AGAMΕΜΝΟΝ. How shall weak women; over men prevail?
HECUBA. Numbers are strong; add stratagem, resistless.
[tr. Potter (1781)]

AGAMEMNON:How can the female sex
O'er men obtain a conquest?
HECUBA:Numbers strike
A foe with terror, and the wiles of women
Are hard to be withstood.
[tr. Wodhull (1809)]

AGAMEMNON: And how shall the victory over men be to women?
HECUBA: Numbers are powerful, with stratagem invincible.
[tr. Edwards (1826)]

AGAMEMNON: How? -- women gain the mastery over men?
HECUBA: Mighty are numbers: joined with craft, resistless.
[tr. Way (Loeb) (1894)]

AGAMEMNON: How are women to master men?
HECUBA: Numbers are a fearful thing, and joined to craft a desperate foe.
[tr. Coleridge (1938)]

AGAMEMNON: How can women win against men?
HECUBA: Who can stand against a tribe
A wild tribe of wise women?
[tr. McGuinness (2004)]

AGAMEMNON: How can you women overpower a man?
HECUBA: Enough of them would scare you soon enough and with cunning they're a force hard to resist.
[tr. Harrison (2005)]

AGAMEMNON: But how will the women be able to overcome the strength of men?
HEKABE: Numbers, when joined with treachery, can cause great terror.
[tr. Theodoridis (2007)]

AGAMEMNON:But how?
You are women. How will women defeat men?
HECUBA: There is unnerving strength in numbers, especially when
you add deceit.
[tr. Karden/Street (2011)]

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

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

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

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

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

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

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

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

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

Uncounsil'd force with his own weight
Is crusht; a force that's temperate
Heaven it self helps: and hates no less
Strength that provokes to wickedness.
[tr. Fanshawe; ed. Brome (1666)]

Rash force by its own weight must fall,
But Pious strength will still prevail;
For such the Gods assist, and bless,
But hate a mighty Wickedness.
[tr. Creech (1684)]

Strength, mindless, falls by its own weight;
Strength, mix'd with mind, is made more strong
By the just gods, who surely hate
The strength whose thoughts are set on wrong.
[tr. Conington (1872)]

Force, void of conduct, falls by its own weight; moreover, the gods promote discreet force to further advantage; but the same beings detest forces, that meditate every kind of impiety.
[tr. Smart/Buckley (1853)]

Unreasoning strength by its own weight must fall.
To strength with wisdom blent
Force by the gods is lent.
Who hold in scorn that strength, which is on all
That's impious intent.
[tr. Martin (1864)]

By its own weight sinks force, when void of counsel.
'Tis the force tempered which the gods make greater;
But they abhor the force
Which gives blind movement to all springs of crime.
[tr. Bulwer-Lytton (1870)]

Strength without wisdom falls headlong by its own weight. The Gods increase success to wisely-regulated strength, but abhor the might which contemplates all manner of iniquity.
[tr. Elgood (1893)]

Brute might may rush in headlong course,
But tempered strength the gods make strong
And stronger, while they hate the force
That madly stirs to deeds of wrong.
[tr. Gladstone (1894)]

Strength void of counsel! By its own weight it falls,
Strength well-directed, even the Gods increase
To greater force, and hate mere brute-power
Planning in mind ev'ry form of evil.
[tr. Phelps (1897)]

Force void of counsel falls by its own weight:
But force restrained the very gods bear on
To greater: so they hate the power
That stirreth every disobedience in the mind.
[tr. Garnsey (1907)]

For ill-trained strength by its own weight's o'erborne;
But Heaven, to powers well-ordered, favour lends,
Hating brute-force, which to ill ends
Doth all its travail turn.
[tr. Marshall (1908)]

Brute force bereft of wisdom falls to ruin by its own weight. Power with counsel tempered, even the gods make greater. But might that in its soul is bent on all impiety, they hate.
[tr. Bennett (Loeb) (1912)]

