Concerning dueties of wedlocke-friendship, which some happily imagine to be interressed or prejudiced by the husbands absence, I beleeve it not. Contrariwise, it is a kinde of intelligence, that easily growes colde by an over continuall assistance, and decayeth by assiduitie; for, to stand still at racke and manger breedeth a saciety. Every strange woman seemeth to us an honest woman: And all feele by experience, that a continuall seeing one another, can not possibly represent the pleasure, men take by parting and meeting againe.
[tr. Florio (1603)]

As to the Duties of Conjugal Friendship, that some think to be violated by the absence, I am quite of another Opinion; it is on the contrary an Intelligence that easily cools by a too frequent and assiduous Practice. Every strange Woman appears graceful, and every one finds by Experience, that being continually together is not so pleasing, as to part for a time, and meet again.
[tr. Cotton (1686)]

As to the duties of conjugal friendship, that some think to be impaired by these absences, I am quite of another opinion. It is, on the contrary, an intelligence that easily cools by a too frequent and assiduous companionship. Every strange woman appears charming, and we all find by experience that being continually together is not so pleasing as to part for a time and meet again.
[tr. Cotton/Hazlitt (1877)]

As for the duties of conjugal friendship, which are thought to be wronged by such absences, I do not believe so; on the contrary, it is an intercourse which easily grows cool with too continuous companionship and which assiduity injures. Every woman who is a strange seems to us a worthy woman; and we all know by experience that continually being together cannot equal the pleasure that we feel in parting and meeting by turns.
[tr. Ives (1925)]

As for the duties of conjugal love which are thought to be infringed by such absences, I do not believe that they are. On the contrary: such intercourse can easily be cooled by too continuous a presence and impaired by assiduity: every other woman seems charming then! Everyone knows that seeing each other all the time cannot provide the same pleasure as is given by alternately going away and coming together.
[tr. Screech (1987)]

May I in modesty delight,
Best present which the Gods can give.
Nor torn by jarring passions live
A prey to wrath and canker'd spite.
Still envious of a rival's charms,
Nor rouse the endless strife
While on my soul another Wife,
Impresses vehement alarms:
On us, dread Queen, thy mildest influence shed.
Thou who discern'st each crime that stains the nuptial bed.
[tr. Wodhull (1782)]

May no distracting thoughts destroy
The holy calm of sacred love!
May all the hours be winged with joy,
Which hover faithful hearts above!
Fair Venus! on thy myrtle shrine
May I with some fond lover sigh!
Whose heart may mingle pure with mine,
With me to live, with me to die!
[tr. Byron (1807)]

The noblest present of the skies,
Be modest temperance mine:
May no unruly passions rise,
Nor pride and hate combine
Their baleful venom wide to spread,
And kindling rage and jealous strive,
Embitter all the joys of life,
In vengeance for the injur'd bed,
O Venus, prompt connubial peace t' approve,
And quick to mark the faults of wand'ring love!
[tr. Potter (1814)]

But be my guardian chastity,
The god's best gift, nor let my mind,
By cruel Cypris forced awry,
The burden of hot anger find,
Of gnawing jealousy;
But may she, pleasured with calm wedded lives,
Wisely adjudge their lots to wives.
[tr. Webster (1868)]

On me may chastity, heaven’s fairest gift, look with a favouring eye; never may Cypris, goddess dread, fasten on me a temper to dispute, or restless jealousy, smiting my soul with mad desire for unlawful love, but may she hallow peaceful married life and shrewdly decide whom each of us shall wed.
[tr. Coleridge (1891)]

But may temperance preserve me, the noblest gift of heaven; never may dreaded Venus, having smitten my mind for another's bed, heap upon me jealous passions and unabated quarrels, but approving the peaceful union, may she quick of perception sit in judgment on the bed of women.
[tr. Buckley (1892)]

But let Temperance shield me, the fairest of gifts of the Gods ever-living:
Nor ever with passion of jarring contention, nor feuds unforgiving,
In her terrors may Love's Queen visit me, smiting with maddened unrest
For a couch mismated my soul: but the peace of the bride-bed be holden
In honour of her, and her keen eyes choose for us bonds that be best
[tr. Way (Loeb) (1894)]

The pent hate of the word that cavilleth,
The strife that hath no fill,
Where once was fondness; and the mad heart's breath
For strange love panting still:
O Cyprian, cast me not on these; but sift,
Keen-eyed, of love the good and evil gift.
Make Innocence my friend, God's fairest star,
Yea, and abate not
The rare sweet beat of bosoms without war,
That love, and hate not.
[tr. Murray (1906)]

Let my heart be wise.
It is the gods’ best gift.
On me let mighty Cypris
Inflict no wordy wars or restless anger
To urge my passion to a different love.
[tr. Warner (1944)]

Let Innocence, the gods' loveliest gift,
Choose me for her own;
Never may the dread Cyprian
Craze my heart to leave old love for new,
Sending to assault me
Angry disputes and feuds unending;
But let her judge shrewdly the loves of women
And respect the bed where no war rages.
[tr. Vellacott (1963)]

Lady Restraint, befriend me (for it is the gods' greatest gift),
May Aphrodite never drive me to fight with my husband,
Striking my spirit with love of another man,
But do me the honor of making my marriage peaceful,
And decide shrewdly about women's loves.
[tr. Podlecki (1989)]

