Verily, a man of understanding hath lost nothing, if he yet have himselfe.
[tr. Florio (1603)]

And certainly a wise man loses nothing, if he save but himself.
[tr. Cotton (1686)]

Surely the wise man has lost nothing if he has himself.
[tr. Ives (1925), 1.39]

Certainly a man of understanding has lost nothing, if he has himself.
[tr. Frame (1943), 1.39]

Certainly, if he still has himself, a man of understanding has lost nothing.
[tr. Screech (1987), 1.39]

Certainly a man of discernment has lost nothing if he has himself.
[tr. Atkinson/Sices (2012)]

Why remember we not, what, and how many contradictions we finde and feele even in our owne judgement? Howe many things served-us but yesterday as articles of faith, which to day wee deeme but fables?
[tr. Florio (1603)]

Why do not we recollect what contradiction we find in our own opinions? How many things were articles of faiith yesterday, which to-day we treat as no other than fables.
[tr. Cotton (1686)]

Why do we not consider what contradictions we find in our own judgments; how many things were yesterday articles of our faith, that to-day appear no other than fables?
[tr. Cotton/Hazlitt (1877)]

Why do we not remember how much we are conscious of contradiction in our very judgment? how many things we regarded yesterday as articles of faith which are fables to us to-day?
[tr. Ives (1925), 1.27]

Why do we not remember how much contradiction we sense even in our own judgment? How many things were articles of faith to us yesterday, which are fables to us today?
[tr. Frame (1943), 1.27]

Why do we not remember how many contradictions we find even in our own opinions, how many things we regarded yesterday as articles of faith that seem to us only fables today?
[tr. Cohen (1958), 1.27]

I now am well aware
What crimes I venture on: but rage, the cause
Of woes most grievous to the human race,
Over my better reason hath prevail'd.
[tr. Wodhull (1782)]

I know, I feel the ills, my soul now dares;
But rage, which lords it ov'er my breast, gives birth
To all the dreadful ills that chasten man.
[tr. Potter (1814)]

Oh I do know what sorrows I shall make,
But anger keeps the mastery of my thoughts,
Which is the chiefest cause of human woes.
[tr. Webster (1868)]

At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man, hath triumphed o'er my sober thoughts.
[tr. Coleridge (1891)]

I know indeed the ills that I am about to dare, but my rage is master of my counsels, which is indeed the cause of the greatest calamities to men.
[tr. Buckley (1892)]

I know, indeed, the evil of that I purpose; but my inclination gets the better of my judgment.
[Bartlett's (1892)]

Now, now, I learn what horrors I intend:
But passion overmastereth sober thought:
And this is cause of direst ills to men.
[tr. Way (Loeb) (1894)]

Yea, I know to what bad things
I go, but louder than all thought doth cry
Anger, which maketh man's worst misery.
[tr. Murray (1906)]

I understand
The horror of what I am going to do; but anger,
The spring of all life's horror, masters my resolve.
[tr. Vellacott (1963)]

I understand how evilly I am about to act,
But my spirit is stronger than my will to resist,
Spirit, the greatest cause of evil for men.
[tr. Podlecki (1989)]

And I know well what pain I am about to undergo, but my wrath overbears my calculation, wrath that brings mortal men their gravest hurt.
[tr. Kovacs (Loeb) (1994)]

I am well aware how terrible a crime I am about to commit, but my passion is master of my reason, passion that causes the greatest suffering in the world.
[tr. Davie (1996)]

I know only too well how horrible the crime I am about to commit is. Logic makes it clear for me but anger, the only cause of man’s most terrible suffering, anger, conquers my logic.
[tr. Theodoridis (2004)]

I understand what evil I am about to do
but my wrath is stronger even than my thoughts,
which is the cause of the greatest wrongs of humankind.
[tr. Luschnig (2007)]

I understand too well the dreadful act
I’m going to commit, but my judgment
cannot check my anger, and that incites
the greatest evils human beings do.
[tr. Johnston (2008)]

I know well what evil I intend to do,
but anger overbears my calculation,
anger, cause of the worst misery to man.
[ed. Yeroulanos (2016)]

I know how great a crime I'm going to commit,
but anger has control over my plans
anger, which is the greatest cause of human pain.
[tr. Ewans (2022)]

At last I understand the evils [kaka] that I will perform; but my thūmos, responsible [aitios] for the greatest troubles [kaka] for mortals, is stronger than my sober thoughts.
[tr. Coleridge / Ceragioli / Nagy / Hour25]

And I know well what pain I am about to undergo, but my wrath overpowers my calculation, wrath that brings mortal men their gravest hurt.
[tr. Kovacs / Zhang / Rogak]

We easily forget our Faults, when no body knows them but our selves.
[tr. Stanhope (1694), ¶197]

We easily forget crimes that are known only to ourselves.
[pub. Donaldson (1783), ¶74]

We easily forget crimes which are known only within ourselves.
[ed. Carvill (1835), ¶62]

We easily forget our faults when they are only known to ourselves.
[ed. Gowens (1851), ¶205]

We easily forget those faults which are known only to ourselves.
[tr. Bund/Friswell (1871), ¶196]

Failings known to us alone are easily forgotten.
[tr. Heard (1917), ¶201]

Our faults are easily forgotten when they are known only to ourselves.
[tr. FitzGibbon (1957), ¶196]

We easily forget our faults when no one but ourselves knows them.
[tr. Kronenberger (1959), ¶196]

Our misdeeds are easily forgotten when they are known only to ourselves.
[tr. Tancock (1959), ¶196]

We easily forget our faults when they are known to ourselves alone.
[tr. Whichello (2016) ¶196]

Most people fancy themselves innocent of those crimes of which they cannot be convicted.

Innocentem quisque se decit, respiciens testem, non conscientiam.

Thou thyself doest transgress in many things, and art even such another as they are. And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained.
[tr. Casaubon (1634), 11.16]

Don't forget you are like the rest of the World, and Faulty your self in a great many Instances; That tho' you may forbear running Riot in some Cases, 'tis not for want of an Inclination: And that nothing but Cowardize, Vanity, or some such scandalous Principle, hinders you from breaking out.
[tr. Collier (1701)]

You have many faults of your own, and are much such another. And, that, though you abstain from some such crimes, yet you have a like strong inclination; however from fear, or concern about your character, you abstain from them.
[tr. Hutcheson/Moor (1742)]

Reflect that you yourself are guilty of many faults, and are in many respects like those that offend you. And though you abstain from some vicious acts, you have an habitual inclination to commit them, but are restrained by fear, a regard to character, or some other less virtuous motive, from further indulgence in them.
[tr. Graves (1792)]

Consider that thou also doest many things wrong, and that thou art a man like others; and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults.
[tr. Long (1862)]

You are like others, and often do wrong yourself. Even if you abstain from some forms of wrong, all the same you have the bent for wrongdoing, though cowardice or desire for popularity, or some other low motive keeps you from wrong of that kind.
[tr. Rendall (1898)]

You yourself do often sin, and are no better than another. And, if you abstain from certain sins, still you have the disposition to commit them, even if through cowardice, fear for your character, or other meanness, you hold back.
[tr. Hutcheson/Chrystal (1902)]

Thou too doest many a wrong thing thyself and art much as others are, and if thou dost refrain from certain wrong-doings, yet hast thou a disposition inclinable thereto even supposing that through cowardice or a regard for thy good name or some such base consideration thou dost not actually commit them.
[tr. Haines (Loeb) (1916)]

You yourself also often do wrong and are another such as they are, and that, even if you do abstain from some kinds of wrong action, at all events you have at least a proclivity to them, though cowardice or tenderness for your good name or some similar bad motive keeps you from offences like theirs.
[tr. Farquharson (1944)]

You yourself offend in various ways, and are no different from them. You may indeed avoid certain faults, yet the inclination is there nevertheless, even if cowardice or a regard for your reputation or some such ignoble motive has restrained you from imitating their misdeeds.
[tr. Staniforth (1964)]

You for your own part also commit many wrongs, and are just the same as they are; and that even if you do refrain from certain kinds of wrongdoing, you have at least the inclination to commit such wrongs, even if cowardice, or concern for your reputation, or some other vice of that kind, saves you from actually committing them.
[tr. Hard (1997 ed.)]

