Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
[tr. Casaubon (1634), 8.31]

As to the Case of good Fortune; Take it without Pride, and Resign without Reluctance.
[tr. Collier (1701)]

Receive the gifts of fortune, without pride; and part with them, without reluctance.
[tr. Hutcheson/Moor (1742); Hutcheson/Chrystal (1902)]

Receive any good fortune which falls to your lot, without being too much elated; and resign it, if necessary, without being dejected.
[tr. Graves (1792), 8.32]

Receive [wealth or prosperity] without arrogance; and be ready to let it go.
[tr. Long (1862)]

As to the case of good fortune, take it without pride, and resign it without reluctance.
[tr. Collier/Zimmern (1887)]

Modestly take, cheerfully resign.
[tr. Rendall (1898)]

Accept without arrogance, surrender without reluctance.
[tr. Haines (Loeb) (1916)]

Accept without pride, relinquish without a struggle.
[tr. Farquharson (1944)]

Accept without arrogance, relinquish without demur.
[tr. Hard (1997 ed.)]

To accept it without arrogance, to let it go with indifference.
[tr. Hays (2003)]

Accept humbly; let go easily.
[tr. Hammond (2006)]

Accept without arrogance, relinquish without a struggle.
[tr. Hard (2011 ed.)]

Some mourne and blame their sorie fate, why Fortune shoulde be suche,
That they suche blouddes shoulde nothinge have, and others overmuche.
[tr. Drant (1567)]

Fortune our Foe, thou art a scurvy Puss!
Ah what a cruel Vixen th' art! ah how
Do'st thou delight to mock us here below!
[tr. I. W. Esq.; ed. Brome (1666)]

Unlucky Chance what God is so unkind,
Thou lov'st to break the measures Man design'd.
[tr. Creech (1684)]

Fortune, thou cruelest of powers divine,
To joke poor mortals is a joke of thine.
[tr. Francis (1747)]

Ah cruel Fortune, foe to human bliss!
Invidious power, it seems thy sole delight
All our enjoyments in the bud to blight.
[tr. Howes (1845)]

Alas! O fortune, what god is more cruel to us than thou? How dost thou always take pleasure in sporting with human affairs!
[tr. Smart/Buckley (1853)]

O Fortune, what divinity so cruel against us as thou? What joy to thee 'tis ever to frustrate the plans of men!
[tr. Millington (1870)]

Ah Fortune, what divine power is more cruel towards us than thou! How thou delightest ever to make sport of human affairs!
[tr. Wickham (1903)]

Ah, Fortune, what god is more cruel toward us than thou! How thou dost ever delight to make sport of the life of man!
[tr. Fairclough (Loeb) (1926)]

Oh, Fortune, what god
Is more cruel to us than you are! You always have fun
Making fun of mankind!
[tr. Palmer Bovie (1959)]

Ah, Fortune! What god more cruel to us than you?
You always like to play around with mankind’s hopes!
[tr. Fuchs (1977)]

Ah, Fortune! Is there a crueler god?
How you love to toy with us, playing with our lives!
[tr. Raffel (1983)]

What god,
O Fortune, is more cruel toward us than Thou?
How you rejoice in upsetting man’s hopes!
[tr. Alexander (1999)]

Fortune, most cruel of all the gods, what
would you do for laughs without us humans?
[tr. Matthews (2002)]

Shame on you Lady Luck!
No other god is so cruel. What pleasure you get from mocking
the plans of men!
[tr. Rudd (2005 ed.)]

O Fortune, what deity treats us more
Cruelly than you? How you always delight in mocking
Human affairs!
[tr. Kline (2015)]

Live bravely then,
And in all troubles quit your selves like men.
[tr. A. B.; ed. Brome (1666)]

Then live Resolv'd, my Sons, refuse to yield,
And when Fates press make Constancy your shield.
[tr. Creech (1684)]

Then be not with your present lot deprest,
And meet the future with undaunted breast
[tr. Francis (1747)]

Bear up then, Boys! and stem the adverse tide,
Patience your stay and providence your guide!
[tr. Howes (1845)]

Wherefore, live undaunted; and oppose gallant breasts against the strokes of adversity.
[tr. Smart/Buckley (1853)]

