Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
[KJV (1611)]

Though I command languages both human and angelic -- if I speak without love, I am no more than a gong booming or a cymbal clashing. And though I have the power of prophecy, to penetrate all mysteries and knowledge, and though I have all the faith necessary to move mountains -- if I am without love, I am nothing. Though I should give away to the poor all that I possess, and even give up my body to be burned -- if I am without love, it will do me no good whatever.
[NJB (1985)]

I may be able to speak the languages of human beings and even of angels, but if I have no love, my speech is no more than a noisy gong or a clanging bell. I may have the gift of inspired preaching; I may have all knowledge and understand all secrets; I may have all the faith needed to move mountains -- but if I have no love, I am nothing. I may give away everything I have, and even give up my body to be burned -- but if I have no love, this does me no good.
[GNT (1992 ed.)]

If I speak in tongues of human beings and of angels but I don’t have love, I’m a clanging gong or a clashing cymbal. If I have the gift of prophecy and I know all the mysteries and everything else, and if I have such complete faith that I can move mountains but I don’t have love, I’m nothing. If I give away everything that I have and hand over my own body to feel good about what I’ve done but I don’t have love, I receive no benefit whatsoever.
[CEB (2011)]

If I speak in the tongues of humans and of angels but do not have love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers and understand all mysteries and all knowledge and if I have all faith so as to remove mountains but do not have love, I am nothing. If I give away all my possessions and if I hand over my body so that I may boast[a] but do not have love, I gain nothing.
[NRSV (2021 ed.)]

Let no Man that is Young delay the Study of Philosophy, nor when he is Old, be weary of Philosophers. For no Man can be too early, nor no Man past his Time, in what concerns the Health of the Soul. For he that says, 'tis not yet time to study Philosophy, or that he has past his time, is like to him who says, that the time to attain Happiness is past, or is not yet come.
[tr. Kippmax (1696)]

Let no one be slow to seek wisdom when he is young nor weary in the search thereof when he is grown old. For no age is too early or too late for the health of the soul. And to say that the season for studying philosophy has not yet come, or that it is past and gone, is like saying that the season for happiness is not yet or that it is now no more.
[tr. Hicks (Loeb) (1925), sec. 122]

No one is to delay studying philosophy in their youth or to weary of it in old age. For no one is either too young or too old to be healthy of soul. Anyone who says it's either too soon or too late to study philosophy is like someone who says it's too soon or too late for happiness.
[tr. White (2020), sec. 122]

It isn't their [the sciences'] job to throw open the door to infinite wisdom but to put a limit to infinite error.
[tr. Willett (1980)]

It is not the aim of science to open a door to infinite wisdom -- but to put an end to infinite error.
[tr. Brenton (1980)]

Th'envyouse, angrye, drunken, slowe, the lover lewde and wylde
None so outeragiouse, but in tyme he maye become full mylde.
If he to good advertisemente will retche his listenyng eare,
And meekely byde with pacience the counsaile he shall heare.
[tr. Drant (1567)]

The Envious, Wrathful, Sluggish, Drunkard, Lover:
No Beast so wild, but may be tam'd, if he
Will unto Precepts listen patiently.
[tr. Fanshawe; ed. Brome (1666)]

The slave to envy, anger, wine, or love,
The wretch of sloth, its excellence shall prove:
Fierceness itself shall hear its rage away.
When listening calmly to the instructive lay.
[tr. Francis (1747)]

The heart with envy cold -- with anger hot,
The libertine, the sluggard and the sot --
No wretch so savage, but, if he resign
His soul to culture, wisdom can refine.
[tr. Howes (1845)]

The envious, the choleric, the indolent, the slave to wine, to women -- none is so savage that he can not be tamed, if he will only lend a patient ear to discipline.
[tr. Smart/Buckley (1853)]

Run through the list of faults; whate'er you be,
Coward, pickthank, spitfire, drunkard, debauchee,
Submit to culture patiently, you'll find
Her charms can humanize the rudest mind.
[tr. Conington (1874)]

However coarse in grain a man may be,
Drone, brawler, makebate, drunkard, debauchee,
A patient ear to culture let him lend,
He's sure to turn out gentler in the end.
[tr. Martin (1881)]

Are you envious, irascible, inert, given to wine or immorality? No person is so savage that he cannot grow milder, provided he lend a patient ear to civilization's culture.
[tr. Elgood (1893)]

The slave to envy, anger, sloth, wine, lewdness -- no one is so savage that he cannot be tamed, if only he lend to treatment a patient ear.
[tr. Fairclough (Loeb) (1926)]

The envious, passionate, slothful, drunken, lewd —
No man so savage but he drops the mood,
Lend he but patient ear to counsel good.
[tr. Murison, ed. Kramer (1936)]

The envious man,
The sorehead, the lazy lout, the drinker, the lover:
No one is such a beast as not to be tamed
By lending a patient ear to moral advice.
[tr. Palmer Bovie (1959)]

Envious, wrathful, lazy, drunken men, lewd lovers too,
none is so thoroughly wild a beast he can't be tamed,
if only he'll lend for cultivation's sake an open ear.
[tr. Fuchs (1977)]

Jealousy,
Anger, laziness, drunkenness, lust: everything
Can be cured, nothing is so wild
That patient teaching will ever fail you.
[tr. Raffel (1983)]

Nobody's so far gone in savagery --
A slave of envy, wrath, lust, drunkenness, sloth --
That he can't be civilized, if he'll only listen
Patiently to the doctor's good advice.
[tr. Ferry (2001)]

Whether he’s envious, choleric, indolent, drunken or lustful --
no one is so unruly that he can’t become more gentle,
if only he listens with care to what his trainer tells him.
[tr. Rudd (2005 ed.)]

Envious, irascible, idle, drunken, lustful,
No man’s so savage he can’t be civilised,
If he’ll attend patiently to self-cultivation.
[tr. Kline (2015)]

To succeed perfectly well in the world, I have always seen that you have to appear mad while being wise.
[tr. Clark (2012)]

Often in early youth an opinion or custom seems absurd to us, which, with advancing years, we discover has some justification and so appears less absurd. Ought we to conclude from this that certain customs are not so ridiculous as others? One might sometimes be tempted to think that they were established by people who had read the book of life through, and that they are judged by those who, despite their intelligence, have only glanced at a few pages.
[tr. Hutchinson (1902)]

Often an opinion or custom seems absurd to us in early youth; but as we advance in life we see the reason for it, and it appears less fatuous. Must we conclude from this that certain customs actually are less absurd? One is sometimes led to suppose that they have been established by folk who have read the whole of the book of life, and that they are criticized by those who, in spite of their intelligence, have only read a page or two at best.
[tr. Mathers (1926)]

Often an opinion, a custom, seems absurd to begin with, when one is very young, and as one advances in life one learns the reason for it, and it seems less so. Must one conclude, then, that certain customs have become less ridiculous? At times one is drawn to the conclusion that they were established by persons who had read the book of life entire, and are judged by others who have read only a few pages.
[tr. Merwin (1969)]

Often an opinion, or a custom, begins to seem absurd in one's early youth, and, as life advances, one finds the reason for it; it seems less absurd. Is one ot conclude that certain customs are less ridiculous? One would sometimes be inclined to think that they had been laid down by people who had read the entire book of life, and that they are judged by people who, in spite of their intellect, have only read a few pages of it.
[tr. Pearson (1973)]

To the very young some opinions or customs seem absurd, but as you grow older you realize the reason behind them and they seem less absurd. Are we to conclude that certain customs aren't as ridiculous as they seem? There are times when you feel that they've been created by people who've read the book of life from cover to cover and that they're being judged by those who, however intelligent, have read only a few pages.
[tr. Parmée (2003), ¶ 20]

It is nature’s will that wise men have their illusions as well as fools, to the end that they be not made too unhappy by their own wisdom.
[tr. Hutchinson (1902)]

Nature intended illusions for the wise as well as for fools, lest the former should be rendered too miserable by their wisdom.
[tr. Merwin (1969)]

Nature wanted wise men to have as many illusions as fools, so that they wouldn't become too unhappy through their wisdom.
[tr. Siniscalchi (1994)]

Nature has decreed that wise men and fools both have illusions; this is to prevent the wise man from becoming too unhappy as a result of his wisdom.
[tr. Parmée (2003), ¶62]

There are more fools than wise men, and even in the wise man himself there is more folly than wisdom.
[tr. Hutchinson (1902)]

There are more fools than wise men, and even in a wise man there is more folly than wisdom.
[tr. Mathers (1926)]

There are more fools than wise people, and in wise people themselves there is more folly than wisdom.
[tr. Siniscalchi (1994)]

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)]

POLYPHEME:Vile caitiff,
Wealth is the deity the wise adore,
But all things else are unsubstantial boasts,
And specious words alone.
[tr. Wodhull (1809)]

CYCLOPS: Wealth, my good fellow, is the wise man's God, All other things are a pretence and boast.
[tr. Shelley (1824)]

CYCLOPS: Wealth, manikin, is the god for the wise; all else is mere vaunting and fine words.
[tr. Coleridge (1913)]

CYCLOPS: Wealth, master Shrimp, is to the truly wise
The one true god; the rest are mockeries
Of tall talk, naught but mere word-pageantries.
[tr. Way (1916)]

If he is only rich who wants nothing, a very wise Man is a very rich Man.
[Bullord ed. (1696)]

If a Man is rich, by all which he does not want, a wise Man is a very rich Man.
[Curll ed. (1713)]

If he is rich who wants nothing, a very wise Man is a very rich Man.
[Browne ed. (1752)]

If it is true that wealth consists in having few wants, the wise man is a very wealthy man.
[tr. Stewart (1970)]

Better counsel comes with the night.
[Source (1842)]

Morning brings better counsel.
[tr. Lewes/Taylor (1890)]

Better counsel often comes by night.
[tr. Gode-von Aesch (1959?)]

