Quotes about friend

page 8

Halfway to Paradise (1961), co-written with Gerry Goffin, first recorded by Tony Orlando, later by Billy Fury
Song lyrics, Singles

written after 1908
in The Mad Poet's Diary, T 2734
1896 - 1930

Source: The Waves (1931), p. 186

Eine Mutter, die ihren Kindern nicht alles: Freund, Lehrer, Vertraute, Quell der Freude und des gefestigten Stolzes, Ansporn, Dämpfer, Ankläger, Versöhner, Richter und Vergeber ist, die Mutter hat offenbar ihren Beruf verfehlt.
Michael: a German fate in diary notes (1926)

Stanza 8
An die Freude (Ode to Joy; or Hymn to Joy) (1785)

Part 2.7 Chapter V. Ways and means of improving the condition of Europe, interspersed with miscellaneous observations
1790s, Rights of Man, Part 2 (1792)

2008, A More Perfect Union (March 2008)

No Longer Human

Exclusive Interview with F.A. Hayek by James U. Blanchard III, in Cato Policy Report (May/June 1984)
1980s and later

Republican National Convention http://65.126.3.86/reagan/html/reagan08_17_92.shtml (17 August 1992); (statement modeled after Lloyd Bentsen's jibe at Dan Quayle during debate in 1988)
Post-presidency (1989–2004)

Black Boy (1945)

Songs of Kabîr (1915)
Context: O friend! hope for Him whilst you live, know whilst you live, understand whilst you live: for in life deliverance abides.
If your bonds be not broken whilst living, what hope of deliverance in death?
It is but an empty dream, that the soul shall have union with Him because it has passed from the body:
If He is found now, He is found then,
If not, we do but go to dwell in the City of Death.
If you have union now, you shall have it hereafter.

The Last Testament : Interviews with the World Press (1986)
Context: Buddha declared before his death that he would be coming again after twenty-five centuries, and that his name would be Maitreya. Maitreya means the friend. Buddhas don't come back; no enlightened person ever comes back, so it is just a way of saying... What he was saying is of tremendous importance. It has nothing to do with his coming back; he cannot come back. What he meant was that the ancient relationship between the Master and the disciple would become irrelevant in twenty-five centuries. It was his clarity of perception — he was not predicting anything — just his clarity to see that as things are changing, as they have changed in the past and as they go on changing, it would take at least twenty-five centuries for the Master and disciple relationship to become out of date. Then the enlightened Master will be only the friend. I had always wanted not to be a Master to anybody. But people want a Master, they want to be disciples; hence, I played the role. It is time that I should say to you that now many of you are ready to accept me as the friend. Those who are in tune with me continuously, without any break, are the only real friends...

Source: 1880s, Life and Times of Frederick Douglass (1881), p. 355.
Context: On this inauguration day, while waiting for the opening of the ceremonies, I made a discovery in regard to the vice president — Andrew Johnson. There are moments in the lives of most men, when the doors of their souls are open, and unconsciously to themselves, their true characters may be read by the observant eye. It was at such an instant I caught a glimpse of the real nature of this man, which all subsequent developments proved true. I was standing in the crowd by the side of Mrs. Thomas J. Dorsey, when Mr. Lincoln touched Mr. Johnson, and pointed me out to him. The first expression which came to his face, and which I think was the true index of his heart, was one of bitter contempt and aversion. Seeing that I observed him, he tried to assume a more friendly appearance; but it was too late; it was useless to close the door when all within had been seen. His first glance was the frown of the man, the second was the bland and sickly smile of the demagogue. I turned to Mrs. Dorsey and said, 'Whatever Andrew Johnson may be, he certainly is no friend of our race'.

Part II, Ch. XIII <!-- Sect. 4 -->
The Pilgrim's Progress (1678), Part II
Context: Then Mr. Honest called for his friends, and said unto them, I die, but shall make no will. As for my honesty, it shall go with me; let him that comes after be told of this. When the day that he was to be gone was come, he addressed himself to go over the river. Now the river at that time over-flowed its banks in some places; but Mr. Honest, in his lifetime, had spoken to one Good-conscience to meet him there, the which he also did, and lent him his hand, and so helped him over. The last words of Mr. Honest were, Grace reigns! So he left the world.After this it was noised abroad that Mr. Valiant-for-truth was taken with a summons by the same post as the other, and had this for a token that the summons was true, "That his pitcher was broken at the fountain." When he understood it, he called for his friends, and told them of it. Then said he, I am going to my Father’s; and though with great difficulty I have got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me that I have fought His battles who will now be my rewarder. When the day that he must go hence was come, many accompanied him to the river-side, into which as he went, he said, "Death, where is thy sting?" And as he went down deeper, he said, "Grave, where is thy victory?"
So he passed over, and all the trumpets sounded for him on the other side.

