But they muche more marvell at and detest the madnes of them, whyche to those riche men, in whose debte and daunger they be not, do give almost divine honoures, for none other consideration, but bicause they be riche: and yet knowing them to bee suche nigeshe penny fathers, that they be sure as longe as they live, not the worthe of one farthinge of that heape of gold shall come to them.
[tr. Robynson (1551)]

But they do much more admire and detest their folly, who when they see a rich man tho' they neither owe him any thing, nor are in any sort obnoxious to him, yet merely because he is rich, they give him little less than divine honours; even tho' they know him to be so covetous and base minded, that notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives.
[tr. Burnet (1684)]

But they much more wonder at and detest the folly of those, who, when they see a rich man, though they owe him nothing, and are not in the least dependent on his bounty, are ready to pay him divine honours because he is rich; even though they know him at the same time to be so covetous and mean-spirited, that notwithstanding all his wealth, he will not part with one farthing of it to them as long as he liveth.
[tr. Cayley (1808)]

But they much more admire and detest the folly of those who, when they see a rich man, though they neither owe him anything, nor are in any sort dependent on his bounty, yet, merely because he is rich, give him little less than divine honours, even though they know him to be so covetous and base-minded that, notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives!
[tr. Burnet/Morley (1901)]

But they much more marvel at and detest the madness of them which to those rich men, in whose debt and danger they be not, do give almost divine honours, for none other consideration, but because they be rich: and yet knowing them to be such niggardly penny-fathers, that they be sure as long as they live, not the worth of one farthing of that heap of gold shall come to them.
[tr. Robinson (1909 ed)]

But much more do they wonder at and abominate the madness of those, who pay almost divine honours to those rich men, to whom they neither owe anything, nor are beholden in any other respect than that they are rich; and yet they know them to be so mean and miserly that they are as sure as they can be, that of all that pile of cash, so long as the rich men live, not a penny piece will ever come their way.
[tr. Richards (1923)]

But much more do they wonder at and abominate the madness of persons who pay almost divine honors to the rich, to whom they neither owe anything nor are obligated in any other respect than that they are rich. Yet they know them to be so mean and miserly that they are more than sure that of all that great pile of cash, as long as the rich men live, not a single penny will ever come their way.
[tr. Richards/Surtz (1964)]

Even more than this, the Utopians are appalled at those people who practically worship a rich man, though they neither owe him anything, nor are obligated to him in any way. What impresses them is simply that the man is rich. Yet all the while they know he is so mean and grasping that as long as he lives not a single penny out of that great mound of money will ever come their way.
[tr. Adams (1992 ed.)]

But they much more wonder at and detest the folly of those who, when they see a rich man, though they neither owe him anything, nor are in any sort dependent on his bounty, yet, merely because he is rich, give him little less than divine honors, even though they know him to be so covetous and base-minded that, notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives!
[tr. Open Utopia (Duncombe) (2012)]

And why, above all, are people so damnably insane as to revere a rich man almost like a god when they owe him neither money nor anything else? Yet they know the rich chap to be so unscrupulous and grasping that, for surer than sure, they'll never see a single penny from all the money he's amassed for as long as he lives.
[tr. Clarke (2017)]

The Gods themselves
By gifts are sway'd, as fame relates; and gold
Hath a far greater influence o'er the souls
Of mortals than the most persuasive words.
[tr. Wodhull (1782)]

Presents with the gods
Have pow'r; and no persuasive words can charm
The hearts of men, like god.
[tr. Potter (1814)]

Gifts, they say, win even gods,
And gold makes more with men than countless reasons.
[tr. Webster (1868)]

'Tis said that gifts tempt even gods; and o'er men's minds gold holds more potent sway than countless words.
[tr. Coleridge (1891)]

Gifts, they say, persuade even the Gods, and gold is more powerful than a thousand arguments to men.
[tr. Buckley (1892)]

Gifts sway the Gods, they say.
Gold weigheth more with men than words untold
[tr. Way (Loeb) (1894)]

'Tis written, gifts persuade
The gods in heaven; and gold is stronger made
Than words innumerable to bend men's ways.
[tr. Murray (1906)]

Gifts, they say, persuade even the gods;
With mortals, gold outweights a thousand arguments.
[tr. Vellacott (1963)]

Even gods have their price, they say, And gold for men is worth a thousand words.
[tr. Podlecki (1989)]

They say gifts win over even the gods, and gold is more to mortals than ten thousand words.
[tr. Kovacs (Loeb) (1994); Kovacs / Zhang / Rogak]

Gifts win over the gods themselves, they say; gold carries more weight with mortals than any number of words.
[tr. Davie (1996)]

They say that even the gods are persuaded more by gifts and gold than by a million words.
[tr. Theodoridis (2004)]

The saying goes “gifts persuade the gods.”
And “gold is stronger than ten thousand words among men.”
[tr. Luschnig (2007)]

It's said that gifts persuade even the gods; and gold is better than a thousand words.
[tr. Ewans (2022)]

It is said that gifts persuade even the gods. Gold is more powerful for mortals than countless words.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

I see in the near future a crisis approaching that unnerves me and causes me to tremble for the safety of my country [...] corporations have been enthroned, and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working upon the prejudices of the people until all wealth is aggregated in a few hands and the Republic is destroyed. I feel at this moment more anxiety for the safety of my country than ever before, even in the midst of the rebellion.

The money power preys upon the nation in times of peace, and it conspires against it in times of adversity. It’s more despotic than monarchy. It’s more insolent than autocracy. It’s more selfish than bureaucracy. [...] Corporations have been enthroned, and an era of corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working on the prejudices of the people until all wealth is aggregated in a few hands, and the republic is destroyed.

• Thomas F Schwartz, "Lincoln Never Said That," For the People (newsletter of the Abraham Lincoln Association), Vol. 1, No. 1 (Spring 1999).
• Did Abraham Lincoln Warn of the Tyranny of Capitalism? | Snopes.com.
• Essay (1939-11-06), "Sources of Traditional Quotations," Lincoln Lore," No. 552 (Bulletin of the Lincoln National Life Foundation).
• Getting Wrong with Lincoln | Origins.

The wisshinge, and the tremblinge chuffe his house and good doth please,
As portraytures the poreblind eyes, as bathes, the gowtie ease.
As musicke dothe delite the eares with matter stuffde, and sore.
The vessels sowers what so it takes if it be fowle before.
[tr. Drant (1567)]

Who fears, or covets: House to him and Ground,
Are Pictures to blind men, Incentives bound
About a gouty Limb, Musick t'an ear
Dam'd up with filth. A vessel not sincere
Sowres whatsoe're you put into't.
[tr. Fanshawe; ed. Brome (1666)]

He that desires or fears, diseas'd in mind,
Wealth profits him as Pictures do the blind;
Plaisters the Gouty Feet; and charming Airs
And sweetest sounds the stuft and troubled Ears:
The musty Vessels sour what they contain.
[tr. Creech (1684)]

Houses and riches gratify the breast
For lucre lusting, or with fear deprest,
As pictures, glowing with a vivid light,
With painful pleasure charm a blemisht sight;
As chafing soothes the gout, or music cheers
The tingling organs of imposthum'd ears.
Your wine grows acid when the cask is foul.
[tr. Francis (1747)]

Who frets or covets, wealth can please no more
Than pictures him whose eyes with rheum run o'er --
Than furst an flannels can the cripple cheer,
Or warbling music charm an aching ear.
Life's every relish lies beyond his power,
As in the tainted vessel all turns sour.
[tr. Howes (1845)]

To him that is a slave to desire or to fear, house and estate do just as much good as paintings to a sore-eyed person, fomentations to the gout, music to ears afflicted with collected matter. Unless the vessel be sweet, whatever you pour into it turns sour.
[tr. Smart/Buckley (1853)]

Who fears or hankers, land and country-seat
Soothe just as much as tickling gouty feet,
As pictures charm an eye inflamed and blear,
As music gratifies an ulcered ear.
Unless the vessel whence we drink is pure,
Whate'er is poured therein turns foul, be sure.
[tr. Conington (1874)]

A house and wealth afford like pleasure to him who is covetous or fearful, as paintings do to a person with defective sightk, fomentations to a gouty man, or music to those whose ears suffer from accumulated dirt. Except a jar be clean, whatever you may pour in turns sour.
[tr. Elgood (1893)]