May moderation attend me, fairest gift of the gods! May Aphrodite never cast contentious wrath and insatiate quarreling upon me and madden my heart with love for a stranger's bed. But may she honor marriages that are peaceful and wisely determine whom we are to wed!
[tr. Kovacs (Loeb) (1994)]

I hope that wisdom, the most treasured gift the gods have given us, protects me from that misfortune!
And, Lady Aphrodite, don’t plant into my heart improper love and then send me all the curses that go with it: Hatred, jealousy, endless fights. Instead, dear Lady, protect marriage and grant honour to all the peace-loving couples.
[tr. Theodoridis (2004)]

But I pray that composure be my friend,
the finest gift of the gods.
Dreaded Kypris, never hit me with quarrelsome angers
and insatiable strife,
after stinging my heart for another bed,
but honoring a match free of conflict, wisely discern
women’s love.
[tr. Luschnig (2007)]

I pray that moderation,
the gods’ most beautiful gift,
will always guide me.
I pray that Aphrodite
never packs my heart with jealousy
or angry quarreling.
May she never fill me with desire
for sex in other people’s beds.
May she bless peaceful unions,
using her wisdom to select
a woman’s marriage bed.
[tr. Johnston (2008)]

May self-control favor me, the gods' fairest gift; may fearful Aphrodite not strike me with angry quarrels and insatiable strife, stunning my heart with lust for someone else's bed; may she respect all peaceful marriage-beds when judging with her sharp mind where women make love.
[tr. Ewans (2022)]

May I find favor with moderation [sōphrosunē], heaven’s fairest gift. And may deina Aphrodite never fasten on me a disputatious temper, or insatiable [without koros] quarrels, smiting my thūmos with a mad desire for unlawful loves. May she reverence peaceful unions, and sagaciously decide the marriages of women.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

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)]

I see no mariages faile sooner, or more troubled, then such as are concluded for beauties sake, and hudled up for amorous desires. There are required more solide foundations, and more constant grounds, and a more warie marching to it: this earnest youthly heate serveth to no purpose.
[tr. Florio (1603)]

I see no Marriages where the conjugal Intelligence sooner fails, than those that we contract upon the account of Beauty and amorous Desires; there should be more solid and constant Foundation, and they should proceed with greater Cicumspection; this furious Ardour is worth nothing.
[tr. Cotton (1686)]

I see no marriages that sooner are troubled and fail than those that progress by means of beauty and amorous desires. It needs more solid and stable foundations, and we need to go at it circumspectly; this ebullient ardor is no good for it.
[tr. Frame (1943)]

I know no marriages which fail and come to grief more quickly than those which are set on foot by beauty and amorous desire. Marriage requires foundations which are solid and durable; and we must keep on the alert. That boiling rapture is no good at all.
[tr. Screech (1987)]

Hence bliss supreme arises, when the bond
Of concord joins them.
[tr. Wodhull (1782)]

This is the state of firmest happiness,
When from the husband no discordant will
The wife estranges.
[tr. Potter (1814)]

In which the better part of safety lies
That the woman should not differ from the man.
[tr. Webster (1868)]

The greatest safeguard this when wife and husband do agree.
[tr. Coleridge (1891)]

Which is the surest support of conjugal happiness, when the wife is not estranged from the husband.
[tr. Buckley (1892)]

Which is the chief salvation of the home,
When wife stands not at variance with her lord.
[tr. Way (Loeb) (1894)]

This is indeed the greatest salvation of all --
For the wife not to stand apart from the husband.
[tr. Warner (1944)]

Happy is the house
Where the man and the woman love and are faithful.
[tr. Jeffers (1946)]

And in a marriage that's the saving thing,
When a wife obediently accepts her husband's will.
[tr. Vellacott (1963)]

This, to my mind, is a woman’s greatest safety:
Not to take the opposite side from her husband.
[tr. Podlecki (1989)]

This it is that most rescues life from trouble, when a woman is not at variance with her husband.
[tr. Kovacs (1994)]

This is what keeps a marraige intact more than anything, when a husband can count on complete support from his wife.
[tr. Davie (1996)]

That, you see, is how a woman earns her security: never argue with your husband!
[tr. Theodoridis (2004)]

This is what brings the greatest stability at home:
when a woman does not challenge her husband.
[tr. Luschnig (2007)]

That’s when life is most secure and safe,
when woman and her husband stand as one.
[tr. Johnston (2008)]

This provides the greatest security,
when a wife doesn't oppose her husband.
[tr. Kovacs / Kitzinger (2016)]

That is the best security,
when the wife does not quarrel with her husband.
[tr. Ewans (2022)]

This is the greatest safety [sōtēriā], when wife does not stand apart from husband.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

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)]

Say, what more blissful can the gods bestow,
Than the fond hour that crowns each am'rous vow?
[tr. Nott (1795), # 59]

What god can give, what proud celestial power,
A richer boon than thy connubial hour?
[tr. Lamb (1821)]

What choicer hour sends heaven our life to cheer?
[tr. T. Martin (1861)]

What by the gods to mortals given can match this blissful hour?
[tr. Cranstoun (1867)]

When shone an happier hour than thy god-speeded arriving?
[tr. Ellis (1871)]

What better boon can the gods bestow than hour so desirèd?
[tr. Burton (1893)]

What more wished for do the gods give than that happy hour?
[tr. Smithers (1894)]