Every day I add to the list of things which I will no longer discuss. The more of a philosopher one is, the longer one's list.
[tr. Merwin (1969)]

... and now, it would seem, the Epigrams have got the upper hand.
[Source]

The great evil of the passions does not lie in the torments which they bring upon men, but in the faults and shameful actions they cause him to commit. Were it not for this drawback they would have too great an advantage over cold reason, which can never be productive of happiness. His passions make man live, his wisdom only makes him last.
[tr. Mathers (1926)]

The unfortunate thing about passions is not the misery they make one commit, and which degrade man. Without these disadvantages, they would overpower cold reason, which does not in the least a source of happiness. Passions make men live, wisdom only makes the endure.
[tr. Pearson (1973)]

The great disaster of passions is not the torment they cause, but the debasing errors and depravity into which they lead men. Without these drawbacks, passion would enjoy many advantages over cold reason, which never produces happiness. Passions enable men to live, wisdom merely enables them to survive.
[tr. Dusinberre (1992)]

The great misfortune of passions does not come from the torments that they cause, but from the base things they make a person do, and which degrade him. Without these inconveniences, they would have too many advantages over cold reason, which never makes people happy. Passions make a man live, wisdom and facts only make him endure.
[tr. Siniscalchi (1994)]

A Wise Man neither suffers himself to be govern'd, nor attempts to govern others. 'Tis his reason alone which always governs him.
[Bullord ed. (1696)]

A Wise Man neither suffers himself to be govern'd, nor attempts to govern others. He wou'd have Reason alone always to govern him.
[Curll ed. (1713)]

An intelligent man neither allows himself to be controlled nor attempts to control others; he wishes reason alone to rule, and that always.
[tr. Van Laun (1885)]

What wouldst thou have me pursue; the Prudence of my Enemies, or my own?
[tr. Ozell (1736)]

Which would you have me obey -- the petty maxims that guide my enemies, or the dictates of my own free soul?
[tr. Davidson (1891)]

Which would you have me accept as a guide, -- the foresight of my enemies or my own?
[tr.https://archive.org/details/persianletters00degoog/page/n52/mode/2up?q=%22accept+as+a+guide%22">Betts (1897)]

Would you have me follow my own counsel or that of my enemies?
[tr. Healy (1964)]

Ought I to heed my enemies' prudent counsels or my own?
[tr. Mauldon (2008)]

Which would you have me follow, Rustan, my own counsel, or that of my enemies?
[tr. MacKenzie (2014)]

Justice thus abbreviated satisfied them; the pace was quickened, and no obstacles were left to fret them. They limited themselves to an inquiry into the opinions of the accused, not conceiving it possible that anyone could think differently from themselves except in pure perversity. Believing themselves the exclusive possessors of truth, wisdom, the quintessence of good, they attributed to their opponents noting but error and evil. They felt themselves all-powerful; they envisaged God.
[tr. Allinson (1913), Jackson (1921)]

Justice, thus curtailed, satisfied them; the pace was quickened and no obstacles were left to confuse them. They confined themselves to inquiring into the opinions of the accused, not conceiving it possible that anyone, except from pure perversity, could think differently from themselves. Believing themselves to possess a monopoly of truth, wisdom and goodness, they attributed to their opponents all error, stupidity and evil. They felt themselves omnipotent: their eyes had seen God.
[tr. Davies (1979)]

La justice abrégée les contentait. Rien, dans sa marche accélérée, ne les troublait plus. Ils s’enquéraient seulement des opinions des accusés, ne concevant pas qu’on pût sans méchanceté penser autrement qu’eux. Comme ils croyaient posséder la vérité, la sagesse, le souverain bien, ils attribuaient à leurs adversaires l’erreur et le mal. Ils se sentaient forts : ils voyaient Dieu.
[Original]

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)]

For modest worth, and reverence for the Gods,
Are, in my judgement, the most certain marks
Of glory and of wisdom in mankind.
[tr. Wodhull (1809)]

Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it.
[tr. Buckley (1850)]

Oh! to be reverent, to adore the gods,
This is the noblest, wisest course of man,
Taking dread warning from this dire event.
[tr. Milman (1865)]

For soberness and reverence for the gods
I deem the wisest and the best of things
To all such men as learn this lesson well.
[tr. Rogers (1872)]

To my mind self-restraint and reverence for the things of God point alike the best and wisest course for all mortals who pursue them.
[tr. Coleridge (1891)]

Ay, self-restraint, and reverence for the Gods
Are best, I ween; 'tis wisest far for men
To get these in possession, and cleave thereto.
[tr. Way (1898)]

Oh, to fulfil
God's laws, and have no thought beyond His will,
Is man's best treasure. Aye, and wisdom true,
Methinks, for things of dust to cleave unto!
[tr. Murray (1902)]

Humility,
a sense of reverence before the sons of heaven --
of all the prizes that a mortal man might win,
these, I say, are wisest; these are best.
[tr. Arrowsmith (1960)]

To be of sound mind and reverence the things divine
is finest -- and I think it is also the wisest
practice for mortal men to follow.
[tr. Kirk (1970)]

The noblest thing a man can have is a humble and quiet heart that reveres the gods. I think that is also the wisest thing for a man to possess, if he will be use it.
[tr. Vellacott (1973)]

Pure thought, and reverence for what is god’s --
this is the fairest and, I think, the wisest
possession mortals can employ.
[tr. Neuburg (1988)]

I am but a simple man, yet to me
reverence and humility before the Gods
is best for all men. It is also the only wisdom.
If only men would use it. So I think.
[tr. Cacoyannis (1982)]

To be moderate and honor godly things
Is best. I think it the wisest possession
For mortal men, if they use it well.
[tr. Blessington (1993)]

Moderation and reverence for things divine,
this is the best course. And it is also, I think,
the wisest possession for those mortals who use it.
[tr. Esposito (1998)]

But this is the highest glory: have a sound mind and reverence for
whatever belongs to the gods. This too is the most wise
of all pursuits a human being can follow.
[tr. Woodruff (1999)]

Wise moderation and a reverence
For what is of the gods -- this is what’s best.
And this, I think, of all possessions owned
By mortals, is the wisest one to use.
[tr. Gibbons/Segal (2000)]

The best thing of all is to practice moderation and worship the gods. That is also, I think, the wisest possession a mortal can make use of.
[tr. Kovacs (2002)]

The greatest wisdom is humility,
It is the greatest gift the gods give us;
Most wise the man who uses it.
[tr. Teevan (2002)]

Wisdom and respect for the gods is a great virtue and a possession most worthy for the mortals to have.
[tr. Theodoridis (2005)]

For having a mind that respects the affairs of divine ones
is the most beautiful thing on earth, and I think
it is the wisest thing someone could do.
[tr. Valerie (2005)]

The best thing is to keep one's mind controlled,
and worship all that comes down from the gods.
That, in my view, is the wisest custom,
for those who can conduct their lives that way.
[tr. Johnston (2008), l. 1428ff]

This is another lesson:
that moderation and reverence for the gods
are a mortal's best possession.
[tr. Robertson (2014), l. 1149ff]

For I believe
that our most beautiful possessions are sanity and a love of the gods.
The wise are those who use wisdom.
[tr. Behr/Foster (2019)]

Balance [sōphroneîn] and reverence for the affairs of the gods is best. I think this is the most sophon possession for mortals’ use.
[tr. Buckley/Sens/Nagy (2020)]

Humility, a sense of reverence before the sons of heaven --
of all the prizes that a mortal man might win
these, I say, are wisest; these are best.
[Bartlett's]

First, the comprehension of scattered particulars in one idea; as in our definition of love, which whether true or false certainly gave clearness and consistency to the discourse, the speaker should define his several notions and so make his meaning clear.

[εἰς μίαν τε ἰδέαν συνορῶντα ἄγειν τὰ πολλαχῇ διεσπαρμένα, ἵνα ἕκαστον ὁριζόμενος δῆλον ποιῇ περὶ οὗ ἂν ἀεὶ διδάσκειν ἐθέλῃ. ὥσπερ τὰ νυνδὴ περὶ Ἔρωτος -- ὃ ἔστιν ὁρισθέν -- εἴτ᾽ εὖ εἴτε κακῶς ἐλέχθη, τὸ γοῦν σαφὲς καὶ τὸ αὐτὸ αὑτῷ ὁμολογούμενον διὰ ταῦτα ἔσχεν εἰπεῖν ὁ λόγος.]

The beginning of education is the examination of terms.

