WIST Quotations

Ericsson, Graham -- Journal (2026-04-22)

Dave — Sat, 29 Aug 2026 21:02:07 +0000

Most tyrants are, by nature, short-sighted. Though they aspire to an eternal panoply of statues and symphonies in their honor, they rarely focus on constructive present actions that will lead to a future where their name is even known, let alone praised. As time goes on, they either fall into the delusion of omnipotence, or else become obsessed with holding onto embattled power until the bitter end. Neither mental state leads to laying a healthy foundation for posterity.

Graham Ericsson (b. 1961) American technologist, writer, aphorist
Journal (2026-04-22)

Franklin, Benjamin -- Poor Richard (1747 ed.)

Dave — Thu, 04 Jun 2026 14:40:42 +0000

One to destroy, is Murder by the Law,
And Gibbets keep the lifted Hand in Awe.
To murder Thousands, takes a specious Name,
War’s glorious Art, and gives immortal Fame.
O great Alliance! O divine Renown!
With Death and Pestilence to share the Crown!
When Men extol a wild Destroyer’s Name,
Earth’s Builder and Preserver they blaspheme.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1747 ed.)

This lengthy poem is not original to Franklin, but was penned by English poet Edward Young (1683-1765) in 1728, as the 7th Satire in his collection of poems, Love of Fame, the Universal Passion, l. 53ff, dedicated to Robert Walpole. Interestingly, Franklin reordered the passage; in Young's original the two quatrains are reversed. Franklin also changed the passage "dearth and pestilence" to "death and pestilence."

Colton, Charles Caleb -- Lacon: Or, Many Things in Few Words, Vol. 2, § 277 (1822)

Dave — Fri, 06 Mar 2026 18:59:27 +0000

Of present fame think little, and of future less; the praises that we receive after we are buried, like the posies that are strewed over our grave, may be gratifying to the living, but they are nothing to the dead; the dead are gone, either to a place where they hear them not, or where, if they do, they will despise them.

Charles Caleb "C. C." Colton (1780–1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 2, § 277 (1822)

Cicero, Marcus Tullius -- Pro Archia Poeta [For Archia the Poet], ch. 9 / sec. 20 (62 BC) [tr. Guinach (1962)]

Dave — Thu, 05 Feb 2026 22:20:21 +0000

But there is in fact nobody who is so hostile to the Muses that he would not readily allow his own deeds to be immortalized in verse.

[Neque enim quisquam est tam aversus a Musis, qui non mandari versibus aeternum suorum laborum facile praeconium patiatur. ]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 9 / sec. 20 (62 BC) [tr. Guinach (1962)]

(Source (Latin)). Other translations:

For there was no one so disinclined to the Muses as not willingly to endure that the praise of his labours should be made immortal by means of verse.
[tr. Yonge (1856)]

For there is nobody so averse to the Muses as not to suffer the eternal cry of their labour to be readily committed to verse.
[tr. M'Donogh Mahony (1886)]

For indeed is there anyone so averse to the Muses who would not readily suffer (that) the eternal panegyric of his labors [should] be committed to verse.
[tr. Dewey (1916)]

For indeed there is no man to whom the Muses are so distasteful that he will not be glad to entrust to poetry the eternal emblazonment of his achievements.
[tr. Watts (Loeb) (1923)]

Indeed, there never was any one such a stranger to poetic feeling as not readily to allow the immortal advertisement of his deeds to be committed to verse.
[tr. Allcroft/Plaistowe (c. 1925)]

There is no one so averse to the Muses that he would not readily submit to having an eternal monument of his own labors made in verse.
[tr. @sentantiq [Erik] (2016)]

De Vries, Peter -- The Mackerel Plaza, ch. 12 (1958)

Dave — Mon, 05 Jan 2026 05:00:44 +0000

One dreams of the goddess Fame and winds up with the bitch Publicity.

Peter De Vries (1910–1993) American editor, novelist, satirist
The Mackerel Plaza, ch. 12 (1958)

Spoken by the narrator, Rev. Andrew Mackerel, quoting his deceased wife, Ida May.

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1870-03 (1870 ed.)

Dave — Thu, 18 Dec 2025 16:48:51 +0000

I hope i shall never hav so mutch reputashun, that i shant feel obliged tew be civil.

[I hope I shall never have so much reputation, that I shan’t feel obliged to be civil.]

Josh Billings (1818–1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1870-03 (1870 ed.)

Pratchett, Terry -- Discworld No. 1, The Colour of Magic (1993)

Dave — Fri, 12 Dec 2025 19:50:44 +0000

Some pirates achieved immortality by great deeds of cruelty or derring-do. Some achieved immortality by amassing great wealth. But the captain had long ago decided that he would, on the whole, prefer to achieve immortality by not dying.

Terry Pratchett (1948–2015) English author
Discworld No. 1, The Colour of Magic (1993)

See Allen (1975).

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 21 (7.21) (AD 161-180) [tr. Staniforth (1964)]

Dave — Wed, 24 Sep 2025 17:43:38 +0000

Soon you will have forgotten the world, and soon the world will have forgotten you.

[Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 21 (7.21) (AD 161-180) [tr. Staniforth (1964)]

(Source (Greek)). Alternate translations:

The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all.
[tr. Casaubon (1634), 7.16]

'Twill not be long before you will have forgotten all the World; and in a little time, to be even, all the World will forget you too.
[tr. Collier (1701)]

The time approaches when you shall forget all things, and be forgotten by all.
[tr. Hutcheson/Moor (1742)]

The time is speedily approaching, when you will have forgotten every one, and every one will have forgotten you.
[tr. Graves (1792), 7.19]

Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
[tr. Long (1862)]

It will not be long before you will have forgotten all the world, and in a little time all the world will forget you too.
[tr. Collier/Zimmern (1887)]

Soon you will have forgotten all; soon all will have forgotten you.
[tr. Rendall (1898)]

The time is at hand when you shall forget all things, and when all shall forget you.
[tr. Hutcheson/Chrystal (1902)]

A little while and thou wilt have forgotten everything, a little while and everything will have forgotten thee.
[tr. Haines (Loeb) (1916)]

Near at hand is your forgetting all; near, too, all forgetting you.
[tr. Farquharson (1944)]

Close is the time when you will forget all things; and close, too, thie time when all will forget you.
[tr. Hard (1997 ed.)]

Close to forgetting it all, close to being forgotten.
[tr. Hays (2003)]

Soon you will have forgotten all things: soon all things will have forgotten you.
[tr. Hammond (2006)]

Close is the time when you will forget all things; and close, too, the time when all will forget you.
[tr. Hard (2011 ed.)]

Addison, Joseph -- Essay (1711-12-22), The Spectator, No. 255

Dave — Mon, 15 Sep 2025 19:16:21 +0000

Were not this desire of fame very strong, the difficulty of obtaining it, and the danger of losing it when obtained, would be sufficient to deter a man from so vain a pursuit.

Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-12-22), The Spectator, No. 255

Horace -- Satires [Saturae, Sermones], Book 2, # 3 “Si raro scribes,” l. 77ff (2.3.77-81) (30 BC) [tr. Conington (1874)]

Dave — Fri, 11 Jul 2025 20:29:47 +0000

Now give attention and your gowns refold,
Who thirst for fame, grow yellow after gold,
Victims to luxury, superstition blind,
Or other ailment natural to the mind:
Come close to me and listen, while I teach
That you’re a pack of madmen, all and each.

[Audire atque togam iubeo conponere, quisquis
Ambitione mala aut argenti pallet amore,
Quisquis luxuria tristive superstitione
Aut alio mentis morbo calet ; hue propius me,
Dum doceo insanire omnes, vos ordine adite.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Satires [Saturae, Sermones], Book 2, # 3 “Si raro scribes,” l. 77ff (2.3.77-81) (30 BC) [tr. Conington (1874)]

Damasippus quoting to Horace the words of Stertinius, the Stoic, whose lecture is the remainder of the Satire.

(Source (Latin)). Other translations:

Ye lecherouse, luxuriouse, ye supersticiouse:
Ye shottishe, dotishe, doultish dawes, that nothing can discusse,
Draw on my Clyents one by one, be not agreist ne sad,
Stand stil in stound, kepe whishte (I say) whilst I do prove you mad.
I charge you, you Ambitious, and you that mucker good,
To gerde your gownes, to sit and harcke whilst I do prove you wood.
[tr. Drant (1567)]

Come, sayes Stertinius, hearken; nay, come near,
And mind what I shall tell you, whosoe're
Is by a vain and lewd ambition swai'd,
And he whom sordid avarice has made
Look like a Skeleton, all those that be
Given up to a destructive luxury,
To doating superstition are inclin'd,
Or any such distemper of the mind.
Are all stark mad.
[tr. "A. B."; ed. Brome (1666)]

Sit still and hear, those whom proud thoughts do swell,
Those that look pale by loving Coin too well;
Whom Luxury Corrupts, or fancy'd fears
Oppress, and empty superstitious Cares;
Or any other Vice disturbs, draw near,
I'le prove that all are mad, sit still, and hear.
[tr. Creech (1684)]

Come all, whose breasts with bad ambition rise,
Or the pale passion, that for money dies,
With luxury, or superstition's gloom,
Whate'er disease your health of mine consume,
Compose your robes; in decent ranks draw near,
And, that ye all are mad, with reverence hear.
[tr. Francis (1747)]

Haste and adjust the mantle's decent fold,
All ye that madden with the thirst of gold, --
Whose bosoms kindle with ambition's fires, --
Whose blood ferments with lechery's wild desires, --
Who superstition's slavish fear molests, --
In short, whatever frensy rack your breasts,
Approach in ranks, be patient if you can,
And hear me prove you maniacs to a man!
[tr. Howes (1845)]

Whoever grows pale with evil ambition, or the love of money: whoever is heated with luxury, or gloomy superstition, or any other disease of the mind, I command him to adjust his garment and attend: hither, all of ye, come near me in order, while I convince you that you are mad.
[tr. Smart/Buckley (1853)]

I bid you list to me, and now prepare to carefully attend, all you whose cheeks are pale through that pernicious quest of rank or greed of gain; all you whose passions are inflamed by luxury, or hearts distressed by gloomy superstition, or by any possible disease of mind; approach in order nearer me, while I explain that all are mad.
[tr. Millington (1870)]

Now I bid my class arrange their gowns neatly and listen. Every one of you who is pale from a bad attack of ambition, or avarice, or in a fever with extravagance or gloomy superstition, or some other mental malady, come nearer to me and hear the oracle each in his turn, as I explain to you that all are mad.
[tr. Wickham (1903)]

Now give heed, I bid you, arrange your robes, and whoever of you is pale with sordid ambition or avarice, whoever is feverish with extravagance or gloomy superstition, or some other mental disorder. Hither, come nearer to me, while I prove that you are mad, all of you from first to last.
[tr. Fairclough (Loeb) (1926)]

Now I bid you arrange your togas and listen to me,
(1) Whoever is pale with passionate love for money,
(2) Whoever is chill int he gruesome grip of ambition,
(3) Whoever is running a fever for luxury living,
(4) Whoever is all inflamed with religious fears
Or some other mental disease. Draw near to me,
And I'll prove that you all are mad, from the first to the last.
[tr. Palmer Bovie (1959)]

"Settle yourself and listen well." So I order everyone
turned sickly pale by a warped ambition or by lust for cash,
all who run a fever from high living, or superstition,
or any other illness that may affect the mind. Come closer,
and I'll explain why you;re all mad. Come on, get in line.
[tr. Fuchs (1977)]

“Ahem: students: arrange your robes, open your ears:
Anyone whom ambition turns pale, anyone enamored of money,
Anyone feverish for luxuries, sad with superstition, or suffering
From any disease of the mind: come closer, pay attention, I’ll prove
You mad, each and every one of you: come closer!"
[tr. Raffel (1983)]

"Now, listen
quietly to me, smooth out the folds
of your toga.
"Whoever grows unhappy
over sordid ambitions, or
out of greed for money; whoever
burns with the fever for luxury,
or miserable superstitions
or other mental ailments,
come here: draw closer to me,
in file, all in a row; and
I will demonstrate to you that
you're all mad: every single one of you.
[tr. Alexander (1999)]

Settle down then please and pay attention, I'm talking to all
who are plagued by the curse of ambition or a morbid craving for money,
all who are obsessed with self-indulgence or gloomy superstition,
or any other fever of the soul; come here to me
and I'll convince you, one by one, that you're all mad.
[tr. Rudd (2005 ed.)]

Settle down then, please, and pay attention, all you
Who are pale with fierce ambition or love of gold,
Fevered by excess, sad superstition, or another
Disorder of mind: sit nearer to me while I show
That every one of you from first to last is mad.
[tr. Kline (2015)]

Addison, Joseph -- Essay (1711-12-24), The Spectator, No. 256

Dave — Tue, 10 Jun 2025 15:57:58 +0000

Even the greatest actions of a celebrated person labour under this disadvantage, that, however surprising and extraordinary they may be, they are no more than what are expected from him; but, on the contrary, if they fall any thing below the opinion that is conceived of him, though they might raise the reputation of another, they are diminution to his.

Joseph Addison (1672–1719) English essayist, poet, statesman
Essay (1711-12-24), The Spectator, No. 256

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 35 (4.35) (AD 161-180) [tr. Collier (1701)]

Dave — Wed, 09 Apr 2025 18:30:06 +0000

He that does a Memorable Action, and those that Report it, are all but short-liv’d Things.

