track.
Nathless, whatever of the holy realm I had the power to treasure in my memory, shall now be matter of my song.
[tr. Wicksteed (1899)]

I was in the heaven that most receives His light and I saw things which he that descends from it has not the knowledge or the power to tell again; for our intellect, drawing near to its desire, sinks so deep that memory cannot follow it. Nevertheless, so much of the holy kingdom as I was able to treasure in my mind shall now be matter of my song.
[tr. Sinclair (1939)]

In that heaven which partakes most of His light
I have been, and have beheld such things as who
Comes down thence has no wit nor power to write;
Such depth our understanding deepens to
When it draws near unto its longing's home
That memory cannot backward with it go.
Nevertheless what of the blest kingdom
Could in my memory, for its treasure, stray
Shall now the matter of my song become.
[tr. Binyon (1943)]

I have been in that Heaven of His most light,
and what I saw, those who descend from there
lack both the knowledge and the power to write.
For as our intellect draws near its goal
it opens to such depths of understanding
as memory cannot plumb within the soul.
Nevertheless, whatever portion time
still leaves me of the treasure of that kingdom
shall now become the subject of my rhyme.
[tr. Ciardi (1970)]

I have been in the heaven that most receives of his light, and have seen things which whoso descends from up there has niehter the knowledge nor the power to relate, because, as draws near to its desire, our intellect enters so deep that memory cannot go back upon the track. Nevertheless, so much of the holy kingdom as I could treasure up in my mind shall now be the matter of my song.
[tr. Singleton (1975)]

I have been in the heaven which takes most of his light,
And I have seen things which cannot be told,
Possibly, by anyone who comes down from up there;
Because, approaching the object of its desires,
Our intellect is so deeply absorbed
That memory cannot follow it all the way.
Nevertheless, what I was able to store up
Of that holy kingdom, in my mind,
Will now be the matter of my poem.
[tr. Sisson (1981)]

I was within the heaven that receives more
of His light; and I saw things that he
who from that height descends, forgets or can
not speak; for nearing its desired end,
our intellect sinks into an abyss
so deep that memory fails to follow it.
Nevertheless, as much as I, within
my mind, could treasure of the holy kingdom
shall now become the matter of my song.
[tr. Mandelbaum (1984)]

I have been in His brightest shining heaven
and seen such things that no man, once returned
from there, has wit or skill to tell about;
for when our intellect draws near its goal
and fathoms to the depths of its desire,
the memory is powerless to follow;
but still, as much of Heaven’s holy realm
as I could store and treasure in my mind
shall now become the subject of my song.
[tr. Musa (1984)]

In the heaven that receives most of his light have I been, and I have seen things that one who comes down from there cannot remember and cannot utter,
for as it draws near to its desire, our intellect goes so deep that the memory cannot follow it.
Nevertheless, as much of the holy kingdom as I was able to treasure up in my mind will now become the matter of my song.
[tr. Durling (2011)]

I have been in that Heaven that knows his light most, and have seen things, which whoever descends from there has neither power, nor knowledge, to relate: because as our intellect draws near to its desire, it reaches such depths that memory cannot go back along the track.
Nevertheless, whatever, of the sacred regions, I had power to treasure in my mind, will now be the subject of my labour.
[tr. Kline (2002)]

High in that sphere which takes from Him most light
I was -- I was! -- and saw things there that no one
who descends knows how or ever can repeat.
For, drawing near to what it most desires,
our intellect so sinks into the deep
no memory can follow it that far.
As much, though, truly of that holy realm
as I could keep as treasure in my mind
will now become the substance of my song.
[tr. Kirkpatrick (2007)]

I was in that heaven which receives
more of His light. He who comes down from there
can neither know nor tell what he has seen,
for, drawing near to its desire,
so deeply is our intellect immersed
that memory cannot follow after it.
Nevertheless, as much of the holy kingdom
as I could store as treasure in my mind
shall now become the subject of my song.
[tr. Hollander/Hollander (2007)]

And though I saw where most of His brightness falls,
What I have seen cannot be represented
Here, for those who have entered Heaven, and descended,
Have come so close to what our minds desire
They sink far in, and bury their knowledge, their power,
So deep that memory cannot recover
A thing. But I will try, truly, to present
Whatever remains in my mind of that holy kingdom
And make it the substance of this song I will sing.
[tr. Raffel (2010)]