[ἀρχὴ παιδεύσεως ἡ τῶν ὀνομάτων ἐπίσκεψις]

• "The beginning of wisdom is the definition of terms." - Socrates? - Philosophy Stack Exchange
• Questions | AskPhilosophers.org
• (1) Paul Fox's answer to Was it Plato who stated, 'The path to wisdom is the definition of terms.'? - Quora

He must seem devoid
Of reason, who mysterious truths unfolds
To those who lack discretion.
tr. Wodhull (1809)]

One will seem to be foolish if he speaks wisely to an ignorant man.
[tr. Buckley (1850)]

Who wiseliest speaks, to the fool speaks foolishness.
[tr. Milman (1865)]

Boors think a wise man’s words devoid of sense.
[tr. Rogers (1872), l. 457]

He were a fool, methinks, who would utter wisdom to a fool.
[tr. Coleridge (1891)]

Wise answers seem but folly to a fool.
[tr. Way (1898)]

Wise words being brought
To blinded eyes will seem as things of nought.
[tr. Murray (1902)]

He who talks wisdom to an ignorant man will seem out of his senses.
[tr. Kirk (1970)]

A wise speech sleeps in a foolish ear.
[tr. Vellacott (1973)]

Talk truth to a deaf man and he
Begs your pardon.
[tr. Soyinka (1973)]

Wise speech seems thoughtless to the ignorant.
[tr. Neuburg (1988)]

What makes no sense is talking sense to a fool.
[tr. Cacoyannis (1982)]

To the ignorant, wisdom will seem folly.
[tr. Blessington (1993)]

To the ignorant man, any speaker of wisdom will seem foolish.
[tr. Esposito (1998)]

Speak wisdom to a fool and he'll think you have no sense at all.
[tr. Woodruff (1999)]

Wise things to the ignorant will sound like nonsense.
[tr. Gibbons/Segal (2000)]

Speak wisdom to a fool and he will think you foolish.
[tr. Kovacs (2002)]

Wise words spoken in the ear of a fool turn into nothingness.
[tr. Rao/Wolf (2004)]

It is not wise for someone to say anything wise to the ignorant.
[tr. Theodoridis (2005)]

Wise words will appear foolishness -- to an idiot.
[tr. Valerie (2005)]

Yes, but, then,
a man can seem really ignorant
when speaking to a fool.
[tr. Johnston (2008)]

Sense is nonsense to a fool.
[tr. Robertson (2014)]

Wisdom always sounds silly to the unwise.
[tr. Pauly (2019)]

Only a fool takes a warning for an insult.
[tr. Behr/Foster (2019)]

One will seem to be foolish if he speaks wise things [sopha] to a senseless man.
[tr. Buckley/Sens/Nagy (2020)]

          Because ourselves alone
Are truly wise, but others judge amiss.
[tr. Wodhull (1809)]

Yes, for we alone think rightly, the rest wrongly.
[tr. Buckley (1850)]

All else misjudge; we only are the wise.
[tr. Milman (1865)]

Alone: For we are wise, the rest are fools.
[tr. Rogers (1872), l. 179]

Yea, for we alone are wise, the rest are mad.
[tr. Coleridge (1891)]

Yea, we alone are wise; the rest be fools.
[tr. Way (1898)]

Aye, Thebes is blinded. Thou and I can see.
[tr. Murray (1902)]

          They are all blind.
Only we can see.
[tr. Arrowsmith (1960)]

Yes, for only we are sane -- the rest are mad.
[tr. Kirk (1970)]

We are the only men right-minded; the rest are perverse.
[tr. Vellacott (1973)]

We alone think well, the others ill.
[tr. Neuburg (1988)]

The only ones with healthy minds. The rest are sick.
[tr. Cacoyannis (1982)]

Only we think right. The others vilely.
[tr. Blessington (1993)]

Yes, since only we reason well. The rest are fools!
[tr. Esposito (1998)]

The only ones in our right minds. The rest are mad.
[tr. Woodruff (1999)]

Yes, only we have any sense, the rest have none.
[tr. Gibbons/Segal (2000)]

Yes, we alone have sense, the others none.
[tr. Kovacs (2002)]

Yes, Kadmos because we are the only ones who can think straight. The rest of them? They are all wrong!
[tr. Theodoridis (2005)]

We alone've got it right; the others, wrongly.
[tr. Valerie (2005)]

          Yes, indeed,
for we're the only ones whose minds are clear.
As for the others, well, their thinking's wrong.
[tr. Johnston (2008), l. 247ff]

The rest are blind. Only we can see.
[tr. Robertson (2014)]

We’re the only ones wise enough. The rest ... less so.
[tr. Pauly (2019)]

Of course; no one else has enough sense.
[tr. Behr/Foster (2019)]

We alone are sensible, all the others foolish.
[tr. Buckley/Sens/Nagy (2020)]

That science which beyond the scope
Of frail humanity aspires.
Haunts not the bosom of the Sage.
Short is life, and they who follow
Ambition's splendid treacherous lure
Taste not the blessings of the present hour:
I deem their conduct frantic and unwise.
[tr. Wodhull (1809)]

But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, these are the ways of mad and ill-advised men.
[tr. Buckley (1850)]

Beyond the range of mortal eyes
'Tis not wisdom to be wise.
Life is brief, the present clasp,
Nor after some bright future grasp.
Such were the wisdom, as I ween,
Only of frantic and ill-counseled men.
[tr. Milman (1865)]

That wisdom is not wise Which aims beyond man’s power.
Short is our life; to grasp at much is but to lose the present good, --
And this to me seems like the deed of frenzied and of foolish men.
[tr. Rogers (1872), l. 378ff]

Ah, not with knowledge is Wisdom bought;
And the spirit that soareth too high for mortals
Shall see few days: whosoever hath caught
At the things too great for a man's attaining,
Even blessings assured shall he lose in the gaining.
Such paths as this, meseemeth, be sought
Of the witless folly that roves distraught.
[tr. Way (1898)]

But the world's Wise are not wise,
Claiming more than mortal may.
Life is such a little thing;
Lo, their present is departed,
And the dreams to which they cling
Come not. Mad imagining
Theirs, I ween, and empty-hearted!
[tr. Murray (1902)]

Sophistry is not wisdom, and to indulge in thoughts beyond man’s ken is to shorten life; and if a man on such poor terms should aim too high, he may miss the pleasures in his reach. These, to my mind, are the ways of madmen and idiots.
[tr. Coleridge (1907)]

And what passes for wisdom is not;
unwise are those who aspire,
who outrange the limits of man.
Briefly, we live. Briefly,
then die. Wherefore, I say,
he who hunts a glory, he who tracks
some boundless, superhuman dream,
may lose his harvest here and now
and garner death. Such men are mad,
their counsels evil.
[tr. Arrowsmith (1960)]

To know much is not to be wise.
Pride more than mortal hastens life to its end;
And they who in pride pretend
Beyond man's limit, will lose what lay
Close to their hand and sure.
I count it madness, and know no cure can mend
The evil man and his evil way.
[tr. Vellacott (1973)]

Wisdom is not what is wise,
nor to think non-mortal thoughts.
Life is fleeting; can it be, then, that one seeks after what is greater,
not accepting circumstance?
These are the manners of a madman and, to me, of evil counsel'd persons.
[tr. Neuburg (1988)]

A knowing mind that ignores its own limits
has a very short span. And the man
who aims too high
never reaps what lies within his grasp.
Such is the folly --
and I know none worse --
of perversely ambitious, fanatical men.
[tr. Cacoyannis (1982)]

But shallow wisdom is untrue.
To think beyond this life
Cuts short our life. He who
Pursues the great, forfeits
What lies at hand. Such temperaments
According to my thought, belong
To madmen and the ill-advised.
[tr. Blessington (1993)]

So cleverness is not wisdom
nor is it wise to think thoughts unfit for mortals.
Life is short. Given such brevity
who would pursue ambitious ends
And lose what lies at hand?
These, in my opinion at least,
are the ways of madmen and evil counsellors.
[tr. Esposito (1998)]

Wisdom? It's not wise
to lift our thoughts too high;
we are human, and our time is short.
A man who aims at greatness
will not live to own what he has now.
That, I believe, is the belief of men
whose judgment is foul.
They are insane.
[tr. Woodruff (1999)]

Intellect is not wisdom.
And to think in a manner
not right for mortals means
Life will be short. Who
Would pursue great things
If doing so meant losing what
Is already his?
That is the way, as I see it,
And bad counsel, of madmen.
[tr. Gibbons/Segal (2000), l. 469ff]

Cleverness is not wisdom
nor is it wise to think thoughts not mortal.
Our life is short: this being so,
a man who pursues great things
may miss what lies at hand. To live thus
is to be, in my judgment
a madman and a fool.
[tr. Kovacs (2002)]

The wise are not wise if they don’t consider a human’s lot.
Life is short.
He who constantly pursues great achievements in this life, won’t have time to enjoy those he already has achieved.
So far as I can tell, these are the doings of madmen and evil minds.
[tr. Theodoridis (2005)]

Cleverness is not wisdom;
Thinking heavenly
Thoughts, short life; in that case,
Who, in hunting greater things,
Would not be content with present fortune?
These are ways of men insane, with-
out understanding, so it seems to me.
[tr. Valerie (2005)]

But being clever isn't wisdom.
And thinking deeply about things
isn't suitable for mortal men.
Our life is brief -- that's why
the man who chases greatness
fails to grasp what's near at hand.
That's what madmen do,
men who've lost their wits.
That's what I believe.
[tr. Johnston (2008), l. 497ff]

Cleverness is not wisdom,
that over-reaching mortals
simply shorten their lives.
Life is brief enough as it is,
so hold it all to hand.
Wild ambition is a kind of madness:
stretch too hard for the summit
and you will fail and fall
and plummet back to land.
[tr. Robertson (2014)]

Cleverness is not wisdom,
and neither is reaching beyond thoughts meant for mortals.
Our lives are short.
Spend all your time reaching
and you miss what’s in front of you.
This is the madman’s way.
Or at least the ill-counseled.
But that’s just my opinion.
[tr. Pauly (2019)]

Cleverness is not wisdom, and those who'd seem wise as the gods -- their live will be short. Those who seek greatness will not see the snake at their feet. Mad ways set all on the road to disaster.
[tr. Behr/Foster (2019)]