[Πᾶν ἐφήμερον, καὶ τὸ μνημονεῦον καὶ τὸ μνημονευόμενον.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 35 (4.35) (AD 161-180) [tr. Collier (1701)]

(Source (Greek)). Alternate translations:

All things are transitory, and, as it were, but for a day; both those who remember; and the things, and persons remembered.
[tr. Hutcheson/Moor (1742)]

Everything is only for a day, both that which remembers and that which is remembered.
[tr. Long (1862)]

He that does a memorable action, and those that report it, are all but short-lived things.
[tr. Collier/Zimmern (1887)]

Everything is but for a day, remembrancer alike and the remembered.
[tr. Rendall (1898)]

All things are for a day, both what remembers and what is remembered.
[tr. Hutcheson/Chrystal (1902)]

Ephemeral all of them, the rememberer as well as the remembered!
[tr. Haines (Loeb) (1916)]

All is ephemeral, both what remembers and what is remembered.
[tr. Farquharson (1944)]

All of us are creatures of a day; the rememberer and the remembered alike.
[tr. Staniforth (1964)]

All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (1997 ed.)]

Everything transitory -- the knower and the known.
[tr. Hays (2003)]

All is ephemeral, both memory and the object of memory.
[tr. Hammond (2006)]

They are all short-lived, both those who remember and the remembered.
[tr. Needleman/Piazza (2008)]

All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (2011 ed.)]

Everything is transitory, both that which remembers and that which is remembered.
[tr. Gill (2013)]

Marcus Aurelius -- Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]

Dave — Wed, 02 Apr 2025 21:34:38 +0000

This mortal life is a little thing, lived in a little corner of the earth; and little, too, is the longest fame to come — dependent as it is on a succession of fast-perishing little men who have no knowledge even of their own selves, much less of one long dead and gone.

[μικρὸν μὲν οὖν ὃ ζῇ ἕκαστος: μικρὸν δὲ τὸ τῆς γῆς γωνίδιον ὅπου ζῇ: μικρὸν δὲ καὶ ἡ μηκίστη ὑστεροφημία καὶ αὕτη δὲ κατὰ διαδοχὴν ἀνθρωπαρίων τάχιστα τεθνηξομένων καὶ οὐκ εἰδότων οὐδὲ ἑαυτοὺς οὐδέ γε τὸν πρόπαλαι τεθνηκότα.]

Marcus Aurelius (AD 121–180) Roman emperor (161–180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]

(Source (Greek)). Alternate translations:

The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone.
[tr. Casaubon (1634)]

Life moves in a very narrow Compass; yes, and Men live in a poor Corner of the World too : And the most lasting Fame will stretch but to a sorry Extent. The Passage on't is uneven and craggy, and therefore it can't run far. The frequent Breaks of Succession drop it in the Conveyance : For alas ! poor transitory Mortals, know little either of themselves, or of those who were long before them.
[tr. Collier (1701)]

It is a very little time which each man lives, and in a small corner of the earth; and the longest surviving fame is but short, and this conveyed through a succession of poor mortals, each presently a-dying; men who neither knew themselves, nor the persons long since dead.
[tr. Hutcheson/Moor (1742)]

The life of every one, therefore, is evidently a mere point in time. This world indeed in which we live is but a mere corner of the universe, and the most extensive posthumous fame a very trifling affair; and is to pass through a succession of insignificant mortals, who know little of themselves, and much less therefore of those who have long submitted to their destiny.
[tr. Graves (1792)]

Short then is the time which every man lives; and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.
[tr. Long (1862)]

Life moves in a very narrow compass; yes, and men live in a small corner of the world too. And the most lasting fame will stretch but to a sorry extent; for, alas! poor transitory mortals who hand it down know little even of themselves, much less of those who died long before their time.
[tr. Collier/Zimmern (1887)]

Man's life has but a tiny span, tiny as the corner of earth on which he lives, short as fame's longest tenure, handed along the line of short-lived mortals, who do not even know themselves, far less the dead of long ago.
[tr. Rendall (1898)]

Short is the time which each of us has to live, and small the corner of the earth he has to live in. Short is the longest posthumous fame, and this preserved through a succession of poor mortals, soon themselves to die; men who knew not themselves, far less those who died long ago.
[tr. Hutcheson/Chrystal (1902)]

Little indeed, then, is a man's life, and little the nook of earth whereon he lives, and little even the longest after-fame, and that too handed on through a succession of manikins, each one of them very soon to be dead, with no knowledge even of themselves, let alone of a man who has died long since.
[tr. Haines (Loeb) (1916)]

Little the life each lives, little the corner of the earth he lives in, little even the longest fame hereafter, and even that dependent on a succession of poor mortals, who will very soon be dead, and have not learnt to know themselves, much less the man who was dead long years ago.
[tr. Farquharson (1944)]

Human life is thus a little thing, and little too even the fame that endures for the longest, and even that is passed on from one poor mortal to another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (1997 ed.)]

The span we live is small -- small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.
[tr. Hays (2003)]

Sure, life is a small thing, and small the cranny of the earth in which we live it: small too even the longest fame thereafter, which is itself subject to a succession of little men who will quickly die, and have no knowledge even of themselves, let alone of those long dead.
[tr. Hammond (2006)]

Small indeed is the life which each person lives, and tiny is the corner of the earth where he lives. Small too is even the longest after-glory, which is handed off, as in a relay race, to others who will soon be dead, not having know even themselves, let alone someone who died long ago.
[tr. Needleman/Piazza (2008)]

The space of each person’s existence is thus a little thing, and little too is the corner of the earth on which it is lived, and little too even the fame that endures for the longest; and even that is passed on from one poor mortal for another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (2011 ed.)]

For each of us, small is our life and small is the corner of earth where it is lived; small too is even the longest fame after death, and this depends on a succession of little human beings who will quickly die and who do not know themselves, let along the one who has died first.
[tr. Gill (2013)]

Chamfort, Nicolas -- Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 131 (1795) [tr. Merwin (1969)]

Dave — Mon, 30 Dec 2024 19:48:37 +0000

Esteem is worth more than celebrity, respect is worth more than renown, and honor is worth more than fame.

[L’estime vaut mieux que la célébrité, la considération vaut mieux que la renommée, et l’honneur vaut mieux que la gloire.]

