For they marveyle that any men be so folyshe, as to have delite and pleasure in the doubteful gisteringe of a lytil tryffelynge stone, which maye beholde annye of the starres, or elles the sonne it selfe. Or that anye man is so madde, as to count him selfe the nobler for the smaller or fyner threde of wolle, which selfe same wol (be it now in never so fyne a sponne threde) a shepe did ones wear.
[tr. Robynson (1551)]

The Utopians wonder how any man should be so much taken with the glaring doubtful lustre of a jewel or stone, that can look up to a star, or to the sun himself; or how any should value himself, because his cloth is made of a liner thread: for how fine soever that thread may be, it was once no better than the fleece of a sheep, and that sheep was a sheep still for all its wearing it.
[tr. Burnet (1684); Burnet/Morley (1901); Open Utopia (Duncombe) (2012)]

The Utopians wonder that any man should be so enamoured of the lustre of a jewel, when he can behold a star or the sun; or that he should value himself upon his cloth being made of a finer thread. For, however fine this thread, it was once the fleece of a sheep, which remained a sheep notwithstanding it wore it.
[tr. Cayley (1808)]

For they marvel that any men be so foolish, as to have delight and pleasure in the glistering of a little trifling stone, which may behold any of the stars, or else the sun itself. Or that any man is so mad, as to count himself the nobler for the smaller or finer thread of wool, which selfsame wool (be it now in never so fine a spun thread) did once a sheep wear: and yet was she all that time no other thing than a sheep.
[tr. Robinson (1909 ed)]

For the Utopians wonder that any man can take pleasure in the uncertain brightness of a tiny jewel or precious stone, when he can look at a star or the sun itself, or that anyone can be so mad as to think himself grander because he wears wool of a finer thread; and yet, however fine it be, a sheep once wore it, and yet was nothing more than a sheep all the time.
[tr. Richards (1923)]

For instance, the Utopians fail to understand why anyone should be so fascinated by the dull gleam of a tiny bit of stone, when he has all the stars in the sky to look at — or how anyone can be silly enough to think himself better than other people, because his clothes are made of finer woolen thread than theirs. After all, those fine clothes were once worn by a sheep, and they never turned it into anything better than a sheep.
[tr. Turner (1965 ed.)]

The Utopians wonder that any mortal takes pleasure in the uncertain sparkle of a tiny jewel or precious stone when he can look at a star or even the sun itself. They wonder that anyone can be so mad as to think himself more noble on account of the texture of a finer wool, since, however fine the texture is, a sheep once wore the wool and yet all the time was nothing more than a sheep.
[tr. Richards/Surtz (1964)]

For instance, the Utopians fail to understand why anyone should be so fascinated by the dull gleam of a tiny bit of stone, when he has all the stars in the sky to look at -- or how anyone can be silly enough to think himself better than other people, because his clothes are made of finer woolen thread than theirs. After all, those fine clothes were once worn by a sheep, and they never turned it into anything better than a sheep.
[tr. Turner (2003 ed.)]

The Utopians themselves are surprised at these attitudes. Why should any human being be attracted by the faltering gleam of a tiny jewel or gemstone when they have the privilege of gazing on any of the stars or on the sun itself? Why should anyone be mad enough to think themselves of higher rank because of the fineness of a woolen thread, when the wool itself (however fine the thread) was previously worn by a sheep that was still just a sheep?
[tr. Clarke (2017)]

No, no; Birth is nothing, where there's no Virtue. [...] Know, in short, that a Gentleman who lives ill, is a Monster in nature, that Virtue is the prime Title to Nobility, that I look much less upon the Name we subscribe, than the Actions that we perform, and that I shou'd value more being the Son of a Porter, who was an honest Man, than the Son of a Monarch who liv'd as you do.
[tr. Clitandre (1672)]

No, no! Rank is nothing without virtue. [...] Know, finally, that a nobleman who leads a wicked life is a monster in nature; that virtue is the prime badge of nobility; that I regard much less the name which a man bears than the actions which he commits, and that I should value more highly a porter's son who was an honest man, than a monarch's son who led such a life as yours.
[tr. Van Laun (1876)]

