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.)]

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]

For it behoves the wise
To curb the sallies of outrageous ire.
[tr. Wodhull (1809)]

For it is the part of a wise man to practice restrained good temper.
[tr. Buckley (1850)]

’Tis easy to a wise man To practise self-command.
[tr. Milman (1865)]

For a wise man ever knoweth how to keep his passion down.
[tr. Rogers (1872)]

For ’tis a wise man’s way to school his temper into due control.
[tr. Coleridge (1891)]

For it is the wise man's part to rein his wrath in soberness.
[tr. Way (1898)]

For still are the ways of Wisdom, and her temper trembleth not!
[tr. Murray (1902)]

Wise men know constraint: our passions are controlled.
[tr. Arrowsmith (1960)]

For it is the quality of a wise man to exercise restrained good temper.
[tr. Kirk (1970)]

The secret of life is
Balance, tolerance.
[tr. Soyinka (1973)]

A wise man should practice pure thought and good temper.
[tr. Neuburg (1988)]

A wise man knows restraint. His strength is his detachment.
[tr. Cacoyannis (1982)]

For the wise know gentleness is wisdom.
[tr. Blessington (1993)]

For it is the part of a wise man to employ a controlled and gentle temper.
[tr. Esposito (1998)]

A wise man trains his temper to be good and calm.
[tr. Woodruff (1999)]

Because a man
Who is wise has self-control and gentleness of temper.
[tr. Gibbons/Segal (2000)]

It is a wise man's part to practice gentleness and self-control.
[tr. Kovacs (2002)]

He who would be wise will keep his self-control.
[tr. Teevan (2002)]

That is how wise people work, calmly.
[tr. Theodoridis (2005)]

A wise man is able to hold his good-nature well tempered.
[tr. Valerie (2005)]

After all, a wise man ought to keep his temper.
[tr. Johnston (2008)]

He should learn from me the ways of self-control.
[tr. Robertson (2014)]

Keep calm and carry on, as the wisest say.
[tr. Pauly (2019)]

The wise man has a reasonable temper.
[tr. Behr/Foster (2019)]

A sophos man must practice good temper that is moderate [sōphrōn].
[tr. Buckley/Sens/Nagy (2020)]

The tongue is a beast, which once at large, is hard to recapture and to chain.
[tr. Fischer (1937)]

The tongue is a wild animal, and once it breaks loose, it is hard to return to its cage.
[tr. Maurer (1992)]

Nevertheless, a little self-restraint applied at the right place afterwards prevents much restraint from without.
[tr. Payne (1974), 2.15]

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)]