If a mind is bound by greed or harassed by fears, his house, his home and all his possessions will give him no more pleasure than paintings do to the blind, warm blankets the feverish or music the deaf. In an unclean pitcher sweet milk soon turns sour.
[tr. Dana/Dana (1911)]

To one with fears or cravings, house and fortune give as much pleasure as painted panels to sore eyes, warm wraps to the gout, or citherns to ears that suffer from secreted matter. Unless the vessel is clean, whatever you pour in turns sour.
[tr. Fairclough (Loeb) (1926)]

His house and estate are as much of a pleasure to him
Who wants something more (or is deathly afraid he won't get it)
As dazzling canvases are to a man with sore eyes,
Or nice wram robes to a man who suffers from gout,
Or the music of mournful guitars to infected ears.
If the vase isn't clean, whatever you put in turns sour.
[tr. Palmer Bovie (1959)]

A man who desires or fears enjoys his good as much
as a sore-eyed man likes art, a man with gout
fine shoes, someone with wax-plugged hears a cithara.
Anything you pour into a dirty pot gets spoiled.
[tr. Fuchs (1977)]

A miser, or a man endlessly
Greedy, enjoys his mansion, his rolling meadows, as much
As a sore-eyed man takes pleasure in paintings, a gouty man relishes
Hot cloths, a man with pus-filled ears loves music.
If the cup isn't clean, everything you drink is dirty.
[tr. Raffel (1983)]

If your life is governed
By cravings for what you lack, or else by fear
Of losing what you have, then what you have,
Your house and your possessions, give you as much
Pleasure as a picture gives a blind man,
Or an elegant pair of shoes gives a man with gout,
Or music gives to an ear stuffed up with wax.
A glass that isn't clean will guarantee
That whatever you pour into it will sour.
[tr. Ferry (2001)]

A man with fear or desire has as much pleasure from his house
and possessions as sore eyes from a picture, gouty feet
from muffs, or ears from a lyre when aching with lumps of dirt.
When a jar is unclean, whatever you fill it with soon goes sour.
[tr. Rudd (2005 ed.)]

House and fortune grant
As much pleasure to one who’s full of fear and craving
As painting to sore eyes, poultice to gouty joint,
Or lute to ears that ache from accumulated wax.
Unless the jar is clean whatever you pour in sours.
[tr. Kline (2015)]

He that hath once sufficient, let him wishe for no more:
Not howse nor grove, nor yet of gould, or silver ample store
Can rid the owners crasie corpes fro fellon shaking fever.
Nor can the mynd of man from carke, (for al their vigor) sever:
That owner needes must healthfull bee, and other men excel,
Which hauing riches competent, doth cast to use theim well.
[tr. Drant (1567)]

Let him that has enough, desire no more.
Not House and Land, nor Gold and Silver Oare,
The Body's sickness, or the Mind's dispel,
To rellish wealth, the palat must be well.
[tr. Fanshawe; ed. Brome (1666)]

He that hath got enough desires no more:
Did ever Lands, or heaps of Silver ease
The feav'rish Lord? Or cool the hot Disease?
Or free his Mind from Cares? He must have health,
He must be well, that would enjoy his wealth.
[tr. Creech (1684)]

Blest with a competence, why wish for more?
Nor house, nor lands, nor heaps of labour'd ore
Can give their feverish lord one moment's rest,
Or drive one sorrow from his anxious breast:
The fond possessor must be blest with health,
Who rightly means to use his hoarded wealth.
[tr. Francis (1747)]

Nathless who's rich, that is not satisfied? --
Who poor, but he whose wants are unsupplied?
Never did house, or land, or god afford
An hour's short respite to their sickening lord,
Sooth with soft balm the fever's throbbing smart,
Or pluck one rooted sorrow from the heart.
If health be wanting, riches quickly cloy;
'Tis vain to hoard, unless we can enjoy.
[tr. Howes (1845)]

He, that has got a competency, let him wish for no more. Not a house and farm, nor a heap of brass and gold, can remove fevers from the body of their sick master, or cares from his mind. The possessor must be well, if he thinks of enjoying the things which he has accumulated.
[tr. Smart/Buckley (1853)]

Having got
What will suffice you, seek no happier lot.
Not house or grounds, not heaps of brass or gold
Will rid the frame of fever's heat and cold.
Or cleanse the heart of care. He needs good health,
Body and mind, who would enjoy his wealth.
[tr. Conington (1874)]

If you've enough, how vain to wish for more!
Nor house, nor lands, nor brass, nor golden store
Can of its fire the fevered frame relieve,
Or make the care-fraught spirit cease to grieve.
Sound, mind and body both, should be his health
To true account who hopes to turn his wealth.
[tr. Martin (1881)]

If a sufficiency belong to any one, let him desire no more. A house and farm, a heap of brass and gold, have never removed fever from the sickly body of their possessor, nor cares from his mind. It is a necessity that their owner be sound in body and mind if he contemplate making a good use of his accumulated substance.
[tr. Elgood (1893)]

But after all, enough is enough, and he who has enough is wise if he does not ask for more. A house, a farm, and a store of gold, these never drove the fever from their owner's aching body, or took the burden of care from his mind. Verily, the man of wealth must have good health if he would enjoy the fruit of all his labors.
[tr. Dana/Dana (1911)]

He, to whose lot sufficient falls, should covet nothing more. No house or land, no pile of bronze or god, has ever freed the owner's sick body of fevers, or his sick mind of cares. The possessor must be sound in health, if he thinks of enjoying the stores he has gathered.
[tr. Fairclough (Loeb) (1926)]

But anyone who has enough should want no more.
No house and farm, no heap of copper and gold
can drive a fever from its owner's weakened flesh
Or his worries from his soul. He must be well
if he wants good use from everything he's gathered.
[tr. Fuchs (1977)]

But having enough we should never want more. No house
In town, no land, no piles of gold and bronze,
Have ever freed a man's mind, or eased the fevers
Racking his body. To enjoy treasure you must be sound
In mind, stable in body.
[tr. Raffel (1983)]

The man who has enough should be satisfied
With what he has. Prosperity is never
Going to be able to cure a body that's sick
Or a mind that's sick. You've got to be well if you want
To enjoy the things you own.
[tr. Ferry (2001)]

But when one is blest with enough, one shouldn't long for more.
Possessing a house or farm or a pile of bronze and gold
has never been known to expel a fever from an invalid's body
or a worry from his mind. Unless the owner has sound health
he cannot hope to enjoy the goods he has brought together.
[tr. Rudd (2005 ed.)]

But he who’s handed enough, shouldn’t long for more.
Houses and land, piles of bronze and gold, have never
Freed their owner’s sick body from fever, or his spirit
From care: if he wants to enjoy the goods he’s gathered
Their possessor must be well.
[tr. Kline (2015)]

More worthy to cum after him constrained with a cord,
Then that it shoulde so have the heade, and leade the lowtishe Lorde.
[tr. Drant (1567)]

Who ere has Money, either 'tis his Slave,
Or 'tis his Master, as when two men tug
At a Ropes ends: W' are dragg'd unless we drag.
[tr. Fanshawe; ed. Brome (1666)]

Money must rule, or must obey the Mind,
More fit for Service than for Rule design'd
[tr. Creech (1684)]

Gold is the slave, or tyrant, of the soul;
Unworthy to command, it better brooks controul.
[tr. Francis (1747)]

That lucre, since it must be slave or lord,
May rather bear, than pull, the servile cord.
[tr. Howes (1845)]

Accumulated money is the master or slave of each owner, and ought rather to follow than to lead the twisted rope.
[tr. Smart/Buckley (1853)]

For hoarded wealth is either slave or lord.
And should itself be pulled, not pull the cord.
[tr. Martin (1881)]

Hoarded up wealth, worthy to follow the twisted rope rather than to hold it, commands -- does not serve -- its possessor.
[tr. Elgood (1893)]

Money stored up is for each his lord or his slave, but ought to follow, not lead, the twisted rope.
[tr. Fairclough (Loeb) (1926)]

His master or his slave is each man's hoard,
And ought to follow, not to pull, the cord.
[tr. A. F. Murison (1931)]

Money stored up
Is every man's master, or slave. A well-woven rope
Ought to follow and not lead the way.
[tr. Palmer Bovie (1959)]

The money we amass will either rule or serve us;
we should lead it on a halter, rather than be led.
[tr. Fuchs (1977)]

Piled-up gold can be master or slave, depending on its owner;
Never let it pull you along, like a goat on a rope.
[tr. Raffel (1983)]

The money you have is either your master or slave.
The leash should be held by you, not by your money.
[tr. Ferry (2001)]

The money a person amasses can give, or take, orders.
Its proper place is the end of the tow-rope, not the front.
[tr. Rudd (2005 ed.)]