Barry Edward O'Meara, in Napoleon in Exile : or, A Voice from St. Helena (1822), Vol. II, p. 155
About
Context: "What do you think," said he, "of all things in the world would give me the greatest pleasure?" I was on the point of replying, removal from St. Helena, when he said, "To be able to go about incognito in London and other parts of England, to the restaurateurs, with a friend, to dine in public at the expense of half a guinea or a guinea, and listen to the conversation of the company; to go through them all, changing almost daily, and in this manner, with my own ears, to hear the people express their sentiments, in their unguarded moments, freely and without restraint; to hear their real opinion of myself, and of the surprising occurrences of the last twenty years." I observed, that he would hear much evil and much good of himself. "Oh, as to the evil," replied he, "I care not about that. I am well used to it. Besides, I know that the public opinion will be changed. The nation will be just as much disgusted at the libels published against me, as they formerly were greedy in reading and believing them. This," added he, "and the education of my son, would form my greatest pleasure. It was my intention to have done this, had I reached America. The happiest days of my life were from sixteen to twenty, during the semestres, when I used to go about, as I have told you I should wish to do, from one restaurateur to another, living moderately, and having a lodging for which I paid three louis a month. They were the happiest days of my life. I was always so much occupied, that I may say I never was truly happy upon the throne."

1990s, He Was A Crook (1994)
Context: These are harsh words for a man only recently canonized by President Clinton and my old friend George McGovern — but I have written worse things about Nixon, many times, and the record will show that I kicked him repeatedly long before he went down. I beat him like a mad dog with mange every time I got a chance, and I am proud of it. He was scum.

Siddhartha (1922)
Context: Listen my friend! I am a sinner and you are a sinner, but someday the sinner will be Brahma again, will someday attain Nirvana, will someday become a Buddha. Now this "someday" is illusion; it is only a comparison. The sinner is not on his way to a Buddha-like state; he is not evolving, although our thinking cannot conceive things otherwise. No, the potential Buddha already exists in the sinner; his future is already there. The potential hidden Buddha must be recognized in him, in you, in everybody. The world, Govinda, is not imperfect or slowly evolving along a path to perfection. No, it is perfect at every moment; every sin already carries grace within it, all small children are potential old men, all sucklings have death within them, all dying people — eternal life. It is not possible for one person to see how far another is on the way; the Buddha exits in robber and the dice player; the robber exists in the Brahmin. During deep meditation it is possible to dispel time, to see simultaneously all the past, present, and future, and then everything is good, everything is perfect, everything is Brahman.

The Rhythm of Time
Context: It is found in every light of hope,
It knows no bounds nor space
It has risen in red and black and white,
It is there in every race. It lies in the hearts of heroes dead,
It screams in tyrants’ eyes,
It has reached the peak of mountains high,
It comes searing ‘cross the skies. It lights the dark of this prison cell,
It thunders forth its might,
It is "the undauntable thought", my friend,
That thought that says "I'm right!"

But alas! will you not remark that amidst all the wonders recorded in holy writ no instance can be produced where a young Woman from real inclination has prefered an old man — This is so much against me that I shall not be able I fear to contest the prize with you — yet, under the encouragement you have given me I shall enter the list for so inestimable a jewell.
Letter to the Marquis de Lafayette (30 September 1779)
1770s

Quoted by George Bernard Shaw in a letter to Ellen Terry, 25 September 1896.
Context: On George Bernard Shaw An excellent man: he has no enemies, and none of his friends like him.

5 April 1918
A Moment's Liberty (1990)
Context: Our patience wore rather thin. Visitors do tend to chafe one, though impeccable as friends. L. and I discussed this. He says that with people in the house his hours of positive pleasure are reduced to one; he has I forget how many hours of negative pleasure; and a respectable margin of the acutely unpleasant. Are we growing old?

Some historians have opined that the assassination quip was in response to an assassination threat Lincoln had been notified about earlier.
1860s, Speech in Independence Hall (1861)

1961, Address to ANPA
Context: Today no war has been declared — and however fierce the struggle may be, it may never be declared in the traditional fashion. Our way of life is under attack. Those who make themselves our enemy are advancing around the globe. The survival of our friends is in danger. And yet no war has been declared, no borders have been crossed by marching troops, no missiles have been fired.
If the press is awaiting a declaration of war before it imposes the self-discipline of combat conditions, then I can only say that no war ever posed a greater threat to our security. If you are awaiting a finding of "clear and present danger," then I can only say that the danger has never been more clear and its presence has never been more imminent.
It requires a change in outlook, a change in tactics, a change in missions — by the government, by the people, by every businessman or labor leader, and by every newspaper. For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence — on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced not praised. No expenditure is questioned, no rumor is printed, no secret is revealed. It conducts the Cold War, in short, with a war-time discipline no democracy would ever hope or wish to match.
Nevertheless, every democracy recognizes the necessary restraints of national security — and the question remains whether those restraints need to be more strictly observed if we are to oppose this kind of attack as well as outright invasion.