Force lacking counsel falls by its own weight;
Force temperate the Gods make yet more great --
The Gods who hate the strength that would defy
Their righteous will, and plot iniquity.
[tr. Mills (1924)]

Primitive force topples to its own ruin,
But when the mind guides power it prospers; heaven
Helps it: the gods abhor
Brute strength devoted to malignant ends.
[tr. Michie (1963)]

Force without wisdom falls of its own
Weight. Even the gods require sense of themselves,
And work better for its guidance. They hate
Evil no matter how strong.
[tr. Raffel (1983)]

Force alone, devoid of judgment,
sinks beneath its own weight.
But tempered well by the wisdom of the gods,
it rises higher; for the gods detest
all violence which turns to crime.
[tr. Alexander (1999)]

Power without wisdom falls by its own weight:
The gods themselves advance temperate power:
and likewise hate force that, with its whole
consciousness, is intent on wickedness.
[tr. Kline (2015)]

Force without wisdom rushes from its own weight:
the gods, too, promote tempered force to something
greater; they also hate force
which stirs wickedness in every soul.
[tr. Wikisource (2021)]

Force without wisdom falls of its own weight.
[E.g. (1936)]

By far less dangerous I esteem the fool
Endued with strength of body, than the man
Who's feeble and yet wise.
[tr. Wodhull (1809)]

I always fear a stupid if bodily powerful man less than one who is both weak and clever.
[tr. Collard, Hargreaves, Cropp (1995)]

Always I fear an unintelligent but naturally strong man less than a weak and clever one.
[tr. Stevens (2012)]

I fear less the powerful but stupid
than the weak and cunning.
[Source]

A person of intellect, without energy added to it, is a failure.
[Source (1893)]

A man of wit is lost, if to his wit he does not join energy of character.
[tr. Hutchinson (1902)]

A man of intelligence is lost if his intelligence is not combined with energy of character.
[tr. Merwin (1969)]

A man of intellect is lost if he does not ally strength of mind to strength of character.
[tr. Pearson (1973)]

Any intelligent man who lacks character is lost.
[tr. Parmée (2003), ¶ 173]

A man with spirit is lost if he doesn't add to his intelligence an energetic character.
[tr. Siniscalchi (1994)]

For where the mind to bad Intention's join'd,
And with a Pow'r what's ill design'd to act,
None can himself from such a force defend.
[tr. Rogers (1782), l. 49ff]

But not the forest tribes, nor finny race,
With equal rage their native walks deface,
As he whose deadly arm by Reason's light
Directed falls, and mocks the warding hand;
Conspiring realms in vain his pow'r withstand,
In vain embattled hosts defend their right.
[tr. Boyd (1802), st. 9]

For when brute force
And evil will are back’d with subtlety,
Resistance none avails.
[tr. Cary (1814)]

For discourse of mind,
Wedded with power and inbred lust of wrong,
Had left nor help nor rescue for mankind.
[tr. Dayman (1843)]

For where [the instrument] of [the] mind is joined to evil will and potency, men can make no defence against it.
[tr. Carlyle (1849)]

For when a reasoning and a subtle mind
Is joined, besides, to evil will and power,
Who can resist? -- for all defence must cower.
[tr. Bannerman (1850)]

For when the reasoning faculty combines
With evil will and with destructive pow'r,
Then there remains no more defence for man.
[tr. Johnston (1867)]

For where the argument of intellect ⁠
⁠Is added unto evil will and power,
⁠No rampart can the people make against it.
[tr. Longfellow (1867)]

For where the equipment of the mind is joined to illwill and to power, folk can make no rampart against it.
[tr. Butler (1885)]

For where the assistance of the intellect
Is added unto evil will and power,
'Gainst it no refuge could mankind erect.
[tr. Minchin (1885)]

For where the faculty of the mind is added to evil will and to power, the human race can make no defense against it.
[tr. Norton (1892)]

For where the force of intellect is joined to evil will, and power to do such will, mankind is helpless to find resource against it.
[tr. Sullivan (1893)]

For, where the equipment and the use of reason
Are joined to ill intent and power of action,
No sort of refuge can folk make against it.
[tr. Griffith (1908)]