You've made enough mistakes yourself. You're just like them. Even if there are some you've avoided, you have the potential. Even if cowardice has kept you from them. Or fear of what people would say. Or some equally bad reason.
[tr. Hays (2003)]

You yourself have many faults and are no different from them. If you do refrain from some wrongs you still have the proclivity to them, even if your restraint from wrongs like theirs is due to the fear or pursuit of public opinion, or some other such poor motive.
[tr. Hammond (2006)]

Remember that you yourself are often mistaken, and so you are just like them; also that, even if you manage to refrain from doing some wrongs, you nevertheless have it in you to do such things, were it not for the fact that fear, thirst for reputation, or some other unworthy motive keeps you from doing what they do.
[tr. Needleman/Piazza (2008)]

Consider that you for your own part also commit many wrongs, and are just the same as they are; and that even if you do refrain from certain kinds of wrongdoing, you have at least the inclination to commit such wrongs, even if cowardice, or concern for your reputation, or some other vice of that kind, saves you from actually committing them.
[tr. Hard (2011 ed.)]

I was even now considering, whence this generall errour commeth, that in all our desseignes and enterprises, of what nature soever, we immediately have recourse unto God, and in every necessitie, we call upon his holy name: And at what time soever wee stand in neede of any help, and that our weaknesse wanteth assistance, we onely invoke him, without considering whether the occasion be just or unjust; and what estate or action we be in, or go about, be it never so vicious or unlawfull, we call upon his name and power.
[tr. Florio (1603)]

It just now comes into my mind, from whence we should derive the error of having recourse to God in all our designs and enterprises, of applying to him in all our wants, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise, and of invoking his name and power, in what estate soever we are, or what action we are engaged in, how vicious soever.
[tr. Cotton (1686)]

It just now came into my mind, whence it is we should derive that error of having recourse to God in all our designs and enterprises, to call Him to our assistance in all sorts of affairs, and in all places where our weakness stands in need of support, without considering whether the occasion be just or otherwise; and to invoke His name and power, in what state soever we are, or action we are engaged in, howsoever vicious.
[tr. Cotton/Hazlitt (1877)]

I was reflecting just now on whence comes this error of ours of having recourse to God in all our schemes and undertakings, and of calling upon him in every sort of necessity and in whatsoever place our weakness desires aid, without considering whether the occasion be responsible or unreasonable; and of invoking his name and his power, whatever condition and action we may be in, vicious though it may be.
[tr. Ives (1925)]

I was just now thinking about where that error of ours comes from, of having recourse to God in all our designs and enterprises, and calling on him in every kind of need and in whatever spot our weakness wants help, without considering whether the occasion is just or unjust, and invoking his name and his power, in whatever condition or action we are involved, however vicious it may be.
[tr. Frame (1943)]

Ev’ry mans ordure well,
To his owne sense doth smell.
[tr. Florio (1603)]

To each one their own manure smells good.
[tr. Cotton/Hazlitt (1877)]

Every man's filth smells sweet to himself.
[tr. Ives (1925)]

Each man likes best the smell of his own dung.
[tr. Zeitlin (1934)]

Every man likes the smell of his own dung.
[tr. Frame (1943)]

Every man's filth smells sweet to him.
[tr. Cohen (1958)]

Everyone thinks his own fart smells sweet.
[tr. Drysdall (2001); of Erasmus]

I have no fear of clarity. The possession of knowledge does not kill the sense of wonder and mystery. There is always more mystery. I have no fear of analysis. The possession of knowledge does not destroy the sense of wonder and mystery.

Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
[tr. Casaubon (1634), 7.31]

Look Inwards, and turn over your self; For you have a lasting Mine of Happiness at home, if you will but Dig for't.
[tr. Collier (1701), 7.60]

Look inwards; within is the fountain of good; which is ever springing up, if you be always digging in it.
[tr. Hutcheson/Moor (1742)]

Look into your own bosom; for you have there a fountain of happiness, if you will searcyh for it, and suffer it to flow without interruption.
[tr. Graves (1792), 7.52]

Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
[tr. Long (1862)]

Look inwards, for you have a lasting fountain of happiness at home that will always bubble up if you will but dig for it.
[tr. Collier/Zimmern (1887)]

Dig within. Within is the fountain of good; ever dig, and it will ever well forth water.
[tr. Rendall (1898)]

Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
[tr. Hutcheson/Chrystal (1902)]

Look within. Within is the fountain of Good, ready always to well forth if thou wilt always delve.
[tr. Haines (Loeb) (1916)]

Delve within; within is the fountain of good, and it is always ready to bubble up, if you always delve.
[tr. Farquharson (1944)]

Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (1997 ed.)]

Dig deep; the water -- goodness -- is down there. And as long as you keep digging, it will keep bubbling up.
[tr. Hays (2003)]

Dig inside yourself. Inside there is a spring of goodness ready to gush at any moment, if you keep digging.
[tr. Hammond (2006)]

Turn your attention within, for the fountain of all that is good lies within, and it is always ready to pour forth, if you continually delve in.
[tr. Needleman/Piazza (2008)]

Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (2011 ed.)]

Search inside yourself; inside you is the fountain of goodness, and it continues to surge as long as you search.
[ed. Taplin (2016)]

The Cosmos was originally all hydrogen and helium. Heavier elements were made in red giants and supernovas, and then blown off into space, where they were available for subsequent generations of stars and planets. Our sun is probably a 3rd generation star. Except for hydrogen and helium, every atom in the Sun and the Earth was synthesized in other stars. The silicon in the rocks, the oxygen in the air, the carbon in our DNA, the gold in our banks, the uranium in our arsenals, were all made thousands of light years away and billions of years ago. Our planet, our society, and we ourselves, are built of star-stuff.

All the elements of the Earth except hydrogen and some helium have been cooked by a kind of stellar alchemy billions of years ago in stars, some of which are today inconspicuous white dwarfs on the other side of the Milky Way Galaxy. The nitrogen in our DNA, the calcium in our teeth, the iron in our blood, the carbon in our apple pies were made in the interiors of collapsing stars. We are made of starstuff.

Because the cosmos is also within us. We're made of star-stuff. We are a way for the universe to know itself.