1850s, The House Divided speech (1858)
Context: Now, as ever, I wish not to misrepresent Judge Douglas's position, question his motives, or do aught that can be personally offensive to him. Whenever, if ever, he and we can come together on principle so that our cause may have assistance from his great ability, I hope to have interposed no adventitious obstacle. But clearly, he is not now with us — he does not pretend to be — he does not promise ever to be. Our cause, then, must be intrusted to, and conducted by, its own undoubted friends — those whose hands are free, whose hearts are in the work — who do care for the result.

Book VII, 7.75-[3]
History of the Peloponnesian War, Book VII

Book II, 2.40-[3]
History of the Peloponnesian War, Book II
Context: Again, in our enterprises we present the singular spectacle of daring and deliberation, each carried to its highest point, and both united in the same persons; although usually decision is the fruit of ignorance, hesitation of reflection. But the palm of courage will surely be adjudged most justly to those, who best know the difference between hardship and pleasure and yet are never tempted to shrink from danger. In generosity we are equally singular, acquiring our friends by conferring, not by receiving, favours.

104
Golden Sayings of Epictetus

1860s, First Inaugural Address (1861)
Context: One section of our country believes slavery is right and ought to be extended, while the other believes it is wrong and ought not to be extended. This is the only substantial dispute. The fugitive-slave clause of the Constitution and the law for the suppression of the foreign slave trade are each as well enforced, perhaps, as any law can ever be in a community where the moral sense of the people imperfectly supports the law itself. The great body of the people abide by the dry legal obligation in both cases, and a few break over in each. This I think, can not be perfectly cured, and it would be worse in both cases after the separation of the sections than before. The foreign slave trade, now imperfectly suppressed, would be ultimately revived without restriction in one section, while fugitive slaves, now only partially surrendered, would not be surrendered at all by the other. Physically speaking, we can not separate. We can not remove our respective sections from each other nor build an impassable wall between them. A husband and wife may be divorced and go out of the presence and beyond the reach of each other, but the different parts of our country can not do this. They can not but remain face to face, and intercourse, either amicable or hostile, must continue between them, Is it possible, then, to make that intercourse more advantageous or more satisfactory after separation than before? Can aliens make treaties easier than friends can make laws? Can treaties be more faithfully enforced between aliens than laws can among friends? Suppose you go to war, you can not fight always; and when, after much loss on both sides and no gain on either, you cease fighting, the identical old questions, as to terms of intercourse, are again upon you.

People become more and more satisfied with the adoption, and if well administered, and administered with moderation they will cherish and bless those who have offered them a Constitution which will secure to them all the Advantages that flow from good government.
Letter to John Jay (20 June 1788), published in The Correspondence and Public Papers of John Jay 1782-1793 (1793), p. 339

"The Fool-Killer"
The Voice of the City (1908)
Context: I hated Kerner, and one day I met him and we became friends. He was young and gloriously melancholy because his spirits were so high and life had so much in store for him. Yes, he was almost riotously sad. That was his youth. When a man begins to be hilarious in a sorrowful way you can bet a million that he is dyeing his hair.

The monster in Ch. 13
Frankenstein (1818)
Context: What was I? Of my creation and creator I was absolutely ignorant, but I knew that I possessed no money, no friends, no kind of property. I was, besides, endued with a figure hideously deformed and loathsome; I was not even of the same nature as man. I was more agile than they and could subsist upon coarser diet; I bore the extremes of heat and cold with less injury to my frame; my stature far exceeded theirs. When I looked around I saw and heard of none like me. Was I, then, a monster, a blot upon the earth, from which all men fled and whom all men disowned?
I cannot describe to you the agony that these reflections inflicted upon me; I tried to dispel them, but sorrow only increased with knowledge. Oh, that I had forever remained in my native wood, nor known nor felt beyond the sensations of hunger, thirst, and heat!

Source: One Minute Nonsense (1992), p. 152
Context: "What can I do to see Reality as it is?"
The master smiled and said, "I have good news and bad news for you, my friend."
"What's the bad news?"
"There's nothing you can do to see — it is a gift."
"And what's the good news?"
"There's nothing you can do to see — it is a gift."