For where the equipment of the mind is joined to evil will and to power men can make no defence against it.
[tr. Sinclair (1939)]

For if with the mind's instrument unite
Power and an evil purpose both at once,
Men have no means against such force to fight.
[tr. Binyon (1943)]

For where the instrument of thinking mind
Is joined to strength and malice, man’s defence
Cannot avail to meet those powers combined.
[tr. Sayers (1949)]

For where the instrument of intelligence
is added to brute power and evil will,
mankind is powerless in its own defense.
[tr. Ciardi (1954)]

For where the instrument of the mind is added to an evil will and to great power, men can make no defense against it.
[tr. Singleton (1970)]

For where the mind’s acutest reasoning
is joined to evil will and evil power,
there human beings can’t defend themselves.
[tr. Mandelbaum (1980)]

For, where the argument of reason is
Joined with an evil will and potency,
There is no possible defence for man.
[tr. Sisson (1981)]

The power of the mind, along with that
Of immense strength, upon an evil will
Then people will have no defense from it.
[tr. Pinsky (1994), l. 52ff]

For where sharpness of mind is joined to evil will and power, there is no defence people can make against them.
[tr. Durling (1996)]

Where the instrument of mind is joined to ill will and power, men have no defence against it.
[tr. Kline (2002)]

For when the powers of working intellect
are wed to strength and absolute illwill,
then humans cannot find a place to hide.
[tr. Kirkpatrick (2006)]

For when the power of thought
is coupled with ill will and naked force
there is no refuge from it for mankind.
[tr. Hollander/Hollander (2007)]

For when the thinking powers of human brains
Are tools of malicious will and enormous strength,
Smaller creatures like men have no defense.
[tr. Raffel (2010)]

For only when ill will and massive strength
Are joined with mental power does it arise
That the invincible is born.
[tr. James (2013), l. 58ff]

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)]

No right
Hast thou to censure this my frame as weak
And womanish, for if I am endued
With wisdom, that exceeds the nervous arm.
[tr. Wodhall (1809)]

You were wrong to censure my weak and effeminate body;
for if I can think soundly, this is stronger than a sturdy arm.
[tr. Collard (2004)]

Not to continue a Foppery. Some make an engagement of their mistakes: when they have once begun to fail, they think they are concerned in honour to continue.
[Flesher ed. (1685)]

Do not follow up a Folly. Many make an obligation out of a blunder, and because they have entered the wrong path thinks it proves their strength of character to go in it.
[tr. Jacobs (1892)]

Don’t persist in folly. Some people commit themselves to their errors. They act mistakenly and consider it constancy to go on that way.
[tr. Maurer (1992)]

Everything passes. --
Only robust art is eternal.
The bust outlives the city.

And the simple coin
Unearthed by a peasant
Reveals the image of an emperor.
[Source]

All passes, Art alone
Enduring stays to us;
The Bust outlasts the throne, --
The Coin, Tiberius.
[Austin Dobson, "Ars Victrix" (1876), in imitation]

Everything passes -- Robust art
Alone is eternal.
The bust
Survives the city.
[Source]

Everything disappears -- Robust art
   alone is eternal:
      The Bust survives the city.
[Source]

Everything passes away. -- Robust Art
   Alone has eternity;
      The bust
   Survives the city.
[Source]

We, therefore, say once more a strong mind is not one that is merely susceptible of strong excitement, but one which can maintain its serenity under the most powerful excitement; so that, in spite of the storm in the breast, the perception and judgment can act with perfect freedom, like the needle of the compass in the storm-tossed ship.
[tr. Graham (1873)]

We repeat: strength of character does not consist solely in having powerful feelings, but in maintaining one’s balance in spite of them. Even with the violence of emotion, judgment and principle must still function like a ship’s compass, which records the slightest variations however rough the sea.
[tr. Howard & Paret (1976)]

• "The good things of youth are strength and beauty; moderation is the flower of age." [Source]
• "Strength and beauty are the blessings of youth; temperance, however, is the flower of old age."

