Thy wrath, O Venus, still forbear,
Nor at my tender bosom aim
That venom'd arrow, ever wont to inspire,
Wing'd from thy golden bow, the pangs of keen desire.
[tr. Wodhull (1782)]

But, never from thy golden bow,
May I beneath the shaft expire!
Whose creeping venom, sure and slow,
Awakes an all-consuming fire:
Ye racking doubts! ye jealous fears!
With others wage internal war;
Repentance! source of future tears,
From me be ever distant far!
[tr. Byron (1807)]

Ne'er from thy golden bow, Queen of soft joy,
Steep'd in desire thy shafts 'gainst me employ!
[tr. Potter (1814)]

Oh never, queen, I pray,
Drive from thy golden bow into my heart
The escapeless passion-poisoned dart.
[tr. Webster (1868)]

Never, O never, lady mine, discharge at me from thy golden bow a shaft invincible, in passion’s venom dipped.
[tr. Coleridge (1891)]

Never, O my mistress, mayest thou send forth against me from thy golden bow thy inevitable shaft, having steeped it in desire.
[tr. Buckley (1892)]

Not upon me, O Queen, do thou aim from thy bow all-golden
The arrow desire-envenomed that none may avoid -- not on me!
[tr. Way (Loeb) (1894)]

Loose not on me, O Holder of man's heart,
Thy golden quiver,
Nor steep in poison of desire the dart
That heals not ever.
[tr. Murray (1906)]

O goddess, never on me let loose the unerring
Shaft of your bow in the poison of desire.
[tr. Warner (1944)]

Never, Queen Aphrodite,
Loose against me from your golden bow,
Dipped in sweetness of desire,
Your inescapable arrow!
[tr. Vellacott (1963)]

Mistress, never use me as a target, shooting golden arrows
Tipped with desire, unerring in aim.
[tr. Podlecki (1989)]

Never, o goddess, may you smear with desire one of your ineluctable arrows and let it fly against my heart from your golden bow!
[tr. Kovacs (Loeb) (1994)]

Oh never, my lady, may you fire at me from your golden bow the unerring arrow you have poisoned with desire!
[tr. Davie (1996)]

Oh, Lady Aphrodite!
I sincerely hope you don’t shoot any of your unfailing golden arrows, dipped in lust, at me!
[tr. Theodoridis (2004)]

Goddess, I pray you never strike me
with one of those poisoned arrows
shot from your golden bow.
[tr. Johnston (2008)]

Mistress, never shoot me from your golden bow an inescapable arrow anointed with desire.
[tr. Ewans (2022)]

Never, mistress, discharge at me from your golden bow a shaft inescapable, in passion’s venom dipped.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Never, o goddess, may you smear with desire one of your inescapable arrows and let it fly against my heart from your golden bow!
[tr. Kovacs / Zhang / Rogak]

Th' immoderate Loves in their career,
Nor glory nor esteem attends,
But when the Cyprian Queen descends
Benignant from her starry sphere.
No Goddess can more justly claim
From man the grateful prayer.
[tr. Wodhull (1782)]

When fierce conflicting passions urge
The breast where love is wont to glow,
What mind can stem the stormy surge
Which rolls the tide of human woe?
The hope of praise, the dread of shame,
Can rouse the tortur’d breast no more;
The wild desire, the guilty flame,
Absorbs each wish it felt before.
But if Affection gently thrills
The soul, by purer dreams possest,
The pleasing balm of mortal ills
In love can sooth the aching breast:
If thus thou comest in disguise,
Fair Venus! from thy native heaven,
What heart, unfeeling, would despise
The sweetest boon the Gods have given?
[tr. Byron (1807)]

When with a wild impetuous sway
The Loves come rushing on the breast,
Each virtuous thought is rent away,
Each breath of fame supprest.
But when, confess'd her gentle reign,
Enchanting Venus deigns t'appear,
Of all the pow'rs of heav'n most dear,
She leads the Graces in her train.
[tr. Potter (1814)]

The wild loves that force eager way
Nor worth nor fame on man confer,
But if come Cypris with meet sway
There is no gracious god like her.
[tr. Webster (1868)]

When in excess and past all limits Love doth come, he brings not glory or repute to man; but if the Cyprian queen in moderate might approach, no goddess is so full of charm as she.
[tr. Coleridge (1891)]

The loves, when they come too impetuously, have given neither good report nor virtue among men, but if Venus come with moderation, no other Goddess is so benign.
[tr. Buckley (1892)]

Love bringeth nor glory nor honour to men when it cometh restraining
Not its unscanted excess: but if Kypris, in measure raining
Her joy, cometh down, there is none other Goddess so winsome as she.
[tr. Way (Loeb) (1894)]

Alas, the Love that falleth like a flood,
Strong-winged and transitory:
Why praise ye him? What beareth he of good
To man, or glory?
Yet Love there is that moves in gentleness,
Heart-filling, sweetest of all powers that bless.
[tr. Murray (1906)]

When love is in excess
It brings a man no honor
Nor any worthiness.
But if in moderation Cypris comes,
There is no other power at all so gracious.
[tr. Warner (1944)]

When the Loves descend in full force they never enhance
Men’s fame or virtue, but if Aphrodite approaches
With reserve, there is no more gracious goddess.
[tr. Podlecki (1989)]

Loves that come to us in excess bring no good name or goodness to men. If Aphrodite comes in moderation, no other goddess brings such happiness.
[tr. Kovacs (Loeb) (1994)]

When passions come upon men in strength beyond due measure, their gift is neither one of glory nor of greatness. But if the Cyprian tempers her visit, no other goddess is so gracious.
[tr. Davie (1996)]

When Aphrodite arrives in the hearts of people, with no fuss and with no exaggerated madness, she is a very enjoyable visitor but, alas, overwhelming lust brings neither honour nor glory to any one.
[tr. Theodoridis (2004)]

Love coming on too strong
does not give glory or virtue
to men. But if Kypris comes in moderation,
no other goddess is so gracious.
[tr. Luschnig (2007)]

Erotic love with too much passion
brings with it no fine reputation,
and nothing virtuous to men.
But if Aphrodite comes in smaller doses,
no other god is so desirable.
[tr. Johnston (2008)]

Excess of passion brings no glory or honour to men.
[ed. Yeroulanos (2016)]

Love that comes in great excess does not grant reputation or excellence; but if Aphrodite comes more gently, there is no other god who gives such great pleasure.
[tr. Ewans (2022)]

When loves come excessive and past all limit, they bring neither good repute nor high ideals [aretē] to men; but if Aphrodite approaches in moderate strength, no goddess is so full of charm as she.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.
[KJV (1611)]

What the Spirit brings is very different: love, joy, peace, patience, kindness, goodness, trustfulness, gentleness and self-control. There can be no law against things like that, of course.
[JB (1966)]

On the other hand the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, trustfulness, gentleness and self-control; no law can touch such things as these.
[NJB (1985)]

But the Spirit produces love, joy, peace, patience, kindness, goodness, faithfulness, humility, and self-control. There is no law against such things as these.
[GNT (1992 ed.)]

By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.
[NRSV (2021 ed.)]

