Ajakirjast Teosoof leidsin eestikeelse tõlke. Siin paigutan ta kõrvuti erinevate kättesaadavate inglisekeelsete tõlgetega. See on, tuleb välja, isegi soovituslik - näiteks müüakse raamatut, mis sisaldab viite erinevat tõlget. Ise kraapisin inglisekeelsed siiski internetis saadavalolevatest allikatest kokku. Neid on suisa 10 tükki. Need on küll vahelduva kvaliteediga ja vanim on üle 300 aasta vana, aga erinevaid versioone võrreldes saab ehk paremini aimu, mida need 71 rida võivad sisaldada.
Ajakirja Teosoof eestikeelne tõlge on esmapilgul väga läbipaistev, aga võrdluses ilmneb selgelt, kus see puusse paneb. Samuti peab märkima, et selle nummerdus/jaotus erineb enamikest inglisekeelsetest ja mõnes kohas pidin vägivaldselt tükeldama inglisekeelseid tõlkeid (eriti nt rida 47, mis on õhusrippuv lauseosa). Igal tõlkel on muidugi oma bias. Kõige rämedam on Talbot, kes muidu järgib algteksti üsna kenast, aga viimase rea - sellest, et inimene võib ka saada jumalaks - jätab täiesti välja.
Üldised hinnangud: Rowe lisab ja laiendab palju, mõnikord üsna lennukalt; Talbot jätab nii mõndagi tuimalt välja; Coleman annab suhteliselt selge proosatõlke, millel nähtavasti põhineb ka Firthi oma ja selle põhjal omakorda eestikeelne Teosoofi tõlge; Redfield tõlgib prantsuse keelest ja jätab palju välja; Thom tõlgib akadeemiliselt, jälitab täpsust; Stanley libiseb luulevormi surudes paljust üle; Irigaray annab tõlke kreeka keelest, mida on kohmakas lugeda, aga mis järgib algteksti kõige täpsemalt ja teeb nii mõnedki muidu arusaamatud kohad selgeks; Roussel samamoodi järgib kohmakal kombel algteksti, aga aitab nii mõneski keerukuses selgusele jõuda; ja Tyson annab oma sõnadega edasi pütaagorlikku tagamõtet.
Tekst on alguses üsna lihtsakoeline ja arusaadav, aga umbes 57-st reast, kust algab kõige müstilisem osa, läheb lappama. Sealkandis oli kõige raskem erinevaid tõlkeid ühildada ja on kõige enam väljajätmisi. Eriti rida 62 - "Näita neile, millist deemonit nad kasutavad." - on selline, mida Redfield ja Stanley ei üritagi, ning üleüldiselt on raske öelda, mida sellega täpselt mõeldakse. Sisukorrana jätan siia oma esialgse tõlgenduse, peamiselt Irigaray põhjal, mis on liigendatud Firthi temaatilise jaotuse järgi. Seda hakkan edaspidi ehk sekundaarkirjandust kasutades parendama.
Austusest - "Concerning Highel Intelligences"
Esiteks austa seadust järgides surematuid jumalaid [1], austa ustavalt oma tõotust [2]. Järgmiseks austa hiilgavaid kangelasi [3]. Austa kohaste riitustega ka maaaluseid jumalaid [4].
Sõpradest ja sugulastest - "Concerning [Friends and] Relations"
Austa samuti oma ema ja isa ning sugulasi [5]. Ülejäänud inimkonna hulgast vali parimaks sõbraks keegi, kes paistab vooruslikuna silma [6] ja kuula tema hüva nõu ning järgi tema eeskuju [7]. Ära pane oma sõpradele pahaks nende väiksemaid vigasid [8], sest see, mis on võimalik, seisab väga lähedal sellele, mis on paratamatu [9].
Loomusest - "Concerning One's Lower Nature"
Tea, et asjad on tõepoolest nii ja hoolitse järgnevate harjumuste eest - ära söö, maga, seksi ega vihastu liiga palju [10]. Ära tee midagi häbiväärset üksinda ega teiste ees [11]. Üle kõige austa iseennast [12].
Käitumisest - "Concerning One's General Behaviour"
Ole oma sõnades ja tegudes õiglane [13]. Ole teadlik ja mõtlik kõiges, mida sa teed [14].
Surmast ja hädast - "Concerning Death and Misfortunes"
Ära unusta, et surm ootab kõiki [15], ja, et saatuse kätes on rikkust anda ja ära võtta [16]. Kõik kannatused on jumalate poolt saatusega ette määratud [17]. Astu saatusele väärikalt vastu [18], ja anna endast parim, et seda paremaks muuta [19]. Tea, et saatus ei jaga headele inimestele teistest rohkem kannatusi [20].
Õpetusest - "Concerning Doctrines"
Inimesed räägivad igasuguseid asju, nii häid kui halbu [21]. Ära lase end neist heidutada ja mõjutada [22]. Astu valedele vastu kannatuse ja lahkemeelsusega [23].
Sõnadest ja tegudest - "Concerning Actions and Speech"
Kanna hoolt, et sa toimid järgnevalt [24]. Ära luba kellelgi ei sõnade ega tegudega [25] veenda ennast tegema või ütlema seda, mis ei ole parim [26]. Mõtle, enne kui teed midagi rumalat [27], sest inimestele on kombeks öelda rumalusi ja teha kurja [28]. Ära tee midagi sellist, mis võib sulle endale hiljem kätte maksta [29]. Ära tee midagi, mida sa ei oska teha [30], aga õpi selgeks kõik mis vajalik, et elada õnnelik elu [31].
Kehast - "Concerning the Body"
Ära jäta unarusse kehalist tervist [32]. Anna oma kehale mõõdukalt süüa ja juua ning trenni [33]. Õige mõõt on see, mis liiga ei tee [34].
Eluviisist - "Concerning the Manner of Life"
Harjuta ennast puhta eluviisiga, mis on rikkumata ja mehine [35]. Vaata, et sa ei teeks midagi, mis tekitaks sinu suhtes kadedust [36]. Ära larista mõttetult nagu need, kes ei tunne õiget mõõtu [37]. Samas ära ole kitsi. Mõõdukus on kõigis asjus parim [38].
Sisekaemusest - "Concerning Introspection"
Tegutse endale liiga tegemata, aga mõtle, enne kui tegutsed [39]. Ära lase magusatel unenägudel oma silmi sulgeda [40] enne kui oled kolm korda läbi mõelnud, mida sa päeva jooksul korda saatsid [41]. Tegin ma midagi valesti? Mida tegin õigesti? Mida jätsin tegemata? [42] Mõtle otsast lõpuni kõigest, mida korda saatsid, midagi välja jätmata. Noomi ennast, kui oled teinud midagi halvasti ja rõõmusta asjade üle, mida tegid hästi [43]. See on see, mida sa pead tegema. See on sinu kohustus. Seda pead sa armastama [44], sest see juhatab sind vooruse teele [45].
Tõotus praktiliste vooruste tulemusest - "Oath Concerning the Result of the Practical Virtues"
Ma vannun tema nimel, kes andis meie hingele tetraktys-e [46], igavese looduse juure ja allika [47].
Jumalate abist - "Concerning the Help of the Gods"
Enne millegi tegemist palu jumalatel oma ettevõtmist pühitseda [48].
Inimeste ja jumalate loomusest - "Concerning the Nature and Constitution of Gods and Men"
Kui sa toimid nende reeglite järgi [49], siis saad teadlikuks sidemetest, mis ühendavad surematuid jumalaid surelike inimestega [50] ja saad selgeks, mis on mööduv ja mis on püsiv [51].
Universumi loomusest ja sellest, mis on võimalik - "Concerning the Nature of the Universe, and what is possible"
Sa saad teadlikuks, nagu sul on õigus saada, seadusest, et universumi olemus on üks ja sama kõigis [olendites] [52]. Niiet sa ei loodaks seda, mis on lootusetu, aga midagi ei jää sinu jaoks ka saladuseks [53]. Sa saad samuti teadma, et inimese kannatused on need, mis ta on ise vabal tahtel välja valinud [54], sest nad häbiväärsed õnnetud ei näe, et õnn on nende käeulatuses [55]
Teadmatusest ja hinge vabadusest - "Concerning Ignorance, and the Liberty of the Soul"
Samuti ei võta nad sõna kuulda, sest väga vähe on neid kes teavad, kuidas kannatustest vabaneda [56]. Selline on saatus, mis pimestab inimkonda ringiratast käima [57], siia ja sinna jooksma lõpututes kannatustes [58], seda õudsat ebakõla ära tundmata, mis neile on loomuomane [59]. Selle ebakõla üles keerutamise asemel tuleks seda vältida [60].
Teadmisest ja vabanemisest - "Concerning Knowledge and Deliverance"
Jumal, kui sa vaid vabastaksid inimesed neist lõpututest kannatustest [61] ja näitaks neile vaimu, mis neid juhib! [62] Ja sina, inimene, ole mureta, sest inimsugu on jumalikku päritolu [63] ja tema jumalik olemus paljastab talle kõik asjad [64]. Minu õpetusi kuulda võttes saad sa inimsoo jumalikkusest kasu [65] ja kui su hing on vabastatud, saad sa vabaks kõigist kannatustest [66].
Puhastumisest - "Concerning Purifications"
Väldi [loomseid] toite, nagu on osutatud Puhastumiste [67] ja Hinge Vabanemise raamatuis [68]. Kuid mõtle kõige üle järele, lase mõistusel juhtida oma hinge kaarikut [69] ja kui sa vabaned oma lihasest ihust, lähed sa immateriaalsesse eetrisse ["õnnistatute saartele"] [70] ja sinust saab hävimatu, surematu jumal, vabastatud [taassünnist ja] surmast [71].
