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.)]

Whatever Reason we may find for the Passion that subdues us, we shall always be a little ashm'd to own it.
[tr. Clitandre (1672)]

Whatever reason we may find for the passion that subdues us, we always feel some shame in owning it.
[tr. Van Laun (1876)]

Whatever reasons we may find to justify the love that conquers us, there is always a certain shame attached to the avowal of it.
[tr. Wall (1879)]

Whatever gratification we may find for the passion that subdues us, we shall always be rather ashamed to own it.
[tr. Mathew (1890). 4.4]

Whatever reasons we may find for the love which conquers us, there is always a little shame in the avowal of it.
[tr. Waller (1903)]

Whatever cause we find to justify
The love that masters us, we still must feel
Some little shame in owning it.
[tr. Page (1909)]

Even though overmastered by our feelings,
We always find it shameful to admit them.
[tr. Bishop (1957)]

However strong and justified our flame,
We never can admit it without shame.
[tr. Frame (1967)]

No matter how much love persuades us,
we always feel a tiny bit of shame.
[tr. Steiner (2008)]

That Modesty which stands so much upon the refusal of [praises], is indeed but a desire of having such as are more delicate.
[tr. Davies (1669), ¶151]

He that refuses Praises the first time it is offered, does it, because he would hear it a second.
[tr. Stanhope (1694), ¶150]

A refusal of praise is a desire to be praised twice.
[pub. Donaldson (1783), ¶368; ed. Lepoittevin-Lacroix (1797), ¶143]

Resistance to praise is a desire to be praised twice.
[ed. Carvill (1835), ¶325]

A refusal of praise; is a desire to be praised twice.
[ed. Gowens (1851), ¶152]

The refusal of praise is only the wish to be praised twice.
[tr. Bund/Friswell (1871), ¶149]

We decline commendation that we may be twice commended.
[tr. Heard (1917), ¶149]

To disclaim admiration is to desire it in double measure.
[tr. Stevens (1939), ¶149]

The refusal to accept praise is the desire to be praised twice over.
[tr. FitzGibbon (1957), ¶149]

To refuse to accept praise is to want to be praised twice over.
[tr. Tancock (1959), ¶149]

The refusal of praise is a desire to be praised twice over.
[tr. Siniscalchi (c. 1994)]

The refusal of praise is a desire to be praised twice.
[tr. Whichello (2016) ¶149]

It may be further affirmed, that Valour in Men, and Chastity in Women, two qualifications which make so much noise in the World, are the products of Vanity and Shame, and principally of their particular Temperaments.
[tr. Davies (1669), ¶94]

And we are much mistaken, if we think that Men are always stout from a principle of Valour, or Women chast from a principle of Modesty.
[tr. Stanhope (1694)]

It is not always from the principles of valour and chastity that men are valiant, and that women are chaste.
[pub. Donaldson (1783), ¶446]

It is not always from valor and from chastity that men are valiant, and that women are chaste.
[ed. Gowens (1851), ¶2]

It is not always from valour or from chastity that men are brave, and women chaste.
[tr. Bund/Friswell (1871)]

Men are not always brave because courageous, nor women chaste because virtuous.
[tr. Heard (1917)]

So it is not always courage that makes the hero, nor modesty the chaste woman.
[tr. Stevens (1939)]

It is not always valor which makes men valiant, nor chastity that renders women chaste.
[tr. FitzGibbon (1957)]

And it is not always through valor and chastity that men are valiant and women chaste.
[tr. Kronenberger (1959)]

It is not always because of bravery or chastity that men are brave, and women chaste.
[tr. Whichello (2016)]

Modesty is to Merit, what Shades are to the Figures in a Picture; it gives it Strength and Heightening.
[Curll ed. (1713)]

Modesty is to Merit as Shades to Figures in a Picture; giving it Strength and Beauty.
[Browne ed. (1752)]

Modesty is to merit what shade is to figures in a picture; it gives it strength and makes it stand out.
[tr. Van Laun (1885)]

When the "superior man" regards righteousness as the thing material, gives operation to it according to the rules of propriety, lets it issue in humility, and become complete in sincerity, -- there indeed is your superior man!
[tr. Jennings (1895), 15.17]

A wise and good man makes Right the substance of his being; he cries it out with judgment and good sense; he speaks it with modesty; and he attains it with sincerity: -- such a man is a really good and wise man!
[tr. Ku Hung-Ming (1898), 15.17]

The noble man takes the Right as his foundation principle, reduces it to practice with all courtesy, carries it out with modesty, and renders it perfect with sincerity, -- such is the noble man.
[tr. Soothill (1910), 15.17]