So, then, live bravely on, and bravely stem adversity's opposing stream.
[tr. Millington (1870)]

Then live like men of courage, and oppose
Stout hearts to this and each ill wind that blows.
[tr. Conington (1874)]

Live, then, as brave men, and with brave hearts confront the strokes of fate.
[tr. Fairclough (Loeb) (1926)]

SO LIVE BRAVE LIVES: STAND UP TO THE BLOWS OF FATE!
[tr. Palmer Bovie (1959)]

So then, live, live and endure.
Meet life's difficulties with strong, enduring hearts.
[tr. Fuchs (1977)]

Good reason whereby you should be
happy and confront adversity
with an undaunted soul.
[tr. Alexander (1999)]

Live as brave men,
then, standing chest to chest with changeful fate.
[tr. Matthews (2002)]

So be brave
and bravely throw out your chest to meet the force of fate!
[tr. Rudd (2005 ed.)]

So live bravely, as men
With brave hearts do, and confront the vagaries of fate.
[tr. Kline (2015)]

O ieste, unto thy very foes, for, whether may have more,
(If fortune frowne, and grefes growe on) esperance to his store?
Thou: which was maried to thy mucke, and freshe in gay attyre,
Or he: that dreading chaunce to cum, a litle doth desyre,
And keepes it well, and warylye to helpe in hopelesse tyde:
Lyke as the wyse in golden peace for stormye warre provide.
[tr. Drant (1567)]

Cant thou suppose
Thy fate alone will still be prosperous;
Oh, how thine enemies will laugh at thee,
When thou'rt reduc'd to want and beggary!
Which of the two can certainest rely
On his own temper in adversity?
That man whose pamper'd body and his mind,
Have ever been to luxury inclin'd,
Or that's content with little, and doth fear
What may fall out, and wisely does prepare
In time of peace things requisite for war.
[tr. A. F.; ed. Brome (1666)]

Kind fortune still, forsooth, shall smile on Thee,
O future sport unto thine Enemy!
And which is better able to endure
Uncertain Chance? And which lives most secure?
He that doth never Fortune's smiles distrust,
But Pampers up himself, and feeds his Lust?
Or He that lives on little now, and spares;
And wisely when 'tis Peace, provides for Wars?
[tr. Creech (1684)]

Shalt thou alone no change of fortune know?
Thou future laughter to thy deadliest foe!
But who, with conscious spirit self-secure,
A change of fortune better shall endure?
He, who with such variety of food
Pampers his passions, and inflames his blood,
Or he, contented with his little store,
And wisely cautious of the future hour,
Who in the time of peace with prudent care
Shall for the extremities of war prepare?
[tr. Francis (1747)]

Shalt thou alone feel no reverse? Shalt thou
Thrive on for ever as thou thrivest now?
Poor child of scorn! Say which with better grace
May dare to look pert Fortune in the face --
The man that still in luxury's lap reclined
Pampers his body and unnerves his mind --
Or he that, with a little well content
And of his future comforts provident,
Like a wise chief is cautious to prepare
In time of peace the requisites for war?
[tr. Howes (1845)]

What, will matters always go well with you alone? 0 thou, that hereafter shalt be the great derision of thine enemies! which of the two shall depend upon himself in exigences with most certainty? He who has used his mind and high-swollen body to redundancies; or he who, contented with a little and provident for the future, like a wise man in time of peace, shall make the necessary preparations for war?
[tr. Smart/Buckley (1853)]

No doubt on you alone will fortune never cease to smile! O you doomed soon to be great source of laughter to your enemies when all your wealth is spent! Now which of these two characters will have a surer self-reliance 'gainst reverse? The one who has long used his haughty mind and pampered frame to luxury, or he who, satisfied with humble life, and careful of his future lot, like a good general has well prepared for war in time of peace.
[tr. Millington (1870)]

Ay, you're the man: the world will go your way ...
O how your foes will laugh at you one day!
Take measure of the future: which will feel
More confidence in self, come woe, come weal,
He that, like you, by long indulgence plants
In body and in mind a thousand wants,
Or he who, wise and frugal, lays in stores
In view of war ere war is at the doors?
[tr. Conington (1874)]