- Pythagorase Kuldsed Värsid 1999. Teosoof 8: 28-31. [ESTER]
- Rowe, Nicholas 1707. The Golden Verses of Pythagoras. In: Dacier, André, The life of Pythagoras, with his Symbols and Golden verses. Together with the life of Hierocles, and his commentaries upon the verses. London: Jacob Tonson, 149-212. [Internet Archive]
- Talbot, Thomas 1881. The Golden Verses of Pythagoras. In: The Enchiridion of Epictetus, and the Golden Verses of Pythagoras. Translated into English prose and verse. With notes and scriptural references. Together with some original poems. London: Sampson Low, Marston, Searle, & Rivington, 184-193. [Google Books]
- Coleman, E. W. 1894. The Golden Verses of Pythagoras. In: Wescott, W. Wynn (ed.), Collectanea Hermetica V: Somnium Scipionis. California: Aquarian Press. [Online]
- Firth, Florence M. 1904. The Golden Verses Of Pythagoras and Other Pythagorean Fragments. Krotona, Hollywood: Theosophical Publishing House. [Google Books]
- d'Olivet, Fabre 1917. The Golden Verses of Pythagoras: Explained and Translated into French and Preceded by a Discourse upon the Essence and Form of Poetry Among the Principal Peoples of the Earth. Done into English by Nayan Louise Redfield. New York; London: G. P. Putnam's Sons. [Internet Archive]
- Thom, Johan C. 1995. Pythagorean Golden Verses. In: The Pythagorean Golden Verses. With Introduction and Commentary. Leiden; New York; Köln: E. J. Brill, 94-99. [Internet Archive]
- Stanley, Thomas 2010. The Golden Verses of Pythagoras. In: Pythagoras: his life and teachings: a compendium of classical sources. Lake Worth: Ibis Press, 295-297. [Internet Archive]
- Irigaray, Christian - The Golden Verses of Pythagoras. [Academia.edu]
- Roussel, Patrick - Pythagoras' Golden Verses. In: The Complete Pythagoras. [PDF]
- Free Paraphrase of the Golden Verses by Donald Tyson [Internet Archive]
- Austa ennekõike surematuid jumalaid, sest seadus on nad siia seadnud ja nõnda määranud.
- First to the Gods thy humble Homage pay;
The greatest this, and first of Laws obey: (Rowe 1707: 151) - Be this thy fair resolve, - thy thought sincere,
Th' immortal Gods to worship and revere. (Talbot 1881: 184) - First worship the immortal gods as the law ordains. (Coleman)
- First worship the Immortal Gods, as they are established and ordained by the Law. (Firth)
- Render to the Immortal Gods the consecrated cult; (Redfield 1917: 114)
- Honor the immortal gods first, in the order appointed by custom, (Thom 1995: 95)
- First, in their ranks, th' Immortal Gods adore, (Stanley 2010: 295)
- First honour the immortal Gods, as the law demands; (Roussel)
- Honor the immortal gods as it is established by the law. (Irigaray)
- Outwardly observe the rites and ceremonies of formal, established religions and lend them your support [...] (Tyson)
- Austa tõotust vastavalt kõigile usunditele.
- Perform thy Vows, observe thy plighted Truth,
And let Religion bind thee to thy Oath. (Rowe 1707: 151) - Thy vows keep sacred; rightful rev'rence pay (Talbot 1881: 184)
- Reverence thy oath, [...] (Coleman)
- Reverence the Oath, [...] (Firth)
- Guard then thy faith: Revere the memory (Redfield 1917: 114)
- and revere your oath. (Thom 1995: 95)
- Thy Oath keep; (Stanley 2010: 295)
- Then reverence thy oath, [...] (Roussel)
- Venerate the oath [...] (Irigaray)
- [...] but guard your true spiritual beliefs close and refrain from speaking about them. (Tyson)
- Järgmisena austa sangareid, kelles sisaldub headus ja valgus.
- The Heroes next demand thy just regard,
Renown'd on Earth, and to the Stars preferr'd,
To Light and endless Life their Virtues sure Reward. (Rowe 1707: 151-152) - To Heroes clad in Glory's bright array. (Talbot 1881: 184)
- [...] and next, the illustrious heroes. (Coleman)
- [...] and next the Heroes, full of goodness and light. (Firth)
- Of the Illustrious Heroes, (Redfield 1917: 114)
- Pay reverence next to the noble heroes [...] (Thom 1995: 95)
- next, great Heroes; then implore, (Stanley 2010: 285)
- [...] and than the illustrious heroes; (Roussel)
- [...] and also the noble heroes (Irigaray)
- Honor the lives and the teachings of saints, [...] (Tyson)
- Austa ka maa deemoneid, teenides neid seaduslikult vastavalt nende teenetele.
- Due Rites perform and Honours to the Dead,
To ev'ry Wife, to ev'ry pious Shade. (Rowe 1707: 153) - Then solemn rights with due regard bestow,
To Gods that dwell in Hades' realms below. (Talbot 1881: 184) - Then supplicate the good terrestial demons, with proper offerings. (Coleman)
- Honour likewise the Terrestial Dæmos by rendering them the worship lawfully due to them. (Firth)
- of Spirits demi-Gods (Redfield 1917: 114)
- [...] and the spirits of the dead by performing the prescribed rites. (Thom 1995: 95)
- Terrestial Daemons with due sacrifice (Stanley 2010: 285)
- Then venerate the divinities under the earth, due rites performing, (Roussel)
- The same for daimons of the underworld, according to the traditional rites. (Irigaray)
- [...] prophets and all men and women of holy works. (Tyson)
- Samuti austa oma isa ja ema ja lähisugulasi.
- With lowly Duty to thy Parents bow,
And Grace and Favour to thy Kindred show: (Rowe 1707: 153) - To sire and blood be due distinction giv'n;
Such is the Law, the sov'reign will of heaven. (Talbot 1881: 184) - Honour also thy parents, and those most nearly related to thee. (Coleman)
- Honour likewise thy parents, and those most nearly related to thee. (Firth)
- Be a good son, just brother, spouse tender and good father (Redfield 1917: 114)
- Honor your parents as well as their closest relatives. (Thom 1995: 95)
- Thy Parents reverence, and near Allies: (Stanley 2010: 295)
- Then honour your parents, and all of your kindred; (Roussel)
- Honor your father and mother as well as your relatives. (Irigaray)
- Be a good son to your parents, a fair brother to your siblings, a loving spouse to your partner in life, and a good parent to your children. (Tyson)
- Vali ülejäänud inimkonna seast oma sõbraks see, kes paistab silma oma hüvede poolest.
- For what concerns the rest of Human-kind,
Chuse out the Man to Virtue best inclin'd;
Him to thy Arms receive, him to thy Bosom bind. (Rowe 1707: 153) - For all men else, - to him thy faith extend
Who in himself exhibits Virtue's friend. (Talbot 1881: 184) - Of other men, make him thy friend who is most distinguished by virtue. (Coleman)
- Of all the rest of mankind, make him thy friend who distinguishes himself by his virtue. (Firth)
- Choose for thy friend, the friend of virtue; (Redfield 1917: 114)
- Among others, choose as your friend him who excels in virtue. (Thom 1995: 95)
- Him that is first in Virtue make thy Friend, (Stanley 2010: 295)
- Among others make the most virtuous thy friend; (Roussel)
- Make your best friend one who is outstanding by his virtue. (Irigaray)
- Select as your friend one who loves honor and virtue, [...] (Tyson)
- Kuula alati tema sõbralikke soovitusi ning võta eeskuju tema õilsast ja kasulikust tegevusest.
- Possess of such a Friend, preserve him still;
Nor thwart his Counsels with thy stubborn Will;
Pliant to all his Admonitions prove,
And yield to all his Offices of Love: (Rowe 1707: 153) - From wise forbearance all thy strength must rise, - (Talbot 1881: 185)
- Listen to his kind words, and copy his good deeds. (Coleman)
- Always give ear to his mild exhortations, and take example from his virtuous and useful actions. (Firth)
- Yield to his gentle counsels, profit by his life, (Redfield 1917: 114)
- Yield to his gentle words and useful actions, (Thom 1995: 95)
- And with observance his kind speech attend: (Stanley 2010: 295)
- Love to make use of soft speeches, but deeds that are useful; (Roussel)
- Be kind with your words and useful with your works. (Irigaray)
- [...] listen to his advice, profit from his example, [...] (Tyson)
- Väldi nii palju kui võimalik vihatunnet oma sõbra vastu tema mingite pisivigade pärast.
- Him, from thy heart, so true, so justly dear,
Let no rash Word nor light Offences tear.
Bear all thou canst, still with his Failings strive,
And to the utmost still, and still forgive; (Rowe 1707: 153) - And tho' he should some trifling faults display,
Yet do not drive him from thy breast away. (Talbot 1881: 185) - Do not hate thy friend for a small fault. (Coleman)
- Avoid as much as possible hating thy friend for a slight fault. (Firth)
- And for a trifling grievance never leave him; (Redfield 1917: 115)
- and do not hate your friend for a small fault, (Thom 1995: 95)
- Nor (to thy power) for Light faults cast him by, (Stanley 2010: 295)
- Alienate not the beloved comrade for trifling offences, Bear all you can, what you can, and you should [are near to each other] (Roussel)
- Be not enraged by the lesser faults accounted to your friends. (Irigaray)
- [...] and do not allow a minor dispute to destroy your friendship. (Tyson)
- Võim on paratamatuse naaber.
- For strong Necessity alone explores,
The secret Vigour of our latent Pow'rs, (Rowe 1707: 153) - Know, Need and Power are ever close allies. (Talbot 1881: 185)
- Now, Power, is a near neighbour to necessity. (Coleman)
- [And understand that] power is near neighbour to necessity. (Firth)
- If thou canst at least: for a most rigid law
Binds Power to Necessity. (Redfield 1917: 115) - for as long as you are able to do so. For ability lives near necessity. (Thom 1995: 95)
- Thy pow'r is neighbour to Necessity. (Stanley 2010: 295)
- Act according to your faculties, aware that power is very necessity. (Irigaray)
- Follow this course if you are able, for we are not always able to freely choose the events of our lives. (Tyson)
- Tea, et kõik asjad on nii, nagu ma olen sulle neist rääkinud, ja harjuta ennast võitma ja hävitama järgmisi himusid: esiteks aplust, laiskust, meelelisust ja viha.
