For 'gainst those
Of hasty tempers with more ease we guard.
Or men or women, than the silent foe
Who acts with prudence.
[tr. Wodhull (1782)]

A woman, or a man, whose fiery spirit
Flames out with anger, puts us on our guard,
More than the prudent calmness that conceals
Its hate in silence.
[tr. Potter (1814)]

For a woman passionate, yea and a man,
Is easier warded than a silent plotter.
[tr. Webster (1868)]

For cunning woman, and man likewise, is easier to guard against when quick-tempered than when taciturn.
[tr. Coleridge (1891)]

For a woman that is quick to anger, and a man likewise, is easier to guard against, than one that is crafty and keeps silence.
[tr. Buckley (1892)]

The vehement-hearted woman -- yea, or man --
Is easier watched-for than the silent-cunning.
[tr. Way (Loeb) (1894)]

A woman quick of wrath, aye, or a man,
Is easier watching than the cold and still.
[tr. Murray (1906)]

A sharp-tempered woman, or, for that matter, a man,
Is easier to deal with than the clever type
Who holds her tongue.
[tr. Warner (1944)]

A woman, just like a man, who is quick to wrath
Is easier guarded than one wise and silent.
[tr. Podlecki (1989)]

A hot-tempered woman -- and a hot-tempered man likewise -- is easier to guard against than a clever woman who keeps her own counsel.
[tr. Kovacs (1994)]

A woman who is hot-tempered, and likewise a man, is easier to guard against than one who is clever and controls her tongue.
[tr. Davie (1996)]

You’re too silent now and whilst it is easy to protect oneself from a hot-headed man or woman, it is impossible to do so when the woman is scheming and silent.
[tr. Theodoridis (2004)]

For a quick-tempered woman -- the same goes for a man --
is easier to guard against than a silent clever one.
[tr. Luschnig (2007)]

Passionate people, women as well as men,
are easier to protect oneself against,
than someone clever who keeps silent.
[tr. Johnston (2008)]

It is easier to guard against a hot-headed woman, or a man, than against one who is scheming and silent.
[ed. Taplin (2016)]

A woman of sharp temper or indeed a man is easier to guard against than one who's clever and stays silent.
[tr. Ewans (2022)]

For a woman with a sharp thūmos, and likewise a man, is easier to guard against than a sophē one who is silent.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

For the souls
Of Kings are prone to cruelty, so seldom
Subdued, and over others wont to rule,
That it is difficult for such to change
Their angry purpose. Happier I esteem
The lot of those who still are wont to live
Among their equals.
[tr. Wodhull (1782)]

Kings have a fiery quality of soul,
Accustom'd to command, if once they feel
control, though small, their anger blazes out
Not easily extinguish'd: hence I deem
An equal mediocrity of life
More to be wish'd.
[tr. Potter (1814)]

Dread are the humours of princes: as wont
To be ruled in few things and in many to lord,
It is hard to them to turn from their wrath.
But to lead one's life in the level ways
Is best.
[tr. Webster (1868)]

Strange are the tempers of princes, and maybe because they seldom have to obey, and mostly lord it over others, change they their moods with difficulty. 'Tis better then to have been trained to live on equal terms.
[tr. Coleridge (1891)]

Dreadful are the dispositions of tyrants, and somehow in few things controlled, in most absolute, they with difficulty lay aside their passion. The being accustomed then to live in mediocrity of life is the better.
[tr. Buckley (1892)]

Ah princes -- how fearful their moods are! --
Long ruling, unschooled to obey, --
Unforgiving, unsleeping their feuds are.
Better life's level way.
[tr. Way (Loeb) (1894)]

Rude are the wills of princes: yea,
Prevailing alway, seldom crossed,
On fitful winds their moods are tossed:
'Tis best men tread the equal way.
[tr. Murray (1906)]

Great people’s tempers are terrible, always
Having their own way, seldom checked,
Dangerous they shift from mood to mood.
How much better to have been accustomed
To live on equal terms with one’s neighbors.
[tr. Warner (1944)]

