Accept modestly; surrender gracefully.
[Ἄτύφως μὲν λαβεῖν, εὐλύτως δὲ ἀφεῖναι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 33 (8.33) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations: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.)]
Quotations about:
good fortune
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
O Fortune, cruellest of heavenly powers,
Why make such game of this poor life of ours?[Heu, Fortuna, quis est crudelior in nos
Te Deus? Ut semper gaudes illudere rebus
Humanis!]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 8 “Ut Nasidieni,” l. 61ff (2.8.61-63) (30 BC) [tr. Conington (1874)]
(Source)
When "disaster" befalls the dinner party of Nasidienus (Rufus), Nomentanus tries to snap him out of a funk by philosophically / melodramatically bemoaning how Fortune treats humanity.
(Source (Latin)). Alternate translations: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)]
HERO: If it prove so, then loving goes by haps;
Some Cupid kills with arrows, some with traps.William Shakespeare (1564-1616) English dramatist and poet
Much Ado About Nothing, Act 3, sc. 1, l. 111ff (3.1.111-112) (1598)
(Source)
For "haps" read "happenstance" or "chance." Often elided in the front to "Love goes by haps ...."
It is easy enough to be pleasant,
When life flows by like a song,
But the man worth while is one who will smile,
When everything goes dead wrong.Ella Wheeler Wilcox (1850-1919) American author, poet, temperance advocate, spiritualist
Poem (1892), “Worth While,” st. 1, An Erring Woman’s Love
(Source)
Sometimes called "The Man Worth While." Collected again in Poems of Cheer (1910).
CHORUS: Goodbye! Good luck! If you can, be lucky, steer clear of disaster. That’s happiness for mortals.
[ΧΟΡΟΣ: χαίρετε: χαίρειν δ᾽ ὅστις δύναται
καὶ ξυντυχίᾳ μή τινι κάμνει
θνητῶν, εὐδαίμονα πράσσει.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 1357ff (c. 420 BC) [tr. Wilson (2016)]
(Source)
Closing lines.
(Source (Greek)). Alternate translations: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)]
When I contemplate the common lot of mortality, I must acknowledge that I have drawn a high prize in the lottery of life. The far greater part of the globe is overspread with barbarism or slavery: in the civilized world the most numerous class is condemned to ignorance and poverty; and the double fortune of my birth in a free and enlightened country, in an honourable and wealthy family, is the lucky chance of an unit against millions.
Diligence is the Mother of Good-Luck.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1736 ed.)
(Source)
A little House well fill’d, a little Field well till’d, and a little Wife well will’d, are great Riches.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1735 ed.)
(Source)
As with so many other proverbs, Franklin did not originate it, just presented it as Poor Richard's own.
The oldest version of this is handwritten (at the same time period) in a copy of the Grete Herball (1526), found by William Hazlitt in the late 19th C:A little house well filled,
A little land well tilled,
And a little wife well willed,
Are great riches.
It was likely known before then. Subsequent to that, a version was included by John Ray in his Compleat English Proverbs [Ray's Proverbs] (1670):A little house well fill'd,
a little land well till'd,
and a little wife well will'd.
It was later adapted by James Hook as "A little Farm well till'd," in the comic opera, The Soldier's Return (1805), the first lines of which read:A little Farm well tilled,
A little Cot well filled,
A little Wife well will'd,
Give me, give me.
Since Joys are so uncertain; take Gladness when it comes.
Thomas Fuller (1654-1734) English physician, preacher, aphorist, writer
Introductio ad Prudentiam, Vol. 1, # 101 (1725)
(Source)
We must learn to suffer whatever we cannot avoid. Our life is composed, like the harmony of the world, of discords as well as of different tones, sweet and harsh, sharp and flat, soft and loud. If a musician liked only some of them, what could he sing? He has got to know how to use all of them and blend them together. So too must we with good and ill, which are of one substance with our life. Without such blending our being cannot be: one category is no less necessary than the other.
[Il faut apprendre à souffrir, ce qu’on ne peut eviter. Nostre vie est composee, comme l’harmonie du monde, de choses contraires, aussi de divers tons, doux & aspres, aigus & plats, mols & graves : Le Musicien qui n’en aymeroit que les uns, que voudroit il dire ? Il faut qu’il s’en sçache servir en commun, & les mesler. Et nous aussi, les biens & les maux, qui sont consubstantiels à nostre vie. Nostre estre ne peut sans ce meslange, & y est l’une bande non moins necessaire que l’autre. ]
Michel de Montaigne (1533-1592) French essayist
Essays, Book 3, ch. 13 (3.13), “Of Experience [De l’Experience] (1587) [tr. Screech (1987)]
(Source)
This essay and this quotation were both first present in the 2nd (1588) edition.