Letter to Major-General John Sullivan (15 December 1779), published in The Writings of George Washington (1890) by Worthington Chauncey Ford, Vol. 8, p. 139
1770s
Context: A slender acquaintance with the world must convince every man, that actions, not words, are the true criterion of the attachment of his friends, and that the most liberal professions of good will are very far from being the surest marks of it. I should be happy that my own experience had afforded fewer examples of the little dependence to be placed upon them.

On Serbian war aims and human rights abuses during the post-Yugoslavian conlicts, and especially the Bosnian War, as quoted in (10 June 1993)
Context: It is unfortunate for all that no moral issue has ever been clearer. Any attempt to plea-bargain with outlaws and renegades will only be at the expense of honor, decency and self-respect. The Serbs, are two-dimensional people with a craving for simplicity and an ideology so basic it can be understood without effort. They need enemies, not friends, to focus their two-dimensional ideas. Life for them is a simple tune, never an orchestration, or even a pleasant harmony. Animals make use of their resources with far greater felicity than these retorted creatures, whose subscription to the human race is well in arrears.

"Leonard Cohen Penned Letter to 'So Long, Marianne' Muse Before Her Death" by Daniel Kreps, in Rolling Stone (7 August 2016) http://www.rollingstone.com/music/news/leonard-cohen-pens-final-letter-to-so-long-marianne-muse-w433144
Context: Well Marianne it's come to this time when we are really so old and our bodies are falling apart and I think I will follow you very soon. Know that I am so close behind you that if you stretch out your hand, I think you can reach mine. … And you know that I've always loved you for your beauty and your wisdom, but I don't need to say anything more about that because you know all about that. But now, I just want to wish you a very good journey. Goodbye old friend. Endless love, see you down the road.

Source: Striking Thoughts (2000), p. 2
Context: Emptiness the starting point. — In order to taste my cup of water you must first empty your cup. My friend, drop all your preconceived and fixed ideas and be neutral. Do you know why this cup is useful? Because it is empty.

The Conspiracy of Kings (1792)
Context: In every clime, thy visage greets my eyes,
In every tongue thy kindred accents rise;
The thought expanding swells my heart with glee,
It finds a friend, and loves itself in thee. Say then, fraternal family divine,
Whom mutual wants and mutual aids combine,
Say from what source the dire delusion rose,
That souls like ours were ever made for foes;
Why earth's maternal bosom, where we tread,
To rear our mansions and receive our bread,
Should blush so often for the face she bore,
So long be drench'd with floods of filial gore;
Why to small realms for ever rest confin'd
Our great affections, meant for all mankind.
Though climes divide us; shall the stream or sea,
That forms a barrier 'twixt my friend and me,
Inspire the wish his peaceful state to mar,
And meet his falchion in the ranks of war? Not seas, nor climes, nor wild ambition's fire
In nations' minds could e'er the wish inspire;
Where equal rights each sober voice should guide,
No blood would stain them, and no war divide.
'Tis dark deception, 'tis the glare of state,
Man sunk in titles, lost in Small and Great;
'Tis Rank, Distinction, all the hell that springs
From those prolific monsters, Courts and Kings.

2009, Nobel Prize acceptance speech (December 2009)
Context: There has long been a tension between those who describe themselves as realists or idealists — a tension that suggests a stark choice between the narrow pursuit of interests or an endless campaign to impose our values around the world.
I reject these choices. I believe that peace is unstable where citizens are denied the right to speak freely or worship as they please; choose their own leaders or assemble without fear. Pent-up grievances fester, and the suppression of tribal and religious identity can lead to violence. We also know that the opposite is true. Only when Europe became free did it finally find peace. America has never fought a war against a democracy, and our closest friends are governments that protect the rights of their citizens. No matter how callously defined, neither America's interests — nor the world's — are served by the denial of human aspirations.

Epidicus, Act I, sc. 2, line 9.
Epidicus
Context: The man that comforts a desponding friend with words alone, does nothing. He’s a friend indeed who proves himself a friend in need.

1860s, First Inaugural Address (1861)

Reported response to learning that his last remaining world record had been broken (31 December 1960); as quoted in Simpson’s Contemporary Quotations (1988) compiled by James B. Simpson
1960s

Bennington College address (1970)
Context: A great swindle of our time is the assumption that science has made religion obsolete. All science has damaged is the story of Adam and Eve and the story of Jonah and the Whale. Everything else holds up pretty well, particularly lessons about fairness and gentleness. People who find those lessons irrelevant in the twentieth century are simply using science as an excuse for greed and harshness. Science has nothing to do with it, friends.

