WIST Quotations

Hugo, Victor -- The Man Who Laughs [L’Homme qui rit; The Laughing Man; By Order of the King], Part 1, Book 2, ch. 4 (1.2.4) (1869) [tr. Unknown (1869)]

Dave — Mon, 13 Jul 2026 21:32:02 +0000

Soliloquy is the smoke exhaled by the inmost fires of the soul.

[Le monologue est la fumée des feux intérieurs de l’esprit.]

Victor Hugo (1802–1885) French writer, journalist, human rights activist, politician
The Man Who Laughs [L’Homme qui rit; The Laughing Man; By Order of the King], Part 1, Book 2, ch. 4 (1.2.4) (1869) [tr. Unknown (1869)]
(Source)

The same wording was used in the Authorized translation (1871).

(Source (French)). Other translations:

Monologue is the smoke of the internal fires of the soul.
[tr. Hapgood (1888); Phillips (1894)]

The monologue is the smoke of the inner fires of the mind.
[tr. Lavelle (2003)]

Shakespeare, William -- Twelfth Night, Act 1, sc. 5, l. 128ff (1.5.128-131) (1601)

Dave — Mon, 13 Jul 2026 16:43:46 +0000

OLIVIA: What’s a drunken man like, Fool?

FOOL: Like a drowned man, a fool, and a madman. One
draught above heat makes him a fool, the second
mads him, and a third drowns him.

William Shakespeare (1564-1616) English dramatist and poet
Twelfth Night, Act 1, sc. 5, l. 128ff (1.5.128-131) (1601)
(Source)

Doctor Who (1963) -- 13×02 “Planet of Evil,” Part 1 (1975-09-27) [w. Louis Marks]

Dave — Fri, 10 Jul 2026 00:25:32 +0000

SARAH JANE: What’s gone wrong this time?

THE DOCTOR: Nothing. Nothing at all. What makes you think something’s gone wrong?

SARAH JANE: Because you always get rude when you’re trying to cover up a mistake.

THE DOCTOR: Nothing of consequence. Slight overshoot, easily rectified.

SARAH JANE: Come on, where are we?

THE DOCTOR: We’ve come out of the time vortex at the wrong point, that’s all. A few years too late.

SARAH JANE: How many?

THE DOCTOR: Thirty thousand.

Doctor Who (1963-1989) British science fiction television series, original run (BBC)
13×02 “Planet of Evil,” Part 1 (1975-09-27) [w. Louis Marks]
(Source)

(Source (Video))

Billings, Josh -- Josh Billings’ Farmer’s Allminax, 1877-02 (1877 ed.)

Dave — Thu, 09 Jul 2026 17:36:46 +0000

Life aint mutch more than a farce enny how, but it iz quite necessary that the play should go on, and the farce be well ackted.

[Life ain’t much more than a farce anyhow, but it is quite necessary that the play should go on, and the farce be well-acted.]

Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Josh Billings’ Farmer’s Allminax, 1877-02 (1877 ed.)
(Source)

See Cicero (44 BC), Shakespeare (1599), Heywood (1612), O'Casey (c. 1940), Brooks (1970), Watterson (1993).

Douglass, Frederick -- Speech (1852-07-05), “What to the Slave is the Fourth of July?” Corinthian Hall, Rochester, New York

Dave — Thu, 09 Jul 2026 17:03:20 +0000

I am not included within the pale of this glorious anniversary! Your high independence only reveals the immeasurable distance between us. The blessings in which you, this day, rejoice, are not enjoyed in common. — The rich inheritance of justice, liberty, prosperity and independence, bequeathed by your fathers, is shared by you, not by me. The sunlight that brought life and healing to you, has brought stripes and death to me. This Fourth July is yours, not mine.

Frederick Douglass (1817-1895) American abolitionist, orator, writer
Speech (1852-07-05), “What to the Slave is the Fourth of July?” Corinthian Hall, Rochester, New York
(Source)

Thoreau, Henry David -- Walden; or, Life in the Woods, ch. 1 “Economy” (1854)

Dave — Wed, 08 Jul 2026 23:17:01 +0000

There is no odor so bad as that which arises from goodness tainted. It is human, it is divine, carrion.

Henry David Thoreau (1817-1862) American philosopher and writer
Walden; or, Life in the Woods, ch. 1 “Economy” (1854)
(Source)

Montaigne, Michel de -- Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. HyperEssays (2025)]

Dave — Wed, 08 Jul 2026 23:01:11 +0000

It makes sense to say that those without a solid memory should not get in the habit of telling lies.