- Rouses and urges on the lazy Heart,
Force, to its self unknown before t'exert.
By use thy stronger Appetites asswag,
Thy Gluttony, thy Sloath, thy Lust, thy Rage: (Rowe 1707: 155) - Learn then, those things so good for all to know,
For all who walk life's rugged path below;
And turn thy thoughts, and ply thy strength amain,
Each headlong grovelling passion to restrain.
Let foul Debauch a stern subjection own,
[|] And Sleep's domain, with Sloth's rank Weeds o'ergrown;
Lust's foul desires should stoop to stern control,
And Anger's breath, that shakes the troubled soul;
Let meekness ever o'er thy speech reside;
Be always found at Truth's unyielding side. (Talbot 1881: 185) - Know these things; accustom thyself to be the master of thy Passions: First gluttony, then sloth, luxury, and anger. (Coleman)
- Know that all these things are as I have told thee; and accustom thyself to overcome these passions: - First gluttony, sloth, sensuality, and anger. (Firth)
- Still it is given thee to fight and overcome
Thy foolish passions: learn thou to subdue them.
Be sober, diligent, and chaste; avoid all wrath. (Redfield 1917: 115) - Know the above then, and accustom yourself to be master of the following:
first of all, of your stomach, of sleep, of lust,
and of anger. (Thom 1995: 95) - These know, and with intentive care pursue;
But anger, sloth, and luxury subdue. (Stanley 2010: 295) - Take this well to heart: you must gain control of your habits; First over stomach, then sleep, and then luxury, and anger; (Roussel)
- Learn that, on the one hand, that things are thus; and on the other accustom yourself to dominate this: First the stomach and later sleep, sexual impulse and rage. (Irigaray)
- In spite of the power that Necessity holds over humanity, you have the ability to fight against your own destructive passions - therefore learn to subdue unreasonable impulses. Avoid intoxication by alcohol and drugs, devote your main energies to your duties and obligations, and refrain from sexual excesses. Cast out all traces of anger and violence from your heart. (Tyson)
- Ära tee kunagi midagi häbiväärset, ei teiste juuresolekul ega üksi olles.
- From each dishonest Act of Shame forbear;
Of others, and thy self, alike beware. (Rowe 1707: 155) - Let shameful acts far from thy thoughts be driv'n, (Talbot 1881: 186)
- Do no shameful act in private with thyself, nor with another: (Coleman)
- Do nothing evil, neither in the presnece of others, nor privately; (Firth)
- In public or in secret ne'er permit thou
Any evil; [...] (Redfield 1917: 115) - Never do anything shameful, neither with somebody else,
nor on your own. (Thom 1995: 95) - In sight of others or thyself forbear
What's ill; [...] (Stanley 2010: 295) - what brings you shame, do not unto others. Nor by yourself; (Roussel)
- Do not commit any shameful action. Neither with another or by yourself; (Irigaray)
- Neither in public nor in private allow yourself to entertain evil desires or impulses. (Tyson)
- Vaid austa ennekõike iseennast.
- Let Rev'rence of thy self thy Thoughts controul,
And guard the sacret Temple of thy soul. (Rowe 1707: 155) - And due respect to thine own person giv'n; (Talbot 1881: 186)
- And above all things respect thyself. (Coleman)
- But above all things respect thyself. (Firth)
- [...] and above all else respect thyself. (Redfield 1917: 115)
- Feel shame before yourself most of all. (Thom 1995: 95)
- [...] but of thyself stand most in fear. (Stanley 2010: 295)
- highest duties is honor of self, (Roussel)
- for you must, firstly and beforehand, respect yourself. (Irigaray)
- Above all else, respect yourself. (Tyson)
- Järgmiseks pane tähele õiglust nii oma tegudes kui sõnades.
- Let Justice o'er thy Word and Deed preside, (Rowe 1707: 155)
- With others ne'er indulge the foul desire,
But' let thy soul to purest thoughts aspire.
In a word, in act, be justice in thy view; (Talbot 1881: 186) - In the next place be just both in deed and word. (Coleman)
- In the next place, observe justice in thy actions and in thy words. (Firth)
- Speak not nor act before thou hast reflected. (Redfield 1917: 116)
- Furthermore, practice justice both in deed and in word, (Thom 1995: 95)
- Let Justice all thy words and actions sway; (Stanley 2010: 295)
- Let Justice be practiced in words as in deeds; (Roussel)
- Be just in words and actions. (Irigaray)
- Do not act or speak without first considering what you are about to do. (Tyson)
- Ära harjuta ennast üheski asjas toimima korrapäratult ega arutult.
- And Reason ev'n thy meanest actions guide: (Rowe 1707: 155)
- Nor ever thou a thoughtless course pursue: (Talbot 1881: 186)
- And let it not be thy habit to behave thyself in any matter thoughtlessly, (Coleman)
- And accustom not thyself to behave thyself in any thing without rule, and without reason. (Firth)
- Be just. (Redfield 1917: 116)
- and accustom yourself not to be without thought about anything. (Thom 1995: 95)
- Nor from the even course of Reason stray; (Stanley 2010: 295)
- Then make the habit, never inconsiderately to act; (Roussel)
- Reasonable and conscious in all that you do. (Irigaray)
- Show justice in your dealings with others, [...] (Tyson)
- Pea alati meeles, et Saatus on määranud surra kõigil inimestel.
- For know that Death is Man's appointed Doom,
Know that the Day of great Account will come,
When thy past Life shall strictly be survey'd,
Each Word, each Deed be in the Ballance laid,
And all the Good and all the Ill most justly be repaid. (Rowe 1707: 155) - And this good truth bear always in thy mind,
That once to die is destined for mankind. (Talbot 1881: 186) - But consider this, - that all must die. (Coleman)
- But always make this reflection, that it is ordained by destiny that all men shall die. (Firth)
- Remember that a power invincible
Ordains to die; (Redfield 1917: 116) - but know that death has been destined for all, (Thom 1995: 95)
- For know that all men are to die ordain'd. (Stanley 2010: 295)
- Neither forget that deaths is apointed to all; (Roussel)
- Do not forget that death is the destiny for everyone. (Irigaray)
- [...] bearing in mind that everyone must eventually die and be judged. (Tyson)
- Ja et rikkuse hüved on ebakindlad, ja et nii nagu need võib saavutada, võib need ka kaotada.
- For Wealth the perishing, uncertain Good,
Ebbing and flowing like the fickle Flood,
[|] That knows no sure, no fix'd abiding Place,
But wandering loves from Hand to Hand to pass; (Rowe 1707: 155, 157) - And while wealth fails one lasting joy to give,
The gifts of Virtue shall for ever live. (Talbot 1881: 186) - And that as the good things of Fortune may be acquired, so also they may be lost. (Coleman)
- And that the goods of fortune are uncertain; and that as they may be acquired, so may they likewise be lost. (Firth)
- that riches and the honours
Easily acquired, are easy thus to lose. (Redfield 1917: 116) - and that property is wont to be acquired now, tomorrow lost. (Thom 1995: 95)
- And riches are as quickly lost as gain'd. (Stanley 2010: 295)
- That possession here gladly gathered, there must be left; (Roussel)
- And that it is the condition of destiny to augment and diminish. (Irigaray)
- Remember also that fame and fortune acquired without effort by dishonorable means have little value, and are just as easily cast away. (Tyson)
- Suhtu kõigisse suurtesse õnnetustesse teadmisega, et inimene kannatab saatuse tõttu.
- Revolve the Getter's Joy and Looser's Pain,
And think if it be worth thy while to gain. (Rowe 1707: 157) - Of all the woes, which Fate for man designs,
Whate'er the part which heaven to thee assigns (Talbot 1881: 187) - As to those calamities which befall men through Divine Fortune, (Coleman)
- Concerning all the calamities that men suffer by divine fortune, (Firth)
- As to the evils which Destiny involves,
Judge them what they are: endure them all and strive, (Redfield 1917: 116) - But whatever pains mortals suffer through the divine workings of fate, (Thom 1995: 95)
- Crosses that happen by divine decree, (Stanley 2010: 295)
- Whatever sorrow the fate of the gods may here send us, (Roussel)
- The sufferings proportioned by destiny proceed from the gods. (Irigaray)
- Assess without passion the impersonal evils that Fate causes in your life, [...] (Tyson)
- [|29|] Talu oma saatust kannatlikult, olgu see milline tahes, ning ära kunagi selle pärast nurise.
- Of all those Sorrows that attend Mankind.
With Patience bear the Lot to thee assign'd;
Nor think it Chance, nor murmur at the Load;
For know what Man calls Fortune is from God. (Rowe 1707: 157) - With patience bear; nor rail at heaven's decrees; - (Talbot 1881: 187)
- If thou suffer in patience, resent them not. (Coleman)
- Support with patience thy lot, be it what it may, and never repine at it. (Firth)
- As much as thou art able, to modify the traits: (Redfield 1917: 116)
- It is fitting that it be healed as far as possible, [...] (Thom 1995: 95)
- (If such thy lot) bear not impatiently. (Stanley 2010: 295)
- Bear, whatever may strike you, with patience unmurmuring. (Roussel)
- Face destiny with dignity. (Irigaray)
- [...] do your best to live without those you cannot change, [...] (Tyson)
- Vaid püüa teha parim selle parandamiseks.