You alone, of course, will always find things go well. Oh, what a laughing-stock you will be some day for your enemies! Which of the two, in face of changes and chances, will have more self-confidence -- he who has accustomed a pampered mind and body to superfluities, or he who, content with little and fearful of the future, has in peace, like a wise man, provided for the needs of war?
[tr. Fairclough (Loeb) (1926)]

For you alone, things will always go well: how interesting!
Later on, your foes will get a big laugh out of you.
Of the following two, which one has the better chance
Of remaining self-assured in vicissitude:
The man who has accustomed his mind and magnificent body
To all the luxuries or the man who, content with little,
Fearing the future, provides in time of peace,
As a wise man should, the equipment required for war?
[tr. Palmer Bovie (1959)]

Undoubtedly you believe that for you,
only for you, things will always go well.
And then arrives the day when your enemies
will have the last laugh. In the changeable
events of life, who can count on himself
with greater security? -- he who has
proudly habituated both his body
and his soul to superfluous luxuries,
or he who, content with little, and fearful
of the future, has the wisdom to prepare
himself in peacetime for that which serves in war?
[tr. Alexander (1999)]

Fate won't snicker at you
ever, you must think; what good fun you'll provide
your enemies one of these days. Who will
fare better when his luck changes, one who
coddles mind and body with all comforts,
or one who can get by on little and
prepares for change, the way a wise man
keeps his weapons oiled and sharp in peacetime?
[tr. Matthews (2002)]

For you alone, I suppose, nothing will ever go wrong.
What a whale of a laugh you'll give your enemies! In times of crisis
which of the two will have greater confidence -- the man who has led
his mind and body to expect affluence as of right,
or the man with few needs who is apprehensive of the future
and who in peacetime has wisely made preparations for war?
[tr. Rudd (2005 ed.)]

You alone, is it, trouble won’t touch!
O how your enemies will laugh some day! In times
Of uncertainty who’s more confident? The man
Who’s accustomed a fastidious mind and body
To excess, or the man content with little, wary
Of what’s to come, who wisely in peace prepared for war?
[tr. Kline (2015)]

Farewell. And sure the man
To whom this wish is granted, he who feels
No pressure of calamity, is blest.
[tr. Wodhull (1809)]

Farewell! Any mortal who is able to fare well, and is not worn down by any misfortune, achieves happiness.
[tr. Coleridge (1891)]

Farewell; but whosoever of mortals is able to fare well, and bends not under some misfortune, fares happily.
[tr. Buckley (1892)]

Farewell! Ah, whosoe'er may know this blessing,
To fare well, never crushed 'neath ills oppressing,
Alone of mortals tastes abiding bliss.
[tr. Way (1896)]

Farewell, farewell! -- But he who can so fare,
And stumbleth not on mischief anywhere,
Blessèd on earth is he!
[tr. Murray (1905)]

Farewell! truly that mortal's is a happy lot, who can thus fare, unafflicted bv any woe.
[tr. Coleridge (1938 ed.)]

Good bye. Blessed is the human who can live happily without the weight of suffering.
[tr. Theodoridis (2006)]

Farewell. Any mortal who can indeed live well
without being ground down by misfortune,
that man will find his happiness.
[tr. Johnston (2009)]

Flames Theodore's Pierian roofs did seize.
Can this Apollo, this the Muses, please?
O oversight of the gods! O dire disaster!
To burn the harmless house, and spare the master!
[tr. Killigrew (1695)]

Poor poet Dogrel's house consum'd by fire?
Is the muse pleas'd? or father of the lyre?
O cruel Fate! what injury you do,
To burn the house! and not the master too!
[tr. Hay (1755), ep. 94]

The poor poet Theodore's goods, in a flame,
Gave you, wicked Muses, and Phebus full glee.
Ye sov'rain disposers, what sin and what shame,
That holder and house so disparted should be!
[tr. Elphinston (1782), Book 3, ep. 49]