No, no; birth is nothing where virtue is not. [...] Know that a man of noble blood who leads a bad life is a monster in nature, and that virtue is the first title to nobility. I look less to the name that is signed, than to the actions; and I should be more proud of being the son of an honest porter than that of a monarch who lived your life.
[tr. Wall (1879)]

No, no; where virtue is wanting birth does not signify anything. [...] Know, indeed, that a man of noble blood who leads a bad life is an unnatural monster; that virtue is the chief title to nobility; that I regard far less the name which one signs than the actions which one performs; and that I would rather be the son of a porter and honest than the son of a monarch and like you.
[tr. Waller (1904)]

No, no, birth means nothing without virtue. [...] A nobleman who lives by evil is a natural monster. The first title to nobility is rectitude. For me the name a man signs counts for much less than the actions he performs, and I esteem a farm-laborer's honest son more highly than a king's son who lives as you do.
[tr. Bermel (1987)]

Take heed, lest of a philosopher thou become a mere Caesar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed.
[tr. Casaubon (1634), 6.27]

Have a care you han't too much of an Emperour in you, and that you don't fall into the liberties and Pride of your Predecessors. These Humours are easily learn'd, therefore guard against the Infection.
[tr. Collier (1701)]

Take care you don’t degenerate into the manners of the Cesars, or be tinctured by them.
[tr. Hutcheson/Moor (1742)]

Beware, when you take the title of Cæsar, that you do not insensibly assume too much of the Emperor; nor be infected with the haughty manners of some of your predecessors; for there is a possibility of such an event.
[tr. Graves (1792), 6.27]

Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen.
[tr. Long (1862)]

Have care that you have not too much of a Cæsar in you, and that you are not dyed with that dye. This is easily learned, therefore guard against the infection.
[tr. Collier/Zimmern (1887)]

See that you be not be-Cæsared, steeped in that dye, as too often happens.
[tr. Rendall (1898)]

See to it that you fall not into Caesarism: avoid that stain, for it may come to you.
[tr. Hutcheson/Chrystal (1902)]

See thou be not Caesarified, nor take that dye, for there is the possibility.
[tr. Haines (Loeb) (1916)]

Be careful not to affect the monarch too much, or to be too deeply dyed with the purple; for this can well happen.
[tr. Staniforth (1964)]

Take care that you are not turned into a Caesar, that you are not stained with the purple; for such things do come about.
[tr. Hard (1997 ed.; 2011 ed.)]

To escape imperialization -- that indelible stain. It happens.
[tr. Hays (2003)]

Take care not to be Caesarified, or dyed in purple: it happens.
[tr. Hammond (2006)]

Take care you are not turned into a Caesar, or stained with the purple; these things do happen.
[tr. Gill (2013)]

Beware of being Caesarified, be not stained by desire for power.
[ed. Taplin (2016)]

You may plainly perceive the traitor through his mask; he is well known everywhere in his true colours; his rolling eyes and his honeyed tones impose only on those who do not know him. People are aware that this low-bred fellow, who deserves to be pilloried, has, by the dirtiest jobs, made his way in the world; and that the splendid position he has acquired makes merit repine and virtue blush.
[tr. Van Laun (1878)]

The treacherous rascal is plainly seen through his mask, he is everywhere known for what he is; his rolling eyes and soft tones impose only upon strangers. People know that this wretched fellow, who ought to be hanged, has pushed his way in the world by dirty jobs, and that the splendid condition he finds himself in through them makes merit grumble and virtue blush.
[tr. Mathew (1890)]

Behind his mask the knave is seen, wherever he is known, for what he is; the rolling of his eye, his bated voice, impose on none but those who do not live here. All others know that the sneaking fellow, fit only to be shunned, has by the foulest actions foisted himself upon society, where his career, by their connivance clothed in splendor, makes merit groan and virtue blush.
[tr. Wormeley (1894)]

You can clearly see the traitor through his mask. He is known everywhere for what he is: his rolling eyes and his honeyed tones only impose on those people who do not know him. They know that this low-bred cur, who deserves to be exposed, has, by the dirtiest means, pushed himself on in the world; and the splendid position he has acquired by these means makes merit repine and virtue blush.
[tr. Waller (1903)]