The money we hoard is our master or our servant:
The twisted rope should trail behind, not draw us on.
[tr. Kline (2015)]

Who fits not his Minde to it, his Estate
If little, pinches him: throws him, if great.
[tr. Fanshawe; ed. Brome (1666)]

Him whom his Wealth doth not exactly fit,
Whose stores too closely, or too loosely sit,
Like Shoes ill made and faulty, if too great
They overturn, and pinch him if too strait.
[tr. Creech (1684)]

Our fortunes and our shoes are near allied;
Pincht in the straight, we stumble in the wide.
[tr. Francis (1747)]

Whene'er our wants square ill with our estate,
Be it or very small or very great,
'Tis like an ill-made shoe which gives a fall
If 'tis too large, and pinches if too small.
[tr. Howes (1845)]

When a man’s condition does not suit him, it will be as a shoe at any time; which, if too big for his foot, will throw him down; if too little, will pinch him.
[tr. Smart/Buckley (1853)]

Means should, like shoes, be neither large nor small;
Too wide, they trip us up, too strait, they gall.
[tr. Conington (1874)]

Whene'er our mind's at war with our estate,
Like an ill shoe, it trips us, if too great;
Too small, it pinches.
[tr. Martin (1881)]

He who is not satisfied with what he possesses resembles a man wearing a shoe either too large, so that it will throw him down, or too small, that it will inflame his foot.
[tr. Elgood (1893)]

Suit not one's means one's lot -- 'tis like the shoe:
Be it too large, twill cause the man to fall;
Be it too small, his foot 'twill surely gall.
[tr. A. F. Murison; ed. Kraemer, Jr (1936)]

If what you have
Won't do, well ... it's like the wrong size shoe:
If it's too big for your foot, you trip and fall all over yourself;
If it's too small, it pinches.
[tr. Palmer Bovie (1959)]

A fortune that doesn't fit its owner resembles shoes;
if too big, it makes him totter; if too small, it chafes.
[tr. Fuchs (1977)]

A wrong size fortune is like a wrong size shoe:
Too big, it makes you trip; too little, it pinches your foot.
[tr. Raffel (1983)]

If what he happens to have
Won't fit a man, it's as it is with a shoe:
Too big, it makes you stumble' too small, it pinches.
[tr. Ferry (2001)]

A man’s means, when they don’t fit him, are rather like shoes --
he’s tripped by a size too large, pinched by a size too small.
[tr. Rudd (2005 ed.)]

When a man’s means don’t suit him it’s often
Like a shoe: too big and he stumbles, too small it chafes.
[tr. Kline (2015)]

And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.
[KJV (1611)]

And all who shared the faith owned everything in common; they sold their goods and possessions and distributed the proceeds among themselves according to what each one needed.
[NJB (1985)]

All the believers continued together in close fellowship and shared their belongings with one another. They would sell their property and possessions, and distribute the money among all, according to what each one needed.
[GNT (1992 ed.)]

All the believers were united and shared everything. They would sell pieces of property and possessions and distribute the proceeds to everyone who needed them.
[CEB (2011)]

All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.
[NRSV (2021 ed.)]

Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.
[KJV (1611)]

Do not store up treasures for yourselves on earth, where moths and woodworms destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal. For where your treasure is, there will your heart be also.
[JB (1966)]

Do not store up treasures for yourselves on earth, where moth and woodworm destroy them and thieves can break in and steal. But store up treasures for yourselves in heaven, where neither moth nor woodworm destroys them and thieves cannot break in and steal. For wherever your treasure is, there will your heart be too.
[NJB (1985)]

Stop collecting treasures for your own benefit on earth, where moth and rust eat them and where thieves break in and steal them. Instead, collect treasures for yourselves in heaven, where moth and rust don’t eat them and where thieves don’t break in and steal them. Where your treasure is, there your heart will be also.
[CEB (2011)]

Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
[NRSV (2021 ed.)]

Therfore, the surplus of thy goodes applye to better ende.
Why wante the silly needie soules refreshyng at thy hande?
Why doo the temples of the gods, without repayryng stande?
Thou corsye carle, thy countrey dere, from hougie substance suche
Shall she have naught, wylt onely thou devoure alone so muche?
[tr. Drant (1567)]

What then? Can there no better way be found
To spend that Wealth, with which you so abound?
Why should so many brave men want? and why
Should the Gods ancient Temples ruin'd lie
While you are rich? Vile wretch! Why wilt not thou
Out of thy needless store something allow
For thy dear Countries good?
[tr. A. F.; ed. Brome (1666)]

Then is there no way else to spend thy Store?
Why since thou'rt Rich, is any good Man Poor?
Why are not ruin'd Fanes rebuilt? And why
Doth not thy Wealth thy Neighbours wants supply?
And hath thy Country this superfluous Coin?
What measure hath it from this heap of Thine?
[tr. Creech (1684)]

And is there then, I ask, no other end
On which the surplus thou might'st nobly spend?
Say, why does merit starve in rags? or say,
Why fall our ancient temples to decay?
Why not from those superfluous hoards bestow
A mite to sooth thy burthen'd country's woe?
[tr. Howes (1845)]

Why then have you no better method of expending your superfluities? Why is any man, undeserving [of distressed circumstances], in want, while you abound? How comes it to pass, that the ancient temples of the gods are falling to ruin? Why do not you, wretch that you are, bestow something on your dear country, out of so vast a hoard?
[tr. Smart/Buckley (1853)]

Then is there nothing on which you can spend your surplus income better? Why do any suffer want they don't deserve while you are rich? Why do the gods' time-honoured fanes fall to decay? And why, insatiate wretch, don't you mete out from those large stores of wealth some portion for your fatherland which should be dear?
[tr. Millington (1870)]

Untold indeed! then can you not expend
Your superflux on some diviner end?
Why does one good man want while you abound?
Why are Jove's temples tumbling to the ground?
O selfish! what? devote no modicum
To your dear country from so vast a sum?
[tr. Conington (1874)]

Well, is there no better object on which you can spend your surplus? Why is any worthy man in want, while you are rich? Why are the ancient temples of the gods in ruin? Why, shameless man, do you not measure out something from that great heap for your dear country?
[tr. Fairclough (Loeb) (1926)]

And therefore there's no better way for you to unload
Thie surplus? Why should a single deserving man
Be in need when you are so rich? Why do the gods' ancient temples
Fall into ruin? Why not dig into your pile
And measure some out for your own dear country, you wretch?
[tr. Palmer Bovie (1959)]

If that's so and you have more
money than you need, why not spend it in a better way?
Why is anyone poor who shouldn't be, if you're so rich?
Why do the gods' old temples need repair? You ingrate,
for your beloved country's sake can't you dip into your stash?
[tr. Fuchs (1977)]

Well, in that case, why not find a better
way to spend your surplus? Why,
so long as you are rich, should anyone be lacking
in everything through no fault of his own?
Why are the ancient temples of the gods
falling into ruin? Why, shameless one,
do you not siphon off something
from that great reservoir of money
to present to your dear country?
[tr. Alexander (1999)]

There's nothing
better you could spend your surplus for?
Why's any good man poor while you're so rich?
The temples of the gods could use repair.
Are you so shameless you'll give nothing
to your country?
[tr. Matthews (2002)]

Well then, can't you think of a better way
to get rid of your surplus? Why should any decent man
be in need while you are rich> Why, if you've any conscience,
don't you give something from that pile you've made to the land of your birth?
[tr. Rudd (2005 ed.)]

Well then, isn’t there something
Better you can spend the surplus on? Why, when you’re
Rich, are there any deserving men in need? Why are
The ancient temples of the gods in ruins? Why, man
Without shame, don’t you offer your dear country a tithe
From that vast heap?
[tr. Kline (2015)]

No ill-gotten wealth possess.
If in thy mansions long thou hop'st-to dwells
For there is no reliance on that gold
Which through injustice enters our abodes.
[tr. Wodhull (1809)]

There is a burden of care in getting riches, fear in keeping them, temptation in using them, sorrow in losing them, and a burden of account, at last, to be given up concerning them.