- In what thou mayst from Wisdom seek Relief;
And let her healing Hand asswage the Grief; (Rowe 1707: 157) - And yet 'tis meet to stem fate's onward flow,
And turn aside the tide of human woe. (Talbot 1881: 187) - Do thy best to remedy them, [...] (Coleman)
- But endeavour that thou canst to remedy it. (Firth)
- As much as thou art able, to modify the traits: (Redfield 1917: 116)
- [...] and say to yourself as follows: (Thom 1995: 95)
- Yet seek to remedy with all thy care, (Stanley 2010: 295)
- To relieve it, so far as you can, is permitted; (Roussel)
- Although it is best to correct this destiny according to your faculties. (Irigaray)
- [...] and always strive to make your life better. (Tyson)
- Ja pea meeles, et suuremat osa neist õnnetustest ei läkita Saatus headele inimestele.
- Yet still whate'er the Righteous Doom ordains,
What Cause soever multiplies thy Pains
Let not those Pains as Ills be understood
For God delights not to afflict the Good. (Rowe 1707: 157) - The good man's portion is but small of these. (Talbot 1881: 186)
- [...] and bear in mind, That Destiny does not give the largest share to good men. (Coleman)
- And consider that fate does not send the greatest portion of these misfortunes to good men. (Firth)
- The Gods, to the most cruel, have not exposed the Sage. (Redfield 1917: 116)
- Fate does not give very many of these sufferings to the good. (Thom 1995: 95)
- And think the Just have not the greatest share. (Stanley 2010: 295)
- but reflect: Not much good has Fate given to the good. (Roussel)
- Know that destiny does not give more suffering to the good. (Irigaray)
- The divine powers do not inflict the cruelest circumstances on true philosophers. (Tyson)
- Inimeste seas valitseb mitmeid mõtlemisviise, nii häid kui halbu.
- The Reas'ning Art to various Ends apply'd,
Is oft a sure, but oft an erring Guide. (Rowe 1707: 157) - What various thoughts men's converse here unfolds, -
Some good, some bad, and cast in diverse moulds; - (Talbot 1881: 187) - Many sorts of reasonings, good and bad, are to be found amongst men; (Coleman)
- There are among men many sorts of reasonings, good and bad. (Firth)
- Even as Truth, does Error have its lovers: (Redfield 1917: 117)
- Many words assail human beings, bad as well as good. (Thom 1995: 95)
- 'Mongst men, discourses good and bad are spread. (Stanley 2010: 295)
- The speech of people is various, now good, and now evil; (Roussel)
- Of the many words uttered by men, ones are good and others are not. (Irigaray)
- Just as some men and women love truth, so do others love lies; [...] (Tyson)
- Ära neist liialt kergesti vaimustu, kuid ära neid ka hülga.
- Thy Judgment therefore sound and cool preserve,
Nor lightly from thy Resolution swerve;
The dazling Pomp of Words does oft deceive,
And sweet Persuasion wins the easie to believe. (Rowe 1707: 159) - Unmoved in justice let thy soul abide,
Nor turn one moment from thy path aside; (Talbot 1881: 186) - But be not disturbed by them, nor allow them to harass thee. (Coleman)
- Admire them not too easily, nor reject them. (Firth)
- With prudence the Philosopher approves or blames; (Redfield 1917: 117)
- Do not be dumbfounded by them, nor allow
yourself to be hindered. (Thom 1995: 95) - Despite not those, nor be by these misled. (Stanley 2010: 295)
- So let them not frighten you, nor keey you from your purpose. (Roussel)
- Be not perturbed by them, do not allow them to influence you. (Irigaray)
- [...] the philosopher uses discretion before he condemns or approves the opinions of others; [...] (Tyson)
- Kuid kui esitatakse valesid, suhtu neisse sõbralikult ja varu endale kannatust.
- When Fools and Liars labour to persuade,
Be dumb, and let the Barbles vainly plead. (Rowe 1707: 159) - Though Falsehood's voice should thunder at thine ear,
The vicious sounds with tranquil bosom hear. (Talbot 1881: 187) - But if anything false of thee be put forth, bear it patiently. (Coleman)
- But if falsehood be advanced, hear them with mildness, and arm thyself with patience. (Firth)
- If Error triumph, he departs and waits. (Redfield 1917: 117)
- If in fact something false is said,
withdraw amiably. (Thom 1995: 95) - If any some notorious falsehood say, (Stanley 2010: 295)
- If false calumnies come to your ear, support it in patience; (Roussel)
- Face lies with patience and kindness. (Irigaray)
- [...] if liars ascend to positions of power, he departs from their company and waits for their downfall. (Tyson)
- Pea neist kinni kõigis olukordades, millest ma sulle nüüd räägin.
- This above all, this Precept chiefly learn,
This nearly does, and first thy self concern; (Rowe 1707: 159) - Listen now carefully to what I am about to tell thee. (Coleman)
- Observe well, on every occasion, what I am going to tell thee: - (Firth)
- Listen and in thine heart engrave my words; (Redfield 1917: 117)
- Let what I shall tell you, however, be accomplished in every instance: (Thom 1995: 95)
- Yet that which I now am declaring, fulfill it full faithfully: (Roussel)
- See to abide by what I will say to you now: (Irigaray)
- Listen to these words and write them on your heart - exclude from your eyes and earl all counsels of prejudice. (Tyson)
- Ära lase iialgi ühelgi inimesel ennast ahvatleda ei sõna ega teoga.
- Let no Example, let no soothing Tongue,
Prevail upon thee with a Syren's Song,
To do thy Soul's Immortal Essence wrong.
(Rowe 1707: 159) - And, hark, meantime let no false tongue invite,
In word or deed, thy foosteps from the right (Talbot 1881: 187) - Let no one ever seduce thee by his words or acts, (Coleman)
- Let no man either by his words, or by his deeds, ever seduce thee. (Firth)
- Keep closed thine eye and ear 'gainst prejudice; (Redfield 1917: 117)
- Let no one persuade you either by word or even by deed (Thom 1995: 95)
- Let not men's smoother promises invite, (Stanley 2010: 295)
- Let no one with speech or with deeds e'er deceive you; (Roussel)
- May nobody, neither with words or acts, (Irigaray)
- Be afraid to follow the examples of others, [...] (Tyson)
- Ära lase ennast meelitada ütlema või tegema midagi sellist, mis pole sulle endale kasulik.
- Of good or Ill by Words or Deeds express,
Chuse for thy self, and always chuse the best. (Rowe 1707: 159) - And open path. Let thought each act precede, (Talbot 1881: 188)
- Nor make thee do what is not seemly. (Coleman)
- Nor entice the to say or to do what is not profitable for thyself. (Firth)
- Of others the example fear; think always for thyself. (Redfield 1917: 117)
- to do or to say whatever is not best for you. (Thom 1995: 95)
- Nor rougher threats from just resolves thee fright. (Stanley 2010: 295)
- To do or to say what is not best, (Roussel)
- Convince you that you should say or do what is not best. (Irigaray)
- [...] and always think for yourself. (Tyson)
- Küsi nõu ja mõtle järele, enne kui tegutsed, et sa ei teeks rumalaid tegusid.
- Let wary thought each Enterprise forerun,
And ponder on thy Task before begun,
[|] Lest Folly should the wretched Work deface,
And mock thy fruitless Labours with Disgrace. (Rowe 1707: 159, 161) - That truth may reign, and justice may succeed. (Talbot 1881: 188)
- Deliberate before doing, in order that what thou doest may not be foolish. (Coleman)
- Consult and deliberate before thou act, that thou mayest not commit foolish actions. (Firth)
- Consult, deliberate, and freely choose. (Redfield 1917: 117)
- Deliberate before the deed, lest foolish things result from it. (Thom 1995: 95)
- If ought thou woulst attempt, first ponder it; (Stanley 2010: 296)
- Think, ere you act, that nothing stupid result; (Roussel)
- Reflect before you commit a foolish act. (Irigaray)
- Seek the best advice you can get, consider it, then make your own decision without being influenced by the opinions or actions of your peers. (Tyson)
- Sest õnnetu inimese komme on tegutseda ja rääkida järelemõtlematult.
- Fools huddle on and always are in haste,
Act without Thought, and thoughtless Words they waste. (Rowe 1707: 161) - In rash design th' unwise alone engage, (Talbot 1881: 188)
- For it is the part of a stupid man to speak and act without thought. (Coleman)
- For it is the part of a miserable man to speak and to act without reflection. (Firth)
- Let fools act aimlessly and without cause. (Redfield 1917: 117)
- It is typical of a worthless man indeed to do or to say senseless things. (Thom 1995: 97)
- Fools only inconsiderate acts commit. (Stanley 2010: 296)
- To act inconsiderately is part of a fool; (Roussel)
- For it is proper of men to utter foolish words and perform evil acts. (Irigaray)
- Allow fools to wander without purpose or direction; [...] (Tyson)
- Vaid tee selliseid asju, mis sind hiljem ei piina ega sunni sind kahetsema.
- But thou in all thou dost, with early Cares
Strive to prevent at first a Fate like theirs;
That Sorrow on the End may never wait,
Nor sharp Repentance make thee Wise too late. (Rowe 1707: 161) - While deeds of worth display the cautious sage. (Talbot 1881: 188)
- But do thou act so that thou shalt not be troubled by the result. (Coleman)
- But do that which will not afflict thee afterwards, nor oblige thee to repentance. (Firth)
- Thou shouldst, in the present, contemplate the future. (Redfield 1917: 117)
- But bring that to completion which will not distress you afterwards. (Thom 1995: 97)
- Nor do what afterwards thou may repent; (Stanley 2010: 296)
- Yet whatever later will not bring you repentance, that you should carry through, (Roussel)
- Do now what cannot hurt you later. (Irigaray)
- [...] you should consider in the present what your actions will be in the future. (Tyson)
- Ära tee kunagi midagi sellist, millest sa aru ei saa.