What is given by the gods more desirable than the fortunate hour?
[tr. Warre Cornish (1904)]

What hour happier than this glorious hour is given by the Gods?
[tr. Stuttaford (1912)]

What gift of heaven excels the wishèd hour?
[tr. MacNaghten (1925)]

Can Heaven give a greater boon than this?
[tr. Wright (1926)]

What gift from heaven
greater than this gift from gods to man in a superlative hour of happiness?
[tr. Gregory (1931)]

What gift from heaven surpasses this fortunate hour?
[tr. C. Martin (1979)]

What gift of heaven is more desirable than this happy hour?
[tr. Goold (1983)]

What wished-for hour by the gods is more happily granted?
[tr. Kline (2001)]

What better gift have the gods than this most happy hour?
[tr. Green (2005)]

What is given by the gods more desirable than the fortunate hour?
[tr. Wikisource (2018)]

The best of treasures is a virtuous Wife.
[tr. Wodhall (1809)]

Best of all riches is to find a noble spouse.
[tr. @sentaniq (2014)]

A little house well filled,
A little land well tilled,
And a little wife well willed,
Are great riches.

A little house well fill'd,
a little land well till'd,
and a little wife well will'd.

A little Farm well tilled,
A little Cot well filled,
A little Wife well will'd,
Give me, give me.

It's bad enough when married people bore one another; but it's far worse when only one of them bores the other.
[tr. Scrase/Mieder (1994)]

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]

When as you are so like in life,
A wicked husband, wicked wife,
I wonder you should live in strife.
[16th C Manuscript]

Sith that you both are like in life,
(a naughty man, an wicked wife:)
I muse ye live not voyd of strife.
[tr. Kendall (1577), "To a Married Couple, that could not Agree"]

Why doe your wife and you so ill agree,
Since you in manners so well matched be?
Thou brazen-fac'd, she impudently bould,
Thou still dost brawle, she evermoure doth scould.
Thou seldome sober art, she often drunk,
Thou a whore hunting knave, she a knowne Punck.
Both of you filch, both seare, and damme, and lie,
And both take pawnes, and Iewish usurie.
Not manners like make man and wife agree,
Their manners must both like and vertuous bee.
[tr. Davison (1602)]

Both man and wife as bad as bad can be:
I wonder they no better should agree.
[tr. Hay (1755)]

O peerless pair, so like in life,
O vilest husband, vilest wife!
No wonder ye agree -- in strife.
[tr. Elphinston (1782), "To a Married Pair," Book 6, Part 2, ep. 46]

Alike in temper and in life,
A drunken husband, sottish wife,
She a scold, a bully he, --
The devil's in 't they don't agree.
[tr. Hoadley (fl. 18th C), §243]

Since you are so well matched, and so much alike in your lives, a very bad wife, and a very bad husband, I wonder that you do not agree.
[tr. Bohn's Classical (1859), "To a Bad Couple"]

You are so like, so equal, in your life,
A husband of the worst, a worthless wife,
I really wonder why you don't agree.
[ed. Harbottle (1897)]

Seeing that you are like one another, and a pair in your habits, vilest of wives, vilest of husbands, I wonder you don't agree!
[tr. Ker (1919)]

It is very strange, as it seems to me,
That you and your wife should not agree,
Since each is as vile as vile can be.
[tr. Pott & Wright (1921), "Depth to Depth"]

Bad wife, bad husband, like as pea to pea,
I really wonder that you can't agree.
[tr. Francis & Tatum (1924), ep. 412]

Since you're alike and lead a matching life,
Horrible husband and ill-natured wife,
Why all the discord and domestic strife?
[tr. Michie (1972)]

Since the two of you are alike and equal in your way of life, a rotten wife and a rotten husband, I am surprised you don't suit one another.
[tr. Shackleton Bailey (1993)]

You're an awful couple,
but birds of a feather --
It's weird you don't
Get along together.
[tr. Ericsson (1995)]

How can your squabbling be so curst?
Of natural pairings yours is first --
Worst husband with a wife that's worst.
[tr. Wills (2007)]

Since you two are similar and equal in your way of life, being an awful wife and an awful husband, I’m surprised you don’t get along well with each other.
[tr. aleator classicus (2012)]

Since you both share the same approach to life
(a lousy husband and a lousy wife),
I am bewildered it
is not a better fit.
[tr. Juster (2016)]

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)]

We should choose for a wife only the woman we should choose for a friend, were were she a man.
[tr. Calvert (1866), ch. 8]

One ought not to choose for a wife a woman whom one would not choose for a friend, were she a man.
[tr. Attwell (1896), ¶ 98]

One should only choose for a wife a woman whom one would choose for a friend, were she a man.
[tr. Lyttelton (1899), ch. 7, ¶ 4]

Do not choose for your wife any woman you would not choose as your friend if she were a man.
[tr. Auster (1983)], 1801]

One sure way to lose another woman's friendship is to try to improve her husband.
(1955-12)

The quickest way to lose another woman's friendship is to endeavor to improve her husband, her children, or her flower arrangements.
(1959-05)

One sure way to lose another woman's friendship is to try to improve either her children or her flower arrangements.
(1961-07)

The best thing for a husband is an understanding wife.
[Source]

The Trojan Prince and Dido take one cave.
First earth and marrying Juno gave the signe:
Fire, ayre, both conscious of the Contract shine,
And Nymphs sit howling on the high-browd hills.
This the first day of death, and first of ills
The cause; for neither forme, nor fame did move,
Nor Dido judgeth this unlawfull love;
She stiles it wedlock, gives her crime that name.
[tr. Ogilby (1649)]

The queen and prince, as love or fortune guides,
One common cavern in her bosom hides.
Then first the trembling earth the signal gave,
And flashing fires enlighten all the cave;
Hell from below, and Juno from above,
And howling nymphs, were conscious of their love.
From this ill-omen'd hour in time arose
Debate and death, and all succeeding woes.