Dr. Caird says it is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.

It is not the fact that a man has riches which keeps him from the kingdom of heaven, but the fact that riches have him.
-- Dr. Caird

Such one we reade of in olde tyme, that dwelte in Athins towne,
A man in substance passinge rytche, nathlesse a niggerde cloune,
At whose scarceheade, and covetyce the worlde did outas make,
But all in vayne, he forste it not, he sought not howe to slake
Blacke fame, that frisked everye wheare, and bounsed at ytche eare,
"A figge for them (brasen face) I force not howe I heare,
"They hauke, they hem, they hisse at me, I weygh it not an hawe,
"Whilste I may harbor in mine arke, and lodge wythin my lawe
"My darlynge goulde, my leaves gueste, my solace and my glee,
"He is the bone companion, its he that cheares up me."
[tr. Drant (1567)]

Thus that Athenian Monster Timon, which
Hated Man-kind, a sordid Knave, but rich,
Was wont to say, When ere I walk abroad
The People hiss me, but I do applaud
And hug my self at home, when I behold
My chests brim-full with Silver and with Gold.
[tr. A. B.; ed. Brome (1666)]

Since He, as the Athenian Chuff, will cry
The People hiss me, True, but what care I?
Let the poor fools hiss me where e're I come,
I bless my self to see my bags at home.
[tr. Creech (1684)]

At Athens liv'd a wight, in days of yore,
Though miserably rich, yet fond of more,
But of intrepid spirit to despise
The abusive crowd. "Let them hiss on," he cries,
" While, in my own opinion fully blest,
I count my money, and enjoy my chest."
[tr. Francis (1747)]

Self-cursed as that same miser must have been,
Who lived at Athens, rich as he was mean, --
Who, when the people hiss'd, would turn about
And drily thus accost the rabble-rout:
"Hiss on; I heed you not, ye saucy wags,
While self-applauses greet me o'er my bags."
[tr. Howes (1845)]

As a certain person is recorded [to have lived] at Athens, covetous and rich, who was wont to despise the talk of the people in this manner: “The crowd hiss me; but I applaud myself at home, as soon as I contemplate my money in my chest.”
[tr. Smart/Buckley (1853)]

As wretched as, at Athens, some rich miser was, who (as they say) was wont to thus despise what people said of him: "Aha ! the Public hiss, but in my heart I say I m right, directly that I gaze upon the coins in my strong-box."
[tr. Millington (1870)]

He is like a rich miser in Athens who, they say, used thus to scorn the people's talk: "The people hiss me, but at home I clap my hands for myself, once I gaze on the moneys in my chest."
[tr. Fairclough (Loeb) (1926)]

Like the man they tell of
In Athens, filthy but rich, who despised the voice
Of the people and kept saying, "So! The citizens hiss at me!
Ah! But I applaud myself alone at home
When I gaze on the coins in my strongbox."
[tr. Palmer Bovie (1959)]

They're like an Athenian I heard about
Rich and stingy, he thought nothing of the people's snide remarks,
and always said, "They hiss me, but I applaud myself
at home, as soon as I lay eyes on the money in my chest."
[tr. Fuchs (1977)]

As the Athenian miser
Is said to have answered, when citizens
Mocked him: "They hiss me, but at home I
Applaud myself, counting the coins in my safe."
[tr. Raffel (1983)]

Like that one
about whom the story was told in Athens:
stingy and rich, he used to express
his scorn of the people’s jibes with these words:
"The people may hiss me, but at home
I applaud myself as I contemplate
my gold in the strongbox."
[tr. Alexander (1999)]

He’s like the miser in Athens
who scorned, it’s said, what people thought of him.
“They hiss me in the streets, but once I’m home
I stare at my bright coffers and applaud
myself.”
[tr. Matthews (2002)]

He's like the rich
Athenian miser who treated the people's remarks with contempt.
"The people hiss me," he would say, "but I applaud myself
when I reach home and set eyes on all the cash in my box!"
[tr. Rudd (2005 ed.)]

Like the rich Athenian miser
Who used to hold the voice of the crowd in contempt:
"They hiss at me, that crew, but once I’m home I applaud
Myself, as I contemplate all the riches in my chests."
[tr. Kline (2015)]

But out (alas) the greater parte with sweete empoysned bate
Of welthe bewitchde, do weene their wants aboundance in eache state.
For monye maks, and mars (say they) and coyne it keepes the coyle,
It byndes the beare, it rules the roste, it putts all things to foyle.
A mann's his money, and no more, wherin confused is
An heaven of happs, a worlde of weeles, an hunnye hath of blisse.
O dottrells dome, and is it so? what guardon for these doultes
Shall we devyse? lets suffer still the foolishe frantycke foultes
To wallowe in their wilfulnes, whose under eating myndes
Is never cramde, but prooles for more and swarves not from their kyndes.
[tr. Drant (1567)]

But most of men deceiv'd by false desire,
Say, Noughts enough; 'cause they absurdly guess
At what men are, by what they do possess.
To such a Miser what is't best to do?
Let him be wretched, since he will be so.
[tr. A. B.; ed. Brome (1666)]

But most are lost in a Confounded Cheat,
They would have more, for when their Wealth is great
They think their Worth as much as their Estate:
Well then, what must we do to such a one?
Why, let him, 'tis his Will to be undone.
[tr. Creech (1684)]

Some, self-deceiv'd, who think their lust of gold
Is but a love of fame, this maxim hold,
No Fortune's large enough, since others rate
Your worth proportion'd to a large estate.
Say, for their cure what arts would you employ?
"Let them be wretched, and their choice enjoy."
[tr. Francis (1747)]

Yet thousands, duped by avarice in disguise,
Intrench themselves in maxims sage and wise.
Go on, say they, and hoard up all you can;
For wealth is worth, and money makes the man!
What shall we say to such? Since 'tis their will
Still to be wretched, let them be so still!
[tr. Howes (1845)]

But a great majority of mankind, misled by a wrong desire, cry, “No sum is enough; because you are esteemed in proportion to what you possess.” What can one do to such a tribe as this? Why, bid them be wretched, since their inclination prompts them to it.
[tr. Smart/Buckley (1853)]

But some one argues: -- many men, misled by wrong desire of fame, say no sum is enough, because we all are rated by the money we possess. What would you do with them? Why, bid them live a wretched life, since they act thus of their free will.
[tr. Millington (1870)]

But a good many people, misled by blind desire, say, "You cannot have enough: for you get your rating from what you have." What can you do to a man who talks thus? Bid him be miserable, since that is his whim.
[tr. Fairclough (Loeb) (1926)]

Mankind for the most part, fooled by its own false desires,
Says, “There’s no such thing as enough. You are worth
Only as much as you have.” And what can you do
With a person like this? Oh, well! Wish him hell and farewell,
Since he's headed that way by choice.
[tr. Palmer Bovie (1959)]

Still, since false desires fool a large portion of mankind,
they'll tell you, *Nothing's enough. What we own, we are."
What can you say? Say, "Be miserable," for that's the choice
they freely made.
[tr. Fuchs (1977)]

Too many men, bewitched by false desire, insist that
"Nothing is enough: people value you by what you own."
What can I say? Let him be miserable, that's how
He wants it!
[tr. Raffel (1983)]

And yet a good part of humankind is deceived
by false cupidity. “Nothing is enough,”
they say. “For you are esteemed for as much as you
possess.” What can you do with one of these fools?
Leave him to his misery. It’s all of his
own doing anyway.
[tr. Alexander (1999)]

But most people
want all that they desire, and so say, “There’s no such
thing as too much: you are what you acquire.”
You can always tell such a man but you
can’t tell him much. Tell him to suffer, since
that’s his choice.
[tr. Matthews (2002)]

People are enticed by a desire which continually cheats them.
"Nothing is enough," they say, "for you’re only worth what you have."
What can you do with a man like that? You might as well tell him
to be miserable, since misery is what he enjoys.
[tr. Rudd (2005 ed.)]