[Ce n’est pas sans raison qu’on dict, que qui ne se sent point assez ferme de memoire, ne se doit pas mesler d’estre menteur.]

Michel de Montaigne (1533-1592) French essayist
Essays, Book 1, ch. 9 (1.9), “Of Liars [Des Menteurs]” (1572) [tr. HyperEssays (2025)]
(Source)

This essay and passage were present in the 1st (1580) edition.

(Source (French)). Alternate translations:

It is not without reason, men say, that hee who hath not a good and ready memorie, shoulde never meddle with telling of lies, and feare to become a liar.
[tr. Florio (1603)]

It is not without reason said, that he who has not a good memory, should never offer to tell lies.
[tr. Cotton (1686)]

It is not without good reason said "that he who has not a good memory should never take upon him the trade of lying.
[tr. Cotton/Hazlitt (1877)]

Not without reason is it said that he who does not know himself to be of sane memory should not meddle with lying.
[tr. Ives (1925)]

It is not unreasonably said that anyone who does not feel sufficiently strong in memory should not meddle with lying.
[tr. Frame (1943)]

Not without reason is it said that no one who is not conscious of having a sound memory should set up to be a liar.
[tr. Cohen (1958)]

It is not for nothing that it is said that he who does not feel his memory to be strong enough has no business lying.
[tr. Screech (1987)]

Note that Montaigne frames this as a common saying, and one translator attributes it to Quintilian, Instituio Oratoria, Book 4, 2.92, though that source notes it as already being proverbial (English, Latin):

And there is no doubt about the truth of the proverb that a liar should have a good memory.

[Verumque est illud, quod vulgo dicitur, mendacem memorem esse oportere.]

Rushdie, Salman -- Speech (2012-05-06), Arthur Miller Freedom to Write Lecture, PEN World Voices Festival, New York City

Dave — Wed, 08 Jul 2026 22:12:39 +0000

When censorship intrudes on art, it becomes the subject; the art becomes “censored art,” and that is how the world sees and understands it. The censor labels the work immoral, or blasphemous, or pornographic, or controversial, and those words are forever hung like albatrosses around the necks of those cursed mariners, the censored works. The attack on the work does more than define the work; in a sense, for the general public, it becomes the work.

Salman Rushdie (b. 1947) Indian novelist
Speech (2012-05-06), Arthur Miller Freedom to Write Lecture, PEN World Voices Festival, New York City
(Source)

Printed as an essay (2012-05-11), "On Censorship," The New Yorker magazine.

Gracián, Baltasar -- The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 3 (1647) [tr. Jacobs (1892)]

Dave — Wed, 08 Jul 2026 21:16:55 +0000

Keep matters for a time in suspense. Admiration at their novelty heightens the value of your achievements, It is both useless and insipid to play with the cards on the table. If you do not declare yourself immediately, you arouse expectation, especially when the importance of your position makes you the object of general attention. Mix a little mystery with everything, and the very mystery arouses veneration. And when you explain, be not too explicit, just as you do not expose your inmost thoughts in ordinary intercourse. Cautious silence is the holy of holies of worldly wisdom. A resolution declared is never highly thought of; it only leaves room for criticism. And if it happens to fail, you are doubly unfortunate.
Besides you imitate the Divine way when you cause men to wonder and watch.

[Llevar sus cosas con suspensión. La admiración de la novedad es estimación de los aciertos. El jugar a juego descubierto ni es de utilidad ni de gusto. El no declararse luego suspende, y más donde la sublimidad del empleo da objeto a la universal expectación; amaga misterio en todo, y con su misma arcanidad provoca la veneración. Aun en el darse a entender se ha de huir la llaneza, así como ni en el trato se ha de permitir el interior a todos. Es el recatado silencio sagrado de la cordura. La resolución declarada nunca fue estimada; antes se permite a la censura, y si saliere azar, será dos veces infeliz.
Imítese, pues, el proceder divino para hacer estar a la mira y al desvelo.]

Baltasar Gracián y Morales (1601-1658) Spanish Jesuit priest, writer, philosopher
The Art of Worldly Wisdom [Oráculo Manual y Arte de Prudencia], § 3 (1647) [tr. Jacobs (1892)]
(Source)

See also § 253.