(Source (French)). Alternate translations: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)]
A man who gets too happy when prosperity comes
trembles when it goes.[Quem res plus nimio delectavere secundae,
mutatae quatient.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Epistles [Epistularum, Letters], Book 1, ep. 10 “To Aristius Fuscus,” l. 30ff (1.10.30-31) (20 BC) [tr. Fuchs (1977)]
(Source)
(Source (Latin)). Other translations: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)]
Pleasure is very seldom found where it is sought. Our brightest blazes of gladness are commonly kindled by unexpected sparks. The flowers which scatter their odours from time to time in the paths of life, grow up without culture from seeds scattered by chance.
Samuel Johnson (1709-1784) English writer, lexicographer, critic
Essay (1759-05-26), The Idler, No. 58
(Source)
Finally, in every event which leads you to sorrow, remember to use this principle: that this is not a misfortune, but that to bear it like a brave man is good fortune.
[μέμνησο λοιπὸν ἐπὶ παντὸς τοῦ εἰς λύπην σε προαγομένου τούτῳ χρῆσθαι τῷ δόγματι: οὐχ ὅτι τοῦτο ἀτύχημα, ἀλλὰ τὸ φέρειν αὐτὸ γενναίως εὐτύχημα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 49 (4.49) (AD 161-180) [tr. Farquharson (1944)]
(Source)
(Source (Greek)). Alternate translations:Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness.
[tr. Casaubon (1634), 4.41]When any thing grows troublesome recollect this Maxim; That generous Behaviour is to strong for Ill Fortune, and turns it to an Advantage.
[tr. Collier (1701)]And then, upon every occasion of sorrow, remember the maxim, that this event is not a misfortune, but the bearing it courageously is a great felicity.
[tr. Hutcheson/Moor (1742)]As often therefore as any thing befalls you, which may occasion you any concern or sorrow, recollect this maxim, That what has happened is no misfortune, but the opportunity of bearing it with fortitude is a real felicity.
[tr. Graves (1792), 4.40]Remember too on every occasion which leads thee to vexation to apply this principle; not that this is a misfortune, but that to bear it nobly is good fortune.
[tr. Long (1862)]Farther, when anything grows troublesome, recollect this maxim: This accident is not a misfortune, but bearing it well turns it to an advantage.
[tr. Collier/Zimmern (1887)]Remember then henceforth in every case where you are tempted to repine, to apply this principle -- not, "The thing is a misfortune," but "To bear it bravely is good fortune."
[tr. Rendall (1898)]Remember, therefore, for the future, upon all occasions of sorrow, to use the maxim: this thing is not misfortune, but to bear it bravely is good fortune.
[tr. Hutcheson/Chrystal (1902)]Forget not in the future, when anything would lead thee to feel hurt, to take thy stand upon this axiom: This is no misfortune, but to bear it nobly is good fortune.
[tr. Haines (Loeb) (1916)]So here is a rule to remember in future, when anything tempts you to feel bitter: not, "This is a misfortune," but "To bear this worthily is good fortune."
[tr. Staniforth (1964)]So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but in bearing it nobly there is good fortune.
[tr. Hard (1997 ed.)]So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune.
[tr. Hays (2003)]So in all future events which might induce sadness remember to call on this principle: "this is no misfortune, but to bear it true to yourself is good fortune."
[tr. Hammond (2006)]For the remainder of your life, whenever anything causes pain for you, make use of this principle: “This is not unfortunate. Indeed, to bear such things nobly is good fortune."
[tr. Needleman/Piazza (2008)]So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but to bear it with a noble spirit is good fortune.
[tr. Hard (2011 ed.)]So in future in every event that might lead you to get upset, remember to adopt this principle: this is not bad luck, but bearing it nobly is good luck.
[tr. Gill (2013)]
But like a general, a host displays
his genius best under disaster.[Sed convivatoris uti ducis ingenium res
Adversae nudare solent, celare secundae.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 8 “Ut Nasidieni,” l. 73ff (2.8.73-74) (30 BC) [tr. Matthews (2002)]
(Source)
Balatro speaking somewhat sarcastically to the host, Nasidienus (Rufus), about the misfortunes that are "ruining" his dinner party.
(Source (Latin)). Alternate translations: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)]