Nicolas Chamfort (1741–1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionée], Part 1 “Maxims and Thoughts [Maximes et Pensées],” ch. 2, ¶ 131 (1795) [tr. Merwin (1969)]

(Source (French)). Other translations:

Esteem is better than celebrity, respect is better than renown, and honour than glory.
[tr. Mathers (1926)]

Esteem is worth more than being celebrated, respect is better than renown, and honour is better than fame.
[tr. Pearson (1973)]

Esteem is worth more than celebrity, consideration is worth more than fame, and honor is worth more than glory.
[tr. Siniscalchi (1994)]

Baldwin, James -- Interview (1965-07), “Race, Hate, Sex, and Colour: A Conversation,” with Colin MacInnes and James Mossman, Encounter, BBC Two TV

Dave — Thu, 26 Dec 2024 23:41:41 +0000

It’s not so easy to go on to the balcony unless of course that’s what you want. As it turned out, that isn’t what I want. The great terror of public speaking is that you begin to listen to yourself. By and by, since you are always telling people what to think, you begin to forget what you do to think. And the moment that happens, of course, it’s over. It’s over.

James Baldwin (1924–1987) American novelist, playwright, activist
Interview (1965-07), “Race, Hate, Sex, and Colour: A Conversation,” with Colin MacInnes and James Mossman, Encounter, BBC Two TV

On fame and the increased calls for him to speak and lecture rather than write.

Transcribed in Vol. 25, issue 1 of Encounter magazine (1965-07). I cannot narrow down if it was the episode on 8 or 22 July. (Some sources suggest the 18 February episode; the July date may just come from the magazine version.)

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 11, l. 100ff (11.100-102) [Oderisi of Gubbio] (1314) [tr. Sayers (1955)]

Dave — Fri, 08 Dec 2023 20:08:20 +0000

A breath of wind — no more — is earthly fame,
And now this way it blows and that way now,
And as it changes quarter, changes name.

[Non è il mondan romore altro ch’un fiato
di vento, ch’or vien quinci e or vien quindi,
e muta nome perché muta lato.]

Dante Alighieri (1265–1321) Italian poet
The Divine Comedy [Divina Commedia], Book 2 “Purgatorio,” Canto 11, l. 100ff (11.100-102) [Oderisi of Gubbio] (1314) [tr. Sayers (1955)]

(Source (Italian)). Other translations:

The breath of Fame is but a fickle gale,
Whose veering blasts from every point prevail,
And every change bestows a different name.
[tr. Boyd (1802), st. 20]

The noise
Of worldly fame is but a blast of wind,
That blows from divers points, and shifts its name
Shifting the point it blows from.
[tr. Cary (1814)]

The mundane rumour is a fleeting breath
Of wind, that veers and varies in account,
And changes name because it changes point.
[tr. Bannerman (1850)]

Naught is this mundane rumour but a breath
Of wind, that comes now this way and now that,
And changes name, because it changes side.
[tr. Longfellow (1867)]

The rumour of the world is naught else than a breath of wind, which now comes hence and now comes thence, and changes name because it changes quarter.
[tr. Butler (1885)]

Mundane renown is but a breath forlorn
Of wind that cometh now from here, now there,
Named various from the quarter whence 'tis borne.
[tr. Minchin (1885)]

Worldly renown is naught but a breath of wind, which now comes this way and now comes that, and changes name because it changes quarter.
[tr. Norton (1892)]

Earthly fame is naught but a breath of wind, which now cometh hence and now thence, and changes name because it changes direction.
[tr. Okey (1901)]

The world's noise is but a breath of wind which comes now this way and now that and changes name because it changes quarter.
[tr. Sinclair (1939)]

Naught but a wind's breath is the world's acclaim,
Which blows now hence, now thence, as it may hap,
And when it changes quarter changes name.
[tr. Binyon (1943)]

A breath of wind is all there is to fame
here upon earth: it blows this way and that
and when it changes quarter it changes name.
[tr. Ciardi (1961)]

Earthly fame is naught but a breath of wind,
which now comes hence and now comes thence,
changing its name because it changes quarter.
[tr. Singleton (1973)]

Your earthly fame is but a gust of wind
that blows about, shifting this way and that,
and as it changes quarter, changes name.
[tr. Musa (1981)]

Earthly fame is nothing but a breath of wind,
Which first blows one way and then blows another,
And brings a fresh name from each fresh direction.
[tr. Sisson (1981)]

Worldly renown is nothing other than
a breath of wind that blows now here, now there,
and changes name when it has changed its course.
[tr. Mandelbaum (1982)]

The clamor of the world is nothing but a breath of wind that comes now from here and now from there, and changes names because it changes directions.
[tr. Durling (2003)]

Worldly Fame is nothing but a breath of wind, that now blows here, and now there, and changes name as it changes direction.
[tr. Kline (2002)]

The roar of earthly fame is just a breath
of wind, blowing from here and then from there,
that changes name in changing origin.
[tr. Kirkpatrick (2007)]

Worldly fame is nothing but a gust of wind,
first blowing from one quarter, then another,
changing name with every new direction.
[tr. Hollander/Hollander (2007)]

Shouts of worldly fame are nothing more
Than a passing breath of wind, blowing here,
Then there, changing its name from place to place.
[tr. Raffel (2010)]

Dante Alighieri -- The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 24, l. 46ff (24.46-51) [Virgil] (1309) [tr. Raffel (2010)]

Dave — Fri, 02 Jun 2023 20:52:45 +0000

“Here is where you can’t afford to be lazy,”
My Master said. “Lying in feather beds,
Or under quilts, no one conquers fame,
Without which, once your earthly life is dead,
The only traces you leave behind you are smoke
Blown in the air or bubbles breaking in water.

[“Omai convien che tu così ti spoltre”,
disse ’l maestro; “ché, seggendo in piuma,
in fama non si vien, né sotto coltre;
sanza la qual chi sua vita consuma,
cotal vestigio in terra di sé lascia,
qual fummo in aere e in acqua la schiuma.”]

Dante Alighieri (1265–1321) Italian poet
The Divine Comedy [Divina Commedia], Book 1 “Inferno,” Canto 24, l. 46ff (24.46-51) [Virgil] (1309) [tr. Raffel (2010)]

The analogy of life to smoke and foam have been noted by commentators as resembling similar metaphors in Wisdom 2:1-4 and 5:14 and the Aeneid 5.740.

Virgil's urging of Dante to continue on out of a desire for fame, rather than to learn how to be saved or to come closer to God, have only recently been interpreted as an intentional showing that the poet/guide is not perfect -- another reason, beyond being only a virtuous pagan, that he cannot complete the journey with Dante to Paradise. (See here for more commentary on this.)

