When once you profess yourself a friend, endeavour to be always such. He can never have any true friends that will be often changing them.= (?)
He will never have true friends who is afraid of making enemies.
It is a mere and miserable solitude to want true friends, without which the world is but a wilderness.
Many people will walk in and out of your life, but only true friends will leave footprints in your heart
Les m?urs se corrompent de jour en jour, et on ne saurait plus distinguer les vrais d'avec les faux amis=--Our manners are daily degenerating, and we can no longer distinguish true friends from false.
Nomen atque omen=--A name and at the same time an omen. _Plaut._ [Greek: Nomiz' adelphous tous alethinous philous]--Count true friends as brothers.
Reserve your abuse for your true friends. -- Larry Wall in <199712041852.KAA19364@wall.org>
Et monere, et moneri, proprium est ver? amiciti?=--To give counsel as well as take it, is a feature of true<b> friendship.
Small service is true service while it lasts. Of humblest friends, bright creature! scorn not one: The daisy, by the shadow that it casts, Protects the lingering dewdrop from the sun.
This life is what you make it. No matter what, you're going to mess up sometimes, it's a universal truth. But the good part is you get to decide how you're going to mess it up. Girls will be your friends - they'll act like it anyway. But just remember, some come, some go. The ones that stay with you through everything - they're your true best friends. Don't let go of them. Also remember, sisters make the best friends in the world. As for lovers, well, they'll come and go too. And baby, I hate to say it, most of them - actually pretty much all of them are going to break your heart, but you can't give up because if you give up, you'll never find your soulmate. You'll never find that half who makes you whole and that goes for everything. Just because you fail once, doesn't mean you're gonna fail at everything. Keep trying, hold on, and always, always, always believe in yourself, because if you don't, then who will, sweetie? So keep your head high, keep your chin up, and most importantly, keep smiling, because life's a beautiful thing and there's so much to smile about.
He that aspires to be the head of a party will find it more difficult to please his friends than to perplex his foes. He must often act from false reasons, which are weak, because he dares not avow the true reasons, which are strong.
The love of man to woman is a thing common, and of course, and at first partakes more of instinct and passion than of choice; but true<b> friendship between man and man is infinite and immortal.--_Plato._
Our companionship with Him, like all true companionship, is a spiritual communion. All friendship, all love, human and Divine, is purely spiritual. It was after He was risen that He influenced even the disciples most. The Changed Life, p. 38.
_Types._--When once the secret is disclosed it is impossible not to see it If the Old Testament be read in this light, we shall see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the friendship of God; that the promised land was not the true place of rest. These were then but types. If in the same way we examine all those ordained ceremonies, and all those commandments which are not of charity, we shall see that they are types.
Love is deemed the tenderest= (_zarteste_) =of our affections, as even the blind and the deaf know; but I know, what few believe, that true<b> friendship is more tender still.
Bit by bit, nevertheless, it comes over us that we shall never again hear the laughter of our friend, that this one garden is forever locked against us. And at that moment begins our true mourning, which, though it may not be rending, is yet a little bitter. For nothing, in truth, can replace that companion. Old friends cannot be created out of hand. Nothing can match the treasure of common memories, of trials endured together, of quarrels and reconciliations and generous emotions. It is idle, having planted an acorn in the morning, to expect that afternoon to sit in the shade of the oak.
Ceremony was but devised at first / To set a gloss on faint deeds ... / But where there is true<b> friendship, there needs none.
How were friendship possible? In mutual devotedness to the good and true, otherwise impossible; except as armed neutrality or hollow commercial league.
A mother is the truest<b> friend we have, when trials heavy and sudden fall upon us; when adversity takes the place of prosperity; when friends desert us; when trouble thickens around us, still will she cling to us, and endeavor by her kind precepts and counsels to dissipate the clouds of darkness, and cause peace to return to our hearts.
Small service is true service while it lasts. / Of humblest friends, bright creature! scorn not one: / The daisy, by the shadow that it casts, / Protects the lingering dewdrop from the sun.
Let us hold together while life lasts. Hand in hand we may achieve more than each alone by himself. We are much less afraid when we are two together. The chief condition of all spiritual friendship is perfect frankness. There is no better proof of true<b> friendship than sincere reproof, where such reproof is necessary. We are occupied in one great work, and in this consciousness all that is small must necessarily disappear.