A good marriage (if any there be) refuseth the company and conditions of love; it endevoureth to present those of amity. It is a sweete society of life, full of constancie, of trust, and an infinite number of profitable and solid offices, and mutuall obligations.
[tr. Florio (1603)]

A good Marriage, if it be really so, rejects the Company and Conditions of Love and tries to represent those of Friendship. 'Tis a sweet Society of Life, full of Constancy, Trust, and an infinite Number of useful and solid Offices and mutual Obligations.
[tr. Cotton (1686)]

A good marriage, if there be any such, rejects the company and conditions of love, and tries to represent those of friendship. ’Tis a sweet society of life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations.
[tr. Cotton/Hazlitt (1877)]

A good marriage, if there is such a thing, rejects the company and conditions of love. It tries to imitate those of friendship. It is a sweet bond of life, full of constancy, of trust, and of an infinite nuimber of useful and substantial services and mutual obligations.
[tr. Zeitlin (1934)]

A good marriage, if such there be, rejects the company and conditions of love. It tries to reproduce those of friendship. It is a sweet association in life, full of constancy, trust, and an infinite number of useful and solid services and mutual obligations.
[tr. Frame (1943)]

A good marriage (if there be such a thing) rejects the company and conditions of Cupid: it strives to reproduce those of loving-friendship. It is a pleasant fellowship for life, full of constancy, trust and an infinity of solid useful services and mutual duties.
[tr. Screech (1987)]

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
[KJV (1611)]

Though I command languages both human and angelic -- if I speak without love, I am no more than a gong booming or a cymbal clashing. And though I have the power of prophecy, to penetrate all mysteries and knowledge, and though I have all the faith necessary to move mountains -- if I am without love, I am nothing. Though I should give away to the poor all that I possess, and even give up my body to be burned -- if I am without love, it will do me no good whatever.
[NJB (1985)]

I may be able to speak the languages of human beings and even of angels, but if I have no love, my speech is no more than a noisy gong or a clanging bell. I may have the gift of inspired preaching; I may have all knowledge and understand all secrets; I may have all the faith needed to move mountains -- but if I have no love, I am nothing. I may give away everything I have, and even give up my body to be burned -- but if I have no love, this does me no good.
[GNT (1992 ed.)]

If I speak in tongues of human beings and of angels but I don’t have love, I’m a clanging gong or a clashing cymbal. If I have the gift of prophecy and I know all the mysteries and everything else, and if I have such complete faith that I can move mountains but I don’t have love, I’m nothing. If I give away everything that I have and hand over my own body to feel good about what I’ve done but I don’t have love, I receive no benefit whatsoever.
[CEB (2011)]

If I speak in the tongues of humans and of angels but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers and understand all mysteries and all knowledge and if I have all faith so as to remove mountains but do not have love, I am nothing. If I give away all my possessions and if I hand over my body so that I may boast[a] but do not have love, I gain nothing.
[NRSV (2021 ed.)]

Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
[KJV (1611)]

Avoid getting into debt, except the debt of mutual love. If you love your fellow men you have carried out your obligations. All the commandments: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet, and so on, are summed up in this single command: You must love your neighbour as yourself. Love is the one thing that cannot hurt your neighbour; that is why it is the answer to every one of the commandments.
[JB (1966)]

The only thing you should owe to anyone is love for one another, for to love the other person is to fulfil the law. All these: You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet, and all the other commandments that there are, are summed up in this single phrase: You must love your neighbour as yourself. Love can cause no harm to your neighbour, and so love is the fulfilment of the Law.
[NJB (1985)]

Don’t be in debt to anyone, except for the obligation to love each other. Whoever loves another person has fulfilled the Law. The commandments, Don’t commit adultery, don’t murder, don’t steal, don’t desire what others have, and any other commandments, are all summed up in one word: You must love your neighbor as yourself. Love doesn’t do anything wrong to a neighbor; therefore, love is what fulfills the Law.
[CEB (2011)]

Owe no one anything, except to love one another, for the one who loves another has fulfilled the law. The commandments, “You shall not commit adultery; you shall not murder; you shall not steal; you shall not covet,” and any other commandment, are summed up in this word, “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
[NRSV (2021 ed.)]

MEDEA: To Mortals what a dreadful scourge is love!
CREON: As Fortune dictates, Love becomes, I ween,
Either a curse or blessing.
[tr. Wodhull (1782)]

MEDEA: Alas, what fatal ills love works to man!
CREON: That is, I ween, as fortune guides th' event.
[tr. Potter (1814)]

MEDEA: Ah me! How great an ill to man is love!
CREON: That is, I doubt, as fortune waits on it.
[tr. Webster (1868)]

MEDEA: Ah me! ah me! to mortal man how dread a scourge is love!
CREON: That, I deem, is according to the turn our fortunes take.
[tr. Coleridge (1891)]

MEDEA: Alas! alas! how great an ill is love to man!
CREON: That is, I think, as fortune also shall attend it.
[tr. Buckley (1892)]

MEDEA: Alas! to mortals what a curse is love!
KREON: Blessing or curse, I trow, as fortune falls.
[tr. Way (Loeb) (1894)]

MEDEA: O Loves of man, what curse is on your wings!
CREON: Blessing or curse, 'tis as their chances flow.
[tr. Murray (1906)]

MEDEA: Oh what an evil to men is passionate love!
CREON: That would depend on the luck that goes along with it.
[tr. Warner (1944)]

MEDEA: Ah! What an evil thing men’s loves are!
CREON: It all depends, I suppose, on how things turn out.
[tr. Podlecki (1989)]

MEDEA: Oh, what a bane is love to mortals.
CREON: I fancy that depends on the circumstances.
[tr. Kovacs (1994)]

MEDEA: Ah, the loves of mortal men! What a boundless source of woe!
CREON: That would depend, I imagine, on the circumstances of each case.
[tr. Davie (1996)]

MEDEA: Oh! What a dreadful thing love is!
CREON: It depends ...
[tr. Theodoridis (2004)]

MEDEA: Feu, feu [Aah, aah] mortal affections, how great an affliction they are!
CREON: That, I think, depends on the circumstances.
[tr. Luschnig (2007)]

MEDEA:Alas,
love’s a miserable thing for mortal men.
CREON: I think events determine if that’s true.
[tr. Johnston (2008)]

MEDEA: Oh, how great an evil love is to mankind.
CREON: No, I am sure that depends on the circumstances.
[tr. Ewans (2022)]

MEDEA: Ah me! Ah me! To mortals how great an evil [kakon] is love!
CREON: That, I suppose, is according to the turn our fortunes take.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

To love or to have loved, that is enough. Ask nothing further. There is no other pearl to be found in the dark folds of life. To love is a consummation.
[tr. Wilbour (1862); tr. Wilbour/Fahnestock/MacAfee (1987)]

To love or to have loved is sufficient; ask nothing more after that. There is no other pearl to be found in the dark folds of life, for love is a consummation.
[tr. Wraxall (1862)]

To love, or to have loved, -- this suffices. Demand nothing more. There is no other pearl to be found in the shadowy folds of life. To love is a fulfilment.
[tr. Hapgood (1887)]

To love or to have loved is all-sufficing. We must not ask for more. No other pearl is to be found in the shadowed folds of life. To love is an accomplishment.
[tr. Denny (1976)]

You have filched the good number in the lottery, a love-match; you have the highest prize, take good care of it, put it under lock and key, don’t squander it, worship each other, and snap your fingers at the rest. Believe what I tell you. It is good sense. Good sense cannot lie. Be a religion to each other. Every one has his own way of worshipping God. Zounds! the best way to worship God is to love your wife.
[tr. Wilbour (1862)]

You have drawn the good number in the lottery, love in the sacrament. You have the prize number, so keep it carefully under lock and key. Do not squander it. Adore each other, and a fig for the rest. Believe what I tell you, then, for it is good sense, and good sense cannot deceive. Be to one another a religion, for each man has his own way of adoring God. Saperlotte! the best way of adoring God is to love one’s wife.
[tr. Wraxall (1862)]

You have filched the winning number in the lottery; you have gained the great prize, guard it well, keep it under lock and key, do not squander it, adore each other and snap your fingers at all the rest. Believe what I say to you. It is good sense. And good sense cannot lie. Be a religion to each other. Each man has his own fashion of adoring God. Saperlotte! the best way to adore God is to love one's wife.
[tr. Hapgood (1887)]

You have drawn the winning number in the lottery and you must treasure it. Each must be a religion to the other. We all have our own way of worshipping God, but the best of all, Heaven knows, is to love one’s wife.
[tr. Denny (1976)]

You have filched the good number in the lottery, a love match; you have the big prize, take good care of it, put it under lock and key, don't squander it, worship each other, and snap your fingers at the rest. Believe what I tell you. It is good sense. Good sense cannot lie. Be a religion to each other. Everyone has his own way of worshiping God. The best way to worship God is to love your wife.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
[KJV (1611)]

If you love those who love you, what thanks can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what thanks can you expect? For even sinners do that much.
[JB (1966)]

If you love those who love you, what credit can you expect? Even sinners love those who love them. And if you do good to those who do good to you, what credit can you expect? For even sinners do that much.
[NJB (1985)]

If you love those who love you, why should you be commended? Even sinners love those who love them. If you do good to those who do good to you, why should you be commended? Even sinners do that.
[CEB (2011)]

If you love those who love you, what credit is that to you? For even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
[NRSV (2021 ed.)]