The queen, whom sense of honor could not move,
No longer made a secret of her love,
But call'd it marriage, by that specious name
To veil the crime and sanctify the shame.
[tr. Dryden (1697)]

Dido and the Trojan prince repair to the same cave. Then first the Earth, and Juno who presides over marriage, gave the signal: lightnings flashed, the sky was a witness to the alliance, and the nymphs were heard to shriek on the mountain tops. That day first proved the source fo death, the source of woes: for now Dido is neither influenced by appearance nor character, nor is she now studious to carry on clandestine live: she calls it marriage: she veils her guilt under that name.
[tr. Davidson/Buckley (1854)]

Driven haply to the same retreat
The Dardan chief and Dido meet.
Then Earth, the venerable dame,
     And Juno give the sign:
Heaven lightens with attesting flame,
     And bids its torches shine,
And from the summit of the peak
The nymphs shrill out the nuptial shriek.

     That day she first began to die:
That day first taught her to defy
The public tongue, the public eye.
No secret love is Dido's aim:
She calls it marriage now; such name
She chooses to conceal her shame.
[tr. Conington (1866)]

Dido and the Trojan prince
In the same cave find refuge. Tellus then,
And Juno, goddess of the nuptial ties.
Give signal. Lightnings flash around. The sky
Is witness of the hymeneal rites;
And from the mountain summits shriek the nymphs.
That day first proved the source of death; that first
The origin of woes. For neither now
By seeming or good fame is Dido moved;
Nor does she meditate clandestine love.
She calls it marriage ; and beneath this name
Conceals her fault.
[tr. Cranch (1872), l. 213ff]

Dido and the Trojan captain take refuge in the same cavern. Primeval Earth and Juno the bridesmaid give the sign; fires flash out high in air, witnessing the union, and Nymphs cry aloud on the mountain-top. That day opened the gate of death and the springs of ill. For now Dido recks not of eye or tongue, nor sets her heart on love in secret: she calls it marriage, and with this name veils her fall.
[tr. Mackail (1885)]

One cave protects the pair. Earth gives the sign,
With Juno, mistress of the nuptial chain.
And heaven bears witness, and the lightnings shine,
And from the crags above shriek out the Nymphs divine.

Dark day of fate, and dismal hour of sin!
Then first disaster did the gods ordain,
And death and woe were destined to begin.
Nor shame nor scandal now the Queen restrain,
No more she meditates to hide the stain,
No longer chooses to conceal her flame.
Marriage she calls it, but the fraud is plain,
And pretexts weaves, and with a specious name
Attempts to veil her guilt, and sanctify her shame.
[tr. Taylor (1907), st. 21-2, l. 179ff]

In that same hour
Queen Dido and her hero out of Troy
to the same cavern fly. Old Mother-Earth
and wedlock-keeping Juno gave the sign;
the flash of lightnings on the conscious air
were torches to the bridal; from the hills
the wailing wood-nymphs sobbed a wedding song.
Such was that day of death, the source and spring
of many a woe. For Dido took no heed
of honor and good-name; nor did she mean
her loves to hide; but called the lawlessness
a marriage, and with phrases veiled her shame.
[tr. Williams (1910)]

To the same cave come Dido and the Trojan chief. Primal Earth and nuptial Juno give the sign; fires flashed in Heaven, the witness to their bridal, and on the mountain-top screamed the Nymphs. That day was the first day of death, that first the cause of woe. For no more is Dido swayed by fair show or fair fame, no more does she dream of a secret love: she calls it marriage and with that name veils her sin!
[tr. Fairclough (1916)]

To the same cave go Dido and Aeneas,
Where Juno, as a bridesmaid, gives the signal,
And mountain nymphs wail high their incantations,
First day of death, first cause of evil. Dido
Is unconcerned with fame, with reputation,
With how it seems to others. This is marriage
For her, not hole-and-corner guilt; she covers
Her folly with this name.
[tr. Humphries (1951)]

Now Dido and the prince Aeneas found themselves
In the same cave. Primordial Earth and presiding Juno
Gave the signal. The firmament flickered with fire, a witness
Of wedding. Somewhere above, the Nymphs cried out in pleasure.
That day was doom's first birthday and that first day was the cause of
Evils. Dido recked nothing for appearance or reputation:
The love she brooded on now was a secret love no longer;
Marriage, she called it, drawing the word to veil her sin.
[tr. Day Lewis (1952)]

Dido and the trojan
chieftain have reached the same cave. Primal Earth
and Juno, queen of marriages, together
now give the signal: lightning fires flash,
the upper air is witness to their mating,
and from the highest hilltops shout the nymphs.
That day was her first day of death and ruin.
For neither how things seem nor how they are deemed
moves Dido now, and she no longer thinks
of furtive love. For Dido calls it marriage
and with this name she covers up her fault.
[tr. Mandelbaum (1971), l. 218ff]

