Fake Friends and Fake People quotes

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 126. “Before him, I may think aloud” immediately continues Emerson’s definition of sincerity in friendship and belongs to the same Truth passage as the preceding catalog record.

Macbeth, Act II, Scene III, reviewed against the scan-backed 1918 Yale text and the First Folio facsimile. Donalbain's 'There's daggers in men's smiles' follows Duncan's murder as Malcolm and Donalbain decide to flee; it is fictional suspicion under immediate danger rather than a universal claim about trust.

Moral printed after “The Swallow and the Crow” in the Townsend translation of the fables.

The Moral Sayings of Publius Syrus, saying 34, D. Lyman Jr. translation (1856).

De Amicitia, chapter 21 / classical section 80, Andrew P. Peabody translation, Project Gutenberg #7491. Laelius says that unless self-love is transferred into friendship a true friend cannot be found, “for such a friend is, as it were, another self.” The familiar another-self formulation is presented in its philosophical context and not as a literal identity claim.

An Epistle from Mr. Pope to Dr. Arbuthnot (1735 first-edition scan), printed page 11 / scan leaf 17, lines 199–212. “Damn with faint praise” belongs to Pope’s satirical portrait of “Atticus,” conventionally associated with Joseph Addison. It is polemical literary characterization inside Pope’s self-defence, not neutral biography or a general diagnosis of insincere praise.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 126. Emerson names Truth as one of friendship’s two sovereign elements and says “A friend is a person with whom I may be sincere.” This collection preserves the essay’s idealizing moral argument rather than treating unrestricted disclosure as universally safe or appropriate.

Moral Letters to Lucilius, Letter 3, Richard M. Gummere translation. Seneca immediately contrasts this with people who fear deception so strongly that their suspicions help teach others to deceive them.

De Amicitia, chapter 8 / classical section 27, Andrew P. Peabody translation, Project Gutenberg #7491. Laelius argues that friendship springs from nature rather than need and from an inclination of the mind with consciousness of love rather than calculation of utility. This is Cicero’s philosophical position voiced through Laelius, not modern social-science evidence.

Joseph Jacobs, The Fables of Aesop, “The Shepherd Boy and the Wolf,” Project Gutenberg #28. The wise man of the village gives the moral after the boy’s repeated false cries cause the villagers to ignore his real warning.

De Amicitia, chapter 17 / classical section 62, Andrew P. Peabody translation, Project Gutenberg #7491. “Firm, steadfast, self-consistent men are to be chosen as friends” follows Laelius’ recollection of Scipio’s concern that people test possessions more carefully than friendships. The counsel remains ancient character ethics rather than a diagnostic rule for evaluating people.

Nicomachean Ethics, Book VIII, Chapter III, Project Gutenberg #8438. Aristotle has just argued that people must become mutually known and prove themselves fit objects of friendship before the relationship is complete.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 128. Emerson says friendship should have “feet, as well as eyes and eloquence” and immediately insists that it must “plant itself on the ground,” connecting lofty affection with practical civic virtues and aid.

The Moral Sayings of Publius Syrus, saying 35, D. Lyman Jr. translation (1856).

Proverbs 27:6, King James Version.

Christabel, Part II, reviewed against the scan-backed 1816 first-edition transcription on Wikisource. The narrator's 'friends in youth / whispering tongues' stanza explains the broken friendship of Sir Leoline and Lord Roland; the passage is Romantic narrative poetry about estrangement, not empirical relationship research.

Letter 35 distinguishes friendship from affection while Seneca urges Lucilius toward moral progress.

Moral Letters to Lucilius, Letter 3, “On True and False Friendship,” Richard M. Gummere translation.

Essays, “Of Friendship,” Project Gutenberg #56463. Bacon follows his contrast between crowds and real company by describing the absence of true friends as a deeper form of solitude.

De Amicitia (Laelius de Amicitia), chapter 6 / classical section 20, Andrew P. Peabody translation, Project Gutenberg #7491. Laelius defines friendship as entire fellow feeling in human and divine things joined with mutual goodwill and affection. Cicero remains the work author while Gaius Laelius is the local dialogue speaker; this is ancient ethical-philosophical argument rather than a modern empirical definition of friendship.

Pudd’nhead Wilson, Calendar epigraph before the section following Chapter VII; the lending-money qualification supplies the punch line.