Is there such a thing as a Lost Love? I do not believe it. Nothing that is true and great is ever lost on earth, though its fulfilment may be deferred beyond this short life.... Love is eternal, and all the more so if it does not meet with its fulfilment on earth. If once we know that our lives are in the hands of God, and that nothing can happen to us without His Will, we are thankful for the trials which He sends us. Is there any one who loves us more than God? any one who knows better what is for our real good than God? This little artificial and complicated society of ours may sometimes seem to be outside His control, but if we think so it is our own fault, and we have to suffer for it. We blame our friends, we mistrust ourselves, and all this because our wild hearts will not be quiet in that narrow cage in which they must be kept to prevent mischief.
For Pope Pius XI, the theory of justice is based squarely on the dignity of the human personality. His position is that charity regulates our actions toward the human personality itself, that Image of God which is the object of love because it mirrors forth the Divine Perfections, and in the supernatural order shares those perfections. The human personality, however, because it is a created personality, needs certain “props” for the realization of its dignity. These “props” or supports of human dignity, which includes such things as property, relatives and friends, freedom and responsibility, are all objects of justice. To attack a human person in his personality itself, as by hatred, is a failure against charity; but to attack him be undermining the supports of his human dignity, as by robbery, is a failure against justice. The same thing is true in the field of social morality. The human community, as such, shows forth the perfections of God in ways that are not open to individuals. This fact is very clearly stated in paragraph 30 of the Encyclical Divini Redemptoris : “In a further sense it is society which affords the opportunity for the development of all the individuals and social gifts bestowed on human nature. These natural gifts have a value surpassing the immediate interests of the moment, for in society the reflect a Divine Perfection, which would not be true were man to live alone.” Society itself, therefore, as thus revealing further the perfection of God in His creatures, is worthy of love: of a love directed not only towards the individuals who compose the society, but also toward their union with each other. This love is social charity. Moreover, as society thus makes available to man the further perfection of his potentialities of mirroring the Divine Perfection, it is also a support for these perfections, and hence is an object of the virtue of justice. This justice, Social Justice, which is directed at the Common Good itself, requires that the society be so organized as to be in fact a vehicle for human perfection. [“The Dignity of the Human Personality: Basis of a Theory of Justice,” Chapter III of Introduction to Social Justice , Paulist Press, 1948, pp. 24-25.]
A mother is the truest<b> friend we have, when trials heavy and sudden, fall upon us; when adversity takes the place of prosperity; when friends who rejoice with us in our sunshine desert us; when trouble thickens around us, still will she cling to us, and endeavor by her kind precepts and counsels to dissipate the clouds of darkness, and cause peace to return to our hearts.
He who looks on a true<b> friend looks, as it were, upon a kind of image of himself: wherefore friends, though absent, are still present; though in poverty, they are rich; though weak, yet in the enjoyment of health; and, what is still more difficult to assert, though dead, they are alive.
How different life might be, if in our daily intercourse and conversation we thought of our friends as lying before us on the last bed of flowers--how differently we should then judge, and how differently we should act. All that is of the earth is then forgotten, all the little failings inherent in human nature vanish from our minds, and we only see what was good, unselfish, and loving in that soul, and we think with regret of how much more we might have done to requite that love. It is curious how forgetful we are of death, how little we think that we are dying daily, and that what we call life is really death, and death the beginning of a higher life. Such a thought should not make our life less bright, but rather more--it should make us feel how unimportant many things are which we consider all-important: how much we could bear which we think unbearable, if only we thought that to-morrow we ourselves or our friends may be taken away, at least for a time. You should think of death, should feel that what you call your own is only lent to you, and that all that remains as a real comfort is the good work done in this short journey, the true unselfish love shown to those whom God has given us, has placed near to us, not without a high purpose.