I was in the heaven that gets more of its rays
And saw things that those who come down
From on high can’t grasp or else can’t say,
Because nearing what one wants,
Our intellect is so overcome
That our memory is left behind.
Even so, as much of the Holy Kingdom
As my mind could hold on to
Will now be the subject of my song.
[tr. Bang (2021)]

A person of intellect, without energy added to it, is a failure.
[Source (1893)]

A man of wit is lost, if to his wit he does not join energy of character.
[tr. Hutchinson (1902)]

A man of intelligence is lost if his intelligence is not combined with energy of character.
[tr. Merwin (1969)]

A man of intellect is lost if he does not ally strength of mind to strength of character.
[tr. Pearson (1973)]

Any intelligent man who lacks character is lost.
[tr. Parmée (2003), ¶ 173]

A man with spirit is lost if he doesn't add to his intelligence an energetic character.
[tr. Siniscalchi (1994)]

For where the mind to bad Intention's join'd,
And with a Pow'r what's ill design'd to act,
None can himself from such a force defend.
[tr. Rogers (1782), l. 49ff]

But not the forest tribes, nor finny race,
With equal rage their native walks deface,
As he whose deadly arm by Reason's light
Directed falls, and mocks the warding hand;
Conspiring realms in vain his pow'r withstand,
In vain embattled hosts defend their right.
[tr. Boyd (1802), st. 9]

For when brute force
And evil will are back’d with subtlety,
Resistance none avails.
[tr. Cary (1814)]

For discourse of mind,
Wedded with power and inbred lust of wrong,
Had left nor help nor rescue for mankind.
[tr. Dayman (1843)]

For where [the instrument] of [the] mind is joined to evil will and potency, men can make no defence against it.
[tr. Carlyle (1849)]

For when a reasoning and a subtle mind
Is joined, besides, to evil will and power,
Who can resist? -- for all defence must cower.
[tr. Bannerman (1850)]

For when the reasoning faculty combines
With evil will and with destructive pow'r,
Then there remains no more defence for man.
[tr. Johnston (1867)]

For where the argument of intellect ⁠
⁠Is added unto evil will and power,
⁠No rampart can the people make against it.
[tr. Longfellow (1867)]

For where the equipment of the mind is joined to illwill and to power, folk can make no rampart against it.
[tr. Butler (1885)]

For where the assistance of the intellect
Is added unto evil will and power,
'Gainst it no refuge could mankind erect.
[tr. Minchin (1885)]

For where the faculty of the mind is added to evil will and to power, the human race can make no defense against it.
[tr. Norton (1892)]

For where the force of intellect is joined to evil will, and power to do such will, mankind is helpless to find resource against it.
[tr. Sullivan (1893)]

For, where the equipment and the use of reason
Are joined to ill intent and power of action,
No sort of refuge can folk make against it.
[tr. Griffith (1908)]

For where the equipment of the mind is joined to evil will and to power men can make no defence against it.
[tr. Sinclair (1939)]

For if with the mind's instrument unite
Power and an evil purpose both at once,
Men have no means against such force to fight.
[tr. Binyon (1943)]

For where the instrument of thinking mind
Is joined to strength and malice, man’s defence
Cannot avail to meet those powers combined.
[tr. Sayers (1949)]

For where the instrument of intelligence
is added to brute power and evil will,
mankind is powerless in its own defense.
[tr. Ciardi (1954)]

For where the instrument of the mind is added to an evil will and to great power, men can make no defense against it.
[tr. Singleton (1970)]

For where the mind’s acutest reasoning
is joined to evil will and evil power,
there human beings can’t defend themselves.
[tr. Mandelbaum (1980)]

For, where the argument of reason is
Joined with an evil will and potency,
There is no possible defence for man.
[tr. Sisson (1981)]

The power of the mind, along with that
Of immense strength, upon an evil will
Then people will have no defense from it.
[tr. Pinsky (1994), l. 52ff]

For where sharpness of mind is joined to evil will and power, there is no defence people can make against them.
[tr. Durling (1996)]

Where the instrument of mind is joined to ill will and power, men have no defence against it.
[tr. Kline (2002)]

For when the powers of working intellect
are wed to strength and absolute illwill,
then humans cannot find a place to hide.
[tr. Kirkpatrick (2006)]

For when the power of thought
is coupled with ill will and naked force
there is no refuge from it for mankind.
[tr. Hollander/Hollander (2007)]

For when the thinking powers of human brains
Are tools of malicious will and enormous strength,
Smaller creatures like men have no defense.
[tr. Raffel (2010)]