The Love which engages us to eternal Beauties, does not extinguish in us the Love of temporal ones.
[tr. Clitandre (1672)]

The love which attaches us to eternal beauties does not stifle in us the love of earthly things.
[tr. Van Laun (1876)]

Our love for the beauty which is eternal, stifles not in us love for that which is fleeting and temporal.
[tr. Wall (1879)]

The love which leads us to eternal beauties does not extinguish in us the love of temporal ones.
[tr. Mathew (1890)]

Our love for the beauty which is eternal does not stifle in us the love for things fleeting.
[tr. Waller (1903)]

Love for the beauty of eternal things
Cannot destroy our love for earthly beauty.
[tr. Page (1909)]

The love which draws us to eternal beauty
Does not exclude the love of temporal things.
[tr. Bishop (1957)]

To love eternal beauties far above
Is not to be immune to other love.
[tr. Frame (1967)]

The love that draws us to eternal beauty does not stifle love of this world.
[tr. Steiner (2008)]

The love that binds us to eternal beauties
Does not entirely stifle in us the love of temporal.
[tr. Campbell (2013)]

No, People are easily Dup'd by what they love, and Self-love helps 'em to deceive themselves.
[tr. Clitandre (1672)]

No; people are easily duped by those whom they love, and conceit is apt to deceive itself.
[tr. Van Laun (1876)]

No, we are easily duped by those we love, and we deceive ourselves through our own conceit.
[tr. Wall (1879)]

No, people are easily duped by what they like; and self-love helps them to deceive themselves.
[tr. Mathew (1890), 4.2]

No; people are easily duped by those whom they love. Self-love leads the way to self-deceit.
[tr. Waller (1903)]

Oh no! A lover's never hard to cheat,
And self-conceit leads straight to self-deceit.
[tr. Page (1909)]

No, one is easily fooled by one's belovèd,
And self-conceit will end in self-deception.
[tr. Bishop (1957)]

Oh, no! A lover is not hard to cheat,
And self-deception springs from self-conceit.
[tr. Frame (1967)]

He loves me, and he's also vain,
That double drug will dull his brain.
[tr. Bolt (2002)]

No, it's easy to be fooled by what we want; our vanity is always ready to betray us.
[tr. Steiner (2008)]

We long to be fooled by the one we love,
And pride lends a hand in its own downfall.
[tr. Campbell (2013)]

So I am going away, my children. Love each other dearly always. There is scarcely anything else in the world but that: to love one another.
[tr. Wilbour (1862)]

I am going away, my children. Love each other dearly and always. There is no other thing in the world but that; love one another.
[tr. Wraxall (1862)]

I am on the verge of departure, my children. Love each other well and always. There is nothing else but that in the world: love for each other.
[tr. Hapgood (1887)]

And now I must leave you, my children. Love one another always. There is nothing else that matters in this world except love.
[tr. Denny (1976)]

So I am going away, my children. Love each other dearly always. There is scarcely anything else in the world but that: to love one another.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Whatever Reason we may find for the Passion that subdues us, we shall always be a little ashm'd to own it.
[tr. Clitandre (1672)]

Whatever reason we may find for the passion that subdues us, we always feel some shame in owning it.
[tr. Van Laun (1876)]

Whatever reasons we may find to justify the love that conquers us, there is always a certain shame attached to the avowal of it.
[tr. Wall (1879)]

Whatever gratification we may find for the passion that subdues us, we shall always be rather ashamed to own it.
[tr. Mathew (1890). 4.4]

Whatever reasons we may find for the love which conquers us, there is always a little shame in the avowal of it.
[tr. Waller (1903)]

Whatever cause we find to justify
The love that masters us, we still must feel
Some little shame in owning it.
[tr. Page (1909)]

Even though overmastered by our feelings,
We always find it shameful to admit them.
[tr. Bishop (1957)]

However strong and justified our flame,
We never can admit it without shame.
[tr. Frame (1967)]

No matter how much love persuades us,
we always feel a tiny bit of shame.
[tr. Steiner (2008)]

There's no affection can exceed what children
Feel for their Mother; let this love, my Sons,
Deep in your tender bosoms be implanted:
For no attachments equal kindred ties.
[tr. Wodhull (1809)]

Children have nothing sweeter than their mother.
Love your mother children, there is no kind of love anywhere
Sweeter than this one to love.
[tr. @sentantiq (2015)]

Oddly enough, the first symptom of true love in a young man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour (1862)]

Strange it is, the first symptom of true love in a young man is timidity; in a girl it is boldness. This will surprise, and yet nothing is more simple; the two sexes have a tendency to approach, and each assumes the qualities of the other.
[tr. Wraxall (1862)]

And besides, although shyness is the first sign of true love in a youth, boldness is its token in a maid. This may seem strange, but nothing could be more simple. The sexes are drawing close, and in doing so each assumes the qualities of the other.
[tr. Denny (1976)]

And then, oddly enough, the first symptom of true love in a man is timidity, in a young woman, boldness. This is surprising, and yet nothing is more natural. It is the two sexes tending to unite, and each acquiring the qualities of the other.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

All choicest gifts in nature’s power are her’s:
In her example beauty finds its test.
[tr. Lyell (1845)]

She is as high as Nature’s skill can soar;
Beauty is tried by her comparison.
[tr. Rossetti (c. 1847; 1899 ed.)]

She is the sum of all on earth most rare;
Beauty by her bright standard tests its claim.
[tr. Martin (1862)]

Whate’er of good Nature can make she is,
And by her pattern beauty tries itself.
[tr. Norton (1867)]

She is the sum of nature's universe.
To her perfection all of beauty tends.
[tr. Reynolds (1969)]

She is the highest nature can achieve
And by her mold all beauty tests itself.
[tr. Musa (1971)]

She is the best that Nature can achieve and by her mold all beauty tests itself.
[tr. Hollander (1997)]

She is the greatest good nature can create:
beauty is proven by her example.
[tr. Kline (2002)]

She is the highest good that nature can make;
beauty is tested with her as the touchstone.
[tr. Appelbaum (2006)]

The more we love any one, the less we ought to flatter her. True love shows itself in overlooking nothing; and, were I a lady, I would banish all those mean-spirited lovers who submit to all my sentiments, and whose mild complacencies every moment offer up incense to my vagaries.
[tr. Van Laun (1878)]

The more we love any one, the less it behoves us to flatter them; true love shows itself by pardoning nothing, and for my part I would banish all those mean-spirited lovers whom I found submissive to all my opinions, and whose soft complaisance offered incense to all my extravagant ideas.
[tr. Mathew (1890), 2.6]