The traitor's face shows plainly through his mask,
And everywhere he's known for what he is;
His up-turned eyes, his honeyed canting voice,
Impose on none but strangers. All men know
That this confounded, low-bred, sneaking scamp
Has made his way by doing dirty jobs,
And that the splendid fortune these have brought him
Turns merit bitter and makes virtue blush.
[tr. Page (1913)]

Behind his mask the scoundrel's visible.
Here everybody knows his character;
And his protesting eyes, his honeyed tongue,
Impose on no one but a casual stranger.
And that contemptible boor notoriously
Has made his way in the world by dirty means,
So that his present splendid situation
Makes merit grumble and makes virtue blush.
[tr. Bishop (1957)]

Right through his mask men see the traitor's face,
And everywhere give him his proper place;
His wheedling eyes, his soft and cozening tone,
Fool only those to whom he is not known.
That this knave rose, where he deserved to fall,
By shameful methods, is well known to all,
And that his state, which thanks to these is lush,
Makes merit murmur and makes virtue blush.
[tr. Frame (1967)]

Necessity in a vast Pot
Shuffling the names of great and small,
Draws every one's impartial lot.
[tr. Fanshaw; ed. Brome (1666)]

Yet equal Death doth strike at all,
The haughty Great, and humble Small,
She strikes with an impartial Hand;
She shakes the vast capacious Urn,
And each Man's Lot must take his turn;
Thro every glass she presses equal Sand.
[tr. Creech (1684)]

What are great or small?
Death takes the mean man with the proud;
The fatal urn has room for all.
[tr. Conington (1872)]

Fate, by the impartial law of nature, is allotted both to the conspicuous and the obscure; the capacious urn keeps every name in motion.
[tr. Smart/Buckley (1853)]

Still Fate doth grimly stand.
And with impartial hand
The lots of lofty and of lowly draws
From that capacious urn,
Whence every name that lives is shaken in its turn.
[tr. Martin (1864)]

Necessity with equal law assorts the varying lots;
Though this may bear the lofty name and that may bear the low,
Each in her ample urn she shakes,
And casts the die for all.
[tr. Bulwer-Lytton (1870)]

But all with equal law stern Necessity
Allots their place — the high, the lowest,
Ev'ry man's name in that urn is shaken.
[tr. Phelps (1897)]

but Doom, with equal law.
Wins high and humblest,
The ample urn shakes every name.
[tr. Garnsey (1907)]

Alike for high and low Death votes.
His mighty urn will throw
Each name or soon or late.
[tr. Marshall (1908)]

Yet with impartial justice Necessity allots the fates of high and low alike. The ample urn keeps tossing every name.
[tr. Bennett (Loeb) (1912)]

All the same,
Ever and aye Necessity
Dooms high and low impartially;
The vasty urn shakes every name.
[tr. Mills (1924)]

Yet still Necessity, the same just dealer,
Allots to high and low
Their fates: her large urn shuffles every name.
[tr. Michie (1963)]

Necessity makes the choice.
No matter what your station or situation,
Your name is shake in the urn.
[tr. Ferry (1997)]

Necessity allots the destinies of illustrious and lowly alike. The capacious urn churns every name.
[tr. Alexander (1999)]

But Necessity sorts
the fates of high and low with equal
justice: the roomy urn holds every name.
[tr. Kline (2015)]

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

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

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

Nothing discovers better what disposition men have to Knowledge and Learning, and how profitable they are esteem'd to the Publick, than the price which is set on them, and the Idea they have formed of those who have taken the pains to improve them.
[Bullord ed. (1696)]

Nothing discovers better what regard Men have to Science and polite Learning, and how profitable they esteem them to the Publick, than the price they set on them, and the Idea they form to themselves of those who have taken the pains to cultivate them.
[Curll ed. (1713)]

Nothing better manifests the Regard paid to the Sciences and Literature, and Men's Sense of their Utility to the Public, than the Recompences assigned to them, and the Repute in which they stand who excel in them.
[Browne ed. (1752)]

Nothing better demonstrates how men regard science and literature, and of what use they are considered in the State, than the recompense assigned to them, and the idea generally entertained of those persons who resolve to cultivate them.
[tr. Van Laun (1885)]