Finally I tell the thou oughtist use of the bodily strength as whiche is one of the goodys of nature in the meane tyme whan thou hast them. But whan the goodys of bodily strength ben no more in thee thenne thou shuldist not require it nor aske it save that thou maist saye paraventure that the adolescentys which ben in the third age owghten to desyre & aske after the age of pueryce which is seconde age & by that he is the ferthir from deth. Therfor I tell the Scipion that when men ben somwhat entrid & come within adolescence which is an age fructuouse and profitable they to require it and to aske it. And not puerice called Childhode whiche is withoute availe and profite.
[tr. Worcester/Worcester/Scrope (1481), Part 3]

In fine, use and take well in worth this gift of bodily strength while thou hast it, and when it is gone do not desire nor seek to have it again, unless peradventure you will say that all young men ought to wish themselves in their infancy and swathing-bands again, or when they be somewhat further stricken in years and in the maturity or best time of their age, to wish themselves again in their adolescency.
[tr. Newton (1569)]

To conclude, use that strength which you have while you have it; but when it is gone, require it not, unlesse you thinke it a seemly thing of young men, to require their child-hood againe, and ancient men their youth.
[tr. Austin (1648)]

The force which Nature gives with care retain,
But when decay'd, 'tis folly to complain;
In age to wish for youth is full as vain,
As for a youth to turn a child again.
[tr. Denham (1669)]

The Faculties of our Bodies are to be made use of, while we possess them, but not to be lamented, when they have left us; unless you would think it reasonable that Boys should be desirous to become Children, and that those, who are become Men, should be wishing to grow Boys again.
[tr. Hemming (1716)]

In short, make use of any Good while you have it, and when it's gone look not for it, unless you think young Men would do right to require Childhood again, or Men in Years their Youth.
[tr. J. D. (1744)]

In short, while you have Strength, use it; when it leaves you, no more repine for the want of it, than you did when Lads, that your Childhood was past; or at the Years of Manhood, that you were no longer Boys.
[tr. Logan (1750)]

In a word, my friends, make a good use of your youthful vigour so long as it remains; but never let it cost you a sign when age shall have withdrawn it from you; as reasonably indeed might youth regret the loss of infancy, or manhood the extinction of youth.
[tr. Melmoth (1773)]

In a word, make use of that good thing while it is present; when it is absent do not regret it; unless, perhaps, young men ought to seek to be boys again; those who have made a little advance in years, to be young men again.
[Cornish Bros. ed. (1847)]

In fine, I would have you use strength of body while you have it: when it fails, I would not have you complain of its loss, unless you think it fitting for young men to regret their boyhood, or for those who have passed on a little farther in life to want their youth back again.
[tr. Peabody (1884)]

In fine, enjoy that blessing when you have it; when it is gone, don't wish it back -- unless we are to think that young men should wish their childhood back, and those somewhat older their youth!
[tr. Shuckburgh (1895)]

Use then the gifts you have:
When gone, regret them not: unless as men
You are to ask for boyhood to return,
When older ask for you: there still must be
A certain lapse of years.
[tr. Allison (1916)]

In short, enjoy the blessing of strength while you have it and do not bewail it when it is gone, unless, forsooth, you believe that youth must lament the loss of infancy, or early manhood the passing of youth.
[tr. Falconer (1923)]

To sum it up: use the advantages you have while you have them; when they are gone, don’t sit around wishing you could get them back. Or do you think, perhaps, that young men ought to mourn their lost boyhood, and those a bit older their younger days?
[tr. Copley (1967)]

Use whatever gifts you have while you have them, and don’t mope after them when they are gone -- unless of course you think that young men should regret their childhood and that those who are getting on should regret their youth.
[tr. Cobbold (2012)]

So to put it in a nutshell
Use your own strength and use it well
As long as it lasts and when it is spent
Just forget it unless you should
Think that boyhood regrets childhood
Or that manhood may its decline lament.
[tr. Bozzi (2015)]