DELENN: The molecules of your body are the same molecules that make up this station, and the nebula outside, that burn inside the stars themselves. We are star-stuff, we are the universe made manifest, trying to figure itself out.

I allwuss think that it is good taste, and pretty good religion too, when a man prays for the sins ov the people, to count himself in.

[I always think that it is good taste, and pretty good religion, too, when a man prays for the sins of the people, to count himself in.]

I always did think that it was good taste and pretty good religion too, when a man prayed for the SINS of other folks, to include himself also.

As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time.
[tr. Casaubon (1634)]

A Fleet Horse or Greyhound, don't use to make a Noise when they have perform'd handsomly, nor a Bee neither when she has made a little Hony: And thus a Man that's rightly Kind, never proclaims a Good Turn, but does another as soon as he can; just like a Vine that bears again the next Season.
[tr. Collier (1701)]

The horse, when he hath run his course, the hound, when he has followed the track, the bee, when it has made its honey, and the Man, when he hath done good to others, don’t make a noisy boast of it, but go on to repeat the like actions, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Moor (1742)]

This same is applicable to the horse that has finished his course, to the hound that has ended his chase, and to the bee that has produced its honey. Let the man, then, who has done a beneficent action, not look for applause; but repeat it the first opportunity; as the vine again yields its fruit at the proper season.
[tr. Graves (1792), 5.5]

A fleet horse or greyhound do not make a noise when they have done well, nor a bee neither when she has made a little honey. And thus a man that has done a kindness never proclaims it, but does another as soon as he can, just like a vine that bears again the next season.
[tr. Collier/Zimmern (1887)]

As the horse that runs, the hound that hunts, the bee that hives its honey, so the man who does the kindness does not raise a shout, but passes on to the next act, as a vine to the bearing of clusters for next season.
[tr. Rendall (1898)]

The horse when he has run his course, the hound when he has followed the track, the bee when it has made its honey, and the man when he has done good to others, make no noisy boast of it, but set out to do the same once more, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Chrystal (1902)]

[...] a steed when it has run its course, a hound when it has singled out the trail, a bee when she hath made her comb. And so a man when he hath done one thing well, does not cry it abroad, but betakes himself to a second, as a vine to bear afresh her clusters in due season.
[tr. Haines (Loeb) (1916)]

A horse runs, a hound tracks, bees make honey, and a man does good, but doesn't know that he has done it and passes on to a second act, like a vine to bear once more its grapes in due season.
[tr. Farquharson (1944)]

[...] a horse that has run its race, a hound that has tracked his quarry, or a bee that has hived her honey. Like them, the man who has done one good action does not cry it aloud, but passes straight on to a second, as the vine passes on to the bearing of another summer's grapes.
[tr. Staniforth (1964)]

[...] a horse when it has run its race, or a dog when it has followed a trail, or a bee when it has mades its honey. And so such a person, when he has done a good deed, does not cry it abroad, but passes straight on to the next, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (1997 ed.)]

A horse at the end of the race ...
A dog when the hunt is over ...
A bee with its honey stored ...
And a human being after helping others.
They don't make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season.
[tr. Hays (2003)]

A horse that has raced, a dog that has tracked, a bee that has made honey, and a man that has done good -- none of these knows what they have done, but they pass on to the next action, just as the vine passes on to bear grapes again in due season.
[tr. Hammond (2006)]

[...] a horse when it has run its race, or a dog when it has followed its trail, or a bee when it has made its honey. And so such a person, when he has done a good deed, does not shout about it, but passes straight on to the next one, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (2011 ed.)]

[...] a horse which has run a race, a dog which has followed the scent, or a bee which has made its honey. A person who has done something good does not make a big fuss about it, but goes on to the next action, as a vine goes on to produce grapes again in season.
[tr. Gill (2013), sec. 3-4]

A man does not proclaim a good deed, but proceeds to another, as a vine bears grapes again in season.
[ed. Taplin (2016)]

I killed two people, I mean, two Arabs. One was a boy. That was -- yesterday. I led him into a quicksand. The other was a man. That was -- before Aqaba, anyway. I had to execute him with my pistol. There was something about it I didn't like.

It is well to know one's faults.
[tr. Shuckburgh (1900)]

It is a great thing to know our own vices.
[ed. Harbottle (1906)]

It is a fine thing to recognize one's faults.
[tr. McKinlay (1926), # 14]

It's a fine thing to know one's failings.
[tr. Shackleton Bailey (1968), # 37]

I notiss one thing, when a man stubs his toe he cussess all kreashun fust, then the toe, but never himself.
 
[I notice one thing, when a man stubs his toe he cusses all creation first, then the toe, but never himself.]

But that you hear this or that judgment as the voice of conscience, consequently, that you feel a thing to be right -- may have its cause in the fact that you have never reflected about yourself, and have blindly accepted from your childhood what has been designated to you as right.
[tr. Common (1911)]

But that you take this or that judgment for the voice of conscience -- in other words, that you feel something to be right -- may be due to the fact that you have never thought much about yourself and simply have accepted blindly that what you had been told ever since your childhood was right.
[tr. Kaufmann (1974)]

But that you hear this or that judgement as the words of conscience, i.e., that you feel something to be right may have its cause in your never having thought much about yourself and in blindly having accepted what has been labeled right since your childhood.
[tr. Nauckhoff (2001)]

I've learned one thing from experience -- that I'll bear watching about as much as some of my neighbors.

Yet the superstition
in which we have grown up, not therefore loses
when we detect it, all its influence on us.
Not all are free that can bemock their fetters.
[tr. Taylor (1790)]

The superstition in which we grew up,
Does not cease influencing us, e'en after
We have discover'd its absurdity.
Not all are free who do bemock their fetters.
[tr. Reich (1860)]

The superstition in which we were brought up never loses its power over us, even after we understand it.
[Source (1866)]

And yet the superstitions we have learned
From education, do not lose their power
When we have found them out; nor are all free
Whose judgment mocks the galling chains they wear.
[tr. Boylan (1878)]

The superstition in which we have grown up
Does not lose (even if we see through it)
Its power on us, on that account;
All are not free who mock their chains.
[tr. Jacks (1894)]

The superstitions of our early years,
E'en when we know them to be nothing more,
Lose not for that their hold upon our hearts;
Not all are free who ridicule their chains.
[tr. Maxwell (1917)]

The superstition in which we have grown up does not lose its power over us even for the reason that we recognize it as such. Not all are free who mock their chains.
[tr. Reinhardt (1950)]

The superstition in which we grew up,
Though we may recognize it, does not lose
Its power over us -- Not all are free
Who make mock of their chains.
[tr. Morgan (1955)]

Merely because we see the defects of the superstition we grew up in, it doesn't lose its hold upon our souls! Those men who mock their chains are not all free!
[tr. Ade (1972)]

Priscus! you've often ask'd me how I'd live,
Should Fate at once both wealth and honour give?
What soul his future conduct can foresee?
Tell me what sort of lion you would be?
[tr. Lewis (<1752)]

What would I do, the question you repeat,
if on a sudden I were rich and great?
Who can himself with future conduct charge?
What would you do, a lion, and at large?
[tr. Hay (1755), ep. 93]