Now to the self-same cave
Came Dido and the captain of the trojans.
Primal Earth herself and Nuptial Juno
Opened the ritual, torches of lighting blazed,
High Heaven became witness to the marriage,
And nymphs cried out wild hymns from a mountain top.
That day was the first cause of death, and first
Of sorrow. Dido had no further qualms
As to impressions given and set abroad;
She thought no longer of a secret love
But called it marriage. Thus under that name,
She hid her fault.
[tr. Fitzgerald (1981), l. 227ff]

Dido and the leader of the Trojans took refuge together in the same cave. The sign was first given by Earth and by Juno as matron of honour. Fires flashed and the heavens were witness to the marriage while nymphs wailed on the mountain tops. This day was the beginning of her death, the first cause of all her sufferings From now on dido gave no thought to appearance or her own good name and no longer kept her love as a secret in her own heart, but called it marriage, using the word to cover her guilt.
[tr. West (1990)]

Dido and the Trojan leader reach the very same cave.
Primeval Earth and Juno of the Nuptials give their signal:
lightning flashes, the heavens are party to their union,
and the Nymphs howl on the mountain heights.
That first day is the source of misfortune and death.
Dido’s no longer troubled by appearances or reputation,
she no longer thinks of a secret affair: she calls it marriage:
and with that name disguises her sin.
[tr. Kline (2002)]

And Dido and the Trojan leader make their way
To the same cave. Earth herself and bridal Juno
Give the signal. Fires flash in the Sky,
Witness to their nuptials, and the Nymphs
Wail high on the mountaintop. That day
Was the first cause 0of calamity and of death
To come. For no longer is Dido swayed
By appearances or her good name. No more
Does she contemplate a secret love. She calls it
Marriage, and with that word she cloaks her sin.
[tr. Lombardo (2005)]

Dido and Troy’s commander
make their way to the same cave for shelter now.
Primordial Earth and Juno, Queen of Marriage,
give the signal and lightning torches flare
and the high sky bears witness to the wedding,
nymphs on the mountaintops wail out the wedding hymn.
This was the first day of her death, the first of grief,
the cause of it all. From now on, Dido cares no more
for appearances, nor for her reputation, either.
She no longer thinks to keep the affair a secret,
no, she calls it a marriage,
using the word to cloak her sense of guilt.
[tr. Fagles (2006), l. 207ff]

Dido and the Trojan leader come to the same cave.
Ancient Earth and Juno, marriage goddess, give the signal.
Lightning flashes, nymphs howl from the hills,
the sky is witness to the wedding.
This was the first day of death, the first cause of ruin.
She's unmoved by rumor or appearance
and no longer plans to hide her love: she says they're wed.
With this word she masks her fault.
[tr. Bartsch (2021)]

The Trojan, and the Queen shall take one cave,
I will be present, if thy aid I have.
In wedlock firme I'le dedicate her thine.
There, Hymen them in private shall combine.
These faire proposalls Venus not denide,
Smiling when she her cunning drift espide.
[tr. Ogilby (1649)]

"One cave a grateful shelter shall afford
To the fair princess and the Trojan lord.
I will myself the bridal bed prepare,
If you, to bless the nuptials, will be there:
So shall their loves be crown'd with due delights,
And Hymen shall be present at the rites."
The Queen of Love consents, and closely smiles
At her vain project, and discover'd wiles.
[tr. Dryden (1697)]

Dido and the Trojan prince shall repair to the same cave: there will I be present, and, if I hav eyour firm consent, I will join them in the lasting bonds of wedlock, and consecrate her to be his for ever. The god of marriage will be there. Venus, without any opposition, agreed to her proposal, and smiled at the fraud she discovered.
[tr. Davidson/Buckley (1854)]

While Dido and the Trojan king
Chance to the self-same cave shall bring:
And there myself, your will once known,
Will make her his, and his alone.
Thus shall they wed.' Love's queen assents:
Smiles at the fraud, but not prevents.
[tr. Conington (1866)]

"Dido and the Trojan prince
To the same cave for shelter will repair.
I will be there, and, if thy will be mine,
Will join them in firm wedlock, and declare
Their union. There the nuptial rites shall be."
Not adverse, Cytherea nods assent
To her request, and smiles at the open fraud.
[tr. Cranch (1872), l. 163ff]

"Dido and the Trojan captain shall take refuge in the same cavern. I will be there, and if thy goodwill is assured me, I will unite them in wedlock, and make her wholly his; here shall Hymen be present." The Cytherean gave ready assent to her request, and laughed at the wily invention.
[tr. Mackail (1885)]

"Then Dido and the Trojan lord on one same cave shall hap;
I will be there, and if to me thy heart be stable grown,
In wedlock will I join the two and deem her all his own:
And there shall be their bridal God." Then Venus nought gainsaid,
But, nodding yea, she smiled upon the snare before her laid.
[tr. Morris (1900)]

"One cave shall screen both lovers in that hour.
There will I be, if thou approve, meanwhile
And make her his in wedlock. Hymen's power
Shall seal the rite." -- Not adverse, with a smile
Sweet Venus nods assent, and gladdens at the guile.
[tr. Taylor (1907), st. 16, l. 140ff]