• "There is no creature so much below another but that he may have it in his power to return a good office." [tr. James (1848)]
• "It is possible for even a Mouse to confer benefits on a Lion" [tr. Townsend (1887)]

For him I reckon but
An animate corpse, and not a living man,
Whose life's delights are cast away. Thy house,
I grant thee, may be richly stored with wealth;
And thou may'st live in royal pomp: but if
Joy is not there the while, and I must lose
All happiness thereby, I would not give
Smoke's shadow as the price of all the rest.
[tr. Donaldson (1848)]

For a life
Without life's joys I count a living death.
You'll tell me he has ample store of wealth,
The pomp and circumstance of kings; but if
These give no pleasure, all the rest I count
The shadow of a shade, nor would I weigh
His wealth and power 'gainst a dram of joy.
[tr. Storr (1859)]

For when a man is lost to joy,
I count him not to live, but reckon him
A living corse. Riches belike are his,
Great riches and the appearance of a King;
But if no gladness come to him, all else
Is shadow of a vapour, weighed with joy.
[tr. Campbell (1873)]

When a man has forfeited his pleasures, I do not reckon his existence as life, but consider him just a breathing corpse. Heap up riches in your house, if you wish! Live with a tyrant's pomp! But if there is no joy along with all of that, I would not pay even the shadow of smoke for all the rest, compared with joy.
[tr. Jebb (1891)]

For when a man hath forfeited his pleasures, I count him not as living, -- I hold him but a breathing corpse. Heap up riches in thy house, if thou wilt; live in kingly state; yet, if there be no gladness therewith, I would not give the shadow of a vapour for all the rest, compared with joy.
[tr. Jebb (1917)]

Who can say
That a man is still alive when his life’s joy fails?
He is a walking dead man. Grant him rich,
Let him live like a king in his great house:
If his pleasure is gone, I would not give
So much as the shadow of smoke for all he owns.
[tr. Fitts/Fitzgerald (1939), l. 910ff]

Yes, when a man has lost all happiness,
he's not alive. Call him a breathing corpse.
Be very rich at home. Live as a king.
But once your joy has gone, though these are left
they are smoke's shadow to lost happiness.
[tr. Wyckoff (1954)]

He who forfeits joy
Forfeits his life; he is a breathing corpse.
Heap treasures in your palace, if you will,
And wear the pomp of royalty; but if
You have no happiness, I would not give
A straw for all of it, compared with joy.
[tr. Kitto (1962)]

Believe me,
when a man has squandered his true joys,
he's good as dead, I tell you, a living corpse.
Pile up riches in your house, as much as you like --
live like a king with a huge show of pomp,
but if real delight is missing from the lot,
I wouldn't give you a wisp of smoke for it,
not compared to joy. [tr. Fagles (1982), l. 1284ff]

When every source of joy deserts a man,
I don't call him alive: he's an animated corpse.
For my money, you can get rich as you want,
You can wear the face of a tyrant,
But if you have no joy in this,
Your life's not worth the shadow of a puff of smoke.
[tr. Woodruff (2001)]

Whenever men forfeit their pleasures, I do not regard
such a man as alive, but I consider him a living corpse.
Be very wealthy in your household, if you wish, and live
the style of absolute rulers, but should the enjoyment of these
depart, what is left, compared to pleasure,
I would not buy from a man for a shadow of smoke.
[tr. Tyrell/Bennett (2002)]

When a man’s body has lost all sense of joy, you can say he’s not alive any more. He is a living corpse. You can have as much wealth in your house as you like and you can live like a king but when joy is missing then all those other things I wouldn’t exchange for the price of the shadow of smoke -- not against the sweetness of joy!
[tr. Theodoridis (2004), "Herald"]

For when a man has lost
what gives him pleasure, I don’t include him
among the living -- he’s a breathing corpse.
Pile up a massive fortune in your home,
if that’s what you want -- live like a king.
If there’s no pleasure in it, I’d not give
to any man a vapour’s shadow for it,
not compared to human joy.
[tr. Johnston (2005), l. 1296ff]

But when people lose their pleasures, I do not consider this life -- rather, it is just a corpse with a soul.
[tr. @sentantiq (2018)]