- Beware thy medling Hand in ought to try,
That does beyond thy reach of Knowledge lye; (Rowe 1707: 161) - Be not the arts with uskill'd hands essay'd; - (Talbot 1881: 188)
- Do nothing also which thou dost not understand, (Coleman)
- Never do anything which thou dost not understand. (Firth)
- That which thou dost not know, pretend not that thou dost. (Redfield 1917: 118)
- Do not do even one thing of what you do not understand, [...] (Thom 1995: 97)
- First learn to know the thing on which the' art bent. (Stanley 2010: 296)
- Do nothing beyond what you know; yet learn (Roussel)
- Always abstain from what you do not know. (Irigaray)
- Never pretend to know things when you do not know them; [...] (Tyson)
- Vaid õpi kõike, mida sul on tarvis teada, ja sel kombel elad sa väga õnnelikult.
- But seek to know, and bend thy serious Thought
To search the profitable Knowledge out.
So Joys on Joys for ever shall encrease,
Wisdom shall crown thy Labours, and shall bless
Thy Life with Pleasure, and thy End with Peace. (Rowe 1707: 161) - Let use direct, and reason be obey'd:
Thus Life's pure stream of blissful mood shall glide,
While Wisdom walks sweet smiling at thy side. (Talbot 1881: 188) - But learn all that thou shouldest know, and so thou shalt lead a pleasant life. (Coleman)
- But learn all thou ought'st to know, and by that means thou wilt lead a very pleasant life. (Firth)
- Instruct thyself: for time and patience favour all. (Redfield 1917: 118)
- [...] but learn what is necessary, and thus you will lead a most enjoyable life. (Thom 1995: 97)
- Thus thou a life shalt lead with joy repeat. (Stanley 2010: 296)
- What you may need; thus shall your life grow happy. (Roussel)
- Learn all that is necessary so that your life may be happier. (Irigaray)
- [...] teach yourself - with time and patience, even a poor scholar can learn. (Tyson)
- Ära jäta unarusse oma keha tervist.
- Nor let the Body want its Part, but share
A just Proportion of thy tender Care: (Rowe 1707: 163) - Thy corporeal health, meantime, attend with care; (Talbot 1881: 188)
- Neglect not the health of thy body. (Coleman)
- In no wise neglect the health of thy body; (Firth)
- Neglect not thy health: (Redfield 1917: 118)
- You should not be careless about your physical health, (Thom 1995: 97)
- Nor must thou care of outward health forget. (Stanley 2010: 296)
- Neither grow anxious about the health of the body. (Roussel)
- It is inconvenient to neglect bodily health. (Irigaray)
- Do not neglect the needs of your body, [...] (Tyson)
- Anna talle vajalikul hulgas süüa ja juua ning lase piisavalt liikuda.
- For Health and Welfare prudently provide,
And let its lawful Wants be all supply'd.
Let sober Draughts refresh, and wholesome Fare
Decaying Nature's wasted Force repair;
And sprightly Exercise the duller Spirits chear. (Rowe 1707: 163) - Be wholesome bounds set to thy daily fare: - (Talbot 1881: 188)
- Be moderate in food, and drink, and exercise. (Coleman)
- But give it drink and meat in due measure, and also the exercise of which it has need. (Firth)
- dispense with moderation, (Redfield 1917: 117)
- but you should practice due measure in drinking, eating, and physical exercises. (Thom 1995: 97)
- Such temp'rance use in exercise and diet, (Stanley 2010: 296)
- Keep measure in eating and drinking, and every exercise of the body; (Roussel)
- So you will procure the just measure of food, drink, and exercise. (Irigaray)
- [...] but meet those needs with moderation. (Tyson)
- Vajaliku hulga all pean silmas seda, mis ei tee sulle kahju.
- In all Things still which to this Care belong,
Observe this Rule, to guard thy Soul from Wrong. (Rowe 1707: 163) - In meat, in drink, in exercise, define
The needful space, and keep the middle line. (Talbot 1881: 188) - Now by moderation I mean what will not injure thee. (Coleman)
- Now by measure I mean what will not incommode thee. (Firth)
- Foor to the body and to the mind repose. (Redfield 1917: 117)
- By due measure I mean that which will not distress you. (Thom 1995: 97)
- As may preserve thee in a setled quiet. (Stanley 2010: 296)
- By measure, I mean what later will not induce pain; (Roussel)
- Know the just measure as that which causes no pain. (Irigaray)
- Nourish your body with wholesome food, and your mind with silence and rest. (Tyson)
- Harjuta end elama puhtalt ja sündsalt, ilma luksuseta.
- Seek not in needless Luxury to waste
Thy Wealth and Substance, with a Spendthrift's (Rowe 1707: 165) - Pure be thy food, - with guarded step refrain
From the foul depth of Luxury's domain. (Talbot 1881: 188) - Accustom thyself to a style of living which is simple but not luxurious. (Coleman)
- Accustom thyself to a way of living that is neat and decent without luxury. (Firth)
- Tuu much attention or too little shun; (Redfield 1917: 117)
- Become accustomed to have a pure way of life, not an enervated one, (Thom 1995: 97)
- Meats unprohibited, not curious chose, (Stanley 2010: 296)
- Follow clean habits of life, but not the luxurious; (Roussel)
- Accustom yourself to living a pure life, clean and virile. (Irigaray)
- The same result occurs if you have too many material possessions, or too few. (Tyson)
- Väldi kõike, mis põhjustab kadedust.
- Provoke not Envy's deadly Rage, but fly
The glancing Curse of her Malicious Eye. (Rowe 1707: 163) - To virtuous aims fire on the swelling soul,
Where Envy pale sits fretting at the goal. (Talbot 1881: 188) - Avoid anything which can give rise to envy. (Coleman)
- Avoid all things that will occasion envy. (Firth)
- for envy
Thus, to either excess alike attached. (Redfield 1917: 117) - and guard against doing the kind of thing that incurs envy. (Thom 1995: 97)
- Decline what any other may accuse. (Stanley 2010: 296)
- Avoid what envy arouses, (Roussel)
- See that you do nothing that would bring envy upon yourself. (Irigaray)
- Avoid too much attention from others, and also too little attention. Your fame will give rise to envy in the hearts of other persons, but if you are neglected by the world, envy of others will arise in your own heart. (Tyson)
- Ära raiska arutult, nii nagu see, kes ei tea, mis on sünnis ja auväärne.
- Yet flying these, be watchful, lest thy Mind,
Prone to Extreams, an equal Danger find,
And be to sordid Avarice inclin'd. (Rowe 1707: 165) - To thy expense be decent limits made;
Nor to the Spendthrift's manner be betray'd; (Talbot 1881: 188) - Spend not unseasonably as one who knows not what is right. (Coleman)
- And be not prodigal out of reason, like one who knows not what is decent and honourable. (Firth)
- Luxury and avarice have similar results. (Redfield 1917: 117)
- Do not spend money at the wrong time like someone ignorant of what is good, (Thom 1995: 97)
- The rash expense of vanity detest, (Stanley 2010: 296)
- At the wrong time, never be prodigal, as if you did not know what was proper; (Roussel)
- Do not spend unwisely, as those who ignore the honest proportion of beauty. (Irigaray)
- Ära ole ahne ega kitsi; mõõdukus on neis asjus esmajärguline.
- Distant alike from each, to neither lean,
But ever keep the happy GOLDEN MEAN. (Rowe 1707: 165) - Nor in the miser's steps thy course pursue; -
But the just medium ever keep in view. (Talbot 1881: 189) - Be not niggardly nor covetous. Moderation in all things is most excellent. (Coleman)
- Neither be covetous nor niggardly; a due measure is excellent in these things. (Firth)
- One must choose in all things a mean just and good. (Redfield 1917: 117)
- nor be tight-fisted. Due measure is in everything the best. (Thom 1995: 97)
- And sordidness: A mean in all is best. (Stanley 2010: 296)
- Nor show yourself stingy; that which is medium is the best. (Roussel)
- But do not be cheap. The best in all things is the just measure. (Irigaray)
- One must choose in all things a mean just and good. (Tyson)
- Ära tee seda, mis sind kahjustab, ja enne kui tegutsed, mõtle.
- Be careful still to guard thy Soul from wrong,
And let thy Thought prevent thy Hand and Tongue. (Rowe 1707: 165) - To honest aims let all thy actions tend, -
Truth, justice, peace, their purpose and their end. (Talbot 1881: 189) - Do only those things which cannot hurt thee, and think before doing (even them). (Coleman)
- Do only the things that cannot hurt thee, and deliberate before thou dost them. (Firth)
- Do that which will not harm you, and take thought before the deed. (Thom 1995: 97)
- Do that which does not damage you, but reflect before you act. (Irigaray)
- Hurt not thyself: Before thou act, advise; (Stanley 2010: 296)
- Ära kunagi lase magama minnes unel oma silmi sulgeda,
- Let not the stealing God of Sleep surprise
Nor creep in Slumber on thy weary eyes, (Rowe 1707: 165) - Let not thine eyes to balmy sleep be woo'd (Talbot 1881: 189)
- Never sleep before [...] (Coleman)
- Never suffer sleep to close thy eyelids, after thy going to bed, (Firth)
- Let not sleep e'er close thy tired eyes (Redfield 1917: 119)
- Do not welcome sleep upon your soft eyes (Thom 1995: 97)
- Nor suffer sleep at night to close thine eyes, (Stanley 2010: 296)
- Never let slumber approach thy wearied eye-lids, (Roussel)
- Do not allow sweet dreams to close your eyes. (Irigaray)
- Never go to sleep [...] (Tyson)
- Enne kui oled läbi arutanud kõik päeval tehtu.
- E'er ev'ry Action of the former Day
Strictly thou dost and righteously survey.
With Rev'rence at thy own Tribunal stand,
And answer justly to thy own Demand. (Rowe 1707: 165) - Ere thou hast thrice thy daily acts review'd. (Talbot 1881: 189)
- [...] going over the acts of the day in thy mind. (Coleman)
- Till thou hast examined by thy reason all thy actions of the day. (Firth)
- Without thou ask thyself: What have I omitted and what done? (Redfield 1917: 119)
- before you have reviewed each of the day's deeds three times: (Thom 1995: 97)
- Till thrice thy acts that day thou hast ore-run, (Stanley 2010: 296)
- Ere thrice you reviewed what this day you did; (Roussel)
- Without having gone over with yourself what you have done in the day. (Irigaray)
- [...] without first asking yourself, [...] (Tyson)
- Kus olen ma eksinud? Mida olen teinud? Mida olen jätnud tegemata sellist, mida oleksin pidanud tegema?