"... While Dido and her hero out of Troy
to the same cavern fly. My auspices
I will declare -- if thou alike wilt bless;
and yield her in true wedlock for his bride.
Such shall their spousal be!" To Juno's will
Cythera's Queen inclined assenting brow,
and laughed such guile to see.
[tr. Williams (1910)]

"To the same cave shall come Dido and the Trojan chief. I will be there and, if certain of thy goodwill, will link them in sure wedlock, sealing her for his own ; this shall be their bridal!" Yielding to her suit, the Cytherean gave assent and smiled at the guile discovered.
[tr. Fairclough (1916)]

"And Dido and the Trojan come for shelter
To the same cave. I will be there and join them
In lasting wedlock; she will be his own,
His bride, forever; this will be their marriage."
Venus assented, smiling, not ungracious --
The trick was in the open.
[tr. Humphries (1951)]

But Dido and lord Aeneas, finding their way to the same cave,
Shall meet. I'll be there: and if I may rely on your goodwill,
There I shall join them in lasting marriage, and seal her his,
With Hymen present in person. Venus made no opposition
To Juno's request, though she smiled at the ingenuity of it.
[tr. Day Lewis (1952)]

"As Dido and the Trojan captain come
To one same cavern, I shall be on hand,
and if I can be certain you are willing,
There I shall marry them and call her his.
A wedding, this will be." Then Cytherea,
Not disinclined, nodded to Juno's plea,
And smiled at the stratagem now given away.
[tr. Fitzgerald (1981), l. 173ff]

"Dido and the leader of the Trojans will both take refuge in the same cave. I shall be there, and if your settled will is with me in this, I shall join them in lasting marriage and make her his. This will be their wedding." This was what Juno asked, and Venus of Cythera did not refuse her but nodded in assent. She saw through the deception and laughed.
[tr. West (1990)]

Dido and the Trojan leader will reach the same cave.
I’ll be there, and if I’m assured of your good will,
I’ll join them firmly in marriage, and speak for her as his own:
this will be their wedding-night.” Not opposed to what she wanted,
Venus agreed, and smiled to herself at the deceit she’d found.
[tr. Kline (2002)]

"And Dido and Troy’s commander will make their way
to the same cave for shelter. And I’ll be there,
if I can count on your own good will in this --
I’ll bind them in lasting marriage, make them one.
Their wedding it will be!” So Juno appealed
and Venus did not oppose her, nodding in assent
and smiling at all the guile she saw through ...
[tr. Fagles (2006)]

"But Dido and the Trojan prince will come to the same cave.
I'll be there, and if you're sure you want this,
I'll join them in a stable marriage; she'll be his.
This will be their wedding."
Venus, smiling at the trick's transparency, agreed to this request.
[tr. Bartsch (2021)]

An old rich wife starv'd Gellius, bare and poor,
Did wed: so she cramm'd him and he cramm'd her.
[tr. Fletcher (c. 1650)]

Consorted wealth and age has Gellius won:
Now Gellius earns, and eats, and is undone.
[tr. Elphinston (1782), Book 12, ep. 189]

The poor and hungry Gellius married a woman old and rich. He eats and enjoys himself.
[tr. Bohn's Classical (1859)]

Hungry, and a pauper, Gellius married a rich and old woman. He now feeds and tickles his wife.
[tr. Ker (1919)]

Poor John in his youth was so very sharp-set,
He married a grand dame for what he could get.
To-day he discovers there's plenty to do;
For he has both to feed her and fondle her, too.
[tr. Pott & Wright (1921), "A Bad Bargain"]

A hungry pauper, Gellius married a rich old woman. He feeds his wife and fucks her.
[tr. Shackleton Bailey (1993)]

She was rich and lonely.
A hungry man was he.
Now he dines and gets his fill,
And, later, so does she.
[tr. Ericsson (1995)]

A starving pauper wed a wealthy crone.
Gellius feeds his wife and gives her the bone.
[tr. McLean (2014)]

God give you, in requital, all th’ amends
Your heart can wish, a husband, family,
And good agreement. Nought beneath the sky
More sweet, more worthy is, than firm consent
Of man and wife in household government.
It joys their wishers-well, their enemies wounds,
But to themselves the special good redounds.
[tr. Chapman (1616)]

And may Jove you with all you wish for bless,
A husband and a house, and concord good;
For man and wife to live in unity
Is the great’st blessing can be understood:
It joys your friend, and grieves your enemy.
[tr. Hobbes (1675), l. 172ff]

So may the gods, who heaven and earth control,
Crown the chaste wishes of thy virtuous soul,
On thy soft hours their choicest blessings shed;
Blest with a husband be thy bridal bed;
Blest be thy husband with a blooming race,
And lasting union crown your blissful days.
The gods, when they supremely bless, bestow
Firm union on their favourites below;
Then envy grieves, with inly-pining hate;
The good exult, and heaven is in our state.
[tr. Pope (1725)]

And may the Gods thy largest wishes grant,
House, husband, concord! for of all the gifts
Of heav’n, more precious none I deem, than peace
’Twixt wedded pair, and union undissolved;
Envy torments their enemies, but joy
Fills ev’ry virtuous breast, and most their own.
[tr. Cowper (1792), l. 226ff]

And unto thee the heavenly gods make flow
Whate'er of happiness thy mind forecast,
Husband and home and spirit-union fast!
Since nought is lovelier on the earth than this,
When in the house one-minded to the last
Dwell man and wife -- a pain to foes, I wis,
And joy ot friends -- but most themselves know their own bliss.
[tr. Worsley (1861), st. 24]