Oh, it's a bad thing
To be born of high race, and brought up wilful and powerful in a great house, unruled
And ruling many: for then if misfortune comes it is unendurable, it drives you mad. I say that poor people
Are happier: the little commoners and humble people, the poor in spirit.
[tr. Jeffers (1946)]

The mind of a queen
Is a thing to fear. A queen is used
To giving commands, not obeying them;
And her rage once roused is hard to appease.
To have learnt to live on the common level
Is better.
[tr. Vellacott (1963)]

The minds of royalty are dangerous: since they often command and seldom obey, they are subject to violent changes of mood. For it is better to be accustomed to live on terms of equality.
[tr. Kovacs (1994)]

They have frightening natures, those of royal blood; because, I imagine, they’re seldom overruled and generally have their way, they do not easily forget a grudge. Better to have formed the habit of living on equal terms with your neighbours.
[tr. Davie (1996)]

How afraid I am of these royal rages! It’s so hard for such rages to subside.
Kings and queens have always been spoiled by power. They’re not used to taking orders. No, they’d much rather give them!
Kings and Queens only do what they want and forget about everyone else!
Oh, how much better it is to live a balanced life: to be an equal among equals.
[tr. Theodoridis (2004)]

Tyrants’ tempers are insufferable:
they are seldom under control, their power is far-reaching.
It is hard for them to swallow their rages.
To get used to living on terms of equality
is better.
[tr. Luschnig (2007)]

The pride of rulers is something to fear --
they often order men, but seldom listen,
and when their tempers change it’s hard to bear.
It’s better to get used to living life
as an equal common person.
[tr. Johnston (2008)]

The temperaments of royalty are fearsome;
because they're almost unrestrained
and are so powerful, it is rare
for them to overcome their rage.
To be accustomed to live in equality
is best.
[tr. Ewans (2022)]

Terrible / wonderful [deina] are the tempers of turannoi; maybe because they seldom have to obey, and mostly lord it over others, they change their moods with difficulty. It is better then to have been trained to live in equality.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

He had as motives, habitual indignation, bitterness of soul, a deep sense of injuries suffered, a reaction even against the good, the innocent, and the upright, if any such there are. The beginning as well as the end of all his thoughts was hatred of human law; that hatred which, if it be not checked in its growth by some providential event, becomes, in a certain time, hatred of society, then hatred of the human race, and then hatred of creation, and reveals itself by a vague and incessant desire to injure some living being, it matters not who.
[tr. Wilbour (1862)]

He had for his motives habitual indignation, bitterness of soul, the profound feeling of iniquities endured, and reaction even against the good, the innocent, and the just, if such exist. The starting-point, like the goal, of all his thoughts was hatred of human law; that hatred, which, if it be not arrested in its development by some providential incident, becomes within a given time a hatred of society, then a hatred of the human race, next a hatred of creation, and is expressed by a vague, incessant, and brutal desire to injure some one, no matter whom.
[tr. Wraxall (1862)]

He had for moving causes his habitual wrath, bitterness of soul, a profound sense of indignities suffered, the reaction even against the good, the innocent, and the just, if there are any such. The point of departure, like the point of arrival, for all his thoughts, was hatred of human law; that hatred which, if it be not arrested in its development by some providential incident, becomes, within a given time, the hatred of society, then the hatred of the human race, then the hatred of creation, and which manifests itself by a vague, incessant, and brutal desire to do harm to some living being, no matter whom.
[tr. Hapgood (1887)]

His impulses were governed by resentment, bitterness and a profound sense of injury which might vent itself even upon good and innocent people, if any such came his way. The beginning and the end of all his thought was hatred of human laws: a hatred which, if some providential happening does not arrest its growth, may swell in time into a hatred of all society, all mankind, all created things, becoming a savage and obsessive desire to inflict harm on no matter what or whom.
[tr. Denny (1976)]