XIX, 9
The City of God (early 400s)
Context: The philosophers who wished us to have the gods for our friends rank the friendship of the holy angels in the fourth circle of society, advancing now from the three circles of society on earth to the universe, and embracing heaven itself. And in this friendship we have indeed no fear that the angels will grieve us by their death or deterioration. But as we cannot mingle with them as familiarly as with men (which itself is one of the grievances of this life), and as Satan, as we read, sometimes transforms himself into an angel of light, to tempt those whom it is necessary to discipline, or just to deceive, there is great need of God’s mercy to preserve us from making friends of demons in disguise, while we fancy we have good angels for our friends; for the astuteness and deceitfulness of these wicked spirits is equalled by their hurtfulness.

2014, Queensland University Address (November 2014)

Book VIII, 1155a.26
Nicomachean Ethics

Book III, 3.22-[7]-[8] (See also: Spoofing attack..).
History of the Peloponnesian War, Book III

No. 30: Letter to Stanley Unwin (25 July, 1938); Tolkien's German publishers had written to ask him whether he was of "Aryan" origin.
The Letters of J. R. R. Tolkien (1981)
Context: I must say the enclosed letter from Rütten and Loening is a bit stiff. Do I suffer this impertinence because of the possession of a German name, or do their lunatic laws require a certificate of 'arisch' origin from all persons of all countries? … I do not regard the (probable) absence of all Jewish blood as necessarily honourable; and I have many Jewish friends, and should regret giving any colour to the notion that I subscribed to the wholly pernicious and unscientific race-doctrine.

Address to the merchants of Philadelphia (16 May 1793), published in The Writings Of George Washington (1835) by Jared Sparks, p. 202
1790s
Context: The friends of humanity will deprecate War, wheresoever it may appear; and we have experience enough of its evils, in this country, to know, that it should not be wantonly or unnecessarily entered upon. I trust, that the good citizens of the United States will show to the world, that they have as much wisdom in preserving peace at this critical juncture, as they have hitherto displayed valor in defending their just rights.

April 27
Meditations: Food For The Soul (1970)
Context: Anger has an enemy: Peace. Peace has no enemy. Peace has a special friend: Joy. Anger has only one friend: Destruction.

Letter http://teachingamericanhistory.org/library/index.asp?document=296 to Gilbert du Motier, marquis de Lafayette (1 February 1784)
1780s
Context: I am become a private citizen on the banks of the Potomac, and under the shadow of my own Vine and my own Fig-tree, free from the bustle of a camp and the busy scenes of public life, I am solacing myself with those tranquil enjoyments, of which the Soldier who is ever in pursuit of fame, the Statesman whose watchful days and sleepless nights are spent in devising schemes to promote the welfare of his own, perhaps the ruin of other countries, as if this globe was insufficient for us all, and the Courtier who is always watching the countenance of his Prince, in hopes of catching a gracious smile, can have very little conception. I am not only retired from all public employments, but I am retiring within myself; and shall be able to view the solitary walk, and tread the paths of private life with heartfelt satisfaction. Envious of none, I am determined to be pleased with all; and this my dear friend, being the order for my march, I will move gently down the stream of life, until I sleep with my Fathers.

Republican Party Reptile (1987)

Oliver Wendell Holmes, Sr., The Poetical Works of Oliver Wendell Holmes, Kessinger Publishing (2005).
Misattributed

Letter to Erastus Corning and Others https://quod.lib.umich.edu/l/lincoln/lincoln6/1:569?rgn=div1;view=fulltext (12 June 1863) in "The Collected Works of Abraham Lincoln, vol. 6" (The Abraham Lincoln Association, 1953), p. 266
1860s
Context: Long experience has shown that armies can not be maintained unless desertion shall be punished by the severe penalty of death. The case requires, and the law and the constitution, sanction this punishment. Must I shoot a simple-minded soldier boy who deserts, while I must not touch a hair of a wiley agitator who induces him to desert? This is none the less injurious when effected by getting a father, or brother, or friend, into a public meeting, and there working upon his feeling, till he is persuaded to write the soldier boy, that he is fighting in a bad cause, for a wicked administration of a contemptable government, too weak to arrest and punish him if he shall desert. I think that in such a case, to silence the agitator, and save the boy, is not only constitutional, but, withal, a great mercy.