But, to thyself may the immortal gods
The largest wishes of thy heart fulfil!
A consort, home, and perfect peace therein
May they bestow! For nought in nobleness,
Nought in all virtue can the good surpass
Of perfect concord in the married pair
Whose blended counsels rightly rule their home:
Their foes with pain behold it! but, to all
Who wish them well, it is a joyful sight!
Joy, which themselves, 'bove all, can well discern!" [tr. Musgrave (1869), ll. 277ff]

To thee the gods give all thy heart's desire!
A husband and home and loving hearts beside --
That best of gifts: for nought is better and braver
Than this, when man and wife unanimous
Hold their own home -- a sorrow they to foes --
A joy to friends -- and chiefest to themselves!
[tr. Bigge-Wither (1869)]

And may the gods grant thee all thy heart’s desire: a husband and a home, and a mind at one with his may they give -- a good gift, for there is nothing mightier and nobler than when man and wife are of one heart and mind in a house, a grief to their foes, and to their friends great joy, but their own hearts know it best.
[tr. Butcher/Lang (1879)]

And so may the high Gods give thee whatso thine heart holds dear,
A husband and a homestead, and concord whole and sound.
For nothing sure more goodly or better may be found
Than man and woman holding one house with one goodwill.
Thuis many a grief are they giving to those that wish them ill,
But great joy to their well-willers; and they wot it best of all.
[tr. Morris (1887)]

And may the gods grant all that in your thoughts you long for: husband and home and true accord may they bestow; for a better and higher gift than this there cannot be, when with accordant aims man and wife have a home. Great grief is it to foes and joy to friends; but they themselves best know its meaning.
[tr. Palmer (1891)]

May heaven grant you in all things your heart's desire -- husband, house, and a happy, peaceful home; for there is nothing better in this world than that man and wife should be of one mind in a house. It discomfits their enemies, makes the hearts of their friends glad, and they themselves know more about it than any one.
[tr. Butler (1898)]

And for thyself, may the gods grant thee all that thy heart desires; a husband and a home may they grant thee, and oneness of heart -- a goodly gift. For nothing is greater or better than this, when man and wife dwell in a home in one accord, a great grief to their foes and a joy to their friends; but they know it best themselves.
[tr. Murray (1919)]

And to you may the Gods requite all your heart's desire; husband, house, and especially ingenious accord within that house: for there is nothing so good and lovely as when man and wife in their home dwell together in unity of mind and disposition. A great vexation it is to their enemies and a feast of gladness to their friends: surest of all do they, within themselves, feel all the good it means.
[tr. Lawrence (1932)]

And may the gods accomplish your desire:
a home, a husband, and harmonious
converse with him -- the best thing in the world
being a strong house held in serenity
where man and wife agree. Woe to their enemies,
joy to their friends! But all this they know best.
[tr. Fitzgerald (1961)]

And then may the gods give you everything that your heart longs for;
may they grant you a husband and a house and sweet agreement
in all things, for nothing is better than this, more steadfast
than when two people, a man and his wife, keep a harmonious
household; a thing that brings much distress to the people who hate them
and pleasure to their well-wishers, and for them the best reputation.
[tr. Lattimore (1965)]

And may the gods grant you what your heart wants most,
a husband and a home, and may there be
accord between you both: there is no gift
more solid and precious than such trust:
a man and woman who conduct their house
with minds in deep accord, to enemies
bring grief, but to their friends bring gladness, and --
above all -- gaine a good name for themselves.
[tr. Mendelbaum (1990)]

And may the good gods give you all your heart desires:
husband, and house, and lasting harmony too.
No finer, greater gift in the world than that ...
when man and woman possess their home, two minds,
two hearts that work as one. Despair to their enemies,
joy to all their friends. Their own best claim to glory.
[tr. Fagles (1996)]

And for yourself, may the gods grant you
Your heart's desire, a husband and a home,
And the blessing of a harmonious life.
For nothing is greater or finer than this,
When a man and woman live together
With one heart and mind, bringing joy
To their friends and grief to their foes.
[tr. Lombardo (2000), l. 183ff]

Then may the gods grant you what you in your spirit are wishing; may they endow you with blessings, a husband and house, and a noble concord of mind: for than this there is no gift better or greater, when both husband and wife in concord of mind and of counsel peacefully dwell in a house -- to their enemies greatest affliction, joy to benevolent friends, but especially known to their own hearts.
[tr. Merrill (2002)]

And may the gods grant you your heart's desire; may they give you a husband and a home, and the blessing of harmony so much to be desired, since there is nothing better or finer than when two people of one heart and mind keep house as man and wife, a grief to their enemies and a joy to their friends, and their reputation spreads far and wide.
[tr. DCH Rieu (2002)]

Then may the gods grant you all that you desire in your heart, and may they bestow on you a husband, a house, and a good harmony of minds; there is nothing better or more powerful than this, when a man and his wife keep house in sympathy of mind -- a great grief to their enemies, but a joy to those who wish them well; and they themselves are highly esteemed.
[tr. Verity (2016)]

So may the gods grant all your heart's desires, a home and husband, somebody like-minded. For nothing could be better than when two live in their minds in harmony, husband and wife. Their enemies are jealous, their friends delighted, and they have great honor.
[tr. Wilson (2017)]