As motives, he had habitual indignation, bitterness, a deep sense of injury, a reaction even against the good, the innocent, and the upright, in the unlikely event he encountered them. The beginning and end of all his thoughts was hatred of human law; that hatred which, if not checked in its growth by some providential event, becomes in time a hatred of society, then hatred of the human race, then hatred of creation, revealing itself by a vague, incessant desire to injure some living being, no matter who.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Nor ought we to be angry at Events;
For they our anger heed not: but the man
Who best to each emergency adapts
His conduct, will assuredly act right.
[tr. Wodhull (1809)]

Events will take their course, it is no good
Our being angry at them; he is happiest
Who wisely turns them to the best account.
[tr. Shilleto (1888), frag. 298]

It does no good to rage at circumstance;
Events will take their course with no regard
For us. but he who makes the best of those
Events he lights upon will not fare ill.
[tr. Helmbold (1939)]

There is no point in getting angry at circumstances. They are uncaring, utterly unconcerned.
But a man who responds to them in the right way, he fares well.
[tr. Stevens (2012)]

One should not get angry with affairs, for they show no concern; but if a man handles affairs correctly as he encounters them, he fares well.
[tr. Collard, Hargreaves, Cropp (1995)]

As oft when a great people mutinie
Ignoble vulgar rage; stones, firebrands flye,
Furie finds arms.
[tr. Ogilby (1649)]

And as when a sedition has perchance arisen among a mighty multitude, and the minds of the ignoble vulgar rage; now firebrands, now stones fly; fury supplies them with arms.
[tr. Davidson/Buckley (1854)]

As when sedition oft has stirred
In some great town the vulgar herd,
And brands and stones already fly --
For rage has weapons always nigh ....
[tr. Conington (1866)]

As when
Sedition in a multitude has risen,
And the base mob is raging with fierce minds,
And stones and firebrands fly, and fury lends
Arms to the populace ...
[tr. Cranch (1872), l. 187ff]

Even as when oft in a throng of people strife hath risen, and the base multitude rage in their minds, and now brands and stones are flying; madness lends arms.
[tr. Mackail (1885)]

And, like as mid a people great full often will arise
Huge riot, and all the low-born herd to utter anger flies,
And sticks and stones are in the air, and fury arms doth find ....
[tr. Morris (1900)]

As when in mighty multitudes bursts out
Sedition, and the wrathful rabble rave;
Rage finds them arms; stones, firebrands fly about ....
[tr. Taylor (1907), st. 21, l. 181ff]

As when, with not unwonted tumult, roars
in some vast city a rebellious mob,
and base-born passions in its bosom burn,
till rocks and blazing torches fill the air
(rage never lacks for arms) ....
[tr. Williams (1910)]

And as, when oft-times in a great nation tumult has risen, the base rabble rage angrily, and now brands and stones fly, madness lending arms ....
[tr. Fairclough (1916)]

Sometimes, in a great nation, there are riots
With the rabble out of hand, and firebrands fly
And cobblestones; whatever they lay their hands on
Is a weapon for their fury.
[tr. Humphries (1951)]

Just as so often it happens, when a crowd collects, and violence
Brews up, and the mass mind boils nastily over, and the next thing
Firebrands and brickbats are flying (hysteria soon finds a missile) ....
[tr. Day-Lewis (1952)]

And just as, often, when a crowd or people
is rocked by a rebellion, and the rabble
rage in their minds, and firebrands and stones
fly fast -- for fury finds its weapons ....
[tr. Mandelbaum (1971), l. 209ff]

When rioting breaks out in a great city,
And the rampaging rabble goes so far
That stones fly, and incendiary brands --
For anger can supply that kind of weapon ....
[tr. Fitzgerald (1981)]

As when disorder arises among the people of a great city and the common mob riuns riot, wild passion finds weapons for men's hands and torches and rocks start flying ....
[tr. West (1990)]

As often, when rebellion breaks out in a great nation,
and the common rabble rage with passion, and soon stones
and fiery torches fly (frenzy supplying weapons) ....
[tr. Kline (2002)]

Riots will often break out in the crowded assembly
When the rabble are roused. Torches and stones
Are soon flying -- Fury always finds weapons.
[tr. Lombardo (2005)]