(Source (Italian)). Other translations:

It now is proper, said my Lord, that you
Should from this bed of yours arise; for they
Ne'er Fame acquire who spend their lives in down:
He who, without pursuing her, consumes
His time, leaves himself such tracts behind,
As Froth in Water, or as Smoke in Air.
[tr. Rogers (1782), ll. 44-49]

Arise! -- In vain the slumb'ring soul aspires,
(Her powers betray'd by sloth, extinct her fires)
In vain she tries the dazzling heights of fame:
As morning fogs disperse to meet no more,
As the waves close behind the lab'ring oar,
The dastard soul expires without a name!
[tr. Boyd (1802), st. 9]

“Now needs thy best of man;” so spake my guide:
“For not on downy plumes, nor under shade
Of canopy reposing, fame is won,
Without which whosoe’er consumes his days
Leaveth such vestige of himself on earth,
As smoke in air or foam upon the wave."
[tr. Cary (1814)]

"Rouse thee," my master urged, "'tis time to throw
This lethargy aside; who dozing lies
'Tween coverlet and feathers, ne'er shall know
Renown, and without her who wastes and dies,
Leaves of himself like trace on earth behind,
As foam on wave, or vapour on the skies."
[tr. Dayman (1843)]

"Now it behooves thee thus to free thyself from sloth," said the Master: "for sitting on down, or under coverlet, man come not into fame;
without which whoso consumes his his life, leaves such vestige of himself on earth, as smoke in air or foam in water."
[tr. Carlyle (1849)]

"Henceforth you must abandon indolence,"
My master said: "'tis not repose on plumes
That leads to fame -- nor yet in shady glooms;
Without the which if one consumes his life,
E'en such a vestige upon the earth he'll make
As smoke in air, or foam on water's track."
[tr. Bannerman (1850)]

"Now it befits thee to shake off this sloth,"
The Master said, "for resting upon down,
And under quilts is not the way to fame;
And without this he who his life consumes,
Leaves of himself on earth no better trace,
Than smoke in air or on the water foam."
[tr. Johnston (1867)]

"Now it behoves thee thus to put off sloth,"
⁠My Master said; "for sitting upon down,
⁠Or under quilt, one cometh not to fame,
Without which whoso his life consumes
⁠Such vestige leaveth of himself on earth,
⁠As smoke in air or in the water foam."
[tr. Longfellow (1867)]

"Henceforward it behoves that thou brace thyself thus," said the Master; "for not by sitting on feathers does one come into fame, nor under quilts; without the which whoso consumes his life leaves such trace on earth of himself as smoke in air or its froth on water."
[tr. Butler (1885)]

"Henceforth 'tis fitting thou shouldst shake off sloth,"
The master cried, "since idly lapt in down
'Neath coverlets, for him Fame never groweth.
Who so his life consumes without renown.
Leaves such a vestige of himself on earth,
As it were froth on air or water blown."
[tr. Minchin (1885)]

“Now it behoves thee thus to put off sloth,” said the Master, “for, sitting upon down or under quilt, one attains not fame, without which he who consumes his life leaves of himself such trace on earth as smoke in air, or in water the foam."
[tr. Norton (1892)]

"'Tis thus that thou must now shake thyself free from sloth," my Master said, "for seated on down, or under coverlet, man cometh not to fame; unattended by which whoso doth spend his days, leaveth such traces of himself on earth, as smoke in air or foam on water."
[tr. Sullivan (1893)]

"Thus must thou ever shake off sloth henceforward;"
The Master said, " for sitting upon feathers
Man cometh not to fame, nor under quilting;
Which lacking, whosoe'er consumes his life-time
Leaves of himself on earth just such a vestige
As smoke doth leave in air, and foam in water."
[tr. Griffith (1908)]

"Now must thou thus cast off all sloth," said the Master "for sitting on down or under blankets none comes to fame, and without it he that consumes his life leaves such trace of himself on earth as smoke in air or foam on water."
[tr. Sinclair (1939)]

"Now it behoveth lassitude to leave,"
The Master said, "for softly on down reclined
Or under coverlet, none can fame achieve,
Without which he who dallieth leaves behind
Such vestige of himself on earth imprest
As foam in water or smoke upon the wind."
[tr. Binyon (1943)]

"Put off this sloth," the master said, "for shame!
Sitting on feather-pillows, lying reclined
Beneath the blanket is no way to fame --
Fame, without which man's life wastes out of mind,
Leaving on earth no more memorial
Than foam in water or smoke upon the wind."
[tr. Sayers (1949)]

"Up on your feet! This is no time to tire!"
my Master cried. "The man who lies asleep
will never waken fame, and his desire
and all his life drift past him like a dream,
and the traces of his memory fade from time
like smoke in the air, or ripples on a stream."
[tr. Ciardi (1954)]

“Now it behooves you thus to cast off sloth,” said my master, “for sitting on down or under coverlet, no one comes to fame, without which whoso consumes his life leaves such vestige of himself on earth as smoke in air or foam on water."
[tr. Singleton (1970)]

"Come on, shake off the covers of this sloth,"
the master said, "for sitting softly cushioned,
or tucked in bed, is no way to win fame;
and without it man must waste his life away,
leaving such traces of what he was on earth
as smoke in wind and foam upon the water."
[tr. Musa (1971)]

“Now you must cast aside your laziness,”
my master said, “for he who rests on down
or under covers cannot come to fame;
and he who spends his life without renown
leaves such a vestige of himself on earth
as smoke bequeaths to air or foam to water."
[tr. Mandelbaum (1980)]

"Now is the time for you to rouse yourself,"
The master said; "for sitting on a cushion
Is not the way to fame, nor staying in bed;
And without fame, a man must spend his life
Only to leave such traces upon earth
As smoke leaves in the air, or foam in the water."
[tr. Sisson (1981)]

"To cast off sloth
Now well behooves you," said my master then:
"For resting on soft down, or underneath
The blanket's cloth, is not how fame is won --
Without which, one spends life to leave behind
As vestige of himself on earth the sign
Smoke leaves on air, or foam on water."
[tr. Pinsky (1994), l. 46ff]

“From now on you will have to cast off sloth in this way,” said my master, “for one does not gain fame sitting on down cushions, or while under coverlets;
and whoever consumes his life without fame leaves a mark of himself on earth like smoke in the air or foam in water."
[tr. Durling (1996)]

Now, you must free yourself from sloth: men do not achieve fame, sitting on down, or under coverlets; fame, without which whoever consumes his life leaves only such trace of himself, on earth, as smoke does in the air, or foam on water.
[tr. Kline (2002)]

"Now you must needs," my teacher said, "shake off
your wonted indolence. No fame is won
beneath the quilt or sunk in feather cushions.
Whoever, fameless, wastes his life away,
leaves of himself no greater mark on earth
than smoke in air or froth upon the wave."
[tr. Kirkpatrick (2006)]

'Now must you cast off sloth,' my master said.
'Sitting on feather cushions or stretched out
under comforters, no one comes to fame.
Without fame, he who spends his time on earth
leaves only such a mark upon the world
as smoke does on the air or foam on water.'
[tr. Hollander/Hollander (2007)]

“Now you must,”
My Guide said, “quell the slothful urge to rest.
A swansdown seat and a soft blanket just
Keep you from fame, without which no one who
Consumes his life leaves more trace in the world
Than smoke in air and foam on water do."
[tr. James (2013)]

Virgil -- The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]

Dave — Wed, 08 Mar 2023 16:53:03 +0000

Every man’s last day is fixed.
Lifetimes are brief and not to be regained,
For all mankind. But by their deeds to make
Their fame last: that is labor for the brave.