You've often been used, my good friend, for to ask
What sort of man I might prove
Was I rich or soon great? but 'tis no easy talk,
For 'faith I can't tell you, by Jove!
For who do You think, of the men that are here
Can his manners divine, that You see?
And was you as Jonathan's bull or a bear,
Pray what sort of beast would you be?
[tr. Scott (1773)]

Thou asketh oft, how I should brook the hour,
Of wealth o'erwhelming, and resistless pow'r.
His future self what seer can prophesy?
What lion, Priscus, should'st thou make? Reply.
[tr. Elphinston (1782), 2.143]

Priscus! you often ask me what wouild be my future conduct, if I were made suddenly rich or powerful? Who can be competent to judge of his future character under such contingencies? Tell me, if you were metamorphosed into a lion, what kind of lion would you be?
[tr. Amos (1858), ep. 94]

You often ask me, Priscus, what sort of person I should be, if I were to become suddenly rich and powerful. Who can determine what would be his future conduct? Tell me, if you were to become a lion, what sort of a lion would you be?
[tr. Bohn's Classical (1859)]

You are often wont to ask me what sort of person I should be, Priscus, if I became rich and were suddenly powerful. Do you think any man can declare his character in the future? Tell me, if you became a lion, what sort of lion will you be?
[tr. Ker (1919)]

What should I be if great and rich?
That is the sort of question which
One cannot prophesy on;
Apply it to yourself: e.g.,
What sort of lion will you be
If you become a lion?
[tr. Pott & Wright (1921), "Riddles"]

You often ask me, Priscus, how I'ld use
My fortune if I stood in rich men's shoes.
'Tis hard forecasting the effect of pelf;
What sort of lion would you make, yourself?
[tr. Francis & Tatum (1924), ep. 687]

Your question: would my character,
And how, change if I suddenly were
Powerful and rich? Who can foresee
The sort of person he might be?
Supposing, Priscus, you became
A lion, would you be fierce or tame?
[tr. Michie (1972)]

You are wont to ask me, Priscus, what sort of person I should be if I were suddenly to become rich and powerful. Do you suppose that anybody can foretell his character? Tell me, if you were to become a lion, what would you be like?
[tr. Shackleton Bailey (1993)]

Priscus, your perennial party game
Is "How would you handle wealth and power?"
Who knows? But back at you the same:
If you were a lion, would you rage or cower?
[tr. Ericsson (1995)]

If I were what I am not, rich,
Would I become a king?
If you were what you are not, brave,
Would you be anything?
[tr. Wills (2007)]

Priscus, you often ask what I'd be like
if I got wealth and power suddenly.
Can anyone foretell his future conduct?
If you were a lion, what kind would you be?
[tr. McLean (2014)]

But if it be in erroure and oute of trouthe aftir the doctryne and scole of Epycures by cause that I beleve that the soules be undedly and Immortelle perdurable and evirlastyng I answere you that this errour pleasith me and I consente me in it right gladly and as long tyme as I lyve I wille not that any philosopher nor any othir of what condicyon that evir he be take awey fro me this erroure wherin I delyte me.
[tr. Worcester/Worcester/Scrope (1481)]

And if I do err because I think that the souls of men be immortal, verily I am well contented in the same error still to continue, and as long as I live I will never renounce nor recant the same, wherein I take such singular pleasure and comfort.
[tr. Newton (1569)]

But if I do erre that the soules of men bee immortall, I do err willingly, neither will I while I live be wrested from mine opinion wherein I am delighted.
[tr. Austin (1648), ch. 24]

My hope's, if this assurance hath deceiv'd,
(That I Man's Soul Immortal have believ'd)
And if I erre, no Pow'r shall dispossess
My thoughts of that expected happiness.
[tr. Denham (1669), Part 4]

But if I should be mistaken in this Belief, that our Souls are immortal, I am however pleased and happy in my Mistake; nor while I live, shall it ever be in the Power of Man, to beat me out of an Opinion, that yields me so solid a Comfort, and so durable a Satisfaction.
[tr. Logan (1744)]

And after all should this my firm persuasion of the soul's immortality prove to be a mere delusion, it is at least a pleasing delusion, and I will cherish it to my latest breath.
[tr. Melmoth (1773)]

But if I err in this, that I believe the soules of men to be immortal, I err willingly, nor do I wish this error to be wrested from me while I live.
[Cornish Bros. ed. (1847)]

And if I am wrong in this, that I believe the souls of men to be immortal, I willingly delude myself : nor do I desire that this mistake, in which I take pleasure, should be wrested from me as long as I live.
[tr. Edmonds (1874)]

But if I err in believing that the souls of men are immortal, I am glad thus to err, nor am I willing that this error in which I delight shall be wrested from me so long as I live.
[tr. Peabody (1884)]

But if I am wrong in thinking the human soul immortal, I am glad to be wrong; nor will I allow the mistake which gives me so much pleasure to be wrested from me as long as I live.
[tr. Shuckburgh (1895)]

But if in thinking souls immortal thus,
I am in error, I confess to you,
It is an error that I glory in,
And being so pleasant, I would not desire
To lose it while I live.
[tr. Allison (1916)]

And if I err in my belief that the souls of men are immortal, I gladly err, nor do I wish this error which gives me pleasure to be wrested from me while I live.
[tr. Falconer (1923)]

Even if I am mistaken in my belief that the soul is immortal, I make the mistake gladly, for the belief makes me happy, and is one which as long as I live I want to retain.
[tr. Grant (1960, 1971 ed.)]

And if I am deluded in believing that the soul of man is immortal, then I am glad to be deluded, and I hope no one, as long as I live, will ever wrench this delusion from me.
[tr. Copley (1967)]

But if I am mistaken in this belief of mine that the souls of men are immortal, then I am happy to be mistaken; but as long as I am still alive, I have no wish to be disabused of my mistake.
[tr. Cobbold (2012)]

I may be wrong in my belief in the immorality of the spirit: there are philosophers who think I am. I like my faith and I don't want to lose it.
[tr. Gerberding (2014)]

And if it is an error of mine to imply
That man is endowed with immortal soul,
I err with pleasure and promptly console
Myself as long as I am alive and spry.
[tr. Bozzi (2015)]

And if I’m wrong in my belief that souls are immortal, then gladly do I err, for this belief, which I hope to maintain as long as I live, makes me happy.
[tr. Freeman (2016)]

O matchless dignity of stainless thought!
Thus bitter seems to you the taste of Sin!
[tr. Boyd (1802), st. 2]

O clear conscience and upright
How doth a little sting wound thee sore!
[tr. Cary (1814)]

Oh, dignity of conscience, when complete,
How small will bitter make that once was sweet!
[tr. Bannerman (1850)]

O noble conscience, and without a stain,
How sharp a sting is trivial fault to thee!
[tr. Longfellow (1867)]

O conscience, dignified and pure, how bitter a sting is a small fault to thee!
[tr. Butler (1885)]

O conscience honourably pure, to thee
How is a little fault most bitterly shrived!
[tr. Minchin (1885)]

O conscience, upright and stainless, how bitter a sting to thee is little fault!
[tr. Norton (1892)]

O noble conscience and clear, how sharp a sting gives a little fault to thee!
[tr. Wicksteed (1899)]