May the gods grant as much as you desire in your thoughts,
A husband and home, and may they give you fine likemindness,
For nothing is better and stronger than this
When two people who are likeminded in their thoughts share a home,
A man and a wife—this brings many pains for their enemies
And joys to their friends. And the gods listen to them especially.
[tr. @sentantiq (2018)]

And may the gods grant you all that your heart desires, husband, home, and like-mindedness -- a precious gift, for there's nothing greater or better, ever, than when two like-minded people are keeping house together, a man and his wife: much frustration for their ill-wishers, much joy for their friends, but they two know it the best.
[tr. Green (2018)]

As for you, may gods grant
everything your heart desires -- may they give
a husband, home, and mutual harmony,
a noble gift -- for there is nothing better
or a stronger bond than when man and wife
live in a home sharing each other’s thoughts.
That brings such pain upon their enemies
and such delight to those who wish them well.
They know that too, more so than anyone.
[tr. Johnston (2019)]

• "I had rather have a man without an estate, than to have an estate without a man." [tr. Cockman (1699)]
• "I would rather have a man without money, than money without a man." [tr. McCartney (1798)]
• "I certainly would rather she married a man without money, than money without a man." [tr. Edmonds (1865)]
• "I, indeed, prefer the man who lacks money to the money that lacks a man." [tr. Peabody (1883)]

Of two who made love to his daughter, he preferred the man of worth to the one who was rich, saying he desired a man without riches, rather than riches without a man.

• "When two men paid their addresses to his daughter, he chose the more agreeable instead of the richer of the two, saying that he preferred a man without money to money without a man." [tr. Stewart/Long (1894)]
• "Of two suitors for his daughter's hand, he chose the likely man in preference to the rich man, saying that he wanted a man without money rather than money without a man." [tr. Perrin (1914)]

• "One who is lucky in his son-in-law gains a son, one who is unlucky loses a daughter." [tr. Barnes (1987)]
• "The man who is lucky in his son-in-law gains a son, whilst the man who fails loses a daughter."

We cannot be without it, and yet we disgrace and vilifie the same. It may be compared to a cage, the birdes without dispaire to get in, and those within dispaire to get out.
[tr. Florio (1603)]

We cannot live without it, and yet we do nothing but decry it. It happens, as with Cages, the Birds without despair to get in, and those within despair of getting out.
[tr. Cotton (1686); Cotton/Hazlitt (1877)]

We can not do without it, and yet we express contempt for it. The same thing happens that we see about cages: the birds outside are in despair at not getting in, and those within feel equal discomfort at not getting out.
[tr. Ives (1925)]

We cannot do without it, and yet we go about’ debasing it. The result is what is observed about cages: the birds outside despair of getting in, and those inside are equally anxious to get out.
[tr. Frame (1943)]

Rejoice with the wife of thy youth. Let her be as the loving hind and pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love.
[KJV (1611)]

So be happy with your wife and find your joy with the woman you married -- pretty and graceful as a deer. Let her charms keep you happy; let her surround you with her love.
[GNT (1976)]

Find joy with the wife you married in your youth, fair as a hind, graceful as a fawn: hers the breasts that ever fill you with delight, hers the love that ever holds you captive.
[NJB (1985)]

Rejoice in the wife of your youth.
She is a lovely deer, a graceful doe.
Let her breasts intoxicate you all the time;
always be drunk on her love.
[CEB (2011)]

Rejoice in the wife of your youth,
a lovely deer, a graceful doe.
May her breasts satisfy you at all times;
may you be intoxicated always by her love.
[NRSV (2021 ed.)]

Find joy in the wife of your youth --
A loving doe, a graceful mountain goat.
Let her breasts satisfy you at all times;
Be infatuated with love of her always.
[RJPS (2023 ed.)]

And so it is best to unite women of about eighteen years of age and men of thirty-seven or less; for by such an arrangement the union will be during their greatest physical perfection, and will, as the years pass reach the limit of child-begetting at the right time. Again, the succession of children will be secured, as the younger generation will be having children at the beginning of their prime, supposing some to be born at once, as we may expect, and as the right age has passed away from the older generation as they approach the limit of seventy years.
[tr. Bolland (1877)]

Women should marry when they are about eighteen years of age, and men at seven and thirty; then they are in the prime of life, and the decline in the powers of both will coincide. Further, the children, if their birth takes place soon, as may reasonably be expected, will succeed in the beginning of their prime, when the fathers are already in the decline of life, and have nearly reached their term of three-score years and ten.
[tr. Jowett (1885)]

For which reason the proper time for a woman to marry is eighteen, for a man thirty-seven, a little more or less; for when they marry at that time their bodies are in perfection, and they will also cease to have children at a proper time; and moreover with respect to the succession of the children, if they have them at the time which may reasonably be expected, they will be just arriving into perfection when their parents are sinking down under the load of seventy years.
[tr. Ellis (1912)]

Hence it is fitting for women to unite in marriage around the age of eighteen, and for men at thirty-seven or a little before. At such an age, union will occur when their bodies are in their prime, and will arrive at its conclusion conveniently for both of them with respect to the cessation of procreation. Further, the succession of the offspring -- if birth occurs shortly after marriage, as can reasonably be expected -- will be for them at the beginning of their prime, while for the fathers it will be when their age has already run its course toward the seventieth year.
[tr. Lord (1984)]