The more we love our friends, the less we flatter them; it is by excusing nothing that pure love shows itself. For my part, I would banish those unworthy lovers who slavishly submit to all my sentiments, and by their weak compliance swing incense to my follies.
[tr. Wormeley (1894)]

The more we love, the less ought we to flatter. True love shows itself in not pardoning anything; and, for my part, I would banish every one of those mean-spirited lovers who submit to all my views, whose tame compliance on every occasion burns incense to my vagaries.
[tr. Waller (1903), 2.4]

The more we love, the less we ought to flatter;
True love is proven by condoning nothing;
For my part, I would banish those base lovers
I found agreeing with my own opinions,
And pandering with weak obsequiousness
To my vagaries upon all occasions.
[tr. Page (1913)]

The more you love, the less you ought to flatter;
And true love is incapable of pardon.
If I were she, I'd banish all admirers
Submissive to my slightest sentiment,
Fawning upon me with their cheap applause
For even my most extreme extravagances.
[tr. Bishop (1957)]

Loving and flattering are worlds apart;
The least forgiving is the truest heart;
And I would send those soft suitors away,
Seeing they dote on everything I say,
And that their praise, complaisant to excess,
Encourages me in my foolishness.
[tr. Frame (1967), 2.4]

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

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

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

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

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

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

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

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

Tho' I hate, yet I love! -- you'll perhaps ask me, how?
I can't tell; but I'm vext, and feel that I do.
[tr. Nott (1795), # 82 "On His Love"]

I hate and love -- ask why -- I can't explain,
I feel 'tis so, and feel it racking pain.
[tr. Lamb (1821), "On His Own Love"]

I hate and love -- wherefore I cannot tell,
But by my tortures know the fact too well.
[tr. T. Martin (1861), "Love's Unreason"]

I have and love. "Why do I so?"
Perhaps you ask. I can't explain:
The bitter fact I only know,
And torture racks my brain.
[tr. Cranstoun (1867), "On His Love"]

Half I hate, half love. How so? one haply requireth.
Nay, I know not; alas feel it, in agony groan.
[tr. Ellis (1871)]

Hate I, and love I. Haps thou'lt ask me wherefore I do so.
Wot I not, yet so I do feeling a torture of pain.
[tr. Burton (1893), "How the Poet Loves"]

I hate and I love. Why I do this, perhaps you ask. I know not, but I feel it happening and I am tortured.
[tr. Smithers (1894)]

I hate and love. Why I do so, perhaps you ask. I know not, but I feel it, and I am in torment.
[tr. Warre Cornish (1904)]

I hate and yet I love; perhaps you ask how this can be. I do not know, but that it is so I feel too well, and live in torment.
[tr. Stuttaford (1912)]

I hate and love. You question "How?" I lack
An answer, but I feel it on the rack.
[tr. MacNaghten (1925)]

I hate and love, nor can the reason tell;
But that I love and hate I know too well.
[tr. Wright (1926), "Odi et Amo"]

I hate and love.
And if you ask me why,
I have no answer, but I discern,
can feel, my senses rooted in eternal torture.
[tr. Gregory (1931)]

I hate & love. And if you should ask how I can do both,
I couldn't say; but I feel it, and it shivers me.
[tr. C. Martin (1979)]

I hate and love. And why, perhaps you’ll ask.
I don’t know: but I feel, and I’m tormented.
[tr. Kline (2001), "Love-Hate"]

I hate and love. You wonder, perhaps, why I'd do that?
I have no idea. I just feel it. I am crucified.
[tr. Green (2005)]

I hate and I love. How do I do that, perhaps you ask?
I don't know. But I feel it is happening and I am tormented.
[tr. Wikibooks (2017)]

I hate and I love. Why I do this, perhaps you ask.
I do not know, but I feel it being done and I am tormented.
[tr. Wikisource (2018)]

I hate and I love: you might ask why I do this --
I don’t know, but I see it happen and it’s killing me.
[tr. @sententique (2023)]

I hate, I love; I love, I hate.
But why, you ask again.
I don't know if it's fault, or fate,
This such exquisite pain.
[tr. Hill (2024)]

At once to quench an ancient flame, I own,
Is truly hard; but still no efforts spare;
On this thy peace depends, on this alone;
Then possible, or not, o conquer there!
[tr. Nott (1795), # 73 "To Himself"]

'Tis hard to lay long-cherish'd love aside;
'Tis hard at once. But 'tis your only plan;
'Tis all your hope. This love must be defied;
Nor think you cannot, but assert you can.
[tr. Lamb (1821), "The Lover's Petition (To Himself)"]

'Tis hard at once to fling a love away,
That has been cherish'd with the faith of years.
'Tis hard -- but 'tis thy duty. Come what may,
Crush every record of its joys, its fears!
[tr. T. Martin (1861), "Remorse"]

'Tis hard to quench at once a long-nursed love;
'Tis hard -- but do it howsoe'er you may;
It is your only chance -- our courage prove --
Easy or difficult -- you must obey.
[tr. Cranstoun (1867), "To Himself. The Lover's Petition", st. 4]

What? it is hard long love so lightly to leave in a moment?
Hard; yet abides this one duty, to do it: obey.
Here lies safety alone, one victory must not fail thee.
One last stake to be lost haply, perhaps to be won.
[tr. Ellis (1871)]

Difficult 'tis indeed long Love to depose of a sudden,
Difficult 'tis, yet do e'en as thou deem to be best.
This be thy safe-guard sole; this conquest needs to be conquered;
This thou must do, thus act, whether thou cannot or can.
[tr. Burton (1893), "In Self-Gratulation"]

It is difficult suddenly to set aside a love of long standing; it is difficult, this is true, no matter how you do it. This is your one salvation, this you must fight to the finish; you must do it, whether it is possible or impossible.
[tr. Smithers (1894)]

'Tis hard to lay aside at will
The love of years, -- and yet, I trow,
What men erewhile have borne may still;
Be borne, though hard, and shall be now.
Borne, ay, and done -- done, whatsoe'er
The pain of doing. Here for me,
Lies the sole refuge from despair,
And the end of all this misery.
[tr. Harman (1897), "The Soliloquy of Catullus"]

It is difficult suddenly to lay aside a long-standing love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (1904)]

It is not easy, at a moment's notice, to lay aside a life-long love. It is not easy; but yo must do so, what way you can: this is our one salvation and must be attained by you: possible or impossible, do it you must.
[tr. Stuttaford (1912)]

It is difficult suddenly to lay aside a long-cherished love. It is difficult; but you should accomplish it, one way or another. This is the only safety, this you must carry through, this you are to do, whether it is possible or impossible.
[tr. Warre Cornish (Loeb) (1913)]

What can't be done, I still must do --
Forget, if I would live life through.
[tr. Stewart (1915)]

And though 'tis hard to cast a long-worn chain,
Choose any means, but freedom gain.
'Tis safety's only chance, then hold it fast
And do th'impossible at last!
[tr. Symons-Jeune (1923)]

Forbear, while heaven frowns, to fume and fret.
Steel your firm courage to escape her sway.
"'Tis hard," you say, "so quickly to forget,"
'Tis hard; but with a will there is a way.
Here is your chance: this victory you must win:
Whether you can nor no, the attempt begin.
[tr. Wright (1926), "The Poet's Prayer"]

For it is hard, hard to throw aside years lived in poisonous love that has tainted your brain
and must end.
If this seems impossible now, you must rise
to salvation.
[tr. Gregory (1931)]

It's hard to break off with someone you've loved such a long time:
it's hard, but you have to do it, somehow or another.
Your only chance is to get out from under this sickness,
no matter whether or not you think you're able.
[tr. C. Martin (1979)]

It’s difficult to suddenly let go of a former love,
it’s difficult, but it would gratify you to do it:
That’s your one salvation. That’s for you to prove,
for you to try, whether you can or not.
[tr. Kline (2001), "Past Kindness: to the Gods"]