It is not wisdom [sophiā] to be overly sophos, and to think things unbefitting mortal men. Life is short, and in it he who pursues great things does not achieve that which is present. In my opinion, these are the ways of mad and ill-counseling men.
[tr. Buckley/Sens/Nagy (2020)]

Wisdom is not wit;
Nor is thinking thoughts which belong not to mortals.
Life is brief. And because of this
Whoever seeks out great accomplishments
May not grasp the things at hand.
These are the ways of madmen
And wicked fools, I think.
[tr. @sentantiq (2021)]

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)]

The wisest man may very well fail once, but not twice; transiently, and by inadvertency, but not deliberately.
[Flesher ed. (1685)]

A wise man may make one slip but never two, and that only in running, not while standing still.
[tr. Jacobs (1892)]

The wisest of men may slip once, but not twice, and that only by chance, and not by design.
[tr. Fischer (1937)]

I've studied now Philosophy
And Jurisprudence, Medicine,
And even, alas! Theology
All through and through with ardour keen!
Here now I stand, poor fool, and see
I'm just as wise as formerly.
[tr. Priest (1808)]

Now I have toil'd thro' all; philosophy,
Law, physic, and theology: alas!
All, all I have explor'd; and here I am
A weak blind fool at last: in wisdom risen
No higher than before.
[tr. Coleridge (1821)]

I have now, alas, by zealous exertion, thoroughly mastered philosophy, the jurist's craft, and medicine -- and to my sorrow, theology too. Here I stand, poor fool that I am, just as wise as before.
[tr. Hayward (1831)]

I have, alas! Philosophy,
Medicine, Jurisprudence too,
And to my cost Theology,
With ardent labour, studied through.
And here I stand, with all my lore,
Poor fool, no wiser than before.
[tr. Swanwick (1850)]

Have now, alas! quite studied through
Philosophy and Medicine,
And Law, and ah! Theology, too,
With hot desire the truth to win!
And here, at last, I stand, poor fool!
As wise as when I entered school
[tr. Brooks (1868)]

I've studied now Philosophy
And Jurisprudence, Medicine, --
And even, alas! Theology, --
From end to end, with labor keen;
And here, poor fool! with all my lore
I stand, no wiser than before:
[tr. Taylor (1870)]

There now, I’ve toiled my way quite through
Law, Medicine, and Philosophy,
And, to my sorrow, also thee,
Theology, with much ado;
And here I stand, poor human fool,
As wise as when I went to school.
[tr. Blackie (1880)]

I have studied, alas! Philosophy,
And Jurisprudence, and Medicine, too,
And saddest of all, Theology,
With arden labor, through and through!
And here I stick, as wise, poor fool,
As when my steps first turned to school.
[tr. Latham (1908)]

I have, alas, studied philosophy,
Jurisprudence and medicine, too,
And, worst of all, theology
With keen endeavor, through and through --
And here I am, for all my lore,
The wretched fool I was before.
[tr. Kaufmann (1961)]

Alas, I have studied philosophy,
the law as well as medicine,
and to my sorrow, theology;
studied them well with ardent zeal,
yet here I am, a wretched fool
no wiser than I was before.
[tr. Salm (1962)]

I have pursued, alas, philosophy,
Jurisprudence, and medicine, And, help me God, theology,
With fervent zeal through thick and thin.
And here, poor fool, I stand once more,
No wiser than I was before.
[tr. Arndt (1976)]

I've studied, alas, philosophy,
Law and medicine, recto and verso,
And how I regret it, theology also,
Oh God, how hard I've slaved away,
With what result? Poor foolish old man,
I'm not whit wiser than when I began!
[tr. Greenberg (1992)]

Medicine, and Law, and Philosophy --
You've worked your way through every school,
Even, God help you, Theology,
And sweated at it like a fool.
Why labour at it any more?
You're no wiser now than you were before.
[tr. Williams (1999)]

Ah! Now I’ve done Philosophy,
I’ve finished Law and Medicine,
And sadly even Theology:
Taken fierce pains, from end to end.
Now here I am, a fool for sure!
No wiser than I was before.
[tr. Kline (2003)]

There are times when the utmost daring is the height of wisdom.
[tr. Howard & Paret (1976)]

It is a wise thing to be polite; consequently, it is a stupid thing to be rude. To make enemies by unnecessary and willful incivility, is just as insane a proceeding as to set your house on fire.
[tr. Saunders (1890)]

It is the custome of the head strong to regard neither truth in contradicting; nor profit in disputing. A wise man hath always reason on his side, and never falls into passion. He either prevents or retreats.
[Flesher ed. (1685)]

'Tis the common failing of the obstinate that they lose the true by contradicting it, and the useful by quarrelling with it. The sage never places himself on the side of passion but espouses the cause of right, either discovering it first or improving it later.
[tr. Jacobs (1892)]

The vulgarity of these clowns, that they observe not the truth, because they lie, nor yet their own interest, because on the wrong side. A heedful man stands always on the side of reason, and never that of passion, either because he foresaw it from the first, or found it better afterwards.
[tr. Fischer (1937)]

Notwithstanding that plurality of voices is a proof of no validity, in those truths which are hard to be discovered; for that it’s much more likely for one man alone to have met with them, then a whole Nation; I could choose no Man whose opinion was to be preferr’d before anothers: And I found my self even constrain’d to undertake the conduct of my self.
[tr. Newcombe ed. (1649)]

Although such be the ground of our opinions, I remarked that a plurality of suffrages is no guarantee of truth where it is at all of difficult discovery, as in such cases it is much more likely that it will be found by one than by many. I could, however, select from the crowd no one whose opinions seemed worthy of preference, and thus I found myself constrained, as it were, to use my own reason in the conduct of my life.
[tr. Veitch (1901)]

Yet in spite of this the voice of the majority does not afford a proof of any value in truths a little difficult to discover, because such truths are much more likely to have been discovered by one man than by a nation. I could not, however, put my finger on a single person whose opinions seemed preferable to those of others, and I found that I was, so to speak, constrained myself to undertake the direction of my procedure.
[tr. Haldane & Ross (1911)]

• Ralph Keyes, Nice Guys Finish Seventh (1992)
• Nigel Reese, Mark My Words (2002)
• If You Are Not a Liberal at 25, You Have No Heart. If You Are Not a Conservative at 35 You Have No Brain – Quote Investigator

Now since the Disturbances of the Soul render the Life miserable, but the composure of them happy; and there is a double rank of Passions; in that, Discontent and Fear are terminated on Evils conceiv'd; but excessive Mirth and Lust arise from the misapprehension of good things, since all are inconsistent with Advice and Reason, if you shall see any one clear, emancipated, free from these emotions so vehement, so discordant one with the other, and so distracting, can you make any question of calling him Happy? But the Wise man is always so dispos'd, therefore the Wise man is always Happy.
[tr. Wase (1643)]

But as the perturbations of the mind make life miserable, and tranquility renders it happy: and as these perturbations are of two sorts; grief and fear, proceeding from imagined evils, immoderate joy and lust, from the mistake of what is good; and all these are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another, can you hesitate to pronounce such a one a happy man? Now the wise man is always in such a disposition: therefore the wise man is always happy.
[tr. Main (1824)]

But when the perturbations render life unhappy, while their repose makes it happy -- and since the mode of perturbation is twofold -- sorrow and fear having birth from reputed evils -- the delirium of joy and desire, from the delusion of good, -- when all these are repugnant to counsel and reason, and you see a man void, exempt, free from these excitements, so vehement, so discordant, so distracted by mutual conflicts, -- will you hesitate to pronounce him happy? But the wise man is always thus, and therefore always happy.
[tr. Otis (1839)]

But as the perturbations of the mind make life miserable, and tranquillity renders it happy; and as these perturbations are of two sorts, grief and fear, proceeding from imagined evils, and as immoderate joy and lust arise from a mistake about what is good, and as all these feelings are in opposition to reason and counsel; when you see a man at ease, quite free and disengaged from such troublesome commotions, which are so much at variance with one another can you hesitate to pronounce such an one a happy man? Now the wise man is always in such a disposition, therefore the wise man is always happy.
[tr. Yonge (1853)]

Now since perturbations of mind create misery, while quietness of mind makes life happy, and since there are two kinds of perturbations, grief and fear having their scope in imagined evils, inordinate joy and desire in mistaken notions of the good, all being repugnant to wise counsel and reason, will you hesitate to call him happy whom you see relieved, released, free from these excitements so oppressive, and so at variance and divided among themselves? Indeed one thus disposed is always happy. Therefore the wise man is always happy.
[tr. Peabody (1886)]

There are many who will yield in good fortune, or in good humour; but no body will yield in Wit, and least of all a Sovereign. Wit is the King of Attributes, and by consequent, every Offence against it, is no less a Crime than Treason.
[Flesher ed. (1685)]

There be some that will grant you precedence in good luck or good temper but none in good sense, least of all a prince; for good sense is a royal prerogative, any claim to that is a case of lèse-majesté.
[tr. Jacobs (1892)]

Some will deign to take place after you in matters of luck or of heart, but in intelligence, none, least of all a sovereign: for this is the sovereign attribute, wherefore any attack upon it is a crime against majesty.
[tr. Fischer (1937)]