- Where have I been? In what have I transgress'd?
What Good or Ill has this Day's Life express'd?
Where have I fail'd in what I ought to do?
In what to God, to Man, or to my self I owe? (Rowe 1707: 167) - Thus search thy heart, - how have I spent this sun?
What rules transgress'd? what duties left undone? - (Talbot 1881: 189) - Wherein have I done wrong? What have I done? What have I left undone? (Coleman)
- Wherein have I done amiss? What have I done? What have I omitted that I ought to have done? (Firth)
- Abstain thou if 'tis evil; preserve if good. (Redfield 1917: 119)
- "Where have I transgressed? What have I accomplished? What duty have I neglected?" (Thom 1995: 97)
- How slipped? what deeds? what duty left undone? (Stanley 2010: 296)
- Wherein have I sinned? What did I? What duty is neglected? (Roussel)
- In what have I come to fault? What have I done? Have I passed by my duty? (Irigaray)
- [...] What did I accomplish during the day that has passed, and what needed to be done that I failed to accomplish? (Tyson)
- Kui sa niisuguse uurimisega avastad, et oled teinud midagi valesti, laida ennast rangelt, ja kui oled teinud midagi head, siis rõõmusta.
- Inquire severe whate'er from first to last,
From Morning's Dawn 'till Ev'ning's Gloom has past.
If Evil were thy Deeds, repenting mourn,
And let thy Soul with strong Remorse be torn. (Rowe 1707: 167) - Each weak, bad act, reprove with fearless mind;
And in the good enjoy a bliss refined. (Talbot 1881: 189) - Examine thyself. If thou hast done evil, blame. And if thou hast done well, rejoice. (Coleman)
- If in this examination thou find that thou hast done amiss, reprimand thyself severely for it; And if thou hast done any good, rejoice. (Firth)
- Abstain thou if 'tis evil; persevere if good. (Redfield 1917: 119)
- Beginning from the first one go through them in detail, and then,
if you have brought about worthless things, reprimand yourself,
but if you have achieved good things, be glad. (Thom 1995: 97) - Thus thy account summ'd up from first to last,
Grieve for the ill, joy for what good has past. (Stanley 2010: 296) - All from the first to the last, review; and if you have erred, Grieve in your spirit, rejoicing for all that was good. (Roussel)
- Go over the actions you have realized, starting with the first and without omitting any other. Reprimand yourself if you have committed an evil act and rejoice with the good ones. (Irigaray)
- Resolve in the coming new day to avoid evil and to persevere in doing good. (Tyson)
- [|30|] Harjuta kõiki neid asju põhjalikult, mediteeri nende üle; sa peaksid neid armastama kogu südamest.
- If Good, the Good with Peace of Mind repay,
And to thy secret Self with Pleasure say,
Rejoice, my Heart, for all went well to Day. (Rowe 1707: 167) - Such be thy practice, such thy labour here,
[|] A grace divine within thy soul shall grow, (Talbot 1881: 189) - Practice thoroughly all these maxims; think on them; love them. (Coleman)
- Practise thoroughly all these things; meditate on them well; thou oughtest to love them with all thy heart. (Firth)
- Meditate upon my counsels; love them; follow them; (Redfield 1917: 119)
- Work hard at this, meditate on this, you should passionately desire this; (Thom 1995: 97)
- These study, practice these, and these affect; (Stanley 2010: 296)
- With zeal and with industry, this, then repeat; and learn to repeat it with joy. (Roussel)
- This is what you must do. This is the duty requiring your care. Here is what you must love. (Irigaray)
- Meditate on all these words of advice that I have given you; take them to your heart with love and follow them; [...] (Tyson)
- Need viivad su Jumaliku Vooruse teele.
- These Thoughts and chiefly these thy Mind should
Employ thy Study, and engage thy Love.
These are Rules which will to Virtue lead,
And teach thy Feet her heav'nly Paths to tread. (Rowe 1707: 167) - In Virtue's path, with soul resolved, sincere; (Talbot 1881: 189-190)
- They will put thee in the way of Divine Virtue; (Coleman)
- 'Tis they that will put thee in the way of divine virtue. (Firth)
- To the divine virtues will they know how to lead thee. (Redfield 1917: 119)
- this will put you in the footsteps of divine Virtue, (Thom 1995: 97)
- To sacred virtue these thy steps direct. (Stanley 2010: 296)
- Hdus wilt thou tread on the paths of heavenly virtue, (Roussel)
- Here is what will commend you on the path of divinity. (Irigaray)
- [...] they will lead your life to the highest virtues. (Tyson)
- Tõotan seda tema nimel, kes on lasknud meie hinge voolata Pühal Neljasusel,
- This by his Name I swear, whose sacred Lore
First to Mankind explain'd the Mystick FOUR, (Rowe 1707: 169) - Wrought by the hand of him who bids to flow
[...] Of fourfold bliss unmingled with alloy; (Talbot 1881: 190) - I swear it by Him who has put into our soul the Quaternion. (Coleman)
- I swear it by him who has transmitted into our souls the Sacred Quaternion, [...] (Firth)
- I swear it by the one who in our hearts engraved
The sacred Tetrad, symbol immense and pure, (Redfield 1917: 119) - yes, by him who imparted to our soul the tetraktys, (Thom 1995: 97)
- Eternal Nature's fountain I attest,
Who the Tetractys on our soul imprest. (Stanley 2010: 296) - Surely, I swear it by him who in our souls' placed the Four (elements), [yes, by him who imparted to our soul the tetraktys,] (Roussel)
- I swear by He that has given our soul the Tetractys, [...] (Irigaray)
- I swear this to be true by the Monad who engraved in the hearts of philosophers the sacred Tetrad, a symbol great and perfect, [...] (Tyson)
- Looduse lättel, mille kulg on igavene.
- Source of Eternal Nature and Almighty Pow'r. (Rowe 1707: 169)
- A fount perennial of essential joy, (Talbot 1881: 190)
- Who is the Eternal Source of Nature? (Coleman)
- [...] the source of nature, whose cause is eternal. (Firth)
- Source of Nature and model of the Gods. (Redfield 1917: 119)
- fount of ever-flowing nature. (Thom 1995: 97)
- Him who is spring of Nature eternal - (Roussel)
- ]...] fountain and root of the Eternal Nature (Irigaray)
- [...] the source of earthly nature and the pattern of heavenly nature. (Tyson)
- Ära iial alusta tööd enne, kui oled palves palunud jumalatel otsustada, mida sul tuleb teha.
- In all thou dost first let thy Prayers ascend,
And to the Gods thy Labours first commend,
From them implore Success, and hope a prosp'rous End. (Rowe 1707: 169) - But, be thy works approach'd with heav'nly love,
With pure devotion to the Gods above. (Talbot 1881: 190) - But go to thy work only after having prayed the gods to accomplish it. (Coleman)
- But never begin to set thy hand to any work, till thou hast first prayed to gods to accomplish what thou art going to begin. (Firth)
- But before all, thy soul to its fauthful duty, (Redfield 1917: 119)
- But to work!
and pray to the gods to grant the fulfillment. (Thom 1995: 97) - Before thy mind thou to this study bend,
Invoke the Gods to grant it a good end. (Stanley 2010: 296) - Now start on your task! After you have implored the blessing of the Gods. (Roussel)
- Before starting any task. Ask the gods to sanctify your effort. (Irigaray)
- Before you attempt any labor, invoke the divine principles of the numbers from one to ten, who alone are able to bring to fulfilment the work you begin. (Tyson)
- Kui oled sellega harjunud,
- So shall thy abler Mind be taught to soar,
And Wisdom in her secret Ways explore; (Rowe 1707: 169) - From acts like these pursued with dauntless soul, (Talbot 1881: 190)
- Having done this, [...] (Coleman)
- When thou hast made this habit familiar to thee. (Firth)
- Invoke these Gods with fervour, they whose aid, (Redfield 1917: 119)
- When you have mastered these things, (Thom 1995: 97)
- These if thy labour vanquish, thou shalt then (Stanley 2010: 296)
- If this you hold fast, (Roussel)
- If you practice these rules, [...] (Irigaray)
- Understanding their example, it will not be possible for you to be deceived. (Tyson)
- Siis tunned Surematute Jumalate ja inimeste ehitust.
- To range through Heav'n above and Earth below,
Immortal Gods and mortal Men to Know. (Rowe 1707: 169) - Shall peer those laws with pure lights shall shine, (Talbot 1881: 190)
- [...] thou shalt know the constitution of the immortal Gods and of mortal men. (Coleman)
- Thou wilt know the constitution of the Immortal Gods and of men. (Firth)
- Thy work begun, alone can terminate.
Instructed by them, naught shall then deceive thee: (Redfield 1917: 119) - you will come to know the essence of immortal gods and mortal men, (Thom 1995: 97)
- Know the connection both of Gods and men; (Stanley 2010: 296)
- Soon will you recognize of Gods and mortal men The peculiar existence, how everything passes and returns. (Roussel)
- [...] you shall know the bonds that unite the immortal gods with mortal men. (Irigaray)
- You will then perceive the essential natures of beings both high and low, [...] (Tyson)
- Ja seda, kui kaugele küünivad erinevad olendid ja seda, mis neid sisaldab ja ühendab.