O pure and noble conscience, how bitter a sting to thee is a little fault!
[tr. Sinclair (1939)]

O honourable conscience, clear and chaste,
How small a fault stings thee to bitter smart!
[tr. Binyon (1943)]

O noble conscience, clear and undefaced,
How keen thy self-reproach for one small slip!
[tr. Sayers (1955)]

O noble conscience without stain! how sharp
the sting of a small fault is to your sense!
[tr. Ciardi (1961)]

O pure and noble conscience, how bitter
a sting is a little fault to you!
[tr. Singleton (1973)]

O dignity of conscience, noble, chaste,
how one slight fault can sting you into shame!
[tr. Musa (1981)]

O conscience so precious and so clear,
How small a fault is a sharp tooth to you!
[tr. Sisson (1981)]

O pure and noble conscience, you in whom
each petty fault becomes a harsh rebuke!
[tr. Mandelbaum (1982)]

O worthy clear conscience, how bitter a bite to you is even a little fault!
[tr. Durling (2003)]

Such dignity of conscience, clear and clean,
bitten so keenly by so slight a fault!
[tr. Kirkpatrick (2007)]

O pure and noble conscience,
how bitter is the sting of your least fault!
[tr. Hollander/Hollander (2007)]

But O, how purest consciences are stung
By tiny faults, bitter on noble tongues!
[tr. Raffel (2010)]

The vices in which we abound, we sedulously conceal from others, and flatter ourselves with the pretence that they are diminutive and trivial, and even sometimes embrace them as virtues.
[Source (1813)]

The very vices that infest us we take pains to hide from others, while we flatter ourselves with the pretense that they are slight and insignificant, and even sometimes embrace them as virtues.
[Source (1984)]

The vices with which we abound we both carefully conceal from others, and flatteringly represent to ourselves as minute and trivial, no, sometimes hug them as virtues.
[tr. Beveridge (2008)]

The superior man is distressed by his want of ability. He is not distressed by men's not knowing him.
[tr. Legge (1861), 15.18]

The trouble of the superior man will be his own want of ability: it will be no trouble to him that others do not know him.
[tr. Jennings (1895), 15.18]

A wise and good man should be distressed that he has no ability ; he should never be distressed that men do not take notice of him.
[tr. Ku Hung-Ming (1898), 15.18]

The noble man is pained over his own incompetency, he is not pained that others ignore him.
[tr. Soothill (1910), 15.18]

The proper man is irritated by his incapacities, not irritated by other people not recognizing him.
[tr. Pound (1933), 15.18]

A gentleman is distressed by his own lack of capacity; he is never distressed at the failure of others to recognize his merits.
[tr. Waley (1938), 15.18]

The perfect gentleman complains about his own inabilities; not about people’s ignorance of himself.
[tr. Ware (1950)]

The gentleman is troubled by his own lack of ability, not by the failure of others to appreciate him.
[tr. Lau (1979)]

The gentleman is pained at the lack of ability within himself; he is not pained at the fact that others do not appreciate him.
[tr. Dawson (1993)]

A gentleman resents his incompetence; he does not resent his obscurity.
[tr. Leys (1997)]

The gentleman worries about his incapability; he does not worry about men not knowing him.
[tr. Huang (1997)]

A gentleman worries about that he does not have the ability, does not worry about that others do not understand him.
[tr. Cai/Yu (1998), #403]

Exemplary persons (junzi) are distressed by their own lack of ability, not by the failure of others to acknowledge them.
[tr. Ames/Rosemont (1998)]

The gentleman takes it as a fault if he is incapable of something; he does not take it as a fault if others do not know him.
[tr. Brooks/Brooks (1998)]

The gentleman is distressed by his own inability, rather than the failure of others to recognize him.
[tr. Slingerland (2003)]

The gentleman is troubled by his own lack of ability. He is not troubled by the fact that others do not understand him.
[tr. Watson (2007)]

The gentleman is worried about his own lack of ability and not about the fact that others do not appreciate him.
[tr. Chin (2014)]

A Jun Zi is disappointed about his own incompetency. He is not distressed that he is not known by others.
[tr. Li (2020)]

I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.
[tr. Legge (1861), 14.32]

My great concern is, not that men do not know me, but that they cannot.
[tr. Jennings (1895), 14.32; Jennings notes the unclear phrase could also mean "but that here is want of ability (in me to know them)."]

Be not concerned that men do not know you =; be concerned that you have no ability.
[tr. Ku Hung-Ming (1898), 14.32]

(A wise man) is not distressed that people do not know him, he is distressed at his own lack of ability.
[tr. Soothill (1910), 14.32]

Not worried that others don't know me, worried by my incapacities.
[tr. Pound (1933), 14.32]

(A gentleman) does not grieve that people do not recognize his merits; he grieves at his own incapacities.
[tr. Waley (1938), 14.32]

Be not concerned over men’s not knowing of you; be concerned rather over your inabilities.
[tr. Ware (1950)]

It is not the failure of others to appreciate your abilities that should trouble you, but rather your own lack of them.
[tr. Lau (1979), 14.30]

One does not worry about the fact that other people do not appreciate one. One worries about the fact that one is incapable.
[tr. Dawson (1993), 14.30]

It is not your obscurity that should distress you, but your incompetence.
[tr. Leys (1997), 14.30]

Do not worry about men not knowing you; rather, worry about your incapability.
[tr. Huang (1997), 14.30]

I do not worry about that others do not understand me, just worry about that i have no talent.
[tr. Cai/Yu (1998), 14.30, #370]

He does not worry about others not knowing him; he worries about whether he is capable.
[tr. Brooks/Brooks (1998), 14:30; they consider this a later interpolation, with 4:14 being the actual Confucian saying.]

Don't grieve when people fail to recognize your ability. Grieve for your lack of ability instead.
[tr. Hinton (1998), 14.30]

Do not worry that you are not recognized by others; worry rather that you yourself lack ability.
[tr. Slingerland (2003), 14.30]

Don’t worry about others’ not understanding you. Worry about your own lack of ability.
[tr. Watson (2007), 14.30]

Do not worry that other people do not know you. Be concerned about your own lack of ability.
[tr. Chin (2014), 14.30]

I am not concerned with not being known by others. I am concerned with my lack of ability.
[tr. Li (2020), 14.30]

I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.
[tr. Legge (1861)]

It does not greatly concern me that men do not know me; my great concern is, my not knowing them.
[tr. Jennings (1895)]

One should not be concerned not to be understood of men; one should be concerned not to understand men.
[tr. Ku Hung-Ming (1898)]

I will not grieve that men do not know me; I will grieve that I do not know men.
[tr. Soothill (1910)]

Not worried that men do not know me, but that I do not understand men.
[tr. Pound (1933)]

[The good man] does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs.
[tr. Waley (1938)]

I am not concerned that people do not know of me; I am concerned that I do not know of them.
[tr. Ware (1950)]

It is not the failure of others to appreciate your abilities that should trouble you, but rather your failure to appreciate theirs.
[tr. Lau (1979)]

One does not worry about the fact that other people do not appreciate one. One worries about not appreciating other people.
[tr. Dawson (1993)]