For he that considers the order of Nature, and the Vicissitudes of Life, and the Frailty of Mankind is not melancholly when he considers these things, but is then most principally imploy'd in the exercise of Wisdom, for he reaps a double advantage; both that in the consideration of man's circumstances, he enjoyeth the proper Office of Philosophy; and in case of Adversity, he is supported by a threefold Consolation. First, that he hath long consider'd that such accidents might come; which consideration alone doth most weaken and allay all Afflictions. Then he cometh to learn, that all Tryals common to men, should be born, as such, patiently. Lastly, that he perceiveth there is no Evil, but where is blame; but there is no blame, when that falls out, the Prevention of which, was not in man to warrant.
[tr. Wase (1643)]

For whoever reflects on the nature of things, the various turns of life, the weakness of human nature, grieves indeed at that reflection; but that grief becomes him as a wise man, for he gains these two points by it; when he is considering the state of human nature he is enjoying all the advantage of philosophy, and is provided with a triple medicine against adversity. The first is, that he has long reflected that such things might befall him, which reflection alone contributes much towards lessening all misfortunes: the next is, that he is persuaded, that we should submit to the condition of human nature: the last is, that he discovers what is blameable to be the only evil. But it is not your fault that something lights on you, which it was impossible for man to avoid.
[tr. Main (1824)]

For neither does he who contemplates the nature of things, the mutations of life, the fragility of man, grieve when he thinks of these matters, but then most especially exercises the office of wisdom. For, by the study of human affairs, he at once pursues the proper aim of philosophy, and provides himself with a triple consolation for adverse events: -- first, that he has long deemed them possible to arrive; which one consideration has the greatest efficacy for the extenuation and mitigation of all misfortune: and, next, he perceives that human accidents are to be borne like a man: and, finally, because he sees there is no evil but fault, and that there is no fault where that has happened which man could not have prevented.
[tr. Otis (1839)]

Indeed, he who thinks of the nature of things, of the varying fortune of life, of the weakness of the human race, does not sorrow when these things are on his mind, but he then most truly performs the office of wisdom; for from such thought there are two consequences, -- the one, that he discharges the peculiar function of philosophy; the other, that in adversity he has the curative aid of a threefold consolation: first, because, as he has long thought what may happen, this sole thought is of the greatest power in attenuating and diluting every trouble; next, because he understands that human fortunes are to be borne in a way befitting human nature; -- lastly, because he sees that there is no evil but guilt, while there is no guilt in the happening of what man could not have prevented.
[tr. Peabody (1886)]

For the person who reflects on the nature of things, on the variety of life, and the precarity of human existence is not sad in considering these things but is carrying out the duty of wisdom in the fullest way. For they pursue both in enjoying the particular harvest of philosophy by considering what happens in human life and in suffering adverse outcomes by cleansing with a three-part solace. First, by previously accepting the possibility of misfortune—which is the most way of weakening and managing any annoyance and second, by learning that human events must be endured humanely; and third, by recognizing that there is nothing evil except for blame and there is no blame when the event is something against which no human can endure.
[tr. @sentantiq (2021)]

Thou'lt live to morrow? -- 'tis too late to day:
Hee's wise who yesterday, I liv'd, can say.
[tr. Sherburne (1651)]

Thou'lt live tomorrow? -- this day's life's too late:
He's wise that lived before the present date.
[tr. Fletcher (1656)]

Tomorrow will I live, the fool does say;
Today itself's too late; the wise lived yesterday.
[tr. Cowley (1668), in Hay, "Appendix," ep. 59]

Today to live, ev'n that's too late I say.
The wiseman, Posthumus, liv'd Yesterday.
[tr. Oldmixon (1728)]

You will live, you say, tomorrow; it is late, Posthumus, to live today; he is wise who lived yesterday.
[tr. Amos (1858), ch. 3, ep. 46, noted as Martial Book 5, ep. 59]

You will live tomorrow: even today it is too late to begin to live. He is the wise man, Postumus, who lived yesterday.
[tr. Bohn's Classical (1859)]

To live today, Postumus, is already too late. He is wise, whoever he be, Postumus, who "lived" yesterday.
[tr. Ker (1919)]

"Tomorrow": -- nay, do not this moment delay.
The wise man is he who has lived yesterday.
[tr. Pott & Wright (1921)]

You'll live tomorrow? Now's too late, I say.
He's wise, my Postumus, who lived yesterday.
[tr. Francis & Tatum (1924), #255]

Yes, this is what wise Martial says,
Though in another way:
"It's much too late today to live!
The wise lived yesterday!"
[tr. Marcellino (1968), "To a Crass Procrastinator"]

"Tomorrow"? -- Postumus, today's too late.
The wise man, Postumus, lived yesterday.
[tr. Whigham (1987)]

Will you live tomorrow? It's already overlate, Postumus, to live today. He is wise, Postumus, who lived yesterday.
[tr. Shackleton Bailey (1993)]

Tomorrow? It’s already too late to live today:
He who lived yesterday, Postumus, he is wise.
[tr. Kline (2006)]

Forget tomorrow's teasing long delay.
To make life pleasant, dwell on yesterday.
[tr. Wills (2007)]

Will you live then? Today is late already.
He's wise who did his living yesterday.
[tr. McLean (2014)]

Believe me, wise men don’t say “I shall live to do that,”
Tomorrow’s life is too late; live today.

• "Fame and wealth without wisdom are unsafe possessions." [tr. Bakewell (1907)]
• "Fame and wealth without intelligence are dangerous possessions." [tr. Freeman (1948)]
• "Reputation and wealth without intelligence are unsafe possessions." [tr. Taylor]
• "Fame and wealth without understanding are not secure possessions." [Source]

Wisdom is first of the gifts of good fortune:
'Tis a duty, to be sure, the rites of the Gods
Duly to honor: but words without measure, the
Fruit of vain-glory, in woes without number their
Recompense finding,
Have lesson'd the agéd in wisdom.
[tr. Donaldson (1848)]

Of happiness the chiefest part
Is a wise heart:
And to defraud the gods in aught
With peril's fraught.
Swelling words of high-flown might
Mightily the gods do smite.
Chastisement for errors past
Wisdom brings to age at last.
[tr. Storr (1859)]

Wise conduct hath command of happiness
Before all else, and piety to Heaven
Must be preserved. High boastings of the proud
Bring sorrow to the height to punish pride: --
A lesson men shall learn when they are old.
[tr. Campbell (1873)]

Wisdom is provided as the chief part of happiness, and our dealings with the gods must be in no way unholy. The great words of arrogant men have to make repayment with great blows, and in old age teach wisdom.
[tr. Jebb (1891)]

Wisdom alone is man's true happiness.
We are not to dispute the will of heaven;
For ever are the boastings of the proud
By the just gods repaid, and man at last
Is taught to fear their anger and be wise.
[tr. Werner (1892)]

Wisdom is the supreme part of happiness; and reverence towards the gods must be inviolate. Great words of prideful men are ever punished with great blows, and, in old age, teach the chastened to be wise.
[tr. Jebb (1917)]

There is no happiness where there is no wisdom;
No wisdom but in submission to the gods.
Big words are always punished
And proud men in old age learn to be wise.
[tr. Fitts/Fitzgerald (1939), l. 1039ff]

Of happiness the crown
And chiefest part
Is wisdom, and to hold
The gods in awe.
This is the law
That, seeing the stricken heart
Of pride brought down,
We learn when we are old.
[tr. Watling (1947), Exodos, l. 1027ff]

Our happiness depends
on wisdom all the way.
The gods must have their due.
Great words by men of pride
bring greater blows upon them.
So wisdom comes to the old.
[tr. Wyckoff (1954)]

Of happiness, far the greatest part is wisdom,
and reverence towards the gods.
Proud words of arrogant man, in the end,
Meet punishment, great as his pride was great,
Till at last he is schooled in wisdom.
[tr. Kitto (1962)]

Wisdom is supreme for a blessed life,
And reference for the gods
Must never cease. Great words, sprung from arrogance.
Are punished by great blows.
So it is one learns, in old age, to be wise.
[tr. Woodruff (2001)]

By far is having sense the first part
of happiness. One must not act impiously toward
what pertains to gods. Big words
of boasting men,
paid for by big blows,
teach having sense in old age.
[tr. Tyrell/Bennett (2002)]

The most important thing in man’s happiness is good judgement and he must not treat with disdain the works of the gods.
The arrogant pay for their big proud words with great downfalls and it’s only then, in their old age that they gain wisdom!
[tr. Theodoridis (2004)]

The most important part of true success
is wisdom -- not to act impiously
towards the gods, for boasts of arrogant men
bring on great blows of punishment --
so in old age men can discover wisdom.
[tr. Johnston (2005)]

Knowledge truly is by far the most important part of happiness, but one must neglect nothing that the gods demand. Great words of the over-proud balanced by great falls taught us knowledge in our old age.
[tr. Thomas (2005)]

TEIRESIAS: Oh! What man is there that knows? who that considers --
KREON: In what? thou askest comprehensive questions.
TEIRESIAS: How far the best of goods good counsel is?
KREON: As far as folly is the greatest loss.
TEIRESIAS: Well, though, at least hast caught that grievous ailment.
[tr. Donaldson (1848), l. 1015]

TEIRESIAS: Alas! doth any know and lay to heart --
CREON: Is this the prelude to some hackneyed saw?
TEIRESIAS: How far good counsel is the best of goods?
CREON: True, as unwisdom is the worst of ills.
TEIRESIAS: Thou art infected with that ill thyself.
[tr. Campbell (1873)]

TIRESIAS: Ah! where is wisdom? who considereth?
CREON: Wherefore? what means this universal doubt?
TIRESIAS: How far the best of riches is good counsel!
CREON: As far as folly is the mightiest bane.
TIRESIAS: Yet thou art sick of that same pestilence.
[tr. Storr (1859)]