Still, a good many people misled by foolish desire
Say: ‘There’s never enough, you’re only what you own.’
What can one say to that? Let such people be wretched,
Since that’s what they wish.
[tr. Kline (2015)]

But here lay
Thy error; thou didst deem thyself a man
Able to rule, because thou wert possess'd
Of wealth, which in itself is nought, and stays
For a short season only with its owner:
But Nature, and not Gold, is ever firm;
Nature abides with man, and can remove
Evils the most severe, while lawless Gold,
That inmate of the wicked, takes his flight
From mansions where he flourish'd but a moment
[tr. Wodhull (1809)]

Herein lay thy grievous error, due to ignorance; thou thoughtest thyself some one, relying on thy wealth, but this is naught save to stay with us a space. 'Tis nature that stands fast, not wealth. For it, if it abide unchanged, exalts man's horn. But riches dishonestly acquired and in the hands of fools, soon take their flight, their blossom quickly shed.
[tr. Coleridge (1891)]

Which thing has most deceived thee, not knowing it. Thou didst boast to be somebody, relying on thy wealth; but wealth is naught, except to tarry with us for a little time. But nature is stable; not money: since the one ever remaining uplifts her head; but wealth unjust, and dwelling with the foolish, is wont to flit from the house, having flourished for a short season.
[tr. Buckley (1892)]

This was thy strong delusion, blind of heart,
Through pride of wealth to boast thee some great one!
Nought wealth is, save for fleeting fellowship.
'Tis character abideth, not possessions:
This, ever-staying, lifteth up the head;
But wealth by vanity gotten, held of fools,
Takes to it wings; as a flower it fadeth soon.
[tr. Way (1896)]

And then the lie of lies that dimmed thy brow,
Vaunting that by thy gold, thy chattels, Thou
Wert Something; which themselves are nothingness,
Shadows, to clasp a moment ere they cease.
The thing thou art, and not the things thou hast,
Abideth, yea, and bindeth to the last
Thy burden on thee: while all else, ill-won
And sin-companioned, like a flower o'erblown,
Flies on the wind away.
[tr. Murray (1905)]

This deceived you the most, in your ignorance: you professed to be some one, strong in your wealth, but that is nothing, except to associate with briefly. It is nature that is secure, not wealth; for, always standing by, it takes away troubles; but prosperity, when it lives wickedly and with fools, flies out of the house, flowering for a short time.
[tr. Coleridge (1938 ed.)]

And you, Aigisthus, because of your lack of intelligence, fell into a big trap which is that you thought that the great wealth made you important. Yet wealth is not something you can have for long.
A man’s strength is his nature, not his wealth because that is what stays with us and that is what defeats our troubles. When the unjust joy falls into sinful ways, it blossoms in the house for a very short time before it flies away again.
[tr. Theodoridis (2006)]

But most of all,
you were so ignorant you were deceived
in claiming to be someone because your strength
was in your wealth. But that’s not worth a thing --
its presence is short lived. What stays secure
is not possessions but one’s nature, which stands
beside you and takes away your troubles.
But when riches live with fools unjustly,
they bloom a little while, then flee the house.
[tr. Johnston (2009)]

Now here's where you deceived yourself the most: that you had wealth, and thought it made you someone. But money's nothing: here and gone again. Trust nature, it's secure. Riches are not. Nature remains forever, helps in trouble. Prosperity that lives a while with fools briefly flowers with evil, then flies from home.
[tr. Wilson (2016)]

POLYPHEME:Vile caitiff,
Wealth is the deity the wise adore,
But all things else are unsubstantial boasts,
And specious words alone.
[tr. Wodhull (1809)]

CYCLOPS: Wealth, my good fellow, is the wise man's God, All other things are a pretence and boast.
[tr. Shelley (1824)]

CYCLOPS: Wealth, manikin, is the god for the wise; all else is mere vaunting and fine words.
[tr. Coleridge (1913)]

CYCLOPS: Wealth, master Shrimp, is to the truly wise
The one true god; the rest are mockeries
Of tall talk, naught but mere word-pageantries.
[tr. Way (1916)]

No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
[KJV (1611)]

No one can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.
[JB (1966)]

No one can be the slave of two masters: he will either hate the first and love the second, or be attached to the first and despise the second. You cannot be the slave both of God and of money.
[NJB (1985)]

No one can serve two masters. Either you will hate the one and love the other, or you will be loyal to the one and have contempt for the other. You cannot serve God and wealth.
[CEB (2011)]

No one can serve two masters, for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth.
[NRSV (2021 ed.)]

Nothing is so holy that it cannot be corrupted, or so strongly fortified that it cannot be stormed by money.
[tr. Yonge (1903), 1.1.4]

No sanctuary is too holy for money to defile it, no fortress too strong for money to capture it.
[tr. Greenwood (1928)]

Nothing, he declares, is too sacred to be corrupted by money; nothing too strong to resist its attack.
[tr. Grant (1960)]

There is nothing so sacred that it cannot be sullied, nor anything so protected that it cannot be overcome by money.
[tr. @sententiq (2017), 1.1.4]

There is no sanctuary so holy that money cannot profane it, no fortress so strong that money cannot take it by storm.
[Source]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, when he suffers 'em to abound in Riches, Gold, Settlements, Stations, and other advantages, than the dispensations he makes of them, and the sort of men who are best provided.
[Bullord ed. (1696)]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, in suffering 'em to abound in Riches, Mony, great Preferments, and other Advantages, than the Distribution he makes of 'em, and the sort of Men who are best provided.
[Curll ed. (1713)]

Nothing makes us better understand what trifling things Providence thinks He bestows on men in granting them wealth, money, dignities, and other advantages, than the manner in which they are distributed and the kind of men who have the largest share.
[tr. Van Laun (1885)]

Quid non mortalia pectora cogis,
Auri sacra fames?

Why, thou cursed thirst
Of gold! dost not with juster measure guide
The appetite of mortals?
[tr. Cary (1814)]

Why should'st thou not restrain accursèd thirst
Of gold, the appetite of mortals lost?
[tr. Bannerman (1850)]

To what impellest thou not, O cursed hunger
Of gold, the appetite of mortal men?
[tr. Longfellow (1867)]

Why restrainest thou not, O holy hunger of gold, the desire of mortals?
[tr. Butler (1885)]

To what lengths, O thou cursed thirst of gold,
Dost thou not rule the mortal appetite?
[tr. Minchin (1885)]

O cursed hunger of gold, to what dost thou not impel the appetite of mortals?
[tr. Norton (1892)]

Wherefore dost thou not regulate the lust of mortals, O hallowed hunger of gold?
[tr. Okey (1901)]

To what, O cursed hunger for gold, dost thou not drive the appetite of mortals?
[tr. Sinclair (1939)]

O hallowed hunger of gold, why dost thou not
The appetite of mortal men control?
[tr. Binyon (1943)]

With what constraint constran'st thou not the lust
Of mortals, thou devoted greed of gold!
[tr. Sayers (1955)]

To what do you not drive man's appetite,
O cursèd gold-lust!
[tr. Ciardi (1961)]

Why do you not control the appetite
Of mortals, O you accurst hunger for gold?
[tr. Sisson (1981)]

Why cannot you, o holy hunger
for gold, restrain the appetite of mortals?
[tr. Mandelbaum (1982)]

O sacred hunger for gold, why do you not rule human appetite?
[tr. Kline (2002)]

Why do you, O holy hunger for gold, not
govern the appetite of mortals?
[tr. Durling (2003)]

You, awestruck hungering for gold! Why not
impose a rule on mortal appetite?
[tr. Kirkpatrick (2007)]

To what end, O cursèd hunger for gold,
do you not govern the appetite of mortals?
[tr. Hollander/Hollander (2007)]

Accursed craving for money, what is there, in
This world, you don't lead human beings to?
[tr. Raffel (2010)]

Talk not of Plutus; I despise the God
Whom every villain may with ease possess.
[tr. Wodhull (1809)]

CAIAPHAS: This isn't isn't blood money -- it's ...
ANNAS: A fee.
CAIAPHAS: A fee, nothing more.