For only when ill will and massive strength
Are joined with mental power does it arise
That the invincible is born.
[tr. James (2013), l. 58ff]

May thou, therefore, O Father, who gavest the light of vision as the first-fruits of creation, and hast inspired the countenance of man with the light of the understanding as the completion of thy works, guard and direct this work, which, proceeding from thy bounty, seeks in return thy glory.
[tr. Wood (1831)]

May thou, therefore, O Father, who gavest the light of vision as the first fruit of creation, and who hast spread over the fall of man the light of thy understanding as the accomplishment of thy works, guard and direct this work, which, issuing from thy goodness, seeks in return thy glory!
[tr. Wood/Devey (1844)]

Therefore do thou, O Father, who gavest the visible light as the first fruits of creation, and didst breathe into the face of man the intellectual light as the crown and consummation thereof, guard and protect this work, which coming from thy goodness returneth to thy glory.
[tr. Spedding (1858)]

Although our intellect always feels itself urged toward clarity and certainty, our mind still often feels itself attracted by uncertainty. Instead of threading its way with the intellect along the narrow path of philosophical investigation and logical deduction, in order almost unconsciously, to arrive in spaces where it finds itself a stranger and where all familiar objects seem to abandon it, it prefers to linger with imagination in the realms of chance and luck.
[tr. Jolles (1943)]

Although our intellect always longs for clarity and certainty, our nature often finds uncertainty fascinating. It prefers to day-dream in the realms of chance and luck rather than accompany the intellect on its narrow and tortuous path of philosophical enquiry and logical deduction only to arrive -- hardly knowing how -- in unfamiliar surroundings where all the usual landmarks seem to have disappeared.
[tr. Howard & Paret (1976)]

For the World ought not to be tyed into the straightness of the understanding (which hitherto hath been done) but our Intellect should be stretched and widened, so as to be capable of the Image of the World, such as we find it.
[Source (1670)]

For the world is not to be narrowed till it will go into the understanding (which has been done hitherto), but the understanding to be expanded and opened till it can take in the image of the world, as it is in fact.
[tr. Spedding/Ellis/Heath (c. 1900)]

Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.
[tr. Legge (1861)]

Ah, it is difficult to know what to make of those who are all day long cramming themselves with food and are without anything to apply their minds to! Are there no dice and chess players? Better, perhaps, join in that pursuit than do nothing at all!
[tr. Jennings (1895)]

It is a really bad case when a man simply eats his full meals without applying his mind to anything at all during the whole day. Are there not such things as gambling and games of skill? To do one of those things even is better than to do nothing at all.
[tr. Ku Hung-Ming (1898)]

How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything! Are there no checker or chess players? Even to do that is surely better than nothing at all.
[tr. Soothill (1910)]

Stuffing in food all day, nothing that he puts his mind on, a hard case! Don't chess players at least do something and have solid merit by comparison?
[tr. Pound (1933)]

Those who do nothing all day but cram themselves with food and never use their minds are difficult. Are there not games such as draughts? To play them would surely be better than doing nothing at all.
[tr. Waley (1938)]

I really admire a fellow who goes about the whole day with a well-fed stomach and a vacuous mind. How can one ever do it? I would rather that he play chess, which would seem to me to be better.
[tr. Lin Yutang (1938)]

To eat one’s full all day long without directing the mind to anything is, indeed, to be in difficulties! Even those who spend all their time at intricate games are to be reckoned of higher caliber.
[tr. Ware (1950), 17.20]

It is no easy matter for a man who always has a full stomach to put his mind to some use. Are there not such things as po and yi? Even playing these games is better than being idle.
[tr. Lau (1979)]

It is surely difficult to spend the whole day stuffing oneself with food and having nothing to use one's mind on. Are there not people who play bo and yi? Even such activity is definitely superior, is it not?
[tr. Dawson (1993), 17.20]

I cannot abide these people who fill their bellies all day long, without ever using their minds! Why can't they play chess? At least it would be better than nothing.
[tr. Leys (1997)]

Those who are stated with food all day without applying their minds to anything at all are difficult indeed! Are there no people who play double six and siege? Even doing those would be beter than to stop thinking altogether.
[tr. Huang (1997), 17.21]

Eating all day without thinking about anything, such persons are hard to be trained. Are not there some games? Even if playing some games, it is also better than having nothing to do.
[tr. Cai/Yu (1998), No. 462]