Don't worry if people don't recognize your merits; worry that you may not recognize theirs.
[tr. Leys (1997)]

Do not worry about men not knowing you; rather, worry about incapability and ignorance.
[tr. Huang (1997)]

Do not worry about that others do not understand me, just worry about that I do not understand others.
[tr. Cai/Yu (1998)]

Don't worry about not being acknowledged by others; worry about failing to acknowledge them.
[tr. Ames/Rosemont (1998)]

He does not worry that others do not know him; he worries that he does not know others.
[tr. Brooks/Brooks (1998)]

Don't grieve when people fail to recognize your ability. Grieve when you fail to recognize theirs.
[tr. Hinton (1998)]

Do not be concerned about whether or not others know you; be concerned about whether or not you know others.
[tr. Slingerland (2003)]

Don’t worry about whether other people understand you. Worry about whether you understand other people.
[tr. Watson (2007)]

Do not worry that other people do not know you. But be concerned that you do not know them.
[tr. Annping Chin (2014)]

It is moreover extremely indecent [...], when you have blown your nose, to draw aside and examine the contents of your handkerchief; as if you expected pearls or rubies to distil from your brain.
[tr. Graves (1774)]

And when you have blown your nose you should not open your handkerchief and look inside, as if pearls or rubies might have descended from your brain.
[tr. Einsenbichler/Bartlett (1986)]

No man is content with his own condition, though it be the best: nor dissatisfied with his wit, though it be the worst.
[Flesher ed. (1685)]

... the common prejudice that any one is satisfied with his fortune, however great, or unsatisfied with his intellect, however poor it is.
[tr. Jacobs (1892)]

None is content with his fortune even though the best, and none is discontented with his mind, even though the worst.
[tr. Fischer (1937)]

Nothing will make us so charitable and tender to the faults of others as by self-examination thoroughly to know our own.
[Source (1895)]

Humility renders us charitable towards our neighbor; nothing will make us so tender and indulgent to the faults of others as a view of our own.
[tr. Metcalf (1853)]

Yet there are some, who are ignorant that they know nothing; and others, who think they know, though they know nothing at all. The faults that proceed from the want of wit, are incurable. For as ignorants know not themselves, so they take no care to search for that they want.
[Flesher ed. (1685)]

But there be many who do not know that they know nothing, and others who think that they know, but know nothing; these deformities of the mind are incurable, whence it is that the ignorant neither know themselves nor yet how to gain what they lack.
[tr. Fischer (1937)]

But many people are unaware that they do not know, and others think they know when they do not. Attacks of foolishness have no remedy. Because the ignorant do not know themselves, they never look for what they're lacking.
[tr. Maurer (1992)]

The first step to moderation, is to perceive that we are falling into passion. By that means we enter the lists with a full power over our selves, and may examine how far it is necessary to give way to our resentment. With that swaying reflexion, we may be angry, and put a stop to it as we please.
[Flesher ed. (1685)]

The first step towards getting into a passion is to announce that you are in a passion. By this means you begin the conflict with command over your temper, for one has to regulate one's passion to the exact point that is necessary and no further. This is the art of arts in falling into and getting out of a rage.
[tr. Jacobs (1892)]

The first thing to do when you are upset is to notice that you are. You begin by mastering your emotions and determining not to go any further. With this superior sort of caution you can put a quick end to your anger.
[tr. Maurer (1992)]

It's good to know something of the manners of severall Nations, that we may not think that all things against our Mode are ridiculous or unreasonable, as those are wont to do, who have seen Nothing.
[Newcombe ed. (1649)]

It is good to know something of the customs of different peoples in order to judge more sanely of our own, and not to think that everything of a fashion not ours is absurd and contrary to reason, as do those who have seen nothing.
[tr. Haldane & Ross (1911)]

It is good to know something of the customs of various peoples, so that we may judge our own more soundly and not think that everything contrary to our own ways is ridiculous and irrational, as those who have seen nothing of the world ordinarily do.
[tr. Cottingham, Stoothoff (1985)]

It is well to know something of the manner of various peoples, in order more sanely to judge our own, and that we do not think that everything against our modes is ridiculous, and against reason, as those who have seen nothing are accustomed to think.

Many owe their fortune to their enviers. Flattery is more cruel than ha∣tred, in as much as it palliates the faults, which the other makes us remedy. The wise man makes the hatred of his Enviers his looking-glass, wherein he sees himself far better than in that of kindness.
[Flesher ed. (1685)]

Many have had their greatness made for them by their enemies. Flattery is more dangerous than hatred, because it covers the stains which the other causes to be wiped out. The wise will turn ill-will into a mirror more faithful than that of kindness, and remove or improve the faults referred to.
[tr. Jacobs (1892)]

Many have been made through the greatness of their enemies. Far more to be feared is flattery, than hate, since this exposes the flaws, which flattery would conceal. The man who knows makes a mirror of spite, more faithful than the mirror of affection, and envisages his shortcomings, to correct them.
[tr. Fischer (1937)]

For where is there one Philosopher of a thousand to be found, of such a Temper and Conversation, as Reason requires? who maketh use of his Doctrine not for Ostentation of Knowledge, but a Rule of Life? who believes himself, and observes his own Precepts?
[tr. Wase (1643)]

For how few philosophers will you meet with, whose life and manners are conformable to the dictates of reason? who look on their profession, not as a means of displaying their learning, but as a rule for their practice? who follow their own precepts, and comply with their own decrees?
[tr. Main (1824)]

For, how rare to find a philosopher with such morals, with a mind and life so regulated, as reason requires -- who deems his own doctrine, not a parade of science, but the rule of life -- who yields obedience to himself, and deference to his own decrees.
[tr. Otis (1839)]

For how few philosophers will you meet with, whose life and manners are conformable to the dictates of reason! who look on their profession, not as a means of displaying their learning, but as a rule for their own practice! who follow their own precepts, and comply with, their own decrees!
[tr. Yonge (1853)]

How few philosophers there are whose habits, mind, and lives are constituted as reason demands?
[tr. Taylor/Hunt (1916)]

• "It is better to examine one's own faults than those of others." [tr. Freeman (1948)]
• "It is better to examine your own mistakes than those of others." [tr. Barnes (1987)]
• "It is better to rebuke familiar faults than foreign ones." [tr. @sententiq (2018)]
• "Rather examine your own faults than those of others." [Source]

And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
[KJV (1611)]

Why do you observe the splinter in your brother’s eye and never notice the plank in your own? How dare you say to your brother, “Let me take the splinter out of your eye”, when all the time there is a plank in your own? Hypocrite! Take the plank out of your own eye first, and then you will see clearly enough to take the splinter out of your brother’s eye.
[JB (1966)]

Why, then, do you look at the speck in your brother's eye and pay no attention to the log in your own eye? How dare you say to your brother, 'Please, let me take that speck out of your eye,' when you have a log in your own eye? You hypocrite! First take the log out of your own eye, and then you will be able to see clearly to take the speck out of your brother's eye.
[GNT (1976)]

Why do you see the splinter that’s in your brother’s or sister’s eye, but don’t notice the log in your own eye? How can you say to your brother or sister, ‘Let me take the splinter out of your eye,’ when there’s a log in your eye? You deceive yourself! First take the log out of your eye, and then you’ll see clearly to take the splinter out of your brother’s or sister’s eye.
[CEB (2011)]

Why do you see the speck in your neighbor’s eye but do not notice the log in your own eye? Or how can you say to your neighbor, ‘Let me take the speck out of your eye,’ while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor’s eye.
[NRSV (2021 ed.)]