For it is not earthly riches which make us or our sons happy; for they must either be lost by us in our lifetime, or be possessed when we are dead, by whom we know not, or perhaps by whom we would not.
[tr. Dods (1871)]

The riches of this earth can make neither us nor our children happy, if they are to be lost while we are alive or, after we are dead, are to pass to people we do not know or, perhaps, dislike.
[tr. Zema/Walsh (1950)]

For neither we nor our children are made happy by earthly riches, since they are bound either to be lost while we are living or to be acquired after our death by persons unknown and perhaps unwelcome.
[tr. Green (Loeb) (1963)]

Happiness, whether for us or for our children, is not the result of earthly riches, which must either be lost by us in our lifetime or else must pass after our death into the possession of those we do not know or, it may be, of those whom we do not wish to have them.
[tr. Bettenson (1972)]

For neither we nor our sons are made happy by earthly riches. These things must either be lost while we are still alive or, after we are dead, acquired by someone whom we do not know, or perhaps by someone whom we would not wish to have them.
[tr. Dyson (1998)]

For earthly riches do not make either us or our children happy; they will either be lost while we are still alive or will pass, after our death, to someone we do not know or even to someone we do not want.
[tr. Babcock (2012)]

The least despicable of merchants is the one who says: Let us be virtuous so that we can make far more money than those vice-ridden fools. -- For the merchant, even honesty offers a money-making opportunity.
[tr. Sieburth (2022)]

A man who works at another’s will, not for his own passion or his own need, but for money or honor, is always a fool.
[tr. 1779]

All men have badness in their natures! The one who takes most pay into his hands, and proves bad, gets no pardon; but if he has more pay for greater audacity, he'll endure censorious talk more easily.
[tr. Collard, Hargreaves, Cropp (1995)]

There is evil in all men. Whoever gets his hands on good money and is seen to be wicked, he is roundly condemned. But if he were yet more daring, gaining even greater reward, he would have less of a problem enduring being criticized by others.
[tr. Stevens (2012)]

Concern for money is the great test of small natures; but is scarcely a test at all for those who rise above the ordinary; and there is a long way between the man who scorns money and the one who is genuinely honest.
[tr. Merwin (1969)]

Pecuniary gain is the great test for those of weak character, but for those wit out-of-the-ordinary characters it is of the slightest importance; and a wide gulf separates the man who despises money from one who is truly honest.
[tr. Pearson (1973)]

Weak characters think money all-important; for any well-bred person, it's a very minor concern.
[tr. Parmée (2003), ¶ 129]

The desire for money can go very far in proving that a person has a petty character, but it has little to say about a persons sincerity; and there is a great distance between a man who scorns money and someone who is truly honest.
[tr. Siniscalchi]

Ah! Constantine, of how much ill was Cause
Not thy Conversion, but those rich Domains
That the first wealthy Pope received of thee!
[tr. Milton (1641)]

Ah, Constantine, what are the many Ills
You have been parent of: I do not mean
By your Conversion, but that pompous Gift
By which our Holy Father you enrich'd!
[tr. Rogers (1782), l. 112ff]

Lamented ever be that lib'ral hand,
Whose gifts allur'd the Apostolic band
To leave that humble path where long they trod.
[tr. Boyd (1802), st. 19]

Ah, Constantine! to how much ill gave birth,
Not thy conversion, but that plenteous dower,
Which the first wealthy Father gain’d from thee!
[tr. Cary (1814)]

Ah, Constantine! what ills have we to rue --
I say not from thine own conversion sprung,
But from thy dower, the first rich father drew!
[tr. Dayman (1843)]

Ah Constantine! to how much ill gave birth, not thy conversion, but that dower which the first rich Father took from thee!
[tr. Carlyle (1849)]

Oh, Constantine, of how much ill the source!
Not thy conversion, but that fatal dower
Which the first Father took from the in gift!
[tr. Johnston (1867)]

Ah, Constantine! of how much ill was mother,
⁠Not thy conversion, but that marriage-dower
⁠Which the first wealthy Father took from thee!
[tr. Longfellow (1867)]

Ah, Constantine, of how great ill was mother, not thy conversion, but that dowry which the first rich pope got from thee!
[tr. Butler (1885)]

Ah, Constantine, of how much ill was cause,
Not thy conversion but the fatal dower
Which the first wealthy father from thee draws!
[tr. Minchin (1885)]

Ah Constantine! of how much ill was mother, not thy conversion, but that dowry which the first rich Father received from thee!
[tr. Norton (1892)]

Ah! Constantine, of how great ill was mother,
Not thy conversion, but that fatal dowry,
Which from thy hands received the first rich Father.
[tr. Griffith (1908)]

Ah, Constantine, of how much evil gave birth,
not thy conversion, but that dower
the first rich Father had from thee.
[tr. Sinclair (1939)]

Ah, Constantine, what evil fruit did bear
Not they conversion, but that dowry broad
Thou on the first rich Father didst confer!
[tr. Binyon (1943)]

Ah, Constantine! What ills were gendered there --
No, not from thy conversion, but the dower
The first rich Pope received from thee as heir?
[tr. Sayers (1949)]

Ah Constantine, what evil marked the hour --
not of your conversion, but of the fee
the first rich Father took from you in dower!
[tr. Ciardi (1954)]

Ah, Constantine, of how much ill was mother, not your conversion, but that dowry which the first rich Father took from you!
[tr. Singleton (1970)]

Oh, Constantine, what evil did you sire,
not by your conversion, but by the dower
that the first wealthy Father got from you!
[tr. Musa (1971)]

Ah, Constantine, what wickedness was born --
and not from your conversion -- from the dower
that you bestowed upon the first rich father!
[tr. Mandelbaum (1980)]

Ah, Constantine, how much ill you produced,
Not by your conversion, but by that endowment
Which the first rich father accepted from you.
[tr. Sisson (1981)]

Ah Constantine! What measure of wickedness
Stems from that mother -- not your conversion, I mean:
Rather the dowry that the first rich Father
Accepted from you!
[tr. Pinsky (1994), l. 108ff]

Ah, Constantine, not your conversion, but that dowry which the first rich father took from you, has been the mother of so much evil!
[tr. Durling (1996)]

Ah, Constantine, how much evil you gave birth to, not in your conversion, but in that Donation that the first wealthy Pope, Sylvester, received from you!
[tr. Kline (2002)]

What harm you mothered, Emperor Constantine!
Not your conversion but the dowry he --
that first rich Papa -- thus obtained from you!
[tr. Kirkpatrick (2006)]

Ah, Constantine, to what evil you gave birth,
not by your conversion, but by the dowry
that the first rich Father had from you!
[tr. Hollander/Hollander (2007)]

Ah, Constantine, the evil thrown in the world
Was not your conversion to Christ, but the wealth and grandeur
The first rich Pope and Father took from your hands!
[tr. Raffel (2010)]

Constantine! You set the spurs
To evil, not by cleaving to your new
Religion, but by how, when you moved east,
You gave Sylvester, just to stay behind,
The Western Empire's wealth.
[tr. James (2013)]

But you of silver and gold have made
Your God: What differs your Idolatry
From that of others, but that they did one
Alone, and you a hundred Gods adore.
[tr. Rogers (1782), l. 109ff]

Go, seek your Saviour in the delved mine.
And bid the Idolater the palm resign;
Thine is a Legion, his a single God!
[tr. Boyd (1802), st. 19]

Of gold and silver ye have made your god,
Diff’ring wherein from the idolater,
But he that worships one, a hundred ye?
[tr. Cary (1814)]

Silver and gold ye make your god: what more
Divides the brute idolater and you,
Save that he one, a hundred ye adore?
[tr. Dayman (1843)]

Ye have made you a god of gold and silver; and wherein do ye differ from the idolater, save that he worships one, and ye a hundred?
[tr. Carlyle (1849)]

Of gold and silver you have made your god,
Idols of yours and others to recount,
Theirs to one, to a hundred yours amount.
[tr. Bannerman (1850)]

Or gold and silver ye your gods have made;
And what is 'twist th' idolater and you,
But he to one -- ye to a hundred pray.
[tr. Johnston (1867)]

Ye have made yourselves a god of gold and silver;
⁠And from the idolater how differ ye,
⁠Save that he one, and ye a hundred worship?
[tr. Longfellow (1867)]

Ye have made a god of gold and silver, and what else is there between you and the idolater save that he worships one, and you a hundred.
[tr. Butler (1885)]

Ye've made your God of silver and of gold.
Ye from idolaters what line withdraws.
Save they sin once, and ye a hundredfold?
[tr. Minchin (1885)]

Ye have made you a god of gold and silver: and what difference is there between you and the idolater save that he worships one and ye a hundred?
[tr. Norton (1892)]

A god ye have made yourselves of gold and silver,
And from idolaters what else divides you,
Save that they pray to one and you a hundred?
[tr. Griffith (1908)]