(Source (Spanish)). Alternate translations:

Not to be too free, nor open. It is the Admiration of Novelty that makes events to be valued. There is neither pleasure nor profit in playing ones Game too openly. Not to declare immediately, is the way to hold minds in suspence, especially in matters of importance, which are the object of universal expectation. That makes every thing to be thought a mystery, and the secret of that raises veneration. In the manner of expression one ought to have a care not to be too plain: and to speak with open heart is not always convenient in conversation. Silence is the Sanctuary of Prudence. A resolution made manifest was never esteemed. He that declares himself, is obnoxious to Censure: and if he succeeds not, he is doubly miserable.
We ought then to imitate the method of God Almighty, who always holds men in suspence.
[Flesher ed. (1685)]

Leave people in uncertainty about your purposes. [...] Imitate the heavenly powers in keeping men full of speculation and unrest.
[tr. Duff (1877)]

Maintain an air of uncertainty about your business. Admiration for the new is what bestows value upon the accomplished. To play with cards exposed is neither useful, nor in good taste. Create anticipation by not declaring your purpose, and especially where the height of your office commands public attention. Display a bit of mystery about everything, and by it further the respect in which you are held: even when you show your hand escape the obvious, -- just as in the daily round you do not disclose your inner self to everyone. A prudent silence is the sacred vessel of wisdom. Purpose declared was never highly esteemed and commits itself to criticism in advance, -- and should it fail, the misfortune is doubled.
Imitate, therefore, the ways of God in order to keep those about you watchful, and alert.
[tr. Fischer (1937)]

Keep matters in suspense. Successes that are novel win admiration. Being too obviouis is neither useful nor tasteful. By not declaring yourself immediately you will keep people guessing, especially if your position is important enough to awaken expectations. Mystery by its very arcaneness causes veneration. Even when revealing yourself, avoid total frankness, and don't let everyone look inside you. Cautious silence is where prudence takes refuge. Once declared, resolutions are never esteemed, and they lie open to criticism. If they turn out badly, you will be twice unfortunate.
If you want people to watch and wait on you, imitate the divinity.
[tr. Maurer (1992)]

Russell, Bertrand -- Education and the Social Order [Education and the Modern World], ch. 10 “Patriotism in Education” (1932)

Dave — Wed, 08 Jul 2026 19:46:33 +0000

Patriotism of the nationalistic type, so far from being taught in schools, ought to be mentioned as a form of mass-hysteria to which men are unfortunately liable, and against they need to be fortified both intellectually and morally. Nationalism is undoubtedly the most dangerous vice of our time.

Bertrand Russell (1872-1970) English mathematician and philosopher
Education and the Social Order [Education and the Modern World], ch. 10 “Patriotism in Education” (1932)
(Source)

Howell, James -- Paroimiographia [Παροιμιογραφία]: Proverbs, or, Old Sayed Sawes & Adages, “English Proverbs” (1659) [compiler]

Dave — Wed, 08 Jul 2026 17:10:58 +0000

As I brew, so must I drink.

James Howell (c. 1594–1666) Welsh historian and writer
Paroimiographia [Παροιμιογραφία]: Proverbs, or, Old Sayed Sawes & Adages, “English Proverbs” (1659) [compiler]
(Source)

White, E. B. -- Essay (1939-01), “One Man’s Meat,” Harper’s Magazine, Vol. 178

Dave — Tue, 07 Jul 2026 22:27:02 +0000

A writer should cultivate only what naturally absorbs his fancy, whether it be freedom or cinch bugs, and should write in the way that comes easy.

E. B. White (1899-1985) American author, critic, humorist [Elwyn Brooks White]
Essay (1939-01), “One Man’s Meat,” Harper’s Magazine, Vol. 178
(Source)

When collected in his book, One Man's Meat (1944), the essay was renamed "Salt Water Farm." Sometimes the excerpted third section of the essay is referred to as "The Duty of Writers."

More, Thomas -- Utopia, Book 2, ch. 6 “Of the Travelling of the Utopians” (1518 ed.) [tr. Turner (1965)]

Dave — Tue, 07 Jul 2026 22:03:55 +0000

But what puzzles and disgusts the Utopians even more is the idiotic way some people have of practically worshipping a rich man, not because they owe him money or are otherwise in his power, but simply because he’s rich — although they know perfectly well that he’s far too mean to let a single penny come their way, so long as he’s alive to stop it.

[Caeterum multo magis eorum mirantur, ac detestantur insaniam qui diuitibus illis, quibus neque debent quicquam, neque sunt obnoxij, nullo alio respectu, quam quod diuites sunt, honores tantum non diuinos impendunt, idque cum eos tam sordidos atque auaros cognoscunt, ut habeant certo certius ex tanto nummorum cumulo, uiuentibus illis ne unum quidem nummulum unquam ad se uenturum.]