Just as, all too often,
some huge crowd is seized by a vast uprising,
the rabble runs amok, all slaves to passion,
rocks, firebrands flying. Rage finds them arms.
[tr. Fagles (2006)]

Just as riots often fester in great crowds when the common mob goes mad; rocks and firebrands fly, the weapons rage supplies.
[tr. Bartsch (2021)]

Hector, thou only pestilence in all mortality
To my sere spirits, never set the point ’twixt thee and me
Any conditions; but as far as men and lions fly
All terms of cov’nant, lambs and wolves; in so far opposite state,
Impossible for love t’ atone, stand we, till our souls satiate
The God of soldiers.
[tr. Chapman (1611), l. 224ff]

"Talk not of oaths," the dreadful chief replies,
While anger flashed from his disdainful eyes,
"Detested as thou art, and ought to be,
Nor oath nor pact Achilles plights with thee;
Such pacts, as lambs and rabid wolves combine,
Such leagues, as men and furious lions join,
To such I call the gods! one constant state
Of lasting rancour and eternal hate:
No thought but rage, and never-ceasing strife,
Till death extinguish rage, and thought, and life."
[tr. Pope (1715-20)]

Hector! my bitterest foe! speak not to me
Of covenants! as concord can be none
Lions and men between, nor wolves and lambs
Can be unanimous, but hate perforce
Each other by a law not to be changed,
So cannot amity subsist between
Thee and myself; nor league make I with thee
Or compact, till thy blood in battle shed
Or mine, shall gratify the fiery Mars.
[tr. Cowper (1791), l. 302ff]

Talk not to me of covenants, O most cursed Hector. As there are not faithful leagues between lions and men, nor yet have wolves and lambs an according mind, but ever meditate evils against each other; so it is not possible for thee and me to contract a friendship, nor shall there at all be leagues between us, -- first shall one, falling, satiate the invincible warrior Mars with his blood.
[tr. Buckley (1860)]

Hector, thou object of my deadly hate,
Talk not to me of compacts; as ’tween men
And lions no firm concord can exist,
Nor wolves and lambs in harmony unite,
But ceaseless enmity between them dwells:
So not in friendly terms, nor compact firm,
Can thou and I unite, till one of us
Glut with his blood the mail-clad warrior Mars.
[tr. Derby (1864)]

Hector, talk not to me, thou madman, of covenants. As between men and lions there is no pledge of faith, nor wolves and sheep can be of one mind, but imagine evil continually against each other, so is it impossible for thee and me to be friends, neither shall be any pledge between us until one or other shall have fallen and glutted with blood Ares, the stubborn god of war.
[tr. Leaf/Lang/Myers (1891)]

Fool, prate not to me about covenants. There can be no covenants between men and lions, wolves and lambs can never be of one mind, but hate each other out and out an through. Therefore there can be no understanding between you and me, nor may there be any covenants between us, till one or other shall fall and glut grim Mars with his life's blood.
[tr. Butler (1898)]

Hector, talk not to me, thou madman, of covenants. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide.
[tr. Murray (1924)]

Hektor, I'll have no talk of pacts with you, forever unforgiven as you are. As between men and lions there are none, no concord between wolves and sheep, but all hold one another hateful through and through, so there can be no courtesy between us, no sworn truce until one of us is down and glutting with blood the wargod Arês.
[tr. Fitzgerald (1974)]

How then too soon can hastiest death supplant
My fate-curst life? Her instrument to my indignity
Being that black fiend Contention; whom would to God might die
To Gods and men; and Anger too, that kindles tyranny
In men most wise, being much more sweet than liquid honey is
To men of pow’r to satiate their watchful enmities;
[tr. Chapman (1611), l. 98ff]

May fierce contention from among the Gods
Perish, and from among the human race,
With wrath, which sets the wisest hearts on fire;
Sweeter than dropping honey to the taste,
But in the bosom of mankind, a smoke!
[tr. Cowper (1791), l. 134ff]

Would that therefore contention might be extinguished from gods and men; and anger, which is wont to impel even the very wisest to be harsh; and which, much sweeter than distilling honey, like smoke, rises in the breasts of men.
[tr. Buckley (1860)]