When a princely man makes the Right his fundamental principle, makes Courtesy his rule in evolving it, Modesty his rule for exhibiting it, and Sincerity his rule for effectuating it perfectly, -- what a princely man he is!
[tr. Soothill (1910), 15.17, alternate]

The proper man gives substance to his acts by equity. He proceeds according to the rites, puts them forth modestly, and makes them perfect by sticking to his word. That's the proper man (in whom's the voice of his forebears).
[tr. Pound (1933), 15.17]

The gentleman who takes the right as his material to work upon and ritual as the guide in putting what is right into practice, who is modest in setting out his projects and faithful in carrying them to their conclusions, he indeed is a true gentleman.
[tr. Waley (1938), 15.17]

He whose very substance is justice; whose actions are governed by the rites; whose participation in affairs is compliant; and whose crowning perfection is truthfulness -- that man is a perfect gentleman.
[tr. Ware (1950)]

The gentleman has morality as his basic stuff and by observing the rites puts it into practice, by being modest gives it expression, and by being trustworthy in word brings it to completion. Such is a gentleman indeed!
[tr. Lau (1979)]

Righteousness the gentleman regards as the essential stuff and the rites are his means of putting it into effect. If modesty is the quality with which he reveals it and good faith is his method of bringing it to completion, he is indeed a gentleman.
[tr. Dawson (1993)]

A gentleman takes justice as his basis, enacts it in conformity with the ritual, expounds it with modesty, and through good faith, brings it to fruition. That is how a gentleman proceeds.
[tr. Leys (1997)]

A gentleman considers righteousness his major principle; he practices it in accordance with the rituals, utters it in modest terms, and fulfils it with truthfulness. A gentleman indeed!
[tr. Huang (1997)]

A gentleman takes the righteousness as his essence, practices with the rituals, words with modesty, and gets achievement with honesty. It is the gentleman.
[tr. Cai/Yu (1998), v. 402]

Having a sense of appropriate conduct [yi] as one's basic disposition [zhi], developing it in observing ritual propriety [li], expressing it with modesty, and consummating it in making good on one's word [xin]; this then is an exemplary person [junzi].
[tr. Ames/Rosemont (1998)]

If a gentleman has right as his substance, and puts it in practice with propriety, promulgates it with lineality, and brings it to a conclusion with fidelity, he is a gentleman indeed!
[tr. Brooks/Brooks (1998), LY17 c0270 addition]

The noble-minded make Duty their very nature. They put it into practice through Ritual; they make it shine through humility; and standing by their words, they perfect it. Then they are noble-minded indeed!
[tr. Hinton (1998)]

The gentleman takes rightness as his substance, puts it into practice by means of ritual, gives it expression through modesty, and perfects it by being trustworthy. Now that is a gentleman!
[tr. Slingerland (2003)]

The gentleman makes rightness the substance, practices it through ritual, displays it with humility, brings it to completion with trustworthiness. That’s the gentleman.
[tr. Watson (2007)]

The gentleman makes rightness the substance. He works at it through ritual propriety; he expresses it with modesty; he brings it to completion by being trustworthy. Now that is a gentleman!
[tr. Annping Chin (2014)]

A Jun Zi regards righteousness and honor as fundamental bases, acts in line with Li, shows humility, delivers promises, and completes contracts with sincerity and trust. If so, he is indeed a Jun Zi.
[tr. Li (2020)]

A leader takes rightness as their essence, puts it into practice through ritual, manifests it through humility, and brings it to fruition through trustworthiness. This is how a leader behaves.
[tr. Brown (2021)]

Grandpa Wayback rises to remark: “I never expected to live to see the day when the girls would get sunburned on the places they do now.” Won by Will B. Rogers, Atlanta, Ga

I never expected to see the day when the girls would get sunburned in the places they do now.
[Albert Shaw, ed., Review of Reviews (1935-02)]

I never expected to see the day when girls would get sunburned in the places they do.
[P.G. Wodehouse & Guy Bolton, Bring on the Girls: The Improbable Story of Our Life in Musical Comedy (1953)]

Few men expected to see the day when women would get sunburned in the places they do now.
[Louis T. Stanley, The London Season, "Feminine Wiles" (1956), used without attribution to Rogers]

I never expected to see the day when the girls would get sunburned in the places they do now.
[John Birch Society, American Opinion, Vol. 4 (1961)]

First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]

In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]

In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]

Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]

This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
[tr. Long (1862)]

In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]

First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]

Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]

Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]

In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]

First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]

The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]

First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]