In short, enjoy the blessing of bodily strength while you have it, but don't mourn when it passes away, any more than a young man should lament the end of boyhood, or a mature man the passing of youth.
[tr. Freeman (2016)]

For to a man dismay’d
With careful spirits, or too much with labour overlaid,
Wine brings much rescue, strength'ning much the body and the mind.
[tr. Chapman (1611), ll. 274-76]

Then with a plenteous draught refresh thy soul,
And draw new spirits from the generous bowl.
[tr. Pope (1715-20)]

For wine is mighty to renew the strength
Of weary man.
[tr. Cowper (1791), ll. 318-19]

For to a wearied man wine greatly increases strength.
[tr. Buckley (1860)]

For great the strength
Which gen'rous wine imparts to men who toil.
[tr. Derby (1864), ll. 306-07]

When a man is awearied wine greatly maketh his strength to wax.
[tr. Leaf/Lang/Myers (1891)]

Wine gives a man fresh strength when he is wearied.
[tr. Butler (1898)]

When a man is spent with toil wine greatly maketh his strength to wax.
[tr. Murray (1924)]

In a tired man, wine will bring back his strength to its bigness.
[tr. Lattimore (1951)]

Wine will restore a man when he is weary as you are.
[tr. Fitzgerald (1974)]

When someone is fatigued, wine greatly increases his power.
[tr. Merrill (2007)]

Further, it is characteristic of the Great-minded man to ask favours not at all, or very reluctantly, but to do a service very readily; and to bear himself loftily towards the great or fortunate, but towards people of middle station affably; because to be above the former is difficult and so a grand thing, but to be above the latter is easy; and to be high and mighty towards the former is not ignoble, but to do it towards those of humble station would be low and vulgar; it would be like parading strength against the weak.
[tr. Chase (1847)]

It would seem, too, that the high-minded man asks favours of no one, or, at any rate, asks them with the greatest reluctance, but that he is always eager to do good offices to others; and that towards those in high position and prosperity he bears himself with pride, but towards ordinary men with moderation; for in the former case it is difficult to show superiority, and to do so is a lordly mater; whereas in the latter case it is easy. To be haughty among the great is no proof of bad breeding, but haughtiness among the lowly is as base-born a thing as it is to make trial of great strength upon the weak.
[tr. Williams (1869)]

It is characteristic too of the high-minded man that he never, or hardly ever, asks a favor, that he is ready to do anybody a service, and that, although his bearing is stately towards person of dignity and affluence, it is unassuming toward the middle class; for while it is a difficult and dignified thing to be superior to the former, it is easy enough to be superior to the latter, and while a dignified demeanour in dealing with the former is a mark of nobility, it is a mark of vulgarity ind ealing with the latter, as it like a display of physical strength at the expense of an invalid.
[tr. Welldon (1892), ch. 8]

It is characteristic of the high-minded man, again, never or reluctantly to ask favours, but to be ready to confer them, and to be lofty in his behaviour to those who are high in station and favoured by fortune, but affable to those of the middle ranks; for it is a difficult thing and a dignified thing to assert superiority over the former, but easy to assert it over the latter. A haughty demeanour in dealing with the great is quite consistent with good breeding, but in dealing with those of low estate is brutal, like showing off one’s strength upon a cripple.
[tr. Peters (1893)]

It is a mark of the proud man also to ask for nothing or scarcely anything, but to give help readily, and to be dignified towards people who enjoy high position and good fortune, but unassuming towards those of the middle class; for it is a difficult and lofty thing to be superior to the former, but easy to be so to the latter, and a lofty bearing over the former is no mark of ill-breeding, but among humble people it is as vulgar as a display of strength against the weak.
[tr. Ross (1908)]

It is also characteristic of the great-souled man never to ask help from others, or only with reluctance, but to render aid willingly; and to be haughty towards men of position and fortune, but courteous towards those of moderate station, because it is difficult and distinguished to be superior to the great, but easy to outdo the lowly, and to adopt a high manner with the former is not ill-bred, but it is vulgar to lord it over humble people: it is like putting forth one's strength against the weak.
[tr. Rackham (1934)]