- So shalt thou learn what Pow'r does all controul,
What bounds the Parts, and what unites the Whole: (Rowe 1707: 169) - And manifest their nature all divine; (Talbot 1881: 190)
- How far the different Beings extend, and what contains them and holds them together. (Coleman)
- Even how far the different beings extend, and what contains and binds them together. (Firth)
- Of diverse beings thou shalt sound the essence; (Redfield 1917: 119)
- how it pervades each thing and how each thing is ruled [by it]. (Thom 1995: 97)
- How everything proceeds, or by what staid, (Stanley 2010: 296)
- Then will you see what is true, [...] (Roussel)
- And you shall learn the elements that pass and those which stay. (Irigaray)
- [...] and know the beginning and end of the universe. (Tyson)
- Ka peaksid sa teadma, et vastavalt Seadusele on maailmakõiksuse loomus sama kõigis olendites.
- And rightly judge, in all this wondrous Frame,
How universal Nature is the same. (Rowe 1707: 169) - And manifest their nature all divine;
And every change which falls to mortal man
Shall then appear to square with Nature's plan: (Talbot 1881: 190) - Thou shalt know also, according to right, that Nature is alike in all; (Coleman)
- Thou shalt likewise know that according to Law, the nature of this universe is in all things alike. (Firth)
- And thou shalt know the principle and end of All. (Redfield 1917: 119)
- You will come to know, as is right, nature, alike in everything, (Thom 1995: 97)
- And know (as far as fit to be survey'd)
Nature alike throughout: that thou mayest learn (Stanley 2010: 296) - [...] how Nature is all in most equal, (Roussel)
- And you shall know as it is just to know, that it is Law that the essence of the universe is one and similar in all. (Irigaray)
- If it is the will of the Highest, you will understand that the entire universe is composed of a single soul that is everywhere the same. (Tyson)
- Nii et sa ei peaks soovima seda, mida sul ei ole kohane soovitada; miski siin maailmas ei jää sinu eest saladuseks.
- So shalt thou ne'er thy vain Affections place
On Hopes of what shall never come to pass. (Rowe 1707: 169) - Thou, too, shalt learn of heavenly laws the force, -
Why nature keeps a never-changing course;
That all exist as justice hath ordain'd;
That one unbroken order is maintain'd. (Talbot 1881: 190) - So that thou shalt not hope for that which thou shouldst not, and nothing shall be hidden from thee. (Coleman)
- So that thou shalt not hope what thou ought'st not to hope; and nothing in this word shall be hidden from thee. (Firth)
- Alike in in everything, is the same in every place: (Redfield 1917: 119)
- so that you do not expect what is not to be expected, nor anything escape your notice. (Thom 1995: 97)
- Not to hope hopless things, but all discern. (Stanley 2010: 296)
- So that you hope not for what has no hope, nor that aught should escape you. (Roussel)
- So you will not hope for what should not be hoped for, nor shall there be any secret to you. (Irigaray)
- Once you have comprehended these sublime truths, and accept them as your birthright, you will cease to waste your energies desiring things that are false and unimportant. (Tyson)
- Sa saad ka teada, et inimesed tõmbavad endale õnnetuse kaela vabatahtlikult ning vastavalt oma vabale valikule.
- Man, wretched Man, thou shalt be taught to know,
Who bears within himself the inborn Cause of Woe. (Rowe 1707: 171) - Hence hope and fear shall wisely rule thy soul,
While truth directs, and Reason holds control:
Hence nought can hap mysterious to the view,
And nought be hoped which Virtue deems untrue.
[|] Then, this good truth it shall be thine to know, -
That oftentimes men bid their own sorrows flow; - (Talbot 1881: 190-191) - Thou shalt know also that men draw their misfortune upon themselves of their own choice. (Coleman)
- Thou wilt likewise know, that men draw upon themselves their own misfortunes voluntarily, and of their own free choice. (Firth)
- So that, as to thy true rights enlightened,
Thine heart shall no more feed on vain desires. (Redfield 1917: 120) - You will come to know that the miseries men suffer are self-incurred (Thom 1995: 97)
- And know those Wretches whose preserver wills
Drawn down upon their head spontaneous Ills; (Stanley 2010: 296) - Men shall you find whose sorrows themselves have created, (Roussel)
- And you will also know that the evils suffered by men are those which they chose by their will. (Irigaray)
- You will come to know that the evils plaguing men and women are the result of their own choices in life. (Tyson)
- Oma õnnetuses ei näe ega mõista nad, et nende hea on nende läheduses.
- Unhappy Race! that never yet could tell
How near their Good and Happiness they dwell. (Rowe 1707: 171) - Unhappy wretches, whose slow faltering sight
Refuse to see the blessings of the light; (Talbot 1881: 191) - Wretches! they neither see nor understand that their Good is close at hand. (Coleman)
- Unhappy that they are! They neither see nor understand that their good is near them. (Firth)
- Thou shalt see that the evils which devour men
Are of their choice the fruit; that these unfortunates
Seek afar the goodness whose source within they bear. (Redfield 1917: 120) - the wretched people, who do not see the good even though it is near,
nor do they hear it. (Thom 1995: 99) - Unto the good that's nigh them deaf and blind: (Stanley 2010: 296)
- Wretches who see not the God, that is to near, near, Nothing they hear; [...] (Roussel)
- Because they are so disgraceful that they do not see the good that is by their side (Irigaray)
- You will also see that these unfortunate men and women seek near and far to obtain a love that is already within them. (Tyson)
- Vaid vähesed teavad, mil kombel end õnnetustest vabastada.
- Depriv'd of Sense, they neither hear nor see;
Fetter'd in Vice, they seek not to free, (Rowe 1707: 171) - And whose weak ears unconscious of a sound,
List not the cheering voices waving round. (Talbot 1881: 191) - Few know how to free themselves from their misfortunes. (Coleman)
- Few know how to deliver themselves out of their misfortunes. (Firth)
- For few know happiness: [...] (Redfield 1917: 120)
- Few understand the deliverance from their troubles. (Thom 1995: 99)
- Some few the cure of these misfortunes find. (Stanley 2010: 296)
- few know (Roussel)
- [...] few know how to help themselves in misfortune. (Irigaray)
- Few individuals are happy in life. (Tyson)
- Selline on Saatus, mis pimestab inimkonna ja röövib talt mõistuse.
- But stupid to their own sad Fate agree. (Rowe 1707: 171)
- How few are they who judge where evils end,
And to what sad o'erthrow of mind they tend; (Talbot 1881: 191) - Such is the fate that takes away the senses of men. (Coleman)
- Such is the fate that blinds mankind, and takes away his senses. (Firth)
- [...] playthings of the passions, (Redfield 1917: 120)
- Such is the fate that harms their minds: like tumbling stones (Thom 1995: 99)
- This only is the Fate that harms, and rolls,
Through miseries successive, human souls. (Stanley 2010: 297) - That is the Fate, that blinds humanity, in circl[ing] circles, (Roussel)
- Neither do they hear, because there are very few which know how to liberated from evil. (Irigaray)
- They are toys to their own passions, [...] (Tyson)
- Inimkond veereb oma lugematute raskuse ahistustes edasi-tagasi nagu suur silinder.
- Like pond'rous Rolling-stones, opress'd with Ill,
The Weight that loads 'em makes 'em rol on still',
Bereft of Choice, and Freedom of the Will. (Rowe 1707: 171) - Who, ignorant of right, unpractised in the good,
Roll reckless on in ways not understood:
Unnumber'd ills, a fierce and dread array,
In ambush hid, beset their rugged way. (Talbot 1881: 191) - Some like wheels are carried in one direction, some in another, pressed down by ills innumerable. (Coleman)
- Like huge cylinders they roll to and fro, and always oppressed with ills innumerable. (Firth)
- Hither, thither tossed by adverse waves, (Redfield 1917: 120)
- they are borne hither and thither, suffering endless miseries. (Thom 1995: 99)
- Hither and yon, they run, in endless sorrows; (Roussel)
- Thus is the destiny which blinds their mind. As cylinders which roll around, (Irigaray)
- [...] tossed this way and that [...] (Tyson)
- See sünnipärane saatuslik võistlus jälitab inimesi kõikjal, loopides neid siia ja sinna; ise nad seda aga ei märkagi.
- For native Strife in ev'ry Bosom reigns,
And secretly an impious War maintains: (Rowe 1707: 171) - Oh, melancholy strifes, attendants of their fate,
Approach unseen, and on their footsteps wait; (Talbot 1881: 192) - For fatal strife, innate, ever following, unseen afflicts them. (Coleman)
- For fatal strife, innate, pursues them everywhere, tossing them up and down; nor do they perceive it. (Firth)
- Upon a shoreless sea, they blinded roll, (Redfield 1917: 120)
- For a deadly innate companion, Discord, has injured them unawares. (Thom 1995: 99)
- Within is a continual hidden fight, (Stanley 2010: 297)
- For they are followed by a grim companion, disunion within themselves. (Roussel)
- They go from one place to the next, suffering infinite evils. Incapable of recognizing the dreaded discord which is innate to them. (Irigaray)
- [...] without even a glimpse of inner peace. (Tyson)
- Selle asemel, et seda õhutada ja liikuma panna, peaksid nad seda vältima sellele alistudes.
- Provoke not This, but let the Combat cease,
And ev'ry yielding Passion sue for Peace. (Rowe 1707: 171) - Ills which the good, who Wisdom's voice obey,
Bid stand aloof, or turn their steps away. (Talbot 1881: 192) - They ought not to provoke this, but yield and so escape. (Coleman)
- Instead of provoking and stirring it up, they ought, by yielding, to avoid it. (Firth)
- Unable to resist or to the tempest yield. (Redfield 1917: 120)
- This one must not promote, but withdraw and flee from it. (Thom 1995: 99)
- Which we to shun must study, not excite. (Stanley 2010: 207)
- Unnoticed; ne'er rouse him, and fly from before him! (Roussel)
- Instead of stirring it up, one should avoid it. (Irigaray)
- They can neither accept their enslavement to their desires and impulses, nor resist those desires. (Tyson)
- Suur Jupiter, inimeste Isa, sina saaksid nad vabastada kõigest halvast, mis neid rõhub.