TEIRESIAS: Alas! Does any man know, does any consider --
CREON: What is this? What universal truth are you announcing?
TEIRESIAS: -- by how much the most precious of our possessions is the power to reason wisely?
CREON: By as much, I think, as senselessness is the greatest affliction.
TEIRESIAS: Yet you came into being full of that disease.
[tr. Jebb (1891)]

TEIRESIAS: Alas! Doth any man know, doth any consider ...
CREON: Whereof? What general truth dost thou announce?
TEIRESIAS: How precious, above all wealth, is good counsel.
CREON: As folly, I think, is the worst mischief.
TEIRESIAS: Yet thou art tainted with that distemper.
[tr. Jebb (1917)]

TEIRESIAS: Ah Creon! Is there no man left in the world --
CREON: To do what? -- Come, let’s have the aphorism!
TEIRESIAS: No man who knows that wisdom outweighs any wealth?
CREON: As surely as bribes are baser than any baseness.
TEIRESIAS: You are sick, Creon! You are deathly sick!
[tr. Fitts/Fitzgerald (1939), l. 825ff]

TEIRESIAS: Ah, is there any wisdom in the world?
CREON: Why, what is the meaning of that wide-flung taunt?
TEIRESIAS: What prize outweighs the priceless worth of prudence?
CREON: Ay, what indeed? What mischief matches the lack of it?
TEIRESIAS: And there you speak of your own symptom, sir.
[tr. Watling (1947)]

TEIRESIAS: Alas! What man can tell me, has he thought at all ...
CREON: What hackneyed saw is coming from your lips?
TEIRESIAS: How better than all wealth is sound good counsel.
CREON: And so folly worse than anything.
TEIRESIAS: And you're infected with that same disease.
[tr. Wyckoff (1954)]

TEIRESIAS: Does any man reflect, does any know ...
CREON: Know what? Why do you preach at me like this?
TEIRESIAS: How much the greatest blessing is good counsel?
CREON: As much, I think, as folly is his plague.
TEIRESIAS: Yet with this plague you are yourself infected.
[tr. Kitto (1962)]

TIRESIAS: This is very sad: Does any human being know, or even question ...
CREON: What's this? More of your great "common knowledge"?
TIRESIAS: How powerful good judgment is, compared to wealth.
CREON: Exactly. And no harm compares with heedlessness.
TIRESIAS: Which runs through you like the plague.
[tr. Woodruff (2001)]

TIRESIAS: Pheu, does any man know, does he consider ...
CREON: Just what? What old saw are you saying?
TIRESIAS: by how much the best of possessions is good counsel?
CREON: By as much, I suppose, as not to have sense is the greatest harm.
TIRESIAS: You certainly were full of this sickness.
[tr. Tyrell/Bennett (2002)]

TEIRESIAS: Is there no one who ... does no one know ... Speak up! Speak up!
CREON: What? What are you trying to say to us?
TEIRESIAS: What? What I’m trying to tell you, Creon, is that man’s best endowment is wisdom.
CREON: Just as idiocy is our worst curse.
TEIRESIAS: You’re possessed by this illness to the full.
[tr. Theodoridis (2004)]

TEIRESIAS: Alas, does any man know or think about ...
CREON: Think what? What sort of pithy common thought are you about to utter?
TEIRESIAS: ... how good advice is valuable -- worth more than all possessions.
CREON: I think that’s true, as much as foolishness is what harms us most.
TEIRESIAS: Yet that’s the sickness now infecting you.
[tr. Johnston (2005)]

TIRESIAS: Does any man know, does any consider ...
CREON: What thing? What great aphorism will you speak?
TIRESIAS: ... how much prudence is the greatest of possessions?
CREON: As much as stupidity is the worst hurt?
TIRESIAS: You certainly seem full of this disease.
[tr. Thomas (2005)]

For armies can signify but little abroad, unless there be counsel and wise management at home.
[tr. Cockman (1699)]

Armies abroad avail little, unless there be wisdom at home.
[tr. McCartney (1798)]

An army abroad is but of small service unless there be a wise administration at home.
[tr. Edmonds (1865)]

Valor abroad is naught, unless at home be wisdom.
[tr. Peabody (1883)]

An army in the field is nothing without wisdom at home.
[tr. Gardiner (1899)]

For weapons have small value abroad unless there is good advice at home.
[tr. Edinger (1974)]

CHORUS: Sire, thou shouldst learn where he has hit the mark:
Thou too from him: for both have spoken well.
KREON: And shall we, in our riper age, receive
Lessons in prudence from his youthful mind?
HÆMON: Is nought but what is just. If I am young,
'Tis meet to scan my purpose, not my years.
[tr. Donaldson (1848)]

CHORUS: If he says aught in season, heed him, King.
Heed thou thy sire too; both have spoken well.
CREON: What, would you have us at our age be schooled,
Lessoned in prudence by a beardless boy?
HAEMON: I plead for justice, father, nothing more.
Weigh me upon my merit, not my years.
[tr. Campbell (1873)]

CHORUS: My lord, 'twere wise, if thou wouldst learn of him
In reason; and thou, Haemon, from thy sire!
Truth lies between you.
CREON: Shall our age, forsooth,
Be taught discretion by a peevish boy?
HAEMON: Only in what is right. Respects of time
Must be outbalanced by the actual need.
[tr. Storr (1859)]

CHORUS: My king, it is right, if he speaks something appropriate, that you should learn from him and that you, in turn, Haemon, should learn from your father. On both sides there have been wise words.
CREON: Men of my age -- are we, then, to be schooled in wisdom by men of his?
HAEMON: Not in anything that is not right. But if I am young, you should look to my conduct, not to my years.
[tr. Jebb (1891)]

CHORUS: O King! if right the youth advise, 'tis fit
That thou shouldst listen to hi: so to thee
Should he attend, as best may profit both.
CREON: And have we lived so long, then, to be taught,
At last, our duty by a boy like thee?
HÆMON: Young though I am, I still may judge aright;
Wisdom in action lies and not in years.
[tr. Werner (1892)]

CHORUS: Sire, 'tis meet that thou shouldest profit by his words, if he speaks aught in season, and thou, Haemon, by thy father's; for on both parts there hath been wise speech.
CREON: Men of my age -- are we indeed to be schooled, then, by men of his?
HAEMON: In nothing that is not right; but if I am young, thou shouldest look to my merits, not to my years.
[tr. Jebb (1917)]

CHORAGOS: You will do well to listen to him, King,
If what he says is sensible. And you, Haimon,
Must listen to your father. -- Both speak well.
CREON: You consider it right for a man of my years and experience
To go to school to a boy?
HAIMON: It is not right
If I am wrong. But if I am young, and right,
What does my age matter?
[tr. Fitts/Fitzgerald (1939)]

CHORUS: There is something to be said, my lord, for this point of view,
And for yours as well; there is so much to be said on both sides.
CREON: Indeed! Am I to take lessons at my time of life
From a fellow of his age?
HAEMON: No lesson you need to be ashamed of.
It isn’t a question of age, but of right and wrong.
[tr. Watling (1947), l. 620ff]

CHORUS: Lord, if your son has spoken to the point
you should take his lesson. He should do the same.
Both sides have spoken well.
CREON: At my age I'm to school my mind by his?
This boy instructor is my master, then?
HAEMON: I urge no wrong. I'm young, but you should watch
my actions, not my years, to judge of me.
[tr. Wyckoff (1954)]

CHORUS: My lord, he has not spoken foolishly;
You each can learn something from the other.
CREON: What? Men of our age go to school again
And take a lesson from a very boy?
HAEMON: If it is worth the taking. I am young,
But think what should be done, not of my age.
[tr. Kitto (1962)]

LEADER: You'd do well, my lord, if he's speaking to the point,
to learn from him, and you, my boy, from him.
You are both talking sense.
CREON: So,
men our age, we're to be lectured, are we? --
schooled by a boy his age?
HAEMON: Only in what is right. But if I seem young,
look less to my years and more to what I do.
[tr. Fagles (1982)]

CHORUS: Sir, you should learn from him, if he is on the mark.
And you, Haemon, learn from your father. Both sides spoke well.
CREON: Do you really think, at our age,
We should be taught by a boy like him?
HAEMON: No. Not if I am in the wrong. I admit I'm young;
That's why you should look at what I do, not my age.
[tr. Woodruff (2001)]

CORYPHAEUS: Lord, it is fair, if he says something to the point, for you to learn,
and in turn for you from him. It has been well said well twice.
CREON: Are we at our age to be taught
in exercising good sense by a man of his age?
HAEMON: Yes, in nothing that is not just. Even if I am young,
you should not see my years more than my deeds.
[tr. Tyrell/Bennett (2002)]

CHORUS LEADER: My lord, if what he’s said is relevant,
it seems appropriate to learn from him,
and you too, Haemon, listen to the king.
The things which you both said were excellent.
CREON: And men my age -- are we then going to school
to learn what’s wise from men as young as him?
HAEMON: There’s nothing wrong in that. And if I’m young,
don’t think about my age -- look at what I do.
[tr. Johnston (2005), l. 820ff]

CHORUS: My lord, if someone speaks in season, you should learn, and you also, for both sides have spoken well.
CREON: At our age, taught reason by a man so young?
HAEMON: Taught nothing that is not just! If I am young, I do not need more time to study what's right.
[tr. Thomas (2005)]

For, if grounded maxims
May find their utterance e'en in me your son,
I dare be bold to say 'tis better far
That understanding should be born in man:
But if this may not be: -- and, to say sooth,
The common scale inclines not thus, -- 'tis well
To learn from any one who reasons soundly.
[tr. Donaldson (1848)]