Fitzgerald's house hath been on fire -- the Nine
All smiling saw that pleasant bonfire shine.
Yet -- cruel Gods! Oh! ill-contrived disaster!
The house is burnt -- the house -- without the Master!
[tr. Byron (c. 1820); referencing Irish/British poet, William Thomas Fitzgerald (1759-1829)]

The flames have destroyed the Pierian dwelling of the bard Theodorus. Is this agreeable to you, you muses, and you, Phoebus? Oh shame, oh great wrong and scandal of the gods, that house and householder were not burned together!
[tr. Bohn's Classical (1859)]

The poetic abode of bard Theodorus a fire has destroyed. Does this please you, ye Muses, and you, Phoebus? Oh, what guilt, oh, what a huge crime and scandal of the gods is here! House and master did! House and master did not burn together!
[tr. Ker (1919)]

A poet’s house consumed by fire!
Phoebus and ye, the heavenly choir,
What vengeance will ye now require
For such a fell disaster?
How foul a deed, how black a shame!
Can men acquit the gods of blame
When they delivered to the flame
The house and not its master?
[tr. Pott & Wright (1921), "The Gods' Mistake"]

Where were ye, Muses, when in angry flame
Sank Pye's Pierian dwelling? Phoebus, shame!
Oh cruel sin, o scandal to the sky,
To bake the Pye-dish and forget the Pye!
[tr. Francis & Tatum (1924), ep. 634; referring to Henry James Pye (1745-1813), Poet Laureate of the UK]

Not a single trace remains
Of poet Theodorus' home.
Everything completely burned,
Every last poetic tome!
You Muses and Apollo too,
Now are you fully satisfied?
O monstrous shame that when it burned
The poet was not trapped inside!
[tr. Marcellino (1968)]

Flames have gutted th' abode Pierian
Of the wide-renowned poet Theodorus.
Didst thou permit this sacrilege, Apollo?
Where were ye, Muse's Chorus?
Ay me, I fondly sight, that was a crime,
A wicked deed, a miserable disaster.
Ye gods are much to blame: ye burnt the house
But failed to singe its master!
[tr. Wender (1980)]

Ted's studio burnt down, with all his poems.
Have the Muses hung their heads?
You bet, for it was criminal neglect
not also to have sautéed Ted.
[tr. Matthews (1992)]

Fire has consumed the Pierian home of poet Theodoras. Does this please the Muses and you, Phoebus? Oh crime, oh monstrous villainy and reproach to heaven! -- that house and householder did not perish together.
[tr. Shackleton Bailey (1993)]

Flames took the home of poet Theodorus.
Are the Muses and Phoebus pleased with this disaster?
What a great crime and insult to the gods
not to have burned together home and master!
[tr. McLean (2014)]

Such is the life of wretched mortals;
a man is neither wholly fortunate nor unfortunate;
why then, on entering prosperity which may be insecure,
do we not live as pleasantly as possible, without distress?
[Source]

Such it is, the life of miserable mortals:
neither wholly fortunate nor unfortunate.
He is prosperous and then he is not prosperous.
Why then, when we stand in uncertain happiness,
do we not live as pleasurably as possible, without distress.
[tr. Will (2015)]

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)]

Misfortune shows those who are not really friends, but friends only for some accidental utility.
[tr. Solomon (1915)]

Misfortune shows those who are not friends really but only because of some casual utility.
[tr. Rackham (1981)]

But misfortune shows those who are friends not really but because of chance utility.
[tr. Simpson (2013)]

A man must learne to endure that patiently, which he cannot avoyde conveniently. Our life is composed, as is the harmonie of the World, of contrary things; so of divers tunes, some pleasant, some harsh, some sharpe, some flat, some low and some high: What would that Musition say, that should love but some one of them? He ought to know how to use them severally and how to entermingle them. So should we both of goods and evils, which are consubstantiall to our life. Our being cannot subsist without this commixture, whereto one side is no lesse necessarie than the other.
[tr. Florio (1603)]

We must learn to suffer what we cannot evade. Our Life, like the Harmony of the World, is compos'd of contrary Things, of several Notes, sweet and harsh, sharp and flat, spritely and solemn, and the Musician who should only affect one fo these, what would he be able to do? He must know how to make use of them all, and to mix them; and we likewise the Goods and Evils which are consubstantial with Life: Our Being cannot subsist without this Mixture, and the one are no less necessary to it than the other.
[tr. Cotton (1686)]