- Wouldst thou, great Jove, thou Father of man -
the wretched Race an End of Woes would find. (Rowe 1707: 210) - Oh, mighty Jove! whose all-seeing vision knows,
The length, and breadth, and depth of human woes,
Why not vouchsafe in love to feeble man,
To keep him safe from ills, or show the plan (Talbot 1881: 192) - O Jove, mighty Father; wouldst Thou deliver them from many evils. (Coleman)
- Oh! Jupiter, our Father! if Thou would'st deliver men from all the evils that oppress them, (Firth)
- God! Thou couldst save them by opening their eyes. (Redfield 1917: 121)
- Father Zeus, you would surely deliver all from many evils, (Thom 1995: 99)
- Great Jove? how little trouble should we know,
If thou to all men wouldst their Genius show? (Stanley 2010: 297) - Father Zeus, O free them all from sufferings so great, (Roussel)
- Father Zeus! You can liberate men from infinite evils! (Irigaray)
- God! You could save these unfortunates by revealing to them their own nature. (Tyson)
- Näita neile, millist deemonit nad kasutavad.
- Reveal the Demon for that Task assign'd, (Rowe 1707: 210)
- Whereby to shun them? or inform his fate,
And teach what spirit he should cultivate? (Talbot 1881: 192) - Show them what Fate is about to overtake them. (Coleman)
- Show them of what dæmon they make use. (Firth)
- if you would show all what kind of daimon they have. (Thom 1995: 99)
- Or show unto each the Genius, who is their guide! (Roussel)
- Show each man the daimon which guides him! (Irigaray)
- But no, it is only the sacred race of philosophers who possess the the capacity to distinguish truth from error. (Tyson)
- Kuid ole julge; inimtõug on jumalik.
- And yet be bold, O Man, Divine thou art,
And of the Gods Celestial Essence Part. (Rowe 1707: 210) - But grieve not thou, nor at thy fate repine;
Since all men own an origin divine; (Talbot 1881: 192) - But be of good heart, the race of man is divine. (Coleman)
- But take courage; the race of man is divine. (Firth)
- But no: 'tis for the humans of a race divine (Redfield 1917: 121)
- But take courage, for mortals have a divine origin, (Thom 1995: 99)
- But fear not thou. Men come of heav'nly race, (Stanley 2010: 297)
- Yet, do not fear, the mortals are divine by [---] (Roussel)
- And you, oh man, have faith, for the race of mortals is of divine origin! (Irigaray)
- All the universe serves enlightened souls [...] (Tyson)
- Püha loodus paljastab meile oma salajasimad müsteeriumid.
- Nor sacred Nature is from thee conceal'd,
But to thy Race her mystick Rules reveal'd. (Rowe 1707: 210) - All sacred nature, to her instincts true,
Exhibits all things to thy willing view. (Talbot 1881: 192) - Holy Nature shews them all her mysteries. (Coleman)
- Sacred nature reveals to them the most hidden mysteries. (Firth)
- To discern Error and to see the Truth. (Redfield 1917: 121)
- to whom Nature displays and shows each sacred object. (Thom 1995: 99)
- Taught by diviner Nature what t' embrace: (Stanley 2010: 297)
- To whom holy Nature everything will reveal and demonstrate; (Roussel)
- And his divine essence reveals all things to him. (Irigaray)
- [...] who have attained Truth, [...] (Tyson)
- Kui loodus sulle oma saladuse ilmutab, saad sa kergesti hakkama kõigega, mida olen sul käskinud teha.
- These if to know thou happily attain,
Soon shalt thou perfect be in all that I ordain. (Rowe 1707: 210) - Observe the precepts I have given thee here;
Apply the cure, and learn no more to fear. (Talbot 1881: 193) - If thou knowest these things, thou wilt do what I bed thee do; (Coleman)
- If she impart her secrets, thou wilt easily perform all the things which I have ordained thee. (Firth)
- Nature serves them. Thou who fathomed it, (Redfield 1917: 121)
- If you have any share in this, you will master what I command you by means of a thorough cure, (Thom 1995: 99)
- Which if pursu'd, thou all I named shall gain, (Stanley 2010: 297)
- Whereof if you have received, so keep what I teach you; (Roussel)
- Practicing what I exhart you to, you will enjoy its benefits. (Irigaray)
- [...] and these wise and happy persons [...] (Tyson)
- Ja kui tervendad oma hinge, vabastad selle kõigist neist pahedest ja kannatustest.
- Thy wounded Soul to Health thou shalt restore,
And free from ev'ry Pain she felt before. (Rowe 1707: 210) - The soul then free shall onward move apace,
And Wisdom's ways in fearless movement trace. (Talbot 1881: 193) - And, having healed thy soul, thou will deliver it from these evils. (Coleman)
- And by the healing of thy soul, thou wilt deliver it from all evils, from all afflictions. (Firth)
- O wise and happy man, rest is its haven. (Redfield 1917: 121)
- and you will save your soul from these sufferings. (Thom 1995: 99)
- And keep thy Soul clear from thy body's stain. (Stanley 2010: 297)
- For I will heal you, and you shall remain insured from manifold evil. (Roussel)
- En [sic] when your soul is liberated you shall be free of all evil. (Irigaray)
- [...] enjoy the serenity of its refuge. (Tyson)
- [|31|] Kuid hoidu toitudest, mille oleme puhastumise ajaks keelanud.
- Abstain, I warn, from Meats unclean and foul,
So keep thy Body pure, so free thy Soul; (Rowe 1707: 210) - Each passion curb, refrain from foul excess;
The swelling fury of the blood repress. (Talbot 1881: 193) - But abstain thou from the food, of which I have spoken, in the purifications, (Coleman)
- But abstain thou from the meats which we have forbidden in the purifications and in the deliverance of the soul; (Firth)
- But observe my laws, abstaining from the things (Redfield 1917: 121)
- But keep away from food that we have mentioned in Purifications (Thom 1995: 99)
- [...] meats denied (Stanley 2010: 297)
- Avoid foods forbidden, reflect, that this contributes to cleanliness (Roussel)
- Avoid the food indicated in the book of purifications [...]. (Irigaray)
- Obey these laws, [...] (Tyson)
- Ja Hinge vabanemise ajal; tee nende vahel selget vahet ja uuri kõiki asju tähelepanelikult.
- So rightly judge; thy Reason, so, maintain; (Rowe 1707: 210)
- On righteous basis let each action rest, -
Be moral worth the guide, the sign, and test: (Talbot 1881: 193) - And in the deliverance of thy Soul, decide between the courses open to you, and thoroughly examine all things. (Coleman)
- Make a just distinction of them, and examine all things well. (Firth)
- Which thy soul must fear, distinguishing them well; (Redfield 1917: 121)
- and in Deliverance of the Soul, with discernment, and consider each thing (Thom 1995: 99)
- In time of Prayer and cleansing, [...] (Stanley 2010: 297)
- And redemption of your soul; This all, Oh, consider; (Roussel)
- [...] and the salvations of the soul. However, reflect upon everything. (Irigaray)
- [...] use good judgment to know the things your soul must fear, [...] (Tyson)
- Lase alati ülevalt tuleval mõistusel, kes hoiab ohje, ennast juhtida.
- Reason which Heav'n did for thy Guide ordain,
Let that best Reason ever hold the Rein. (Rowe 1707: 210) - By this fair touch-stone let each thought be tried;
And heavenly truth shall in thy breast abide. (Talbot 1881: 193) - Take the Supreme Mind as thy guide (who must ever direct and restrain thy course). (Coleman)
- Leave thyself always to be guided and directed by the understanding that comes from above, and that ought to hold the reins. (Firth)
- Letting intelligence o'er thy body reign; (Redfield 1917: 121)
- by putting the excellent faculti of judgment in control as charioteer. (Thom 1995: 99)
- Abstained from; thy mind's reign let reason guide. (Stanley 2010: 297)
- Let reason, the gift divine, be thy highest guide; (Roussel)
- Take as your guide in the chariot of the soul reason. (Irigaray)
- [...] and avoid them, letting reason rule over your physical passions. (Tyson)
- Ja kui oled ära heitnud oma sureliku keha, jõuad sa puhtaimasse eetrisse.
- Then if this mortal Body thou forsake,
And thy glad Flight to the pure Æther take, (Rowe 1707: 212) - Thus shall the soul, when left this mortal home
Thro' regions pure of sublime raptures roam. (Talbot 1881: 193) - And when, after having thrown aside thy body, thou comest to the realms of most pure ether, (Coleman)
- And when, after having divested thyself of thy mortal body, thou arrivest at the most pure Æther, (Firth)
- So that, ascending into radiant Ether, (Redfield 1917: 121)
- Then, if you leave your body behind and go to the free aither, (Thom 1995: 99)
- Then strip'd of flesh up to free Aether soar, (Stanley 2010: 297)
- Then should you be separated from your body, and soar in the spiritual aether, (Roussel)
- And once you have been freed from the covering of flesh, you shall go to the intangible aether. (Irigaray)
- In this way you will ascend into the radiant aether [...] (Tyson)
- Ja sa muutud Jumalaks, surematuks ja hävimatuks, ning surmal ei ole enam võimu sinu üle.
- Among the Gods exalted shalt thou shine,
Immortal, Incorruptible, Divine:
The Tyrant Death securely shalt thou brave,
And scorn the dark Dominion of the Grave. (Rowe 1707: 212) - Thou shalt be a God, immortal, incorruptible. (Coleman)
- Thou shalt be a God, immortal, incorruptible, and Death shall have no more dominion over thee. (Firth)
- Midst the Immortals, thou shalt be thyself a God. (Redfield 1917: 121)
- you will be immortal, an undying god, no longer mortal. (Thom 1995: 99)
- A deathless God, Divine, mortal no more. (Stanley 2010: 297)
- Then will you be imperishable, a divinity, no longer a human! (Roussel)
- And you shall be a god incorruptible, immortal, liberated from death. (Irigaray)
- [...] and dwell among immortal beings, yourself a god. (Tyson)