It is also characteristic of a great-souled person to ask for nothing or hardly anything but to offer his services eagerly, and to exhibit his greatness to those with a reputation for great worth or those who are enjoying good luck, but to moderate his greatness to those in the middle. For it is a difficult and a dignified thing to show oneself superior to the former, but an easy one to do so to the latter, and, while adopting a dignified manner toward the former is not ill-bred, to do so toward humble people is vulgar, like displaying strength against the weak.
[tr. Reeve (1948)]

It is the mark of a high-minded man, too, never, or hardly ever, to ask for help, but to be of help to others readily, and to be dignified with men of high position or of good fortune, but unassuming with those of middle class, for it is difficult and impressive to be superior to the former, but easy to be so to the latter; and whereas being impressive to the former is not a mark of a lowly man, being so to the humble is crude -- it is like using physical force against the physically weak.
[tr. Apostle (1975)]

Another mark of the magnanimous man is that he never, or only reluctantly, makes a request, whereas he is eager to help others. He his haughty toward those who are influential and successful, but moderate toward those who have an intermediate position in society, because in the former case to be superior is difficult and impressive, but in the latter it is easy' and to create an impression at the expense of the former is not ill-bred, but to do so among the humble is vulgar.
[tr. Thomson/Tredennick (1976)]

It is also characteristic of a great-souled person to ask for nothing, or almost nothing, but to help others readily; and to be dignified in his behavior towards people of distinction or the well-off, but unassuming toward people at the middle level. Superiority over the first group is difficult and impressive, but over the second it is easy, and attempting to impress the first group is not ill-bred, while in the case of humble people it is vulgar, like a show of strength against the weak.
[tr. Crisp (2000)]

It belongs to the great-souled also to need nothing, or scarcely anything, but to be eager to be of service, and to be great in the presence of people of worth and good fortune, but measured toward those of a middling rank. For it is a difficult and august thing to be superior among the fortunate, but easy to be that way among the middling sorts; and to exalt oneself among the former is not a lowborn thing, but to do so among the latter is crude, just as is using one's strength against the weak.
[tr. Bartlett/Collins (2011)]

It is not ill-bred to adopt a high manner with the great and the powerful, but it is vulgar to lord it over humble people.

Never defend yourself before a popular assemblage, except with and by retorting the attack; the hearers, in the pleasure which the assault gives them, will forget the previous charge.

A man ought wele for to use in every age of that thyng that nature giveth hym, and also it apperteyneth that thou doo alle thyngs aftir the mesure and aftir the quantyte of thyne owne propre strength and not to usurpe and take the unto gretter thyngs than thou maist not nor hast no power to execute.
[tr. Worcester/Worcester/Scrope (1481)]

For whatsoever is engraffed naturally in man, that is it fit and decent to use; and in all things that he taketh in hand to labour, and to do his diligent endeavour according to his strength.
[tr. Newton (1569)]

For that which is naturally ingraffed in a man, that it becommeth him to use, and to desire to do nothing above his strength.
[tr. Austin (1648)]

Then with that force content, which Nature gave,
Nor am I now displeas'd with what I have.
[tr. Denham (1669)]

What strength and vigour, we have still remaining, ought to be preserv'd, by making the best use of them while we are able.
[tr. Hemming (1716)]

What a Man has, he ought to use; and whatever he does, to do it according to his Power.
[tr. J. D. (1744)]

For it is our business only to make the best use we can of the powers granted us by nature, and whatever we take in hand, to do it with all our might.
[tr. Logan (1750)]

It is sufficient if we exert with spirit, upon every proper occasion, that degree of strength which still remains with us.
[tr. Melmoth (1773)]

What is, that it becomes you to employ; and whatever you do, to do it according to the measure of your powers.
[Cornish Bros. ed. (1847)]

What one has, that one ought to use; and whatever you do, you should do it with all your strength.
[tr. Edmonds (1874)]