For, if one young in years may claim some sense,
I'll say 'tis best of all to be endowed
With absolute wisdom; but, if that's denied,
(And nature takes not readily that ply)
Next wise is he who lists to sage advice.
[tr. Campbell (1873)]

If any judgement hath informed my youth,
I grant it noblest to be always wise,
But, -- for omniscience is denied to man --
Tis good to hearken to admonishment.
[tr. Storr (1859)]

For if even from me, a younger man, a worthy thought may be supplied, by far the best thing, I believe, would be for men to be all-wise by nature. Otherwise -- since most often it does not turn out that way -- it is good to learn in addition from those who advise you well.
[tr. Jebb (1891)]

For if I, a younger man, may offer my thought, it were far best, I ween, that men should be all-wise by nature; but, otherwise -- and oft the scale inclines not so -- 'tis good also to learn from those who speak aright.
[tr. Jebb (1917)]

I know I am young; but please let me say this: The ideal condition
Would be, I admit, that men should be right by instinct;
But since we are all too likely to go astray,
The reasonable thing is to learn from those who can teach.
[tr. Fitts/Fitzgerald (1939), l. 578ff]

Young as I am, if I may give advice,
I'd say it would be best if men were born
perfect in wisdom, but failing this
(which often fails) it can be no dishonor
to learn from others when they speak good sense.
[tr. Wyckoff (1954)]

If one who is still young can speak with sense,
Then I would say that he does best who has
Most understanding; second best, the man
Who profits from the wisdom of another.
[tr. Kitto (1962)]

I'm young, I know, but let me offer this:
it would be best by far, I admit,
if a man were born infallible, right by nature.
If not -- and things don't often go that way --
it's best to learn from those with good advice.
[tr. Fagles (1982), l. 805ff]

For if an opinion comes up from me, a younger person,
I say it is by far best that a man be born filled with
wisdom. If he is not, for the scale does not usually so incline,
to learn from those speaking competently is a noble thing.
[tr. Tyrell/Bennett (2002)]

I’m younger, I know but I still might be able to judge what’s right and I say that it’s a good thing for a man to be born with all possible wisdom but still -- because it’s not such a common thing -- to be able to learn from others.
[tr. Theodoridis (2004)]

For if I, as a younger man, may state
my views, I’d say it would be for the best
if men by nature understood all things --
if not, and that is usually the case,
when men speak well, it good to learn from them.
[tr. Johnston (2005)]

Even though I'm young, a good idea might come from me: It would be best by far that man be born full of all the knowledge there is, but, if it usually happens not to turn out that way, to learn from those who speak well is a good substitute.
[tr. Thomas (2005)]

But that a man, how wise soe'er, should learn
In many things and slack his stubborn will,
This is no derogation. When the streams
Are swollen by mountain-torrents, thou hast seen
That all the trees wich bend them to the flood
Preserve their branches from the angry current,
While those which stem it perish root and branch.
[tr. Donaldson (1848)]

The wisest man will let himself be swayed
By others' wisdom and relax in time.
See how the trees beside a stream in flood
Save, if they yield to force, each spray unharmed,
But by resisting perish root and branch.
[tr. Campbell (1873)]

'Tis no disgrace even to the wise to learn
And lend an ear to reason. You may see
The plant that yields where torrent waters flow
Saves every little twig, when the stout tree
Is torn away and dies.
[tr. Storr (1859)]

No, even when a man is wise, it brings him no shame to learn many things, and not to be too rigid. You see how the trees that stand beside the torrential streams created by a winter storm yield to it and save their branches, while the stiff and rigid perish root and all?
[tr. Jebb (1891)]

True wisdom will be ever glad to learn,
And not too fond of power. Observe the trees,
That bend to wintry torrents, how their boughs
Unhurt remain; while those that brave the storm,
Uprooted torn, shall wither and decay.
[tr. Werner (1892)]

No, though a man be wise, 'tis no shame for him to learn many things, and to bend in season. Seest thou, beside the wintry torrent's course, how the trees that yield to it save every twig, while the stiff-necked perish root and branch?
[tr. Jebb (1917)]

It is not reason never to yield to reason!
In flood time you can see how some trees bend,
And because they bend, even their twigs are safe,
While stubborn trees are torn up, roots and all
[tr. Fitts/Fitzgerald (1939), l. 570ff]

It is no weakness for the wisest man
To learn when he is wrong, know when to yield.
So, on the margin of a flooded river
Trees bending to the torrent live unbroken,
While those that strain against it are snapped off.
[tr. Watling (1947), l. 608ff]

A man, though wise, should never be ashamed
of learning more, and must unbend his mind.
Have you not seen the trees beside the torrent,
the ones that bend them saving every leaf,
while the resistant perish root and branch?
[tr. Wyckoff (1954)]

There's no disgrace, even if one is wise,
In learning more, and knowing when to yield.
See how the trees that grow beside a torrent
Preserve their branches, if they bend; the others,
Those that resist, are torn out, root and branch.
[tr. Kitto (1962)]

But a wise man can learn a lot and never be ashamed;
He knows he does not have to be rigid and close-hauled.
You've seen trees tossed by a torrent in a flash flood:
If they bend, they're saved, and every twig survives,
But if they stiffen up, they're washed out from the roots.
[tr. Woodruff (2001)]

But for a man, even if he is wise, to go on learning
many things and not to be drawn too taut is no shame.
You see how along streams swollen from winter floods
some trees yield and save their twigs,
but others resist and perish, root and branch.
[tr. Tyrell/Bennett (2002)]

On the contrary, it is no shame for even a wise man to continue learning. Nor should a man be obstinate. One can see the trees on the heavy river-banks. Those that bend with the rushing current, survive, whereas those bent against it are torn, roots and all.
[tr. Theodoridis (2004)]

For any man,
even if he’s wise, there’s nothing shameful
in learning many things, staying flexible.
You notice how in winter floods the trees
which bend before the storm preserve their twigs.
The ones who stand against it are destroyed,
root and branch.
[tr. Johnston (2005), l. 804ff]

No, it's no disgrace for a man, even a wise man, to learn many things and not to be too rigid. You see how, in the winter storms, the trees yield that save even their twigs, but those who oppose it are destroyed root and branch.
[tr. Thomas (2005)]

• "Men have fashioned an image of Chance as an excuse for their own stupidity. For Chance rarely conflicts with intelligence, and most things in life can be set in order by an intelligent sharpsightedness." [tr. Freeman (1948)]
• "Men fashioned the image of chance as an excuse for their own thoughtlessness; for chance rarely fights with wisdom, and a man of intelligence will, by foresight, set straight most things in his life." [tr. Barnes (1987)]

We must be sure, as was said, to avoid all anger; for whatsoever is guided by its influence and directions can never be done with any prudence or moderation.
[tr. Cockman (1699)]

But still, let anger be remote; for under its influence our conduct cannot be upright or deliberate.
[tr. McCartney (1798)]

But still, let all passion be avoided; for with that nothing can be done with rectitude, nothing with discretion.
[tr. Edmonds (1865)]

Anger itself we must put far away, for with it we can do nothing right or well-advised.
[tr. Gardiner (1899)]

All things considered, you should avoid anger; nothing good or courteous happens when men are angry.
[tr. Edinger (1974)]

But still anger ought be far from us, for nothing is able to be done rightly nor judiciously with anger.
[Source]

Hector, still impossible ’tis to pass
Good counsel upon you. But say some God prefers thy deeds,
In counsels wouldst thou pass us too? In all things none exceeds.
To some God gives the pow’r of war, to some the sleight to dance,
To some the art of instruments, some doth for voice advance;
And that far-seeing God grants some the wisdom of the mind,
Which no man can keep to himself, that, though but few can find,
Doth profit many, that preserves the public weal and state,
And that, who hath, he best can prize.
[tr. Chapman (1611), l. 646ff]

Hector! Thou ne’er canst listen to advice;
But think’st thou, that if heaven in feats of arms
Give thee pre-eminence, thou must excel
Therefore in council also all mankind?
No. All-sufficiency is not for thee.
To one, superior force in arms is given,
Skill to another in the graceful dance,
Sweet song and powers of music to a third,
And to a fourth loud-thundering Jove imparts
Wisdom, which profits many, and which saves
Whole cities oft, though reverenced but by few.
[tr. Cowper (1791), l. 877ff]

Hector, thou art impossible to be persuaded by advice. Because indeed a god hath given thee, above others, warlike deeds, for this reason dost thou also desire to be more skilled than others in counsel? But by no means canst thou thyself obtain all things at once. To one indeed hath the deity given warlike deeds; to another dancing; and to another the harp and singing. To another again far-sounding Jove implants a prudent mind in his bosom, of which many men reap the advantage, as it even preserves cities; and he himself who possesses it especially knows its value.
[tr. Buckley (1860)]

Hector, I know thee, how unapt thou art
To hearken to advice; because the Gods
Have giv’n thee to excel in warlike might,
Thou deemest thyself, in counsel too, supreme;
Yet every gift thou canst not so combine:
To one the Gods have granted warlike might,
To one the dance, to one the lyre and song;
While in another’s breast all-seeing Jove
Hath plac’d the spirit of wisdom, and a mind
Discerning, for the common good of all:
By him are states preserv’d; and he himself
Best knows the value of the precious gift.
[tr. Derby (1864)]