Thomas More (1478-1535) English lawyer, social philosopher, statesman, humanist, Christian martyr
Utopia, Book 2, ch. 6 “Of the Travelling of the Utopians” (1518 ed.) [tr. Turner (1965)]
(Source)

On the incomprehensible (to the Utopians) behavior in other countries regarding money and the wealthy. Turner used the same translation for his 2003 ed.

(Source (Latin)). Other translations:

But they muche more marvell at and detest the madnes of them, whyche to those riche men, in whose debte and daunger they be not, do give almost divine honoures, for none other consideration, but bicause they be riche: and yet knowing them to bee suche nigeshe penny fathers, that they be sure as longe as they live, not the worthe of one farthinge of that heape of gold shall come to them.
[tr. Robynson (1551)]

But they do much more admire and detest their folly, who when they see a rich man tho' they neither owe him any thing, nor are in any sort obnoxious to him, yet merely because he is rich, they give him little less than divine honours; even tho' they know him to be so covetous and base minded, that notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives.
[tr. Burnet (1684)]

But they much more wonder at and detest the folly of those, who, when they see a rich man, though they owe him nothing, and are not in the least dependent on his bounty, are ready to pay him divine honours because he is rich; even though they know him at the same time to be so covetous and mean-spirited, that notwithstanding all his wealth, he will not part with one farthing of it to them as long as he liveth.
[tr. Cayley (1808)]

But they much more admire and detest the folly of those who, when they see a rich man, though they neither owe him anything, nor are in any sort dependent on his bounty, yet, merely because he is rich, give him little less than divine honours, even though they know him to be so covetous and base-minded that, notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives!
[tr. Burnet/Morley (1901)]

But they much more marvel at and detest the madness of them which to those rich men, in whose debt and danger they be not, do give almost divine honours, for none other consideration, but because they be rich: and yet knowing them to be such niggardly penny-fathers, that they be sure as long as they live, not the worth of one farthing of that heap of gold shall come to them.
[tr. Robinson (1909 ed)]

But much more do they wonder at and abominate the madness of those, who pay almost divine honours to those rich men, to whom they neither owe anything, nor are beholden in any other respect than that they are rich; and yet they know them to be so mean and miserly that they are as sure as they can be, that of all that pile of cash, so long as the rich men live, not a penny piece will ever come their way.
[tr. Richards (1923)]

But much more do they wonder at and abominate the madness of persons who pay almost divine honors to the rich, to whom they neither owe anything nor are obligated in any other respect than that they are rich. Yet they know them to be so mean and miserly that they are more than sure that of all that great pile of cash, as long as the rich men live, not a single penny will ever come their way.
[tr. Richards/Surtz (1964)]

Even more than this, the Utopians are appalled at those people who practically worship a rich man, though they neither owe him anything, nor are obligated to him in any way. What impresses them is simply that the man is rich. Yet all the while they know he is so mean and grasping that as long as he lives not a single penny out of that great mound of money will ever come their way.
[tr. Adams (1992 ed.)]

But they much more wonder at and detest the folly of those who, when they see a rich man, though they neither owe him anything, nor are in any sort dependent on his bounty, yet, merely because he is rich, give him little less than divine honors, even though they know him to be so covetous and base-minded that, notwithstanding all his wealth, he will not part with one farthing of it to them as long as he lives!
[tr. Open Utopia (Duncombe) (2012)]

And why, above all, are people so damnably insane as to revere a rich man almost like a god when they owe him neither money nor anything else? Yet they know the rich chap to be so unscrupulous and grasping that, for surer than sure, they'll never see a single penny from all the money he's amassed for as long as he lives.
[tr. Clarke (2017)]

Watterson, Bill -- Calvin and Hobbes (1995-06-15)

Dave — Tue, 07 Jul 2026 19:36:24 +0000

HOBBES: If people could put rainbows in zoos, they’d do it.

Bill Watterson (b. 1958) American cartoonist
Calvin and Hobbes (1995-06-15)
(Source)

Bierce, Ambrose -- “Encourage,” “Devil’s Dictionary” column, San Francisco Wasp (1883-03-10)

Dave — Tue, 07 Jul 2026 19:25:09 +0000

ENCOURAGE, v.t. To confirm a fool in a folly that is beginning to hurt him.

Ambrose Bierce (1842-1914?) American writer and journalist
“Encourage,” “Devil’s Dictionary” column, San Francisco Wasp (1883-03-10)
(Source)

Not collected in later books.