There are troubles ahead for those who spend their whole day filling their stomachs without ever exercising their heart-and-mind (xin). Are there not diversions such as the board games of bo and weiqi? Even playing those games would be better than nothing.
[tr. Ames/Rosemont (1998)]

One who eats his fill all day long, and never uses his mind on anything, is a difficult case. Are there not such things as gammon and chess? Would it not be better to play them?
[tr. Brooks/Brooks (1998), 17.20]

All day eating and never thinking: such people are serious trouble. Aren't there games to play, like go and chess? Even that is better than nothing. [tr. Hinton (1998), 17.21]

Spending the entire day filling himself with food, never once exercising his mind -- someone like this is a hard case indeed! Do we not have the games Bo and Yi? Even playing these games would be better than doing nothing.
[tr. Slingerland (2003)]

To spend the whole day stuffing yourself and not to put your mind to use at all -- this is hopeless behavior. Are there not such games as bo and yi? It would be better to play these games [than to do nothing at all].
[tr. Annping Chin (2014)]

If a person is well fed the whole day and does not use his brain on anything, it will be difficult for him to be of value in life. Are there poker games and chess? Playing these games is still more beneficial than doing nothing.
[tr. Li (2020)]

Reflection is chiefly employed in the investigation of truth, appetite impels to action.
[tr. McCartney (1798)]

Reflection chiefly applies itself in the search of truth. Appetite prompts us to action.
[tr. Edmonds (1865)]

Thought is occupied chiefly in seeking the truth; impulse urges to action.
[tr. Peabody (1883)]

Thought is employed in the discovery of truth, appetite impels to action.
[tr. Gardiner (1899)]

Thought is occupied chiefly with the discovery of truth; impulse prompts to action.
[tr. Miller (1913)]

Thought is mostly expended in seeking out the truth, passion urges men to action.
[tr. Edinger (1974)]

At twenty years of age the Will reigns; at thirty the Wit; at fourty, the Judgment.
[Flesher ed. (1685)]

At twenty years desire rules us, at thirty, expediency, at forty, judgment.
[tr. Fischer (1937)]

When one is twenty, the will reigns; a thirty, the intelligence; at forty, judgment.
[tr. Maurer (1992)]

At 20 years of age the Will reigns; at 30 the Wit; at 40 the Judgment.
[Benjamin Franklin, Poor Richard's Almanack (1741)

"To maintain the dignity of human nature is the true ambition of man; and to that end it becomes the duty of all, who aspire to distinguish themselves from the race of inferior animals, to exert their most strenuous efforts, lest they pass their days in silence, like the herds of the field, formed by nature prone to the earth, and governed altogether by the incitements of appetite. Man is composed of mind and body, and in the exercise of both consists the energy of his nature. The mind is the directing principle; the body is subservient. The former we participate with the gods; the latter we hold in common with the brute creation. Hence the fame acquired by our intellectual powers has ever appeared to me the truest glory, far superior to all that can be achieved by mere corporeal vigor; and since the life we enjoy is frail and transitory, it should be the endeavour of every man to extend his fame, and leave a lasting memorial of his existence." [tr. Murphy (1807)]

"Men who would act up to the dignity of their nature ought not to pass their lives in obscurity, like the beasts of the field, formed with bodies prone to the earth, and under necessary subjection to their appetites. Now, our faculties are twofold; those of the soul, and those of the body: the soul was designed for sovereign command, the body for subjection: the former we enjoy in common with the gods, the latter with the brute creation. So that to me it appears more agreeable to nature to pursue glory by the abilities of the mind than those of the body; and as our lives are but of short duration, it should be our study to render our memory immortal." [tr. Rose (1831)]

"It becomes all men, who are anxious that they should excel other animals, to strive with their utmost might that they may not pass their life in silence like cattle, which nature has formed with their faces downwards, and slaves to their belly. But all our vigour is placed in the mind and in the body. We for the most part make use of the government of the mind, the submission of the body. The one we have in common with the gods, and the other with brutes. Wherefore it appears to me more proper to seek for glory by the abilities of the mind rather than by those of mere force; and since that life which we enjoy is short, to make the memory of ourselves as lasting as possible." [Source (1841)]

"It becomes all men, who desire to excel other animals, to strive, to the utmost of their power, not to pass through life in obscurity, like the beasts of the field, which nature has formed groveling and subservient to appetite. All our power is situated in the mind and in the body. Of the mind we rather employ the government; of the body, the service. The one is common to us with the gods; the other with the brutes. It appears to me, therefore, more reasonable to pursue glory by means of the intellect than of bodily strength, and, since the life which we enjoy is short, to make the remembrance of us as lasting as possible." [tr. Watson (1867)]