You have made you a god of gold and silver, and what is there between you and teh idolaters but that they worship one and you a hundred?
[tr. Sinclair (1939)]

A God of silver and gold ye have made to adore;
And how do ye differ from the idolater
Sav e that he worships one, and ye five-score?
[tr. Binyon (1943)]

You deify silver and gold; how are you sundered
In any fashion from the idolater,
Save that he serves one god and you an hundred?
[tr. Sayers (1949)]

You have made you a god of gold and silver; and wherein do you differ from the idolaters, save that they worship one, and you a hundred?
[tr. Singleton (1970)]

You have built yourselves a God of gold and silver!
How do you differ from the idolater,
except he worships one, you worship hundreds?
[tr. Musa (1971)]

You’ve made yourselves a god of gold and silver;
how are you different from idolaters,
save that they worship one and you a hundred?
[tr. Mandelbaum (1980)]

You have made a god of gold and silver:
And how do you differ from an idolater,
Except that he prays to one, and you to a hundred?
[tr. Sisson (1981)]

You made a god of gold and silver: wherein
Is it you differ from the idolatrous --
Save that you worship a hundred, they but one?
[tr. Pinsky (1994), l. 105ff]

You have made gold and silver your god; and what difference is there between you and the idol-worshipper, except that he prays to one, and you to a hundred?
[tr. Durling (1996)]

You have made a god for yourselves of gold and silver, and how do you differ from the idolaters, except that he worships one image and you a hundred?
[tr. Kline (2002)]

Silver and gold you have made your god. And what’s
the odds -- you and some idol-worshipper?
He prays to one, you to a gilded hundred.
[tr. Kirkpatrick (2006)]

You have wrought yourselves a god of gold and silver.
How then do you differ from those who worship idols
except they worship one and you a hundred?
[tr. Hollander/Hollander (2007)]

The god you made for yourself is silver and gold --
And where are you different, you and worshippers
Of idols? They have one, and you a hundred.
[tr. Raffel (2010)]

You thieves reigned,
Making a God of gold and silver. Room
Does not exist between the idolaters
And you, except they worship one, and you
A hundred.
[tr. James (2013)]

Therefore, my Son, the vanity you may
Of Fortune's gifts perceive, for which Mankind
Raise such a bustle, and so much contend.
Not all the Gold which is beneath the moon,
Or which was by these wretched Souls possess'd,
Could ever satisfy their craving minds.
[tr. Rogers (1782), l. 53ff]

Learn hence of mortal things how vain the boast,
Learn to despise the low, degen'rate host,
And see their wealth how poor, how mean their pride;
Not all the mines below the wand'ring moon,
Not all the sun beholds at highest noon,
Can for a moment bid the fray subside.
[tr. Boyd (1802), st. 11]

Now may’st thou see, my son! how brief, how vain,
The goods committed into fortune’s hands,
For which the human race keep such a coil!
Not all the gold, that is beneath the moon,
Or ever hath been, of these toil-worn souls
Might purchase rest for one.
[tr. Cary (1814)]

Now may'st thou, son, behold how brief the shuffle
Of goods by shifting Fortune held in store,
For which the human kind so fiercely ruffle:
Since all below the moon of golden ore
That lies, or all those weary souls possessed,
Could purchase none a moment's peace the more.
[tr. Dayman (1843)]

But thou, my Son, mayest [now] see the brief mockery of the goods that are committed unto Fortune, for which the human kind contend with each other.
For all the gold that is beneath the moon, or ever was, could not give rest to a single one of these weary souls.
[tr. Carlyle (1849)]

Now see, my son, how frivolous and vain
The goods committed unto Fortune's hand,
For which the race will so rebutting stand.
Not all the gold that is beneath the moon,
Nor all these toil-worn creatures have possessed,
could purchase for them but a moment's rest.
[tr. Bannerman (1850)]

And now, my son, behold the folly brief
of the world's goods to fortune's guidance given,
And for which men so struggle and dispute.
Not all the gold that is beneath the moon,
Or ever was, unto these wearied souls
Could give one hour of respite or of peace.
[tr. Johnston (1867)]

Now canst thou. Son, behold the transient farce
Of goods that are committed unto Fortune,
For which the human race each other buffet;
For all the gold that is beneath the moon,
Or ever has been, of these weary souls
Could never make a single one repose.
[tr. Longfellow (1867)]

Now canst thou, my son, see the short game of the goods which are entrusted to Fortune, for which the human race buffet each other. For all the gold that is beneath the moon and that ever was, of these wearied souls could never make one of them rest.
[tr. Butler (1885)]

Now thou canst see, O son, the short-lived day
Of good, committed unto Fortune's 'hest,
For which the human race so strives alway.
Since all the gold beneath the moon possest,
Or ever owned by those worn souls of yore,
Could not make one of them one moment rest.
[tr. Minchin (1885)]

Now canst thou, son, see the brief jest of the goods that are committed unto Fortune, for which the human race so scramble; for all the gold that is beneath the moon, or that ever was, of these weary souls could not make a single one repose.
[tr. Norton (1892)]

Here mayest thou see, my son, the fleeting mockery of wealth that is the sport of Fortune, for sake of which men strive with one another. For all the gold that is, or ever hath been beneath the moon, could not procure repose for one of these weary souls.
[tr. Sullivan (1893)]

Now canst thou see, my son, how vain and short-lived
Are the good things committed unto fortune,
For which sake human folk set on each other.
For all the gold on which the moon now rises,
Or ever rose, would be quite unavailing
To set one of these weary souls at quiet.
[tr. Griffith (1908)]

Now mayst thou see, my son, the brief mockery of wealth committed to fortune, for which the race of men embroil themselves; for all the gold that is beneath the moon, or ever was, could not give rest to one of these weary souls.
[tr. Sinclair (1939)]

Now, my son, see to what a mock are brought
The goods of Fortune's keeping, and how soon!
Though to possess them still is all man's thought.
For all the gold that is beneath the moon,
Or ever was, never could buy repose
For one of those souls, faint to have that boon.
[tr. Binyon (1943)]

See now, my son, the fine and fleeting mock
Of all those goods men wrangle for -- the boon
That is delivered into the hand of Luck;
For all the gold that is beneath the moon,
Or ever was, could not avail to buy
Repose for one of these weary souls -- not one.
[tr. Sayers (1949)]

Now may you see the fleeting vanity
of the goods of Fortune for which men tear down
all that they are, to build a mockery.
Not all the gold that is or ever was
under the sky could buy for one of these
exhausted souls the fraction of a pause.
[tr. Ciardi (1954)]

Now you can see, my son, the brief mockery of the goods that are committed to Fortune, for which humankind contend with one another; because all the gold that is beneath the moon, or ever was, would not give rest to a single one of these weary souls.
[tr. Singleton (1970)]

You see, my son, the short-lived mockery
of all the wealth that is in Fortune's keep,
over which the human race is bickering;
for all the gold that is or ever was
beneath the moon won't buy a moment's rest
for even one among these weary souls.
[tr. Musa (1971)]

Now you can see, my son, how brief's the sport
of all those goods that are in Fortune's care,
for which the tribe of men contend and brawl;
for all the gold that is or ever was
beneath the moon could never offer rest
to even one of these exhausted spirits.
[tr. Mandelbaum (1980)]

Now you can see, my son, how short a life
Have the gifts which are distributed by Fortune,
And for which people get rough with one another:
So that all the gold there is beneath the moon
And all there ever was, could never give
A moment's rest to one of these tired souls.
[tr. Sisson (1981)]

Now you can see, my son, how ludicrous
And brief are all the goods in Fortune's ken,
Which humankind contend for: you see from this
How all the gold there is beneath the moon,
Or that there ever was, could not relieve
One of these weary souls.
[tr. Pinsky (1994), l. 55ff]

Now you can see, my son, the brief mockery of the goods that are committed to Fortune, for which the human race so squabbles;
for all the gold that is under the moon and that ever was, could not give rest to even one of these weary souls.
[tr. Durling (1996)]

But you, my son, can see now the vain mockery of the wealth controlled by Fortune, for which the human race fight with each other, since all the gold under the moon, that ever was, could not give peace to one of these weary souls.
[tr. Kline (2002)]