It is difficult to suddenly put down a long love
It is difficult, but you should do this in whatever way is pleasing
This is the one safety this must be overcome by you
Do this whether it is possible or not possible
[tr. Wikibooks (2017)]

It is difficult to suddenly put away a long love
It is difficult, but you must effect this in some way or other:
it is the one salvation, this must be conquered by you
You must do this, whether it is impossible or possible.
[tr. Wikisource (2018)]

The Fates and the Furies, as well as the Graces and Sirens, glide with linked hands over life.
[comp. Hoyt (1883)]

They who by love are caught, and fix their love
On virtuous objects; to complete their bliss,
Can need no new accession of delight.
[tr. Wodhall (1809)]

When it befalls poor mortal men to love,
Should they find worthy objects for their loving,
There is no fuller joy on earth to long for.
[Source]

Tyrant of Gods, and men, O Love.
[tr. Wodhall (1809)]

You, Eros, tyrant over gods and men.
[tr. Collard/Cropp (2008)]

Lust, you tyrant of gods and men!
[tr. @sentantiq (2015)]

Till testy Age gray Hairs shall snow
Upon thy Head, lose Mask, nor Show:
Soft whispers now delight
At a set hour by Night:
And Maids that gigle to discover
Where they are hidden to a Lover;
And Bracelets or some toy
Snatcht from the willing Coy.
[tr. Fanshaw (Brome (1666))]

Secure those golden early joys,
That youth unsoured with sorrow bears,
Ere withering time the taste destroys,
With sickness and unwieldy years.
For active sports, for pleasing rest,
This is the time to be possest;
The best is but in season best.
The appointed hour of promised bliss,
The pleasing whisper in the dark,
The half unwilling willing kiss,
The laugh that guides thee to the mark;
When the kind nymph would coyness feign,
And hides but to be found again;
These, these are joys the gods for youth ordain.
[tr. Dryden (c. 1685)]

Whilst Thou art green, and gay, and Young,
E're dull Age comes, and strength decays,
Let mirth, and humor, dance, and song
Be all the trouble of thy days.
The Court, the Mall, the Park, and Stage,
With eager thoughts of Love pursue;
Gay Evening whispers fit thy Age,
And be to Assignation true.
Now Love to hear the hiding Maid,
Whom Youth hath fir'd, and Beauty charms
By her own tittering laugh betray'd,
And forc'd into her Lover's Arms.
Go dally with thy wanton Miss,
And from the Willing seeming Coy,
Or force a Ring, or steal a Kiss;
For Age will come, and then farewell to joy.
[tr. Creech (1684)]

Sport in life's young spring,
Nor scorn sweet love, nor merry dance,
While years are green, while sullen eld
Is distant. Now the walk, the game,
The whisper'd talk at sunset held,
Each in its hour, prefer their claim.
Sweet too the laugh, whose feign'd alarm
The hiding-place of beauty tells,
The token, ravish'd from the arm
Or finger, that but ill rebels.
[tr. Conington (1872)]

Nor disdain, being a young fellow, pleasant loves, nor dances, as long as ill-natured hoariness keeps off from your blooming age. Now let both the Campus Martius and the public walks, and soft whispers at the approach of evening be repeated at the appointed hour: now, too, the delightful laugh, the betrayer of the lurking damsel from some secret corner, and the token ravished from her arms or fingers, pretendingly tenacious of it.
[tr. Smart/Buckley (1853)]

Let beauty's glance
Engage thee, and the merry dance,
Nor deem such pleasures vain!
Gloom is for age. Young hearts should glow
With fancies bright and free,
Should court the crowded walk, the show,
And at dim eve love's murmurs low
Beneath the trysting tree;
The laugh from the sly corner, where
Our girl is hiding fast,
The struggle for the lock of hair,
The half well pleased, half angry air,
The yielded kiss at last.
[tr. Martin (1864)]

Spurn not, thou, who art young, dulcet loves;
Spurn not, thou, choral dances and song
While the hoar-frost morose keeps aloof from thy verdure.
Thine the sports of the Campus, the gay public gardens;
Thine at twilight the words whispered low;
Each in turn has its own happy hour:
And thine the sweet laugh of the girl -- which betrays her
Hiding slyly within the dim nook of the threshold,
And the love-token snatched from the wrist,
Or the finger's not obstinate hold.
[tr. Bulwer-Lytton (1870)]

Youth must not spurn
Sweet loves, nor yet the dance forsake,
While grudging Age thy prime shall spare.
The Plain, the Squares, be now thy care,
And lounges, dear at nightfall, where
By concert love may whisper 'Hist!'
From inner nook a winsome smile
Betrays the girl that sculks the while,
And keepsakes, deftly filched by guile
From yielding finger, or from wrist.
[tr. Gladstone (1894)]

Nor, while thy vigour lasts, despise thou
Pleasures of love, nor the joys of dancing.
While the moroseness due to advancing age
Whitens not yet thy head, let the walks and park
And gentle whispers heard at nightfall
Each be repeated at fitting seasons.
Now, too, the pleasant laughter be heard, that tells
How lurking beauty hides in the corner-nook,
And token ravish'd from the arm, or
Finger, that daintily seems unwilling.
[tr. Phelps (1897)]

Being but yet a youth, contemn
Neither the sweets of love nor of the dance,
While from your bloom crabbed greyness holds aloof.
Now let the Campus and the city squares,
And whispers low, be sought at nightfall,
On the appointed hour of tryst;
And now the fascinating laugh from some recess
Secluded, the betrayer of a maid
In hiding, and the pledge snatched off
An arm or finger ill retaining it.
[tr. Garnsey (1907)]

Spurn not the dance,
Or in sweet loves to bask,
While surly age mars not thy morning's flower.
Seek now the athlete's training field or court;
See gentle lovers' whispered sport,
At nightfalls's trysted hour;
Seek the gay laught that from her ambush borne
Betrays the merry maiden huddled warm,
And forfeit from her hand or arm
Half given, half playful torn.
[tr. Marshall (1908)]

Nor in thy youth neglect sweet love nor dances, whilst life is still in its bloom and crabbed age is far away! Now let the Campus be sought and the squares, with low whispers at the trysting-hour as night draws on, and the merry tell-tale laugh of maiden hiding in farthest comer, and the forfeit snatched from her arm or finger that but feigns resistance.
[tr. Bennett (Loeb) (1912)]

Scorn not, while still
A boy, sweet loves; scorn not the dance.
Life in its Spring, and crabbed eld
Far off -- that is the time; then hey
For Park, Square, whispered concerts held
At a set hour at close of day:
For the sweet laugh whose soft alarm
Tells in what nook the maid lies hid:
For the love-token snatched from arm,
Of fingers that but half-forbid.
[tr. Mills (1924)]

Now that you're young, and peevish
Grey hairs are still far distant, attend to the
Dance-floor, the heart's sweet business; for now is the
Right time for midnight assignations,
whispers and murmurs in Rome's piazzas
And fields, and soft, low laughter that gives away
The girl who plays love's games in a hiding-place --
Off comes a ring coaxed down an arm or
Pulled from a faintly resisting finger.
[tr. Michie (1963)]

Take love while you're young and you can,
Laugh, dance,
Before time takes your chances
Away. Stroll where baths, where theaters
Bring Romans to walk, to talk, where whispers
Flit through the darkness as lovers meet,
And girls laugh from hidden corners,
Happy as favors
Are snatched in the darkness, laugh
And pretend to say no.
[tr. Raffel (1983)]

While you're still young,
And while morose old age is far away,
There's love, there are parties, there's dancing and there's music,
There are young people out in the city squares together
As evening comes on, there are whispers of lovers, there's laughter.
[tr. Ferry (1997)]