[Stat sua cuique dies, breve et inreparabile tempus
Omnibus est vitae; sed famam extendere factis,
Hoc virtutis opus.]

Virgil (70–19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 10, l. 467ff (10.467-69) [Jove] (29-19 BC) [tr. Fitzgerald (1981)]

Jove, to Alcides (Hercules), comforting him on the pending, but brave, death of Pallas.

(Source (Latin)). Other translations:

Each hath his fate; Short and irreparable time
Man's life enjoyes: But by brave deeds to clime
To honour's height, this they by valour gain.
[tr. Ogilby (1649)]

Short bounds of life are set to mortal man.
'Tis virtue's work alone to stretch the narrow span.
[tr. Dryden (1697)]

To every one his day is fixed: a short and irretrievable term of life is given to all: but by deeds to lengthen out fame, this is virtue's task.
[tr. Davidson/Buckley (1854)]

Each has his destined time: a span
Is all the heritage of man:
'Tis virtue's part by deeds of praise
To lengthen fame through after days.
[tr. Conington (1866)]

To every one his day
Stands fixed by fate. The term of mortal life
Is brief, and irretrievable to all.
But to extend the period of its fame
By noble actions, this is virtue's work.
[tr. Cranch (1872), l. 615ff]

Each hath his own appointed day; short and irrecoverable is the span of life for all: but to spread renown by deeds is the task of valour.
[tr. Mackail (1885)]

His own day bideth every man; short space that none may mend
Is each man's life: but yet by deeds wide-spreading fame to send,
Man's valour hath this work to do.
[tr. Morris (1900)]

Each hath his day; irreparably brief
Is mortal life, and fading as the leaf.
'Tis valour's part to bid it bloom anew
By deeds of fame.
[tr. Taylor (1907), st. 63, l. 562ff]

To each his day is given. Beyond recall
man's little time runs by: but to prolong
life's glory by great deeds is virtue's power.
[tr. Williams (1910)]

Each has his day appointed; short and irretrievable is the span of life to all: but to lengthen fame by deeds -- that is valour's task.
[tr. Fairclough (1918)]

Every man, my son,
Has his appointed time; life’s day is short
For all men; they can never win it back,
But to extend it further by noble deeds
Is the task set for valor.
[tr. Humphries (1951)]

Every man's hour is appointed. Brief and unalterable
For all, the span of life. To enlarge his fame by great deeds
Is what the brave man must aim at.
[tr. Day-Lewis (1952)]

Each has his day; there is, for all, a short,
irreparable time of life; the task
of courage: to prolong one's fame by acts.
[tr. Mandelbaum (1971), l. 648ff]

Each man has his allotted day. All life is brief and time once past can never be restored. But the task of the brave man is to enlarge his fame by his actions.
[tr. West (1990)]

Every man has his day, the course
of life is brief and cannot be recalled: but virtue’s task
is this, to increase fame by deeds.
[tr. Kline (2002)]

Each man has his day, and the time of life
is brief for all, and never comes again.
But to lengthen out one’s fame with action,
that’s the work of courage.
[tr. Fagles (2006), l. 553ff]

The day of death awaits all men; their time is brief and comes just once. But they can prolong their fame by action. This is the task of valor.
[tr. Bartsch (2021)]

Abbott, George -- (Attributed)

Dave — Fri, 19 Aug 2016 01:07:41 +0000

If you want to be adored by your peers and have standing ovations wherever you go — live to be over ninety.

George Abbott (1887–1995) American director, producer, dramatist
(Attributed)

Quoted in his obituary in The Times of London (2 Feb 1995)

Gray, Thomas -- “Elegy Written in a Country Churchyard,” st. 9, l. 33ff (1751)

Dave — Wed, 25 Mar 2015 14:04:14 +0000

The boast of heraldry, the pomp of pow’r,
And all that beauty, all that wealth e’er gave,
Awaits alike th’inevitable hour.
The paths of glory lead but to the grave.

Thomas Gray (1716–1771) English poet
“Elegy Written in a Country Churchyard,” st. 9, l. 33ff (1751)

Hoffer, Eric -- True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 13, § 47 (3.13.47) (1951)

Dave — Thu, 12 Aug 2010 03:06:34 +0000

Glory is largely a theatrical concept. There is no striving for glory without a vivid awareness of an audience — the knowledge that our mighty deeds will come to the ears of our contemporaries or “of those who are to be.” We are ready to sacrifice our true, transitory self for the imaginary eternal self we are building up, by our heroic deeds, in the opinion and imagination of others.

Eric Hoffer (1902–1983) American writer, philosopher, longshoreman
True Believer: Thoughts on the Nature of Mass Movements, Part 3, ch. 13, § 47 (3.13.47) (1951)

Cicero, Marcus Tullius -- Pro Archia Poeta [For Archia the Poet], ch. 11 / sec. 26 (62 BC) [tr. Yonge (1856)]

Dave — Fri, 26 Mar 2010 17:43:33 +0000

Those very philosophers even in the books which they write about despising glory, put their own names on the title-page. In the very act of recording their contempt for renown and notoriety, they desire to have their own names known and talked of.

[Ipsi illi philosophi etiam illis libellis, quos de contemnenda gloria scribunt, nomen suum inscribunt; in eo ipso in quo praedicationem nobilitatemque despiciunt, praedicari de se, ac nominari volunt.]

Marcus Tullius Cicero (106–43 BC) Roman orator, statesman, philosopher
Pro Archia Poeta [For Archia the Poet], ch. 11 / sec. 26 (62 BC) [tr. Yonge (1856)]

Cicero uses a similar line in the later Tusculan Disputations, 1.15/34 (45 BC).