It is becoming to make use of what one has, and whatever you do, to do in proportion to your strength.
[tr. Peabody (1884)]

You should use what you have, and whatever you may chance to be doing, do it with all your might.
[tr. Shuckburgh (1900)]

What nature gives to man, that let him use:
Still fit your work according to your strength.
[tr. Allison (1916)]

Such strength as a man has he should use, and whatever he does should be done in proportion to his strength.
[tr. Falconer (1923)]

Use what you have: that is the right way; do what’s to be done in proportion as you have the strength for it.
[tr. Copley (1967)]

Whatever strength you have at any given moment, you should use; and whatever you do, you should do it within the limitations of that strength.
[tr. Cobbold (2012)]

You use what you have and gauge your activities accordingly.
[tr. Gerberding (2014)]

You see, It’s a lot better to proceed
With your own strength and anything you do
According to your strength you should pursue.
[tr. Bozzi (2015)]

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)]

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)]

Only deeds give strength to life, and only measure gives it charm.
[Source (1858)]

Only deeds give strength to life, only moderation gives it charm.
[Source (1896)]

A stout heart is one which does not lose its balance even under the most violent excitement.
[tr. Jolles (1943)]

A strong character is one that will not be unbalanced by the most powerful emotions.
[tr. Howard & Paret (1976)]

Great blunders are often made, like large ropes, of a multitude of fibres. Take the cable thread by thread, take separately all the little determining motives, you break them one after another, and you say: that is all. Wind them and twist them together, they become an enormity.
[tr. Wilbour (1862)]

Great follies are often made, like stout ropes, of a multitude of fibers. Take the cable, thread by thread, catch hold of the small determining motives separately, and you break them one after the other, and say to yourself, “It is only that”; but twist them together and you have an enormity.
[tr. Wraxall (1862)]

The greatest follies are often composed, like the largest ropes, of a multitude of strands. Take the cable thread by thread, take all the petty determining motives separately, and you can break them one after the other, and you say, "That is all there is of it!" Braid them, twist them together; the result is enormous.
[tr. Hapgood (1887)]

The greatest blunders, like the thickest ropes, are often compounded of a multitude of strands. Take the rope apart, separate it into the small threads that compose it, and you can break them one by one. You think, 'That is all there was!' But twist them all together, and you have something tremendous.
[tr. Denny (1976)]

Great blunders are often made, like large ropes, of a multitude of fibers. Take the cable thread by thread, take all the little determining motives separately, you break them one after another, and you say: That is all it is. Braid them and twist them together, they become an enormity.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Every evil is easily crushed at its birth; when it has become of long standing, it usually gets stronger.
[tr. Yonge (1903)]

Every evil at its birth is easily suppressed; but if it be of long standing, it will offer a stouter resistance.
[ed. Harbottle (1906)]

Every evil is easily crushed at its birth; become inveterate it as a rule gathers strength.
[tr. Ker (Loeb) (1926)]

Every evil is easily nipped in the bud; with age it usually gets stronger.
[tr. Manuwald (2007)]

• "From the military school of life. -- What does not kill me, strengthens me." [tr. Common (1896)]
• "From the Military School of Life: Whatever does not kill me, makes me stronger. [tr. Large (1998), "Maxims and Barbs"]
• "From life's school of war. -- What doesn't kill me makes me stronger." [tr. Norman (2005), "Arrows and Epigrams"]
• "From the military school of life. -- That which does not kill me, makes me stronger." [tr. Ludovici (1911), "Maxims and Missiles"]

He who is slow to anger is better than the mighty, and he who ruleth his spirit than he who taketh a city.
[KJV (1611)]

Better an equable man than a hero, a man master of himself than one who takes a city.
[JB (1966)]

Better an equable person than a hero, someone with self-mastery than one who takes a city.
[NJB (1985)]

Better to be patient than a warrior,
[CEB (2011)]

One who is slow to anger is better than the mighty,
[NRSV (2021 ed.)]

Better to be forbearing than mighty,
To have self-control than to conquer a city.
[RJPS (2023 ed.)]