Do not disdain, boy, sweet love; and dance
while you are yet in bloom, and crabbed age far away.
Now frequent the Campus Martius
and public ways, and pizzas where soft whispers
are repeated at the trysting hour
and where the suffocated laughter of a girl
lurking in a corner reveals
secret betrayal and the forfeit
snatched away from a wrist
or from a finger, scarcely resisting.
[tr. Alexander (1999)]

And while you're young don't scorn
sweet love affairs and dances,
so long as crabbed old age is far from
your vigor. Now let the playing field and the
public squares and soft whisperings at nightfall
(the appointed hour) be your pursuits;
now too the sweet laughter of a girl hiding
in a secret corner, which gives her away,
and a pledge snatched from her wrists
or her feebly resisting finger.
[tr. Wikisource (2021)]

Aphrodite has many shades:
She can please or aggrieve men completely.
[tr. @sentantiq (2015)]

Come and let us live, my Deare,
Let us love and never feare
What the sourest Fathers say:
Brightest Sol that dyes to-day
Lives againe as blithe to-morrow;
But if we darke sons of sorrow
Set, ô then, how long a Night
Shuts the Eyes of our short light!
[tr. Crashaw (1648)]

Lesbia, live to love and pleasure,
Careless what the grave may say:
When each moment is a treasure
Why should lovers lose a day?
Setting suns shall rise in glory,
But when little life is o'er,
There's an end of all the story --
We shall sleep, and wake no more.
[tr. Langhorne (c. 1765)]

Let's live, and love, my darling fair!
And not a single farthing care
For age's babbling spite;
Yon suns that set again shall rise,
but, when our transient meteor dies,
We sleep in endless night.
[tr. Nott (1795)]

My Lesbia, let us love and live,
And to the winds, my Lesbia, give
Each cold restraint, each boding fear
Of age and all her saws severe.
Yon sun now posting to the main
Will set -- but 'tis to rise again: --
But we, when once our mortal light
Is set, must sleep in endless night!
[tr. Coleridge (1798)]

Love, my Lesbia, while we live,
Value all the cross advice
That the surly greybeards give
At a single farthing's price.
Suns that set again may rise;
We, when once our fleeting light,
Once our day in darkness dies,
Sleep in one eternal night.
[tr. Lamb (1821)]

Live we, love we, Lesbia dear,
And the stupid saws austere,
Which your sour old dotards prate,
Let us at a farthing rate!
When the sun sets, ' tis to rise
Brighter in the morning skies;
But, when sets our little light,
We must sleep in endless night.
[tr. T. Martin (1861)]

The while we live, to love let's give
Each hour, my winsome dearie!
Hence, churlish rage of icy age!
Of love we 'll ne'er grow weary.
Bright Phoebus dies, again to rise;
Returns life's brief light never;
When once 'tis gone, we slumber on
For ever and for ever.
[tr. Cranstoun (1867)]

Living, Lesbia, we should e'en be loving.
Sour severity, tongue of eld maligning,
All be to us a penny's estimation.
Suns set only to rise again to-morrow.
We, when sets in a little hour the brief light,
Sleep one infinite age, a night for ever.
[tr. Ellis (1871)]

Love we (my Lesbia!) and live we our day,
While all stern sayings crabbed sages say,
At one doit's value let us price and prize!
The Suns can westward sink again to rise
But we, extinguished once our tiny light,
Perforce shall slumber through one lasting night!
[tr. Burton (1893)]

Let us live, my Lesbia, and let us love, and count all the rumors of stern old men at a penny's fee. Suns can set and rise again: we when once our brief light has set must sleep through a perpetual night.
[tr. Smithers (1894)]

Come, my Lesbia, no repining;
Let us love while yet we may!
Suns go on forever shining;
But when we have had our day,
Sleep perpetual shall o'ertake us,
And no morrow's dawn awake us.
[tr. Field (1896)]

Let us live, my Lesbia, and love, and value at one farthing all the talk of crabbed old men.
Suns may set and rise again. For us, when the short light has once set, remains to be slept the sleep of one unbroken night.
[tr. Warre Cornish (1904)]

Let us live, my Lesbia, let us love, for the reprobation of soured age let us not care a sou. Suns can set and rise again; but to our brief light, when once it sets, there comes a never-ending night that must be passed in never-ending sleep.
[tr. Stuttaford (1912)]

We live, Lesbia,
And we love, Lesbia,
And what do we care what the world may say?
The sun goes down,
And the sun comes up,
But our little lives pass away
In a day,
Our poor little lives pass away.
[tr. Dement (1915)]

Let us revel in life and love, my darling;
All that crabbed antiquities say idly
We will value together at a farthing.
Suns may set , and return again as brightly:
When our light to its dying spark has fluttered,
We must sleep an eternity of slumber.
[tr. Symons-Jeune (1923)]

O! let us love and have our day,
All that the bitter greybeards say
Appraising at a single mite.
My Lesbia , suns can set and rise:
For us the brief light dawns and dies
Once only, and the rest is night.
[tr. MacNaghten (1925)]

Come let us live and let us love,
And the stern voice of censors prove,
Who bid us from our loving cease,
Exactly worth a penny piece.
For suns can rise and suns can wane
And on the morrow rise again;
But when our one brief day is gone,
For ever we must sleep alone.
[tr. Wright (1926)]

Come, Lesbia, let us live and love,
nor give a damn what sour old men say.
The sun that sets may rise again
but when our light has sunk into the earth,
it is gone forever.
[tr. Gregory (1931)]

Lesbia, let us live only for loving,
and let us value at a single penny
all the loose flap of senile busybodies!
Suns when they set are capable of rising,
but at the setting of our on brief light
night is one sleep from which we never awaken.
[tr. C. Martin (1979)]

Let us live, my Lesbia, let us love,
and all the words of the old, and so moral,
may they be worth less than nothing to us!
Suns may set, and suns may rise again:
but when our brief light has set,
night is one long everlasting sleep.
[tr. Kline (2001)]

Let us live, my Lesbia, and let us love,
and let us judge all the rumors of the old men
to be worth just one penny!
The suns are able to fall and rise:
When that brief light has fallen for us,
we must sleep a never ending night.
[tr. Negenborn (1997)]

Let's live, Lesbia mine, and love --
and as for scandal, all the gossip, old men's strictures,
value the lot at no more than a farthing!
Suns can rise and set ad infinitum --
for us, though, once our bref life's quenched,
there's only one unending night that's left to sleep through.
[tr. Green (2005)]

Come live with me, Lesbia, and be my love,
And ignore the wagging tongues
Of wilted crones and toothless geezers.
Suns rise and set, rise and set again,
But we, when our brief light is blacked,
Must sleep forever, and then forever.
[tr. Hager (2006)]

My Lesbia, let’s live and let’s love,
Let all the rumors of harsh old men
count for only a penny.
Suns can set and rise again:
but when our brief light sets
we must sleep a lonely endless night.
[tr. @sentantiq (2015)]

Let us live, my Lesbia, and let us love,
and let's value all the rumors
of rather stern old men as one penny!
Suns can set and return;
as for us, once our brief light sets,
there is one perpetual night to be slept.
[tr. Wikibooks (2017)]

Let us live, my Lesbia, and let us love,
and let us value all the rumors of
more severe old men at only a penny!
Suns are able to set and return:
when once the short light has set for us
one perpetual night must be slept by us.
[tr. Wikisource (2018)]

My sweetest Lesbia, let us live and love;
And though the sager sort our deeds reprove,
Let us not weigh them: Heaven's great lamps do dive
Into their west, and straight again revive,
But, soon as once set is our little light,
Then must we sleep one ever-during night.
[Thomas Campion, A Book of Airs (1601)]