CAMPOMANES, PEDRO RODRIGUEZ, CONDE DE (1723-1802), Spanish statesman and writer, was born at Santa Eulalia de Sorribia, in Asturias, on the 1st of July 1723. From 1788 to 1793 he was president of the council of Castile; but on the accession of Charles IV. he was removed from his office, and retired from public life, regretted by the true friends of his country. His first literary work was _Antiquidad maritima de la republica de Cartago_, with an appendix containing a translation of the _Voyage of Hanno_ the Carthaginian, with curious notes. This appeared in a quarto volume in 1756. His principal works are two admirable essays, _Discurso sobre el fomento de la industria popular_, 1774, and _Discurso sobre la educacion popular de los artesanos y su fomento_, 1775. As a supplement to the last, he published four appendices, each considerably larger than the original essay. The first contains reflections on the origin of the decay of arts and manufactures in Spain during the last century. The second points out the steps necessary for improving or re-establishing the old manufactures, and contains a curious collection of royal ordinances and rescripts regarding the encouragement of arts and manufactures, and the introduction of foreign raw materials. The third treats of the gild laws of artisans, contrasted with the results of Spanish legislation and the municipal ordinances of towns. The fourth contains eight essays of Francisco Martinez de Mata on national commerce, with some observations adapted to present circumstances. These were all printed at Madrid in 1774 and 1777, in five volumes. Count Campomanes died on the 3rd of February 1802. Entry: CAMPOMANES
African violet: Such worth is rare Apple blossom: Preference Bachelor's button: Celibacy Bay leaf: I change but in death Camelia: Reflected loveliness Chrysanthemum, red: I love Chrysanthemum, white: Truth Chrysanthemum, other: Slighted love Clover: Be mine Crocus: Abuse not Daffodil: Innocence Forget-me-not: True love Fuchsia: Fast Gardenia: Secret, untold love Honeysuckle: Bonds of love Ivy: Friendship, fidelity, marriage Jasmine: Amiablity, transports of joy, sensuality Leaves (dead): Melancholy Lilac: Youthful innocence Lilly: Purity, sweetness Lilly of the valley: Return of happiness Magnolia: Dignity, perseverance * An upside-down blossom reverses the meaning.
If all be true that I do think, There be five reasons why one should drink; Good friends, good wine, or being dry, Or lest we should be by-and-by, Or any other reason why.
A prince is also respected when he is either a true<b> friend or a downright enemy, that is to say, when, without any reservation, he declares himself in favour of one party against the other; which course will always be more advantageous than standing neutral; because if two of your powerful neighbours come to blows, they are of such a character that, if one of them conquers, you have either to fear him or not. In either case it will always be more advantageous for you to declare yourself and to make war strenuously; because, in the first case, if you do not declare yourself, you will invariably fall a prey to the conqueror, to the pleasure and satisfaction of him who has been conquered, and you will have no reasons to offer, nor anything to protect or to shelter you. Because he who conquers does not want doubtful friends who will not aid him in the time of trial; and he who loses will not harbour you because you did not willingly, sword in hand, court his fate.
"Of course, I have!" said the other, laughing. "You see, my dear fellow, tomorrow, very early in the morning, I must be off to town about this unfortunate business (my uncle, you know!). Just imagine, my dear sir, it is all true--word for word--and, of course, everybody knew it excepting myself. All this has been such a blow to me that I have not managed to call in at the Epanchins'. Tomorrow I shall not see them either, because I shall be in town. I may not be here for three days or more; in a word, my affairs are a little out of gear. But though my town business is, of course, most pressing, still I determined not to go away until I had seen you, and had a clear understanding with you upon certain points; and that without loss of time. I will wait now, if you will allow me, until the company departs; I may just as well, for I have nowhere else to go to, and I shall certainly not do any sleeping tonight; I'm far too excited. And finally, I must confess that, though I know it is bad form to pursue a man in this way, I have come to beg your friendship, my dear prince. You are an unusual sort of a person; you don't lie at every step, as some men do; in fact, you don't lie at all, and there is a matter in which I need a true and sincere friend, for I really may claim to be among the number of bona fide unfortunates just now."
The prince was away for six months, and even those who were most interested in his destiny were able to pick up very little news about him all that while. True, certain rumours did reach his friends, but these were both strange and rare, and each one contradicted the last.
Smolny was tenser than ever, if that were possible. The same running men in the dark corridors, squads of workers with rifles, leaders with bulging portfolios arguing, explaining, giving orders as they hurried anxiously along, surrounded by friends and lieutenants. Men literally out of themselves, living prodigies of sleeplessness and work-men unshaven, filthy, with burning eyes, who drove upon their fixed purpose full speed on engines of exaltation. So much they had to do, so much! Take over the Government, organise the City, keep the garrison loyal, fight the Duma and the Committee for Salvation, keep out the Germans, prepare to do battle with Kerensky, inform the provinces what had happened, Propagandise from Archangel to Vladivostok.... Government and Municipal employees refusing to obey their Commissars, post and telegraph refusing them communication, railroads roads stonily ignoring their appeals for trains, Kerensky coming, the garrison not altogether to be trusted, the Cossacks waiting to come out.... Against them not only the organised bourgeoisie, but all the other Socialist parties except the Left Socialist Revolutionaries, a few Mensheviki Internationalists and the Social Democrat Internationalists, and even they undecided whether to stand by or not. With them, it is true, the workers and the soldier-masses--the peasants an unknown quantity--but after all the Bolsheviki were a political faction not rich in trained and educated men....