Now you see, my son, what brief mockery
Fortune makes of goods we trust her with,
for which the race of men embroil themselves.
All the gold that lies beneath the moon,
or ever did, could never give a moment's rest
to any of these wearied souls.
[tr. Hollander/Hollander (2007)]

Now see, my son, the futile mockery
Of spending a life accumulating possessions,
Competing with fortune and men for worthless frippery:
Take all the gold still lying under the moon,
Add all that ever was and you could not buy
A moment of rest for one of these souls -- not one.
[tr. Raffel (2010)]

You see it clear,
My son: the squalid fraud as brief as life
Of goods consigned to Fortune, whereupon
Cool heads come to the boil, hands to the knife.
For all the gold there is, and all that's gone,
Would give no shred of peace to even one
Of these drained souls.
[tr. James (2013), l. 56ff]

As for the life of money-making, it is one of constraint, and wealth manifestly is not the good we are seeking, because it is for use, that is, for the sake of something further.
[tr. Chase (1847), ch. 3]

As for the money-getting life, it violates the natural fitness of things. Wealth is clearly not the absolute good of which we are in search, for it is a utility, and nonly desirable as a means.
[tr. Williams (1869)]

The life of money-making is in a sense a life of constraint, and it is clear that wealth is not the good of which we are in quest; for it is useful in part as a means to something else.
[tr. Welldon (1892), ch. 3]

As for the money-making life, it is something quite contrary to nature; and wealth evidently is not the good of which we are in search, for it is merely useful as a means to something else.
[tr. Peters (1893)]

The life of money-making is one undertaken under compulsion, and wealth is evidently not the good we are seeking; for it is merely useful and for the sake of something else.
[tr. Ross (1908)]

The Life of Money-making is a constrained kind of life, and clearly wealth is not the Good we are in search of, for it is only good as being useful, a means to something else.
[tr. Rackham (1934), 1.5.8]

The life of a moneymaker is in a way forced, and wealth is clearly not the good we are looking for, since it was useful and for the sake of something else.
[tr. Reeve (1948), ch. 5]

As for the life of a money-maker, it is one of tension; and clearly the good sought is not wealth, for wealth is instrumental and is sought for the sake of something else.
[tr. Apostle (1975), ch. 3]

As for the life of the businessman, it does not give him much freedom of action. Besides, wealth is obviously not the good that we are seeking, because it serves only as a means; i.e., for getting something else.
[tr. Thomson/Tredennick (1976)]

The moneymaking life is characterized by a certain constraint, and it is clear that wealth is not the good being sought, for it is a useful thing and for the sake of something else.
[tr. Bartlett/Collins (2011)]

• "Making money is not without its value, but nothing is baser than to make it by wrong-doing." [tr. Bakewell (1907)]
• "To make money is not without use, but if it comes from wrong-doing, nothing is worse." [tr. Freeman (1948)]

• "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)]

"A love of money, and a lust for power, took possession of every mind. These hateful passions were the source of innumerable evils. Good faith, integrity, and every virtuous principle, gave way to avarice; and in the room of moral honesty, pride, cruelty, and contempt of the gods succeeded. Corruption and venality were introduced; and everything had its price. Such were the effects of avarice. Ambition was followed by an equal train of evils; it taught men to be false and deceitful; to think one thing, and to say another; to make friendship or enmity a mere traffic for private advantage, and to set the features to a semblance of virtue, while malignity lay lurking in the heart. But at first these vices sapped their way by slow degrees, and were often checked in their progress; but spreading at length like an epidemic contagious, morals and the liberal arts went to ruin; and the government, which was before a model of justice, became the most profligate and oppressive." [tr. Murphy (1807)]

"First a love of money possessed their minds; then a passion for power; and these were the seeds of all the evils that followed. For avarice rooted out faith, probity, and every worthy principle; and, in their stead, substituted insolence, inhumanity, contempt of the gods, and a mercenary spirit. Ambition obliged many to be deceitful; to belie with their tongues the sentiments of their hearts; to value friendship and enmity, not according to their real worth, but as they conduced to interest; and to have a specious countenance, rather than an honest heart. These corruptions at first grew by degrees, and were sometimes checked by correction. At last, the infection spreading like a plague, the state was entirely changed, and the government, from being the most righteous and equitable, became cruel and insupportable." [tr. Rose (1831)]

"Therefore at first the love of money, then that of power increased. These things became as it were the foundation of all evils. For avarice overthrew faith, honesty, and all the other good acts; and instead of them it taught men pride, cruelty, to neglect the gods, and to consider everything venal. Ambition forced many men to become false, to have one thing hidden in their hearts, another ready on their tongue, to value friendships and enmities, not accordingly to reality, but interest, and rather to have a good appearance than a good disposition. These things at first began to increase by degrees, sometimes to be punished. Afterwards when the infection swept on like a pestilence, the state was changed, the government from the most just and best, became cruel and intolerable." [Source (1841)]

"At first the love of money, and then that of power, began to prevail, and these became, as it were, the sources of every evil. For avarice subverted honesty, integrity, and other honorable principles, and, in their stead, inculcated pride, inhumanity, contempt of religion, and general venality. Ambition prompted many to become deceitful; to keep one thing concealed in the breast, and another ready on the tongue; to estimate friendships and enmities, not by their worth, but according to interest; and to carry rather a specious countenance than an honest heart. These vices at first advanced but slowly, and were sometimes restrained by correction; but afterwards, when their infection had spread like a pestilence, the state was entirely changed, and the government, from being the most equitable and praiseworthy, became rapacious and insupportable." [tr. Watson (1867)]

"At first the lust of money increased, then that of power, and these, it may be said, were the sources of every evil. Avarice subverted loyalty, uprightness, and every other good quality, and in their stead taught men to be proud and cruel, to neglect the gods, and to hold all things venal. Ambition compelled many to become deceitful; they had one thought buried in their breast, another ready on their tongue; their friendships and enmities they valued not at their real worth, but at the advantage they could bring, and they maintained the look rather than the nature of honest men. These evils at first grew gradually, and were occasionally punished; later, when the contagion advanced like some plague, the state was revolutionized, and the government, from being one of the justest and best, became cruel and unbearable." [tr. Pollard (1882)]

"Hence it was the desire for money first of all, and then for empire, which grew; and these factors were the kindling (so to speak) of every wickedness. For avarice undermined trust, probity, and all other good qualities; instead it taught men haughtiness, cruelty, to neglect the gods, to regard everything as for sale. Ambition reduced many mortals to becoming false, having one sentiment shut away in the heart and another ready on the tongue, assessing friendships and antagonisms in terms not of reality but of advantage, and having a good demeanour rather than a good disposition. At first these things grew gradually; sometimes they were punished; but after, when the contamination had attacked like a plague, the community changed and the exercise of command, from being the best and most just, became cruel and intolerable." [tr. Woodman (2007)]

"At first the desire of power, then the desire of money increased; these were effectively the material of all evils, because avarice overturned faith, probity, and all other noble arts; in their place, it taught men to be arrogant and cruel, to neglect the gods, and to consider all things for sale. Ambition compelled many men to become liars; to hold one thing hidden in the heart, and the opposite thing at the tip of one’s tongue; to judge friends and enemies not in objective terms, but by reference to personal gain; and finally, to make a good appearance rather than to have a good mind. As these vices first began to increase, they were occasionally punished; but afterward, once the contagion had spread like a plague, the state as a whole was altered, and the government, once the noblest and most just, was made cruel and intolerable." [tr. @sententiq (2017)]

That it is the nature of ambition, to make men liars and cheaters; to hide the truth in their breasts, and show, like jugglers, another thing in their mouths; to cut all friendships and enmities to the measure of their own interest, and to make a good countenance without the help of good will. [tr. Cowley? (17th C)]

Wealth to withstand, how arduous is the skill!
[tr. Elphinston (1782), Appendix to Book 1, ep. 12]

It is an arduous task to preserve morality from the corruption of riches.
[tr. Bohn's Classical (1859)]

'Tis a hard task not to surrender morality for riches.
[ed. Harbottle (1897)]

'Tis a hard task this, not to sacrifice manners to wealth.
[tr. Ker (1919)]

Riches sap morals.
[tr. Francis & Tatum (1924)]

It is a hard thing not to sacrifice morals to wealth.
[tr. Shackleton Bailey (1993)]

It is a hard business, not to compromise morals for riches.
[tr. Nisbet (2015)]