How much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy?
[tr. Casaubon (1634), #15]

What a great deal of Time and Ease that Man gains who is not troubled with the Spirit of Curiosity: Who lets his Neighbor's Thoughts and Behavior alone, confines his Inspections to himself' And takes care of the Points of Honesty and Conscience.
[tr. Collier (1701)]

What agreeable leisure does he procure to himself, who takes no no¬ tice what others say, do, or intend; but attends to this only, that his own actions be just and holy?
[tr. Hutcheson/Moor (1742)]

How much time and leisure does that man gain, who is not curious to enquire what his neighbours say, or do, or think, but confines his whole attention to his own conduct, and is only solicitous to preserve that just and irreproachable.
[tr. Graves (1792)]

What a great deal of time and ease that man gains who lets his neighbor's words, thoughts, and behavior alone, confines his inspections to himself, and takes care that his own actions are honest and righteous.
[tr. Collier/Zimmern (1887)]

How much time he gains who does not look to see what his neighbor says or does or thinks, but only at what he does himself, to make it just and holy.
[tr. Morgan, in Bartlett's Familiar Quotations (1894)]

How much valuable time may be gained by not looking at what some neighbor says or does or thinks, but only taking care that our own acts are just and holy.
[tr. Rendall (1898 ed.)]

How much he gains in leisure who looks not to what his neighbours say, or do, or intend; but considers only how his own actions may be just and holy.
[tr. Hutcheson/Chrystal (1902)]

What richness of leisure does he gain who has no eye for his neighbour's words or deeds or thoughts, but only for his own doings, that they be just and righteous!
[tr. Haines (Loeb) (1916)]

How great a rest from labour he gains who does not look to what his neighbour says or does or thinks, but only to what he himself is doing, in order that exactly this may be just and holy, or in accord with a good man's conduct.
[tr. Farquharson (1944); he notes "The text is faulty and the sense obscure."]

He who ignores what his neighbour is saying or doing or thinking, and cares only that his own actions should be just and godly, is greatly the gainer in time and ease.
[tr. Staniforth (1964)]

What ease of mind he gains who casts no eye on what his neighbour says or does or thinks, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every regard.
[tr. Hard (1997 ed.)]

The tranquility that comes when you stop caring what they say. Or think, or do. Only what you do. (Is this fair? Is this the right thing to do?)
[tr. Hays (2003)]

What ease of mind you gain from not looking at what your neighbour has said or done or thought, but only at your own actions, to make them just, reverential, imbued with good!
[tr. Hammond (2006)]

What an abundance of leisure the person gains who is not looking over at what his neighbor is saying, doing, or thinking, but only at what he himself is doing, in order that he does what is just and respectful of the gods.
[tr. Needleman/Piazza (2008)]

What ease of mind a person gains if he casts no eye on what his neighbour has said, done, or thought, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every respect.
[tr. Hard (2011 ed.)]

What ease of mind a person gains when he keeps his eye not on what his neighbor has said or done or thought but only on what he himself does, to ensure that it is just or holy or matches what a good person does.
[tr. Gill (2013)]

The knowledge of one's self is the beginning of amendment.
[Flesher ed. (1685)]

Self-knowledge is the beginning of self-improvement.
[tr. Jacobs (1892)]

It is a first principle that in order to improve yourself, you must first know yourself.
[tr. Fischer (1937)]

If we meet a person who is under an obligation to us, we remember it immediately. But how often may we meet people to whom we are ourselves under obligation without its ever occurring to us.
[Niles ed. (1872)]

Not to be giltye or war wan at anye falte at all,
A bulwarke that, to beare all bruntes, be that the brasen wall.
[tr. Drant (1567)]

Be this a wall of Brass, to have within
No black accuser, harbour no pale sin.
[tr. Fanshawe; ed. Brome (1666)]

Be this thy Guard, and this thy strong defence,
A vertuous Heart, and unstain'd Innocence;
Not to be conscious of a shameful sin:
Nor yet look pale for Scarlet Crimes within.
[tr. Creech (1684)]

True, conscious Honour is to feel no sin,
He ’s arm'd without that’s innocent within;
Be this thy Screen, and this thy Wall of Brass.
[tr. Pope (1737), ll. 93-95]

Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence,
Nor e'er turn pale with guilt.
[tr. Francis (1747)]

Be good, then, and be great;
This be your tower of strength, your throne of state;
To keep your heart unconscious of a sin,
And feel no goadings of remorse within!
[tr. Howes (1845)]

Let this be a [man’s] brazen wall, to be conscious of no ill, to turn pale with no guilt.
[tr. Smart/Buckley (1853)]

Be this your wall of brass, your coat of mail,
A guileless heart, a cheek no crime turns pale.
[tr. Conington (1874)]

Let this be a wall of brass around you -- "Not to be conscious of crime, or of any fault which spreads paleness over the countenance."
[tr. Elgood (1893)]

Be this our wall of bronze, to have no guilt at heart, no wrongdoing to turn us pale.
[tr. Fairclough (Loeb) (1926)]

Be this our wall of bronze: a conscience clear,
No guilt to turn us pale, to cause us fear.
[tr. Murrison, ed. Kraemer (1936)]

And this bronze wall should be ours: to let no shame
Steal across our faces, no guilt steal into our hearts.
[tr. Palmer Bovie (1959)]

Make this your barrier of bronze,
that no crime burdens you, no guilt has turned you pale.
[tr. Fuchs (1977)]

Let a man stand
Behind this bronze wall:
Never guilty,
Never pale with sin, and fear
Of sin.
[tr. Raffel (1983)]

Let this be our defense: not to have any
Wrongdoing on our conscience to worry over.
[tr. Ferry (2001)]

So let this be your wall of brass:
to have nothing on your conscience, nothing to give you a guilty pallor.
[tr. Rudd (2005 ed.)]

Let that be your wall of bronze,
To be free of guilt, with no wrongs to cause you pallor.
[tr. Kline (2015)]

Study always that thou mayest be patient in suffering of other men’s defaults, for thou hast many things in thee that others do suffer of thee: and if thou canst not make thyself to be as thou wouldst, how mayest thou then look to have another to be ordered in all things after thy will?
[tr. Whitford/Raynal (1530/1871)]

Study always to be patient in bearing other men's defects, for you have many in yourself that others suffer from you, and if you cannot make yourself be as you would, how may you then look to have another regulated in all things to suit your will?
[tr. Whitford/Gardiner (1530/1955)]

Endeavour thy selfe patiently to bear with any faults and infirmities of others, for that thou thy selfe hast many things that must be borne withall by others. If thou canst not make thy selfe such a one as thou wouldst be, how canst thou expect to have another to thy liking in all things?
[tr. Page (1639), 1.16.6-7]

Remember, that You also have many Failings of your own, by which the Patience of other People will have its turn of being exercised. And if you do (as certainly you cannot but) see this, think how unreasonable it is, to expect you should make others in all particulars, what you would have them to be; when you cannot so much as make your self, what you are sensible you ought to be.
[tr. Stanhope (1696; 1706 ed.)]