"Every man who is anxious to excel the lower animals should strive with all his power not to pass his life in obscurity like the brute beasts, whom nature has made the grovelling slaves of their belly. Now our whole ability resides jointly in our mind and body. In the case of the mind it is its power of guidance, in the case of the body its obedient service that we rather use, sharing the former faculty with the gods, the latter with the brute creation. This being so, I think it right to seek repute by my powers rather of intellect than of strength, and since the very life which we enjoy is short, to make the memory of us as abiding as may be." [tr. Pollard (1882)]

"All persons who are enthusiastic that they should transcend the other animals ought to strive with the utmost effort not to pass through a life of silence like the cattle, which nature has fashioned to be prone and obedient to their stomachs. Our entire power resides in the mind as well as the body: we use the mind to command, the body to serve; the former we share wit the gods, the latter with the beasts. Therefore it seems to me more correct to seek glory with our intellectual rather than with our physical resources, and, because the very life that we enjoy is short, to ensure that a recollection of ourselves lasts as long as possible. [tr. Woodman (2007)]

• "For what are all the advantages of wealth, and all the graces of form and feature? mere precarious gifts, that soon fade and moulder away. It is virtue, and virtue only, that ennobles the human character, and lives in the memory of the after-times." [tr. Murphy (1807)]
• "For the splendour derived from riches and beauty is short-lived and frail, virtue alone confers immortality." [tr. Rose (1831)
• "For the glory of riches and beauty is fickle and frail; virtue is accounted bright and everlasting." [Source (1841)]
• "For the glory of wealth and beauty is fleeting and perishable; that of intellectual power is illustrious and immortal." [tr. Watson (1867)]
• "The glory of wealth and beauty is fleeting and frail, but personal merit is held in eternal honour." [tr. Pollard (1882)]
• "The glory of riches and appearance is fleeting and fragile, but to have prowess is something distinguished and everlasting. [tr. Woodman (2007)]
• "For the fame of riches and beauty is fickle and frail, while virtue is eternally excellent."

Thought is the labour of the intellect, reverie is its pleasure. To replace thought by reverie is to confound poison with nourishment.
[tr. Wilbour (1862)]

Thought is the labor of the intellect, reveries its voluptuousness; substituting reverie for thought is like confounding poison with nutriment.
[tr. Wraxall (1862)]

Thought is the toil of the intelligence, revery its voluptuousness. To replace thought with revery is to confound a poison with a food.
[tr. Hapgood (1887)]

Thought is the labor of the intellect, reverie its pleasure. To replace thought with reverie is to confound poison with nourishment.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Thought is the exertion of the intellect, daydreaming is its indulgence. To replace thought with daydreaming is to mistake a poison for sustenance.
[tr. Donougher (2013)]

For man always believes more readily that which he prefers. He, therefore, rejects difficulties for want of patience in investigation; sobriety, because it limits his hope; the depths of nature, from superstition; the light of experiment, from arrogance and pride, lest his mind should appear to be occupied with common and varying objects; paradoxes, from a fear of the opinion of the vulgar; in short, his feelings imbue and corrupt his understanding in innumerable and sometimes imperceptible ways.
[tr. Wood (1831)]

For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
[tr. Spedding (1858)]

For man more readily believes what he wishes to be true. And so it rejects difficult things, from impatience of inquiry; -- sober things, because they narrow hope; -- the deeper thigns of Nature, from superstition; -- the light of experience, from arrogance and disdain, lest the mind should seem to be occupied with worthless and changing matters; -- paradoxes, from a fear of the opinion of the vulgar: -- in short, the affections enter and corrupt the intellect in innumerable ways, and these sometimes imperceptible.
[tr. Johnson (1859)]

For a man is more likely to believe something if he would like it to be true. Therefore he rejects

• difficult things because he hasn’t the patience to research them,
• sober and prudent things because they narrow hope,
• the deeper things of nature, from superstition,
• the light that experiments can cast, from arrogance and pride (not wanting people to think his mind was occupied with trivial things),
• surprising truths, out of deference to the opinion of the vulgar.

In short, there are countless ways in which, sometimes imperceptibly, a person’s likings colour and infect his intellect.
[tr. Bennett (2017)]