2014, Address to the Nation on Immigration (November 2014)
Context: Over the past few years, I have seen the determination of immigrant fathers who worked two or three jobs without taking a dime from the government, and at risk any moment of losing it all, just to build a better life for their kids. I’ve seen the heartbreak and anxiety of children whose mothers might be taken away from them just because they didn’t have the right papers. I’ve seen the courage of students who, except for the circumstances of their birth, are as American as Malia or Sasha; students who bravely come out as undocumented in hopes they could make a difference in the country they love. These people –- our neighbors, our classmates, our friends –- they did not come here in search of a free ride or an easy life. They came to work, and study, and serve in our military, and above all, contribute to America’s success.

At a memorial in Norfolk Virginia for the 47 crew members killed in an explosion aboard the battleship USS Iowa (BB-61). - "Bush Fights Tears at Memorial", By Susan Page. Newsday Washington Bureau. Newsday. Long Island, N.Y.: April 25, 1989. pg. 04
Context: To all who mourn a son, a brother, a husband, a father, a friend — I can only offer you the gratitude of a nation, for your loved one served his country with distinction and honor." … "Your men are under a different command now, one that knows no rank, only love; knows no danger, only peace, May God bless them all.

Ego Dominus Tuus http://poetry.poetryx.com/poems/1478/, st. 4
The Wild Swans at Coole (1919)
Context: We have lit upon the gentle, sensitive mind
And lost the old nonchalance of the hand;
Whether we have chosen chisel, pen or brush,
We are but critics, or but half create,
Timid, entangled, empty and abashed,
Lacking the countenance of our friends.

2011, Remarks on death of Osama bin Laden (May 2011)
Context: For over two decades, bin Laden has been al Qaeda’s leader and symbol, and has continued to plot attacks against our country and our friends and allies. The death of bin Laden marks the most significant achievement to date in our nation’s effort to defeat al Qaeda.
Yet his death does not mark the end of our effort. There’s no doubt that al Qaeda will continue to pursue attacks against us. We must — and we will — remain vigilant at home and abroad.
As we do, we must also reaffirm that the United States is not — and never will be — at war with Islam. I’ve made clear, just as President Bush did shortly after 9/11, that our war is not against Islam. Bin Laden was not a Muslim leader; he was a mass murderer of Muslims. Indeed, al Qaeda has slaughtered scores of Muslims in many countries, including our own. So his demise should be welcomed by all who believe in peace and human dignity.

Pupils at Sais (1799)
Context: No one, of a surety, wanders farther from the mark than he who fancies to himself that he already understands this marvellous Kingdom, and can, in few words, fathom its constitution, and everywhere find the right path. To no one, who has broken off, and made himself an Island, will insight rise of itself, nor even without toilsome effort. Only to children, or childlike men, who know not what they do, can this happen. Long, unwearied intercourse, free and wise Contemplation, attention to faint tokens and indications; an inward poet-life, practised senses, a simple and devout spirit: these are the essential requisites of a true Friend of Nature; without these no one can attain his wish.

To a group of freed slaves. In Richmond, Virginia (April 4, 1865), as quoted in Incidents and Anecdotes of the Civil War https://archive.org/download/incidentsanecdot00port/incidentsanecdot00port.pdf (1885), by David Dixon Porter, p. 297
1860s, Tour of Richmond (1865)
Context: My poor friends, you are free, free as air. You can cast off the name of slave and trample upon it; it will come to you no more. Liberty is your birthright. God gave it to you as He gave it to others, and it is a sin that you have been deprived of it for so many years. But you must try to deserve this priceless boon. Let the world see that you merit it, and are able to maintain it by your good works. Don't let your joy carry you into excesses. Learn the laws and obey them; obey God's commandments and thank Him for giving you liberty, for to Him you owe all things. There, now, let me pass on; I have but little time to spare. I want to see the capital, and must return at once to Washington to secure to you that liberty which you seem to prize so highly.

1860s, Letter to James C. Conkling (1863)
Context: You dislike the emancipation proclamation; and, perhaps, would have it retracted. You say it is unconstitutional — I think differently. I think the constitution invests its commander-in-chief, with the law of war, in time of war. The most that can be said, if so much, is, that slaves are property. Is there — has there ever been — any question that by the law of war, property, both of enemies and friends, may be taken when needed? And is it not needed whenever taking it, helps us, or hurts the enemy? Armies, the world over, destroy enemies' property when they can not use it; and even destroy their own to keep it from the enemy. Civilized belligerents do all in their power to help themselves, or hurt the enemy, except a few things regarded as barbarous or cruel. Among the exceptions are the massacre of vanquished foes, and non-combatants, male and female.