Come my Celia, let us prove,
While we can, the sports of love;
Time will not be ours forever,
He at length our good will sever.
Spend not then his gifts in vain;
Suns that set may rise again,
But if once we lose this light,
'Tis with us perpetual night.
[Ben Jonson, Volpone, Act 3, sc. 6 (1616)]

There is no dram of blood,
That doth not quiver in me. The old flame
Throws out clear tokens of reviving fire.
[tr. Cary (1814)]

There is not one drop
Of blood within me trembling but became:
I know the tokens of the ancient fame.
[tr. Bannerman (1850)]

Not a drachm
Of blood remains in me, that does not tremble;
I know the traces of the ancient flame.
[tr. Longfellow (1867)]

Less than a dram of blood remains to me which trembles not; I recognise the signs of the ancient flame.
[tr. Butler (1885)]

Rests within my frame
No dram of blood that does not tremble now;
I know the symptoms of the olden flame.
[tr. Minchin (1885)]

Less than a drachm of blood remains in me that doth not tremble; I recognize the signals of the ancient flame.
[tr. Norton (1892)]

Less than a drachm of blood
is left in me that trembleth not; I recognise
the tokens of the ancient flame.
[tr. Okey (1901)]

Not a drop of blood is left in me that does not tremble; I know the marks of the ancient flame.
[tr. Sinclair (1939)]

Scarce one drop remains
Of blood in me that trembles not: by this
I recognize the old flame within my veins.
[tr. Binyon (1943)]

There is scarce a dram
That does not hammer and throb in all my blood;
I know the embers of the ancient flame.
[tr. Sayers (1955)]

There is not within me
one drop of blood unstirred. I recognize
the tokens of the ancient flame.
[tr. Ciardi (1961)]

Less than a drop of blood
Is left in me, that is not trembling:
I know the signs of the ancient flame.
[tr. Sisson (1981)]

I am left with less
than one drop of blood that does not tremble:
I recognize the signs of the old flame.
[tr. Mandelbaum (1982)]

There is a barely a drop of blood in me that does not tremble: I know the tokens of the ancient flame.
[tr. Kline (2002)]

Less than a dram of blood is left me that is not trembling: I recognize the signs of the ancient flame!
[tr. Durling (2003)]

There is not one gram
of blood in me that does not tremble now.
I recognize the signs of ancient flame.
[tr. Kirkpatrick (2007)]

Not a single drop of blood
remains in me that does not tremble --
I know the signs of the ancient flame.[tr. Hollander/Hollander (2007)]

There isn't a single drop of whatever blood
Still flows in my veins that isn't shaking from fear:
I recognize the signs of that ancient fire.
[tr. Raffel (2010)]

But Scripture teaches nothing but charity, nor condemns anything except cupidity, and in this way shapes the minds of men.
[tr. Robertson (1958)]

Scripture enjoins nothing but love, and centures nothing but lust, and moulds men's minds accordingly.
[tr. Green (1995)]

What is a hero void of human love?
[tr. Bohn's (1878)]

There are more people who wish to be loved than there are who are willing to love.
[Source (<1884)]

Men are more eager to be loved than anxious to love.
[tr. Mathers (1926)]

There are more people who want to be loved than there are people who want to love.
[tr. Dusinberre (1992)]

There are more people who want to be loved than people who want to love.
[tr. Siniscalchi (1994)]

He who esteems not Love a mighty God,
And to all other Deities superior,
Devoid of reason, or to beauty blind,
Knows not the ruler of this nether world.
[tr. Wodhall (1809)]

Anyone who does not count Love a great god,
and the highest of all the divine powers,
is either obtuse or, lacking experience in his benefits,
is unacquainted with human beings’ greatest god.
[tr. Collard / Cropp (2008); Funke (2013)]

Whoever does not judge Love to be a great god, and highest of all the divine powers, is either a fool or, lacking experience of his good things, is not acquainted with mankind's greatest god.
[tr. Wright (2017)]

Whoever does not think Eros a great god
is either silly or ignorant of blessings.
[Source]

Unable to eliminate love, the Church at least wanted to disinfect it -- and hence created marriage.
[tr. Sieburth (2022)]

Unable to do away with love, the Church found a way to decontaminate it by creating marriage.
[Source]

Unable to suppress love, the Church wanted at least to disinfect it, and it created marriage.
[Source]

Omnesque mutuam amplecteremur unitatem in necessariis, in non necessariis libertatem, in omnibus caritatem.

[And let us all embrace one another, unity in what is necessary, liberty in what is not necessary, charity in all things.]

Love as it exists in society is nothing more than the exchange of two fancies and the contact of two epidermes.
[tr. Hutchinson (1902)]

Love, as it s practiced in Society, is nothing but the exchange of two caprices and the contact of two skins.
[tr. Mathers (1926)]

Love as it exists in society is merely the mingling of two fantasies and the contact of two skins.
[tr. Merwin (1969)]

Love as it exists in society is only the exchange of two fantasies and the contact of two epidermises.
[tr. Siniscalchi (1994)]

'Tis a Misfortune not to have been belov'd; but 'tis an Affront to be belov'd no more.
[tr. Ozell (1736)]

It is a misfortune not to have been beloved; but it is an affront to be beloved no more.
[tr. Ozell (1760)]

Not to have been beloved is a misfortune; but to be so no more, an affront.
[tr. Floyd (1762)]

It is a misfortunate not to be loved, but to have love withdrawn from one is an outrage.
[tr. Davidson (1891)]

Not to be loved is a misfortune, but to be abandoned is an -- outrage.
[tr. Betts (1897)]

It is a misfortune to be not loved; but it's an insult to be no longer loved.
[tr. Mauldon (2008)]

It is misery not to be loved, but it is an offense to be loved no longer.
[tr. MacKenzie (2014)]

God is known devotionally, not dogmatically. If as Scripture says, "God is love," then the revelation is the relationship. Christianity is not cleaning up old mysteries; it's the disclovsure of a new mystery. It is not a truth that you can master; it's only one to which you can surrender. Faith is being grasped by the power of love.

“In the world,” remarked some one to me, “you have three kinds of friends: the friends who love you, the friends who do not trouble their heads about you, and the friends who hate you.”
[tr. Hutchinson (1902)]

M— said, "In society you have three kinds of friends: your friends who are fond of you, your friends who don’t care either way, and your friends who detest you."
[tr. Merwin (1969)]

"In the world," said M..., you have three sorts of friends: the friends who love you; the friends who don't care about you, and the friends who hate you."
[tr. Pearson (1973)]

You have three sorts of friend in polite society, M— used to say. Friends who are fond of you; friends who are unconcerned about you; friends who detest you.
[tr. Dusinberre (1992)]

"There are three sorts of friends in high society," M— used to say. "Friends who are fond of you, friends who don't care about you, and friends who detest you."
[tr. Dusinberre (1992), "Sampler"]

Love is swift, pure, meek, joyous and glad, strong, patient, faithful, wise, forbearing, manly, and never seeking him self or his own will ; forwhensoever a man seeketh himself, he falleth from love.
[tr. Whitford/Raynal (1530/1871)]

The Love of God is nimble in its Motions, sincere in its Intentions, ardent and zealous in Devotion, sweet to the Soul, brave in Attempting, patient in Enduring, faithful in Executing, prudent in Action, slow in Resentment, generous and manly, and seeks not to please the Person's self, but the Person beloved. For, where a Man seeks his own Advantage only, there Interest, not Love, is the Principle upon which he moves.
[tr. Stanhope (1696; 1706 ed.), 3.6]

Love is swift, sincere, pious, sweet and delightfull: strong, patient, faithfull, prudent, suffering, full of courage, and never seeking it selfe. For where one seeketh him∣selfe, there he falleth from love.
[tr. Page (1639), 3.5.25-26]