We must learn to suffer what we cannot evade; our life, like the harmony of the world, is composed of contrary things  -- of diverse tones, sweet and harsh, sharp and flat, sprightly and solemn: the musician who should only affect some of these, what would he be able to do? he must know how to make use of them all, and to mix them; and so we should mingle the goods and evils which are consubstantial with our life; our being cannot subsist without this mixture, and the one part is no less necessary to it than the other.
[tr. Cotton/Hazlitt (1877)]

We must learn to suffer what can not be avoided. Our life, like teh harmony of the world, is composed of contrary things, also of diverse tones, sweet and harsh, keen and dull, soft and solemn. If a musician should like only some of them, what would it mean? It is necessary for him to know how to employ them all in common, and blend them; and so must we the goods and ills which are consubstantial with our life.
[tr. Ives (1925)]

We must learn to endure what we cannot avoid. Our life is composed, like the harmony of the world, of contrary things, also of different tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked only one kind, what would he have to say? He must know how to use them together and blend them. And so must we do with good and evil, which are consubstantial with our life. Our existence is impossible without this mixture, and one element is no less necessary for it than the other.
[tr. Frame (1943)]

One must learn to endure what one cannot avoid. Our life, like the harmony of the world, is composed of contrarieties, also of varying tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked one sort only, what effect would he make? He must be able to employ them together and blend them. And we too must accept the good and evil that are consubstantial with our life. Our existence is impossible without this mixture, and one side is no less necessary to us than the other.
[tr. Cohen (1958)]

Who so was to much ravished and to much joy did take
In flow of wealth, him chaunge of flow yea to much shall yshake.
[tr. Drant (1567)]

Him, whom a prosp'rous State did too much please;
Chang'd, it will shake.
[tr. Fanshawe; ed. Brome (1666)]

Those whom the smiles of Fate too much delight,
Their sudden Frowns more shake and more affright.
[tr. Creech (1684)]

They who in Fortune's smiles too much delight,
Shall tremble when the goddess takes her flight.
[tr. Francis (1747)]

Who prizes fortune at too high a rate,
Will shrink with horror at an alter'd state.
[tr. Howes (1845)]

He who has been overjoyed by prosperity, will be shocked by a change of circumstances.
[tr. Smart/Buckley (1853)]

Take too much pleasure in good things, you'll feel
The shock of adverse fortune makes you reel.
[tr. Conington (1874)]

Whoe'er hath wildly wantoned in success.
Him will adversity the more depress.
[tr. Martin (1881)]

Him whom prosperity too much elates adversity will shake.
[tr. Elgood (1893)]

One whom Fortune's smiles have delighted overmuch, will reel under the shock of change.
[tr. Fairclough (Loeb) (1926)]

One overmuch elated with success
A change of fortune plunges in distress.
[tr. A. F. Murison (1931)]

One whom a favorable turn of events overjoys
A change for the worse undermines.
[tr. Palmer Bovie (1959)]

If Fortune’s been kind
-- Too kind! -- loss will seem more than loss, will seem
Catastrophe.
[tr. Raffel (1983)]

Change will upset the man who's always been lucky.
[tr. Ferry (2001)]

Those who are overjoyed when the breeze of luck is behind them
are wrecked when it changes.
[tr. Rudd (2005 ed.)]

Those who’ve been quick to enjoy a following wind,
Are wrecked when it veers.
[tr. Kline (2015)]

• "Anything that can go wrong, will go wrong."
• "Everything that can possibly go wrong will go wrong."

• Murphy's law - Wikipedia
• The Real-Life Murphy and How 'Murphy's Law' Came to Be | Military.com
• The Evolutionary Psychology of Murphy's Law | Psychology Today
• Murphy's law - Wikiquote

One could say that there are no lucky or unfortunate accidents, because clever people know how to take advantage of bad ones, and the imprudent very often turn the most advantageous harm to themselves.

[On pourrait dire qu’il n’y a point d’heurcux ni de malheureux accidents, parce que les habiles gens savent profiter des mauvais, et que les imprudents tournent bien souvent à leur préjudice les plus avantageux.]