(Source (Latin)). Other translations:

For celebrated philosophers themselves inscribed their name even on the lampoons which they wrote on contempt of fame; in that very thing in which they despise publicity and nobility, they wish themselves to be made public and to merit a name.
[tr. M'Donogh Mahony (1886)]

Even those very philosophers who write treatises on the despising of fame, put their names on the title-page; in the very place in which they deprecate self-advertisement and notoriety they take steps to have themselves advertised and made notorious.
[ed. Harbottle (1897)]

Those philosophers themselves, even in those pamphlets which they write concerning despising glory, will inscribe their names: in this (case) itself, in which they despise commendation and renown they wish to be commended concerning themselves, and (that) themselves to (should) be named.
[tr. Dewey (1916)]

Why, upon the very books in which they bid us scorn ambition philosophers inscribe their names! They seek advertisement and publicity for themselves on the very page whereon they pour contempt upon advertisement and publicity.
[tr. Watts (Loeb) (1923)]

Those great philosophers themselves, in the very books which they compose on the subject of despising glory, write their own names upon the title-pages; and in the very thing wherein they look down on public praise and a name of renown, they claim to be publicly praised and named.
[tr. Allcroft/Plaistowe (c. 1925)]

The very philosophers themselves, even in those books which they write on contempt of glory, inscribe their names; in that very work in which they profess scorn for notice and reputation, they wish to be advertised and celebrated.
[tr. Guinach (1962)]

The philosophers who write treatises "on despising glory" actually inscribe their own names on those very books! In the actual writings in which they scorn publicity and fame they want to be publicized and named!
[tr. Berry (2000)]

Confucius -- The Analects [論語, 论语, Lúnyǔ], Book 4, verse 14 (4.14) (6th C. BC – AD 3rd C.) [tr. Leys (1997)]

Dave — Fri, 19 Mar 2010 13:19:25 +0000

Do not worry if you are without a position; worry lest you do not deserve a position. Do not worry if you are not famous; worry lest you do not deserve to be famous.

[不患無位、患所以立、不患莫己知、求爲可知也]

Confucius (c. 551- c. 479 BC) Chinese philosopher, sage, politician [孔夫子 (Kǒng Fūzǐ, K'ung Fu-tzu, K'ung Fu Tse), 孔子 (Kǒngzǐ, Chungni), 孔丘 (Kǒng Qiū, K'ung Ch'iu)]
The Analects [論語, 论语, Lúnyǔ], Book 4, verse 14 (4.14) (6th C. BC – AD 3rd C.) [tr. Leys (1997)]

(Source (Chinese)). See also 1.16, 14.30, 15.19. Other translations:

A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.
[tr. Legge (1861)]

One should not be greatly concerned at not being in office; but rather about the requirements in oneself for such a standing. Neither should one be so much concerned at being unknown; but rather with seeking to become worthy of being known.
[tr. Jennings (1895)]

Be not concerned for want of a position; be concerned how to fit yourself for a position. Be not concerned that you are not known, but seek to do something to deserve a reputation.
[tr. Ku Hung-Ming (1898)]

One should not be concerned at lack of position; but should be concerned about what will fit him to occupy it. One should not be concerned at being unknown; he should seek to be worthy of being known.
[tr. Soothill (1910)]

Not worried at being out of a job, but about being fit for one; not worried about being unknown but about doing something knowable.
[tr. Pound (1933)]

He does not mind not being in office; all he minds about is whether he has qualities that entitle him to office. He does not mind failing to get recognition; he is too busy doing the things that entitle him to recognition.
[tr. Waley (1938)]

Do not worry about not holding high position; worry rather about playing your proper role. Worry not that no one knows of you; seek to be worth knowing.
[tr. Ware (1950)]

Do not worry because you have no official position. Worry about your qualifications. Do not worry because no one appreciates your abilities. Seek to be worthy of appreciation.
[tr. Lau (1979)]

One is not worried about not holding position; one is worried about how one may fit oneself for appointment. One is not worried that nobody knows one; one seeks to become fit to be known.
[tr. Dawson (1993)]

Do not worry about having no office; rather, worry about whether you deserve to stand in that office. Do not worry about nobody knowing you; rather, seek to be worth knowing.
[tr. Huang (1997)]

Do not worry about not being on the position, just worry about my quality on the position. Do not worry about that nobody understand me, just seek I can be understood.
[tr. Cai/Yu (1998), #81]

Do not worry over not having an official position; worry about what it takes to have one. Do not worry that no one acknowledges you; seek to do what will earn you acknowledgment.
[tr. Ames/Rosemont (1998)]

He does not worry that he has no position; he worries about whether he is qualified to hold one. He does not worry that no one recognizes his worth; he seeks to become worthy to be recognized.
[tr. Brooks/Brooks (1998)]

Don't worry if you have no position: worry about making yourself worthy of one. Don't worry if you aren't known and admired: devote yourself to a life that deserves admiration.
[tr. Hinton (1998)]

Do not be concerned that you lack an official position, but rather concern yourself with the means by which you might become established. Do not be concerned that no one has heard of you, but rather strive to become a person worthy of being known.
[tr. Slingerland (2003)]

Don’t worry that you have no position -- worry about how you can qualify for one. Don’t worry that people don’t know you -- look for some reason to become known.
[tr. Watson (2007)]

Do not worry that you have no official position. Worry about tnot having the qualifications to deserve a position. Do not worry that others do not know you. Seek to be worthy of being known.
[tr. Annping Chin (2014)]

You should not worry about not getting an official appointment. You should instead worry about whether you have the capability to take that assignment. You should not worry that people do not know you. You should instead strive for remarkable achievement.
[tr. Li (2020)]

Franklin, Benjamin -- Poor Richard (1738 ed.)

Dave — Fri, 12 Mar 2010 13:31:26 +0000

If you wou’d not be forgotten
As soon as you are dead and rotten,
Either write things worth reading,
Or do things worth the writing.

Benjamin Franklin (1706–1790) American statesman, scientist, philosopher, aphorist
Poor Richard (1738 ed.)

Bible, Vol. 1. Old Testament -- Book 22b. Sirach (Ecclesiasticus) 44: 8ff (Sir 44:8–9) [JB (1966)]

Dave — Tue, 02 Jun 2009 12:53:12 +0000

Some of them left a name behind them,
so that their praises are still sung.
While others have left no memory,
and disappeared as though they had not existed,
they are now as though they had never been,
and so too, their children after them.

[εἰσὶν αὐτῶν οἳ κατέλιπον ὄνομα
τοῦ ἐκδιηγήσασθαι ἐπαίνους·
καὶ εἰσὶν ὧν οὐκ ἔστιν μνημόσυνον
καὶ ἀπώλοντο ὡς οὐχ ὑπάρξαντες
καὶ ἐγένοντο ὡς οὐ γεγονότες
καὶ τὰ τέκνα αὐτῶν μετ᾽ αὐτούς.]

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22b. Sirach (Ecclesiasticus) 44: 8ff (Sir 44:8–9) [JB (1966)]

Speaking of the rich, powerful, and famous of any age.

More on the history and acceptance of this Apocryphal book here and here.