Hector, thou art hard to be persuaded by them that would counsel thee; for that god has given thee excellence in the works of war, therefore in council also thou art fain to excel other men in knowledge. But in nowise wilt thou be able to take everything on thyself. For to one man has god given for his portion the works of war, to another the dance, to another the lute and song, but in the heart of yet another hath far-seeing Zeus placed an excellent understanding, whereof many men get gain, yea he saveth many an one, and himself best knoweth it.
[tr. Leaf/Lang/Myers (1891)]

Hector, there is no persuading you to take advice. Because heaven has so richly endowed you with the arts of war, you think that you must therefore excel others in counsel; but you cannot thus claim preeminence in all things. Heaven has made one man an excellent soldier; of another it has made a dancer or a singer and player on the lyre; while yet in another Jove has implanted a wise understanding of which men reap fruit to the saving of many, and he himself knows more about it than any one.
[tr. Butler (1898)]

Hector, hard to deal with art thou, that thou shouldest hearken to words of persuasion. Forasmuch as god has given to thee as to none other works of war, therefore in counsel too art thou minded to have wisdom beyond all; but in no wise shalt thou be able of thine own self to compass all things. To one man hath God given works of war, to another the dance, to another the lyre and song, and in the breast of another Zeus, whose voice is borne afar, putteth a mind of understanding, wherefrom many men get profit, and many he saveth; but he knoweth it best himself.
[tr. Murray (1924)]

You are a hard man to persuade.
Zeus gave you mastery in arms; therefore
you think to excel in strategy as well.
And yet you cannot have all gifts at once.
Heaven gives one man skill in arms, another
skill in dancing, and a third man skill
at gittern-harp and song; but the Lord Zeus
who views the wide world has instilled clear thought
in yet another. By his aid men flourish,
and there are many he can save; he knows
better than any what his gift is worth.
[tr. Fitzgerald (1974)]

Impossible man! Won't you listen to reason?
Just because some god exalts you in battle
you think you can beat the rest at tactics too.
How can you hope to garner all the gifts at once?
One man is a splendid fighter -- a god has made him so --
one's a dancer, another skilled at lyre and song,
and deep in the next man's chest farseeing Zeus
plants the gift of judgment, good clear sense.
And many reap the benefits of that treasure:
troops of men he saves, as he himself knows best.
[tr. Fagles (1990), l. 839ff]

You are a difficult man to convince with words of persuasion,
Hektor--because god gave you war-deeds beyond others,
therefore in counsel as well as beyond others you wish to have wisdom.
But no way by yourself can you possibly have all together.
For it is true that the god gives war-deeds mainly to one man,
and to another the dance, to another the song and lyre-playing,
while in another man's bosom the lord wide-thundering Zeus puts
excellent wisdom, from which many people derive the advantage --
numerous men he saves, but himself best knows of its value.
[tr. Merrill (2007)]

• "There are many who know many things, yet are lacking in wisdom." [tr. Bakewell (1907)]
• "Many who have learned much possess no sense." [tr. Barnes (1987)]
• "Many who have learned a lot do not have a mind." [tr. @sentantiq (2018)]
• "Many, though widely read, possess no sense." [Source]

• "Many who have not learnt Reason, nevertheless live according to reason." [tr. Freeman (1948)].
• "Many live according to reason even if they have not learned it." [tr. @sentantiq (2020)]
• "Many do not learn reason but live in accordance with reason." [tr. Barnes (1987)]

For the man who is truly good and sensible bears all fortunes, we presume, becomingly, and always does what is noblest under the circumstances, just as a good general employs to the best advantage the force he has with him; or a good shoemaker makes the handsomest shoe he can out of the leather which has been given him; and all other good artisans likewise.
[tr. Chase (1847), ch. 8]

For we hold that the really good and prudent man will bear all changes of fortune with good grace, and will always, as the case may allow, act most nobly; exactly as a good general will use such forces as are at his disposal most skilfully, and even as a good cobbler will, out of such leather as he may have, make the most perfect show; and of all those who practice any other art the same rule will hold good.
[tr. Williams (1869), sec. 17]

For our conception of the truly good and sensible man is that he bears all the chances of life with decorum and always does what is noblest in the circumstances, as a good general uses the forces at his command to the best advantage in war, a good cobbler makes the best shoe with the leather that is given him, and so on through the whole series of the arts.
[tr. Welldon (1892)]

For the man who is truly good and wise, we think, bears all the chances life becomingly and always makes the best of circumstances, as a good general makes the best military use of the army at his command and a good shoemaker makes the best shoes out of the hides that are given him; and so with all other craftsmen.
[tr. Ross (1908)]

We hold that the truly good and wise man will bear all kinds of fortune in a seemly way, and will always act in the noblest manner that the circumstances allow; even as a good general makes the most effective use of the forces at his disposal, and a good shoemaker makes the finest shoe possible out of the leather supplied him, and so on with all the other crafts and professions.
[tr. Rackham (1934)]

For a truly good and practically-wise person, we think, will bear what luck brings graciously, and, making use of the resources at hand, will always do the noblest actions, just as a good general makes the best uses in warfare of the army he has and a good shoemaker makes the best shoes out of the hides he has been given, and the same with all other craftsmen.
[tr. Reeve (1948)]

For we hold that a truly good and sensible man will bear all fortunes of life with propriety and will always act most nobly under whatever the given circumstances may be, like a good general, who uses a given army most effectively, or a good shoemaker, who makes the best shoes out of a given leather, and likewise with any artist.
[tr. Apostle (1975)]

For we believe that the truly good and wise man bears all his fortunes with dignity, and always takes the most honorable course that circumstances permit, just as a good general uses his available forces in the most militarily effective way, and a good shoemaker makes the neatest shoe out of the leather supplied to him, and the same with all the other kinds of craftsmen.
[tr. Thomson/Tredennick (1976)]

For a truly good and intelligent person, we suppose, will bear strokes of fortune suitably, and from his resources at any time will do the finest action, just as a good general will make best use of his forces in war, and a good shoemaker will produce the finest shoe from the hides given him, and similarly for all other craftsmen.
[tr. Irwin/Fine (1995)]

For the truly good and wise person, we believe, bears all the fortunes of life with dignity and always does the noblest thing in the circumstances, as a good general does the most strategically appropriate thing with the army at his disposal, and a shoemaker makes the noblest shoe out of the leather he is given, and so on with other practitioners of skills.
[tr. Crisp (2000)]

For we suppose that someone who is truly good and sensible bears up under all fortunes in a becoming way and always does what is noblest given the circumstances, just as a good general makes use, with the greatest military skill, of the army he has and a shoemaker makes the most beautiful shoe out of the leather given him. It holds in the same manner with all the other experts as well.
[tr. Bartlett/Collins (2011)]

At twenty years of age the Will reigns; at thirty the Wit; at fourty, the Judgment.
[Flesher ed. (1685)]

At twenty years desire rules us, at thirty, expediency, at forty, judgment.
[tr. Fischer (1937)]

When one is twenty, the will reigns; a thirty, the intelligence; at forty, judgment.
[tr. Maurer (1992)]

At 20 years of age the Will reigns; at 30 the Wit; at 40 the Judgment.
[Benjamin Franklin, Poor Richard's Almanack (1741)

Maxims are to the intelligence what laws are to conduct; they do not enlighten, but they guide, they direct, they save us insensibly. It is the thread in the labyrinth, the compass during the night.
[tr. Lyttelton (1899), ch. 8, ¶ 32]

Maxims are to the intelligence what laws are to action: they do not illuminate, but they guide, they control, they rescue blindly. They are the clue in the labyrinth, the ship's compass in the night.
[tr. Collins (1928), ch. 8]

We are ever ready to aske, Hath he any skill in the Greeke and Latine tongue? can he write well? doth hee write in prose or verse? But whether hee bee growne better or wiser, which should bee the chiefest of his drift, that is never spoken of, we should rather enquire who is better wise, then who is more wise. We labour, and toyle, and plod to fill the memorie, and leave both understanding and conscience emptie.
[tr. Florio (1603), ch. 24]

Men are ready to ask, does he understand Greek or Latin? Is he a poet or prose writer? But whether he is the better or more discreet man, though it is the main question, is the last; for the inquiry should be, who has the best learning, not who has the most.
We only take pains to stuff the memory, and leave the understanding and conscience quite unfurnished. [tr. Cotton (1686), ch. 24]

Men are apt presently to inquire, does such a one understand Greek or Latin? Is he a poet? or does he write in prose? But whether he be grown better or more discreet, which are qualities of principal concern, these are never thought of. We should rather examine, who is better learned, than who is more learned.
We only labor to stuff the memory, and leave the conscience and the understanding unfurnished and void.
[tr. Cotton/Hazlitt (1877), ch. 24]

Men are apt to inquire, "Does such a one undersdtand Greek and Latin? Is he a poet, or does he write prose?" But the main point, whether he be better or more discreet, we inquire into the lastd. The question should be, Who is the better learned? rather than, Who is the more learned?
We labor and plot to stuff the memory8 and in the meantime leave the conscience and the understanding empty.
[tr. Rector (1899)]

We readily ask ourselves: "Does he know Greek or Latin? Does he write in verse or in prose?" but whether he has become better or more thoughtful -- that is the principal thing, and that is left in the background. The enquiry should be, who is best learned, not who is most learned. We labour only to fill the memory, and we leave the understanding and the conscience empty.
[tr. Ives (1925), ch. 25]

We are eager to inquire: “Does he know Greek or Latin? Does he write in verse or in prose?” But whether he has become better or wiser, which would be the main thing, that is left out. We should have asked who is better learned, not who is more learned.
We labor only to fill our memory, and leave the understanding and the conscience empty.
[tr. Frame (1943), ch. 25]