2011, Remarks on death of Osama bin Laden (May 2011)
Context: On September 11, 2001, in our time of grief, the American people came together. We offered our neighbors a hand, and we offered the wounded our blood. We reaffirmed our ties to each other, and our love of community and country. On that day, no matter where we came from, what God we prayed to, or what race or ethnicity we were, we were united as one American family.
We were also united in our resolve to protect our nation and to bring those who committed this vicious attack to justice. We quickly learned that the 9/11 attacks were carried out by al Qaeda — an organization headed by Osama bin Laden, which had openly declared war on the United States and was committed to killing innocents in our country and around the globe. And so we went to war against al Qaeda to protect our citizens, our friends, and our allies.

Source: What is Property? (1840), Ch. V: "Psychological Explanation of the Idea of Justice and Injustice, and the Determination of the Principle of Government and of Right," Part 2: Characteristics of Communism and of Property
Context: Communism is inequality, but not as property is. Property is the exploitation of the weak by the strong. Communism is the exploitation of the strong by the weak. In property, inequality of conditions is the result of force, under whatever name it be disguised: physical and mental force; force of events, chance, fortune; force of accumulated property, &c. In communism, inequality springs from placing mediocrity on a level with excellence. This damaging equation is repellent to the conscience, and causes merit to complain; for, although it may be the duty of the strong to aid the weak, they prefer to do it out of generosity, — they never will endure a comparison. Give them equal opportunities of labor, and equal wages, but never allow their jealousy to be awakened by mutual suspicion of unfaithfulness in the performance of the common task.
Communism is oppression and slavery. Man is very willing to obey the law of duty, serve his country, and oblige his friends; but he wishes to labor when he pleases, where he pleases, and as much as he pleases. He wishes to dispose of his own time, to be governed only by necessity, to choose his friendships, his recreation, and his discipline; to act from judgment, not by command; to sacrifice himself through selfishness, not through servile obligation. Communism is essentially opposed to the free exercise of our faculties, to our noblest desires, to our deepest feelings. Any plan which could be devised for reconciling it with the demands of the individual reason and will would end only in changing the thing while preserving the name. Now, if we are honest truth-seekers, we shall avoid disputes about words.
Thus, communism violates the sovereignty of the conscience, and equality: the first, by restricting spontaneity of mind and heart, and freedom of thought and action; the second, by placing labor and laziness, skill and stupidity, and even vice and virtue on an equality in point of comfort. For the rest, if property is impossible on account of the desire to accumulate, communism would soon become so through the desire to shirk.

Book I, 1096a.16
Nicomachean Ethics

Misattributed

1999

Source: The Esoteric Tradition (1935), Chapter 16

2018, Speech at the University of Illinoise Speech (2018)

2010, Weekly Address (May 29, 2010)

As quoted in " 18 photos that show the blossoming bromance between China's Xi Jinping and Russia's Vladimir Putin https://www.businessinsider.com/china-xi-jinping-russia-vladimir-putin-best-friends-photos-2019-6" Business Insider
2010s

1950s, What Desires Are Politically Important? (1950)

Source: Presidents of India, 1950-2003, p. 130

"No, we never got along all that well. Long-lost acquaintances? Compadres? My cat liked you."
Simon Lewis and Magnus Bane, pg. 689
The Mortal Instruments, City of Heavenly Fire (2014)

the human being's real quality, the delicate lights and shadows of human dreams, the sweet and complicated mystery of personalities, sensuous lovers deride them, both of them! They are two egoists, falling fiercely on each other. Together they sacrifice themselves, utterly in a flash of pleasure.
Light (1919), Ch. XXIII - Face To Face

"Conservation" (c. 1938); Published in Round River, Luna B. Leopold (ed.), Oxford University Press, 1966, p. 145-146.
1930s

A Uachtaráin agus a chairde
State banquet in Ireland http://www.bbc.co.uk/news/world-europe-13450099, 18/5/2011