Endeavor, to be always patient of the faults and imperfections of others; for thou haft many faults and imperfections of thy own, that require a reciprocation of forbearance. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Payne (1803), 1.16.3]

Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many [failings] which must be borne with by others. If thou canst not make thyself such an one as thou wouldest, how canst thou expect to have another in all things to thy liking?
[ed. Parker (1841)]

Endeavour to be always patient of the faults and imperfections of others, whatever they may be; for thou hast many faults and imperfection of thy own, that require forbearance from others. If thou art not able to make thyself that which thou wishest to be, how canst thou expect to mould another in conformity to thy will?
[tr. Dibdin (1851)]

Endeavour to be patient in bearing with defects and infirmities in others, of what kind soever; because thou also hast many things which others must bear with. If thou canst not make thyself such as thou wouldst, how canst thou expect to have another according to thy liking?
[ed. Bagster (1860)]

Endeavour to be patient in bearing with other men’s faults and infirmities whatsoever they be, for thou thyself also hast many things which have need to be borne with by others. If thou canst not make thine own self what thou desireth, how shalt thou be able to fashion another to thine own liking.
[tr. Benham (1874)]

Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be; for that thyself also hast many failings which must be borne with by others. If thou canst not make thyself such an one as thou wouldst, how canst thou expect to have another in all things to thy liking?
[tr. Anon. (1901)]

Try to bear patiently with the defects and infirmities of others, whatever they may be, because you also have many a fault which others must endure. If you cannot make yourself what you would wish to be, how can you bend others to your will?
[tr. Croft/Bolton (1940)]

Try to be patient in bearing with others’ failings and all kinds of weaknesses, for you too have many which must be put up with by others. If you cannot mould yourself exactly as you would, how can you get another to be satisfying to you?
[tr. Daplyn (1952)]

Yes, you do well to cultivate patience in putting up with the shortcomings, the various disabilities of other people; only think how much they have to put up with in you! When you make such a failure of organizing your own life, how can you expect everybody else to come up to your own standards?
[tr. Knox-Oakley (1959)]

Try to be patient in bearing with the failings and weaknesses of other people, whatever they may be. You too have many faults, which others have to endure. If you cannot make yourself the kind of person you wish, how can you expect to have someone else to your liking?
[tr. Knott (1962)]

Seek always to be tolerant of the shortcomings and failings of others. They also have much to tolerate in you. If you are unable to mould yourself as you wish, how can you expect others to conform to your liking?
[tr. Rooney (1979)]

Take pains to be patient in bearing all the faults and weaknesses of others, for you too have many flaws that others must put up with. If you cannot make yourself as you would like to be, how can you expect to have another person entirely to your liking?
[tr. Creasy (1989)]

For it is the property of Folly, to look upon other mens Failings, and to forget their own.
[tr. Wase (1643)]

For it is the peculiar characteristic of folly to discover the vices of others, forgetting its own.
[tr. Main (1824)]

For it is the peculiar characteristic of folly to perceive the vices of others, but to forget its own.
[tr. Yonge (1853)]

It is the peculiar quality of a fool to perceive the faults of others and to forget his own.
[Source (1882)]

It is the property of folly to see the faults of others, to forget its own.
[tr. Peabody (1886)]

This is just how foolish people behave: they observe the faults of others and forget their own.
[tr. Graver (2002)]

It is a trait of fools to perceive the faults of others but not their own.

There are but few Men Wise enough to know all the Mischief Wisdom does.
[tr. Stanhope (1694), ¶270]

There are but few Men wise enough to know all the Mischief they do.
[tr. Stanhope (1706), Powell ed., ¶269]

Few men are able to know all the ill they do.
[pub. Donaldson (1783), ¶5]

Few men are able to know all the ill they do.
[ed. Lepoittevin-Lacroix (1797), ¶252]

Few of us have abilities to know all the ill we occasion.
[ed. Carvill (1835), ¶3]

Scarcely any man is clever enough to know all the evil he does.
[ed. Gowens (1851), ¶280]

No man is clever enough to know all the evil he does.
[tr. Bund/Friswell (1871), ¶269]

No one is sufficiently keen to realize to the full the harm he does.
[tr. Heard (1917), ¶277]

Scarcely any man is clever enough to realize all the harm he does.
[tr. Stevens (1939), ¶269]

There is hardly a man clever enough to recognize the full extent of the evil that he does.
[tr. FitzGibbon (1957), ¶269]

Almost no one is perceptive enough to realize all the harm he does.
[tr. Kronenberger (1959), ¶269]

There is scarcely a man alive clever enough to know all the evil he does.
[tr. Whichello (2016) ¶269]

• "It is said that if you know your enemies and know yourself, you will not be imperiled in a hundred battles; if you do not know your enemies but do know yourself, you will win one and lose one; if you do not know your enemies nor yourself, you will be imperiled in every single battle." [cited  ch. 3, last sentence.]
• "If you know others and know yourself, you will not be imperiled in a hundred battles; if you do not know others but know yourself, you win one and lose one; if you do not know others and do not know yourself, you will be imperiled in every single battle."
• "Know your enemy and know yourself, find naught in fear for 100 battles. Know yourself but not your enemy, find level of loss and victory. Know thy enemy but not yourself, wallow in defeat every time."
• "If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle."
• Literal translation: "Know [the] other, know [the] self, hundred battles without danger; not knowing [the] other but know [the] self, one win one loss; not knowing [the] other, not knowing [the] self, every battle must [be] lost."

If we should talk of the Eastern People, how they ordinarily drink a Liquor that takes the head, makes them mad, and forces them to vomit, we should be apt to say 'tis Barbarous.
[Bullord ed. (1696)]

If we should hear it reported of the Eastern People, how they ordinarily drink a Liquor which flies up into the Head, makes them mad, and forces them to vomit, we should be apt to say, this is very Barbarous.
[Curll ed. (1713)]

If we should hear it reported of an Eastern nation that they habitually drink a liquor which flies to their head, drives them mad, and makes them very sick, we should say they are barbarians.
[tr. Van Laun (1885)]

If we heard it said of Orientals that they habitually drank a liquor which went to their heads, deprived them of reason, and made them vomit, we should say: “How very barbarous!”
[tr. Stewart (1970)]

O wad some Power the giftie gie us
To see oursels as ithers see us!
It wad frae monie a blunder free us
An foolish notion

O would some Power the gift to give us
To see ourselves as others see us!
It would from many a blunder free us,
And foolish notion:

But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another.
For every man shall bear his own burden.
[KJV (1611)]

Let each of you examine his own conduct; if you find anything to boast about, it will at least be something of your own, not just something better than your neighbour has. Everyone has his own burden to carry.
[JB (1966)]

But everyone is to examine his own achievements, and then he will confine his boasting to his own achievements, not comparing them with anybody else's. Each one has his own load to carry.
[NJB (1985)]

Each person should test their own work and be happy with doing a good job and not compare themselves with others. Each person will have to carry their own load.
[CEB (2011)]

All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. For all must carry their own loads.
[NRSV (2021 ed.)]