"Gaspard, Gaspard!" murmured the woman, from her seat on the stairs, "mind what you are saying!" Caderousse made no reply to these words, though evidently irritated and annoyed by the interruption, but, addressing the abbe, said, "Can a man be faithful to another whose wife he covets and desires for himself? But Dantes was so honorable and true in his own nature, that he believed everybody's professions of friendship. Poor Edmond, he was cruelly deceived; but it was fortunate that he never knew, or he might have found it more difficult, when on his deathbed, to pardon his enemies. And, whatever people may say," continued Caderousse, in his native language, which was not altogether devoid of rude poetry, "I cannot help being more frightened at the idea of the malediction of the dead than the hatred of the living."
Since the general's "mishap," as Colia called it, and the marriage of his sister, the boy had quietly possessed himself of far more freedom. His relations saw little of him, for he rarely slept at home. He made many new friends; and was moreover, a frequent visitor at the debtor's prison, to which he invariably accompanied his mother. Varia, who used to be always correcting him, never spoke to him now on the subject of his frequent absences, and the whole household was surprised to see Gania, in spite of his depression, on quite friendly terms with his brother. This was something new, for Gania had been wont to look upon Colia as a kind of errand-boy, treating him with contempt, threatening to "pull his ears," and in general driving him almost wild with irritation. It seemed now that Gania really needed his brother, and the latter, for his part, felt as if he could forgive Gania much since he had returned the hundred thousand roubles offered to him by Nastasia Philipovna. Three months after the departure of the prince, the Ivolgin family discovered that Colia had made acquaintance with the Epanchins, and was on very friendly terms with the daughters. Varia heard of it first, though Colia had not asked her to introduce him. Little by little the family grew quite fond of him. Madame Epanchin at first looked on him with disdain, and received him coldly, but in a short time he grew to please her, because, as she said, he "was candid and no flatterer"----a very true description. From the first he put himself on an equality with his new friends, and though he sometimes read newspapers and books to the mistress of the house, it was simply because he liked to be useful.
"But is it true that I have but a fortnight of life left to me? I know I told some of my friends that Doctor B. had informed me that this was the case; but I now confess that I lied; B. has not even seen me. However, a week ago, I called in a medical student, Kislorodoff, who is a Nationalist, an Atheist, and a Nihilist, by conviction, and that is why I had him. I needed a man who would tell me the bare truth without any humbug or ceremony--and so he did--indeed, almost with pleasure (which I thought was going a little too far).
Then Pallas thus, Goddess cærulean-eyed. I will with all simplicity of truth Thy questions satisfy. Behold in me Mentes, the offspring of a Chief renown'd In war, Anchialus; and I rule, myself, An island race, the Taphians oar-expert. With ship and mariners I now arrive, Seeking a people of another tongue Athwart the gloomy flood, in quest of brass For which I barter steel, ploughing the waves To Temesa. My ship beneath the woods Of Neïus, at yonder field that skirts Your city, in the haven Rhethrus rides. We are hereditary guests; our Sires Were friends long since; as, when thou seest him next, The Hero old Laertes will avouch, Of whom, I learn, that he frequents no more The city now, but in sequester'd scenes Dwells sorrowful, and by an antient dame With food and drink supplied oft as he feels Refreshment needful to him, while he creeps Between the rows of his luxuriant vines. But I have come drawn hither by report, Which spake thy Sire arrived, though still it seems The adverse Gods his homeward course retard. For not yet breathless lies the noble Chief, But in some island of the boundless flood Resides a prisoner, by barbarous force Of some rude race detained reluctant there. And I will now foreshow thee what the Gods Teach me, and what, though neither augur skill'd Nor prophet, I yet trust shall come to pass. He shall not, henceforth, live an exile long From his own shores, no, not although in bands Of iron held, but will ere long contrive His own return; for in expedients, framed With wond'rous ingenuity, he abounds. But tell me true; art thou, in stature such, Son of himself Ulysses? for thy face And eyes bright-sparkling, strongly indicate Ulysses in thee. Frequent have we both Conversed together thus, thy Sire and I, Ere yet he went to Troy, the mark to which So many Princes of Achaia steer'd. Him since I saw not, nor Ulysses me.