John XV 15
This is unquestionably a contrast between an enforced and a free religious condition. It is a transfer from a life compelled by fear, through conscience, to a life that is inspired and made spontaneous by love. The strength of the phrase does not come out in that term servant. It is slave in the original. To be sure, the condition represented by the term slave was not at that time marked so sharply by the contrast of its misery with surrounding circumstances, as it is in our own day; nevertheless, it was a condition to be deprecated; and throughout the Scripture it is spoken of both as a misfortune and a disgrace. Our Savior looked upon his disciples as if they had, as Jews, and as worshipers after the manner of their fathers, been tied up in a kind of bondage. He was a member of the Jewish commonwealth, and was of the Jewish church; he had never separated himself from any of its ordinances or observances, but was walking as the fathers walked; and his disciples were bound not only to the Mosaic ritual, but to him as a kind of Rabbi; as a reform teacher, but nevertheless a teacher under the Jewish scheme. And so they were servants — slaves; they were rendering an enforced obedience. But he said to them, "Henceforth I shall not call you my servants — persons obeying me, as it were, from compulsion, from a sense of duty, from the stress of a rigorous conscience; I shall now call you friends." And he gives the reason why. A servant is one who receives orders, and is not admitted to conference. He does not know about his lord's affairs. His lord thinks first about his own affairs, and when he has consummated his plans, he gives his directions; so that all the servant has to do is to obey. But a friend sits in counsel with his friend, and bears a part in that friend's thinking and feeling, and in the determinations to which he comes; and Christ said to his disciples "Ycu come into partnership with me hereafter, and you stand at friends, on a kind of equality with me. There is to be liberty between you and me hereafter."
Christ, then, raised men from religion as a bondage to religion as a freedom. I do not like the word religion; but we have nothing else to take its place. It signifies, in the original, to bind, to tie. Men were bound. They were under obligations, and were tied up by them. Christianity is something more than religion— that is, religion interpreted in its etymological sense, and as it is popularly esteemed. Christianity is religion developed into its last form, and carries men from necessity to voluntariness — from bondage to emancipation. It is a condition of the highest and most normal mental state, and is ordinarily spontaneous and free. This is not an accidental phrase.
The Nature Of Liberty (1873)

[Vampira (Maila Nurmi)—Rare 1988 TV Interview, James Dean, 21 December 2016, Alan Eichler, YouTube, https://www.youtube.com/watch?v=SKIUxdgXsa8] (quote at 3:42)

The History of the Quakers (1762)

The viceadmiral thought his son crazy; but soon discovered he was a Quaker. He then employed every method that prudence could suggest to engage him to behave and act like other people. The youth answered his father only with repeated exhortations to turn Quaker also. After much altercation, his father confined himself to this single request, that he would wait on the king and the duke of York with his hat under his arm, and that he would not "thee" and "thou" them. William answered that his conscience would not permit him to do these things. This exasperated his father to such a degree that he turned him out of doors. Young Penn gave God thanks that he permitted him to suffer so early in His cause, and went into the city, where he held forth, and made a great number of converts; and being young, handsome, and of a graceful figure, both court and city ladies flocked very devoutly to hear him. The patriarch Fox, hearing of his great reputation, came to London — notwithstanding the length of the journey — purposely to see and converse with him. They both agreed to go upon missions into foreign countries; and accordingly they embarked for Holland, after having left a sufficient number of laborers to take care of the London vineyard.
The History of the Quakers (1762)

Voltaire's account of his conversations with Andrew Pit
The History of the Quakers (1762)

The most surprising circumstance is that this letter, though written by an obscure person, was so happy in its effect as to put a stop to the persecution.
The History of the Quakers (1762)

I cannot begin to describe my emotions. Pygmalion seeing his statue come to life could not have been more deeply moved. A thousand secrets of nature which I might have stumbled upon accidentally, I would have given for that one which I had wrested from her against all odds and at the peril of my existence …

On the Invention of the Induction Motor
My Inventions (1919)

Umar ibn al-Khattab, Vol. 2, p. 389-390, also quoted in At-Tabqaat ul-Kabir, Vol. 3, p. 339
Last Advise

Speech in Eastbourne (25 November 1911), quoted in The Times (27 November 1911), p. 7

On gravitating towards the dramatic arts even at an early age in “Katori Hall: 'I've had two hours sleep!'” https://www.theguardian.com/stage/2010/mar/23/katori-hall-the-mountaintop-review in The Guardian (2010 Mar 23)

1988

1981

Source: The Mastery of Love (1999), Ch.4 - p.66

Nobody else did that. So I don't wanna hear shit about nobody telling me who I can't love and respect until you start doing what they did. To me, this is Mecca. This is the black family. You know what I'm saying? But, what makes it that much sadder, what makes me wanna cry, is that when I leave this place, so does Mecca. You understand what I'm saying? We're going back to the real deal. Right out there, you're going see the same sisters and Brenda, they're right out there, and y'all are going to get in your cars and drive the fuck home.
1990s, Malcolm X Grassroots Movement, Atlanta (1992)

Prayer traditionally attributed to St. Brigit, as quoted in Prayers of the Saints: An Inspired Collection of Holy Wisdom (1996), by Woodeene Koenig-Bricker, p. 77

Reasoned Proposal to the Central Committee of the League for Peace and Freedom (1867)

After seven tries, the rain was finally on its way.
Source: Man to Man: Rediscovering Masculinity in a Challenging World (2020), p. 123