Love is active, sincere, affectionate, pleasant and amiable ; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[tr. Payne (1803), 3.4.11]

Love is active, sincere, affectionate, pleasant and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from Love.
[ed. Parker (1841), 3.4.7]

Love is swift, sincere, pious, pleasant, and agreeable; brave, patient, faithful, prudent, long-suffering, and generous; and never seeketh itself; for that which seeketh itself, falls immediately from Love.
[tr. Dibdin (1851), 3.4.11]

Love is swift, sincere, pious, pleasant, and delightful; strong, patient, faithful, prudent, long-suffering, courageous, and never seeking itself; for where a man seeks himself, there he falls from love.
[ed. Bagster (1860)]

Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long-suffering, manly, and never seeking her own; for wheresoever a man seeketh his own, there he falleth from love.
[tr. Benham (1874)]

Love is active, sincere, affectionate, pleasant, and amiable; courageous, patient, faithful, prudent, long-suffering, manly, and never seeking itself. For in whatever instance a person seeketh himself, there he falleth from love.
[tr. Anon. (1901)]

Love is swift, sincere, kind, pleasant, and delightful. Love is strong, patient and faithful, prudent, long-suffering, and manly. Love is never self-seeking, for in whatever a person seeks himself there he falls from love.
[tr. Croft/Bolton (1940)]

Love is alert, frank, duteous, cheerful and pleasing: brave, patient, faithful, prudent, long-suffering, manly, and never seeking self. For wherever anyone seeks self, there he falls away from love.
[tr. Daplyn (1952)]

Love is swift, pure, tender, joyful, and pleasant. Love is strong, patient, faithful, prudent, long-suffering, vigorous, and never self-seeking. For when a man is self-seeking he abandons love.
[tr. Sherley-Price (1952)]

Love is eager, sincere and kind; it is glad and lovely; it is strong, patient and faithful; wise, long-suffering and resolute; and it never seeks its own ends, for where a man seeks his own ends, he at once falls out of love.
[tr. Knott (1962)]

Love is swift, sincere, pious, pleasant and delightful. It is strong, silent, patient, trustful and wise. It is tolerant. It has a manly disregard for personal profit. The self-seeker fails in love.
[tr. Rooney (1979)]

Love gives greater pleasure than marriage for the same reason that romances are more amusing than history.
[tr. Hutchinson (1902), "The Cynic's Breviary"]

Love is a pleasanter thing than marriage, for the same reason that the Romans are more amusing than History.
[tr. Mathers (1926)]

Love is more pleasant than marriage for the same reason that novels are more pleasant than history.
[Siniscalchi (1994)]

He, the grape, that med'cine for our cares,
Bestow'd on favour'd mortals. Take away
The sparkling Wine, fair Venus smiles no more
And every pleasure quits the human race.
[tr. Wodhull (1809)]

He gives to mortals the vine that puts an end to grief. Without wine there is no longer Aphrodite or any other pleasant thing for men.
[tr. Buckley (1850)]

He hath given the sorrow-soothing vine to man
For where wine is not love will never be,
Nor any other joy of human life.
[tr. Milman (1865)]

He gives the soothing vine
Which stills the sorrow of the human heart;
Where wine is absent, love can never be;
Where wine is absent, other joys are gone.
[tr. Rogers (1872), l. 732ff]

’Twas he that gave the vine to man, sorrow’s antidote. Take wine away and Cypris flies, and every other human joy is dead.
[tr. Coleridge (1891)]

He gave men the grief-assuaging vine.
When wine is no more found, then Love is not,
Nor any joy beside is left to men.
[tr. Way (1898)]

This is he who first to man did give
The grief-assuaging vine. Oh, let him live;
For if he die, then Love herself is slain,
And nothing joyous in the world again!
[tr. Murray (1902)]

It was he,
or so they say, who gave to mortal men
the gift of lovely wine by which our suffering
is stopped. And if there is no god of wine,
there is no love, no Aphrodite either,
nor other pleasures left to men.
[tr. Arrowsmith (1960)]

They say that he
has given to men the vine that ends pain.
If wine were no more, then Cypris is no more
nor anything else delighted for mankind.
[tr. Kirk (1970)]

It was he who gave men the gift of the vine as a cure for sorrow. And if there were no more wine, why, there's an end of love, and of every other pleasure in life.
[tr. Vellacott (1973)]

Didn't he make us
Mortal men the gift of wine? If that is true
You have much to thank him for -- wine makes
Our labors bearable. Take wine away
And the world is without joy, tolerance, or love.
[tr. Soyinka (1973)]

The sorrow-ceasing vine he gives to mortals.
Without wine there is no Aphrodite,
nor longer any other delight for men.
[tr. Neuburg (1988)]

It was he,
so they say, who gave to us, poor mortals, the gift of wine,
that numbs all sorrows.
If wine should ever cease to be,
then so will love.
No pleasures left for men.
[tr. Cacoyannis (1982)]

He himself, I hear them say,
Gave the pain-killing vine to men.
When wine is no more, neither is love.
Nor any other pleasure for mankind.
[tr. Blessington (1993)]

He gave to mortals the vine that stops pain.
If there were no more wine, then there is no more Aphrodite
nor any other pleasure for mankind.
[tr. Esposito (1998)]

It's he who gave
To mortals the vine that stops all suffering.
Adn if wine were to exist no longer, then
Neither would the goddess Aphrodite,
Nor anything of pleasure for us mortals.
[tr. Gibbons/Segal (2000), l. 885ff]

He gave to mortals the vine that puts an end to pain. If there is no wine, there is no Aphrodite or any other pleasure for mortals.
[tr. Kovacs (2002)]

Besides, he's given us the gift of wine,
Without which man desires nor endures not.
[tr. Teevan (2002)]

He’s the god who brought the wine to the mortals. Great stuff that. It stops all sadness. Truth is, my Lord, when the wine is missing so does love and then… well, then there’s nothing sweet left for us mortals.
[tr. Theodoridis (2005)]

He is the one who gave us the vine that gives
pause from pain; and if there is no wine, there'll be no more
Aphrodite, & there is no other gift to give such pleasure to us mortals.
[tr. Valerie (2005)]

He gives to mortal human beings that vine which puts an end to human grief. Without wine, there's no more Aphrodite -- or any other pleasure left for men.
[tr. Johnston (2008)]

He is great in so many ways -- not least, I hear say,
for his gift of wine to mortal men.
Wine, which puts an end to sorrow and to pain.
And if there is no wine, there is no Aphrodite,
And without her no pleasure left at all.
[tr. Robertson (2014)]

When wine is gone, there is no more Cypris,
nor anything else to delight a mortal heart.
[tr. @sentantiq/Robinson (2015)]

He gave mortals the pain-pausing vine.
When there is no wine, Cypris is absent,
And human beings have no other pleasure.
[tr. @sentantiq (2015)]

I’ve heard he gave the grapevine to us mortals, as an end to pain.
And without wine, we’ve got no chance with Aphrodite. Or anything else good, for that matter.
[tr. Pauly (2019)]

He even gives to mortals the grape that brings relief from cares. Without wine there is no longer Kypris or any other delightful thing for humans.
[tr. Buckley/Sens/Nagy (2020)]

He gave mortals the pain-relieving vine.
But when there is no more wine, there is no Aphrodite
Nor any other pleasure left for human beings.
[tr. @sentantiq (2021)]

I was in love; and love, it turns out, is madness for mortals.
[tr. Karamanou]

I was [they were?] in love: and that showed that love is madness for mortals.
[tr. Valtadorou (2020)]

The lover is humble. He who loves has, so to speak, forfeited a part of his narcissism.
[tr. Baines/Riviere]

Whoever loves becomes humble. Those who love have, so to speak, pawned a part of their narcissism.
[Source]