Accurs’d of Gods and men be hateful strife
And anger, which to violence provokes
E’en temp’rate souls: though sweeter be its taste
Than dropping honey, in the heart of man
Swelling, like smoke.
[tr. Derby (1864)]

May strife perish utterly among gods and men, and wrath that stirreth even a wise man to be vexed, wrath that far sweeter than trickling honey waxeth like smoke in the breasts of men.
[tr. Leaf/Lang/Myers (1891)]

Therefore, perish strife both from among gods and men, and anger, wherein even a righteous man will harden his heart -- which rises up in the soul of a man like smoke, and the taste thereof is sweeter than drops of honey.
[tr. Butler (1898)]

So may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey waxeth like smoke in the breasts of men.
[tr. Murray (1924)]

Why, I wish that strife would vanish away from among gods and mortals, and gall, which makes a man grow angry for all his great mind, that gall of anger that swarms like smoke inside of a man's heart and becomes a thing sweeter to him by far than the dripping of honey. [tr. Lattimore (1951)]

Ah, let strife and rancor perish from the lives of gods and men, with anger that envenoms even the wise and is far sweeter than slow-dripping honey, clouding the hearts of men like smoke.
[tr. Fitzgerald (1974)]

If only strife could die from the lives of gods and men
and anger that drives the sanest man to flare in outrage --
bitter gall, sweeter than dripping streams of honey,
that swarms in people's chests and blinds like smoke.
[tr. Fagles (1990), l. 126ff]

Ire is shorte wrathe, rule thow thy moode, if it do not obey,
It rules forthwith, it thou with bitte, it thou with chaine must stay.
[tr. Drant (1567)]

Anger id a short madness: Rule thy mind:
Which reigns, if it obeys not: [...]
With chaines, restrain it with an Iron bit.
[tr. Fanshawe; ed. Brome (1666)]

Anger's a shorter phrensie. Passion reigns
If't be n't enslav'd, but curb it in with chains.
[tr. "Dr. W."; ed. Brome (1666)]

Anger's a shorter madness of the mind;
Subdue the tyrant, and in fetters bind.
[tr. Francis (1747)]

'Tis a short madness: calm the rising fit;
Curb it betimes, and tame it to your bit.
[tr. Howes (1845)]

Rage is a short madness. Rule your passion, which commands, if it do not obey; do you restrain it with a bridle, and with fetters.
[tr. Smart/Buckley (1853)]

Wrath is a short-lived madness: curb and bit
Your mind: 'twill rule you, if you rule not it.
[tr. Conington (1874)]

Anger is but a short-lived frenzy-fit.
Your passion then with rein and bit subdue;
If you don't master it, 'twill master you.
[tr. Martin (1881)]

Anger is a passing madness. Be master of your passions which, unless they obey you, command yuou. Control them by rein and cub.
[tr. Elgood (1893)]

Anger is short-lived madness. Rule your passion, for unless it obeys, it gives commands. Check it with bridle -- check it, I pray you, with chains.
[tr. Fairclough (Loeb) (1926)]

Rule your desires:
If they don't obey, they'll command. Bridle them. Chain them!
[tr. Palmer Bovie (1959)]

Anger, no matter how brief, is madness. Rule your passions
or they'll rule you; manage them with reins or with a leash.
[tr. Fuchs (1977)]

Anger is a transient insanity: check your passion or your passion
Checkmates you. Rule it like an unruly horse -- chain it, if you must.
[tr. Raffel (1983)]

A fit of rage
Is a fit of genuine honest-to-goodness madness.
Keep control of your passions. If you don't,
Your passions are sure to get control of you.
Keep control of them, bridle them, keep them in chains.
[tr. Ferry (2001)]

Rage is a burst of madness. Restrain your temper: unless it
obeys it will rule you. Keep it in check with bridle and chain.
[tr. Rudd (2005 ed.)]

Anger’s a brief madness: rule your heart, that unless
It obeys, controls: and check it with bridle and chain.
[tr. Kline (2015)]