(Source (Greek)). Other translations:

There be some of them, that have left a name behind them, that their praises might be reported.
And some there be, which have no memorial; who are perished, as though they had never been; and are become as though they had never been born; and their children after them.
[KJV (1611)]

They that were born of them have left a name behind them, that their praises might be related:
And there are some, of whom there is no memorial: who are perished, as if they had never been: and are become as if they had never been born, and their children with them.
[DRA (1899)]

Some of them left a name behind them,
so that their praises are still sung.
While others have left no memory,
and disappeared as though they had not existed.
They are now as though they had never been,
and so too, their children after them.
[tr. NJB (1985)]

Some of them left a reputation,
and people still praise them today.
There are others who are not remembered,
as if they had never lived,
who died and were forgotten,
they, and their children after them.
[GNT (1976)]

Some of them left behind a name
so that their praises might be told.
For some there is no memory,
and they perished as though
they hadn’t existed.
These have become as though
they hadn’t been born,
they and even their children after them.
[tr. CEB (2011)]

Some of them have left behind a name,
so that others declare their praise.
But of others there is no memory;
they have perished as though they had never existed;
they have become as though they had never been born,
they and their children after them.
[NRSV (1989 ed.)]

From among them some left a name, that they be rested on their legacy.
And from among them some were not remembered, and ceased to be when they ceased to be.
When they were no more, they were no more, and their children after them.
[tr. RJPS (2023 ed.) 44:8–10]

Galbraith, John Kenneth -- Money: Whence It Came, Where It Went, ch. 13 “The Self Inflicted Wounds” (1975)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

If all else fails, immortality can always be assured by adequate error.

John Kenneth Galbraith (1908–2006) Canadian-American economist, diplomat, author
Money: Whence It Came, Where It Went, ch. 13 “The Self Inflicted Wounds” (1975)

Sometimes misquoted as "... by spectacular error".

Browne, Thomas -- Hydriotaphia, or Urne-Buriall, ch. 5 (1658)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

But the iniquity of oblivion blindely scattereth her poppy, and deals with the memory of men without distinction to merit of perpetuity. […] Who knows whether the best of men be known? or whether there be not more remarkable persons forgot, then any that stand remembred in the known account of time?

Thomas Browne (1605–1682) English physician and author
Hydriotaphia, or Urne-Buriall, ch. 5 (1658)

Horace -- Odes [Carmina], Book 4, # 9, l. 25ff (4.9.25-28) (23 BC) [tr. Marshall (1908)]

Dave — Sun, 01 Feb 2004 16:00:00 +0000

Oft before Agamemnon brave men warred;
But all unwept they lie in endless night,
Lacking, to deck their deeds with light,
Song of a heaven-taught bard.

[Vixere fortes ante Agamemnona
multi; sed omnes illacrimabiles
urgentur ignotique longa
nocte, carent quia vate sacro.]

Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 4, # 9, l. 25ff (4.9.25-28) (23 BC) [tr. Marshall (1908)]

"To Lollius." See also Gray.

(Source (Latin)). Other translations:

Men slasht ere Diomed was made:
But all are in oblivion drown'd,
And put unmourn'd into the ground,
For lack of Sacred Poets aid.
[tr. Fanshawe; ed. Brome (1666)]

Before that Age a thousand liv'd,
And sent surprising Glories forth,
But none the silent Grave surviv'd;
In Night their Splendor's gone,
They fell, unmourn'd, unknown;
Because no Verse embalms their Worth.
[tr. Creech (1684)]

Vain was the Chief's, the Sage's pride!
They had no Poet, and they dy'd.
In vain they schem'd, in vain they bled!
They had no Poet, and are dead.
[tr. Pope (1733–38)]

Before Atrides men were brave:
But ah! oblivion, dark and long,
Has lock'd them in a tearless grave,
For lack of consecrating song.
[tr. Conington (1872)]

Many brave men lived before Agamemnon: but all of them, unlamented and unknown, are overwhelmed with endless obscurity, because they were destitute of a sacred bard.
[tr. Smart/Buckley (1853)]

Many, many have lived, who were valiant in fight,
Before Agamemnon; but all have gone down,
Unwept and unknown, in the darkness of night,
For lack of a poet to hymn their renown.
[tr. Martin (1864)]

Many brave men have lived long before Agamemnon,
But o’er them darkly presses the slumber eternal;
All unwept and unknown, wanting Him --
Everlastingly sacred -- the Bard!
[tr. Bulwer-Lytton (1870)]

Many brave men lived before Agamemnon, but all like crushed under eternal obvlivion, unknown to us and unwept by us, because no bard hath immortalized them.
[tr. Elgood (1893)]

Ere Agamemnon saw the light
There lived brave men: but tearless all,
Enfolded in eternal night,
For lack of sacred minstrels, fall.
[tr. Gladstone (1894)]

Brave men before the great Agamemnon's time
Liv'd many, but in tearless oblivion
And night, unknown and unlamented
Lie they, for want of a sacred poet
[tr. Phelps (1897)]

Prior to Agamemnon lived many who were brave,
But all unwept, unknown.
In endless night are plunged because
They lack a bard divine.v [tr. Garnsey (1907)]

Many heroes lived before Agamemnon ; but all are overwhelmed in unending night, unwept, unknown, because they lack a sacred bard.
[tr. Bennett (Loeb) (1912)]

Before the age of Agamemnon wight
Lived many a hero, but unwept, unknown,
Because no sacred bard hymned their renown,
They, one and all, lie whelmed in endless night.
[tr. Mills (1924)]

Many brave men lived before Agamemnon,
But all went down unmourned, unhouured, into the smothering darkness
For lack of a minstrel to be their glory-giver.
[tr. Michie (1963)]

There were heroes before Agamemnon
Was born -- but who knows them? Unmourned,
They lie buried in eternal darkness,
Sung by no sacred song.
[tr. Raffel (1983)]

Heroes have lived before Agamemnon lived,
But all of them are lost somewhere in the night,
Unwept, unknown, unless they had a poet
To tell what was their story.
[tr. Ferry (1997)]

Many brave men
Llived before Agamemnon.
But all of them, unwept and unknown,
are shrouded in eternal night
for lack of a sacred bard.
[tr. Alexander (1999)]

Many brave men lived before Agamemnon:
but all are imprisoned in unending night,
all of them are unwept and unknown,
because of the lack of a sacred bard.
[tr. Kline (2015)]

Bolt, Robert -- A Man for All Seasons, play, Act 1 (1960)

Dave — Sun, 01 Feb 2004 16:00:00 +0000

MORE: Why not be a teacher? You’d be a fine teacher. Perhaps even a great one.

RICH: And if I was who would know it?

MORE: You, your pupils, your friends, God. Not a bad public, that.

Robert Bolt (1924–1995) English dramatist
A Man for All Seasons, play, Act 1 (1960)

More trying to convince Rich not to seek a public or political office (because of the corrupting influences he would face).

Rendered almost identically into the 1966 film adaptation.

MORE: Why not be a teacher? You’d be a fine teacher, perhaps a great one.
RICH: And if I was who would know it?
MORE: You. Your pupils. Your friends. God. Not a bad public, that.