It may be affirm'd that either there are not any happy or unhappy accidents, or that all accidents are both happy and unhappy, inasmuch as the prudent know how to make their advantages of the bad, and the imprudent many times turn the most advantageous emergencies to their own prejudice.
[tr. Davies (1669), ¶128]

There is no accident so exquisitely unfortunate, but wise Men will make some advantage of it; nor any so entirely fortunate, but Fools may turn it to their own prejudice.
[tr. Stanhope (1694), ¶60]

No accidents are so unlucky, but that the prudent may draw some advantage from them: nor are there any so lucky, but what the imprudent may turn to their prejudice.
[pub. Donaldson (1783), ¶8; [ed. Lepoittevin-Lacroix (1797), ¶58]

No accidents are so unlucky, but what the prudent may draw some advantages from; nor are there any so lucky, but what the imprudent may turn to their prejudice.
[ed. Carville (1835), ¶5]

There are no circumstances, however unfortunate, that clever people do not extract some advantage from; and none, however fortune, that the imprudent cannot turn to their own prejudice.
[ed. Gowens (1851), ¶60]

There are no accidents so unfortunate from which skillful men will not draw some advantage, nor so fortunate that foolish men will not turn them to their hurt.
[tr. Bund/Friswell (1871)]

A clever man reaps some benefit from the worst catastrophe, and a fool can turn even good luck to his disadvantage.
[tr. Heard (1917)]

No event is so disastrous that the adroit cannot derive some benefit from it, nor so auspicious that fools cannot turn it to their detriment.
[tr. Stevens (1939)]

There is no accident so disastrous that a clever man cannot derive some profit from it: nor any so fortunate that a fool cannot turn it to his disadvantage.
[tr. FitzGibbon (1957)]

There are no experiences so disastrous that thoughtful men cannot derive some profit from them, nor so happy that the thoughtless cannot use them to their harm.
[tr. Kronenberger (1959)]

There are no accidents so unfortunate that clever men may not draw some advantage from them, nor so fortunate that imprudent men may not turn them to their own detriment.
[tr. Whichello (2016)]

But (General-like) Masters of Feasts reveal
That temper by cross hits, the good conceal.
[tr. "I. W. Esq"; ed. Brome (1666)]

But as in Captains oft ill chance reveals
The Entertainers Wit, which good conceals.
[tr. Creech (1684)]

Good fortune hides, adversity calls forth,
A landlord's genius, and a general's worth.
[tr. Francis (1747)]

But then a host's, like a commander's, skill,
Obscured by good success, shines forth in ill.
[tr. Howes (1845)]

But adversity is wont to disclose, prosperity to conceal, the abilities of a host as well as of a general.
[tr. Smart/Buckley (1853)]

But yet misfortune will bring forth to view the talents of a host as of a general, as will success conceal the same.
[tr. Millington (1870)]

But gifts, concealed by sunshine, are displayed
In hosts, as in commanders, by the shade.
[tr. Conington (1874)]

But as with a commander, so with a host -- it is rough weather that discovers the genius, fair weather puts it out of sight.
[tr. Wickham (1903)]

But one who entertains is like a general: mishaps oft reveal his genius, smooth going hides it.
[tr. Fairclough (Loeb) (1926)]

But the host plays a role like the general's:
when things go wrong, his genius comes most into play;
When the going is smooth, you'd never know he had any.
[tr. Palmer Bovie (1959)]

But a party-giver's talent, like a general's, comes out
in case of trouble, lies hidden when the going's good.
[tr. Fuchs (1977)]

But giving a banquet is like fighting a battle:
A general's real talents show when he's losing, not winning in a walk.
[tr. Raffel (1983)]

But such adversities reveal,
while prosperities conceal, the true qualities
of a host which are like those of a general.
[tr. Alexander (1999)]

But as with a general so with a host: adverse fortune
has a way of revealing his genius; good fortune obscures it.
[tr. Rudd (2005 ed.)]

But as with a general, so a host: adversity
Often reveals his genius, success conceals it.
[tr. Kline (2015)]