This continuation page contains additional source-backed quotations not shown in the initial 70-quotation overview. Return to the topic guide and browse collection.
“Charity suffereth long, and is kind.”
Love is defined partly through patience and kindness, shifting the idea from emotion alone toward repeated behavior under strain.
1 Corinthians 13:4 in the King James Version; this is the opening clause of the verse.
“Wherefore comfort yourselves together, and edify one another.”
Healthy community includes both consolation and constructive encouragement: people help each other endure and grow.
1 Thessalonians 5:11 in the King James Version.
“Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble.”
Received comfort becomes a responsibility toward others, turning personal experience of difficulty into practical empathy and support.
2 Corinthians 1:4 in the King James Version; the clause is excerpted before the verse repeats the source of comfort.
“And hath made of one blood all nations of men for to dwell on all the face of the earth.”
Human difference is placed inside a shared human origin, supporting a broad view of common dignity and belonging.
Acts 17:26 in the King James Version; opening clause.
“Forbearing one another, and forgiving one another.”
The instruction places forgiveness beside forbearance: relationships often require both pardon after wrong and patience with ordinary human friction.
Colossians 3:13 in the King James Version; excerpt from the verse.
“Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.”
The verse connects truthful speech with mutual dependence: honesty matters because people live in relationship rather than as isolated individuals.
Ephesians 4:25 in the King James Version.
“Look not every man on his own things, but every man also on the things of others.”
Attention to other people’s interests expands life beyond self-concern and makes cooperation and care possible.
Philippians 2:4 in the King James Version.
“Be kindly affectioned one to another with brotherly love; in honour preferring one another.”
Affection is joined with honor: care for others includes deliberately giving them regard rather than competing for status.
Romans 12:10 in the King James Version.
“Rejoice with them that do rejoice, and weep with them that weep.”
Friendship and community require emotional presence in both directions, sharing another person’s joy as well as sorrow.
Romans 12:15 in the King James Version.
“Avenge not yourselves, but rather give place unto wrath.”
The instruction interrupts retaliation by asking people not to make personal revenge their response to injury, creating room for restraint and release.
Romans 12:19, King James Version; Paul tells readers not to avenge themselves within a larger sequence about responding to enemies and evil.
“And the truly dear or ultimate principle of friendship is not for the sake of any other or further dear.”
Socrates examines whether some cherished thing can be valued for its own sake rather than only because it leads to another benefit. He advances a possible ultimate object of friendship, but the argument immediately faces further questions and the dialogue finishes without an agreed definition. Reading this as a tested hypothesis prevents the line from becoming a misleading slogan about ideal friendship.
Plato, Lysis, approximately 219c–d, Socrates speaking with Lysis and Menexenus; Benjamin Jowett English, Project Gutenberg #1579. The sentence follows a chain of examples of things desired for other things, and Socrates soon reopens the argument by asking whether friendship depends on evil. It is a provisional dialectical step, not a conclusive formula offered by Plato.
“Then to injure a friend or any one else is not the act of a just man, but of the opposite, who is the unjust?”
Socrates argues that deliberately harming another person cannot be a proper exercise of justice, including when someone calls the target an enemy. This challenges the earlier suggestion that a just person should help friends and hurt enemies.
The Republic, Book I, Socrates replying to Polemarchus in the examination of the maxim that justice helps friends and harms enemies. Benjamin Jowett English translation, Project Gutenberg #1497. The source presents a question in dialogue, not a standalone personal motto from Plato; the moral argument considers whether hurting someone can make that person better.
“He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”
Companions shape judgment and habits, so choosing relationships also means choosing some of the influences that shape a life.
Proverbs 13:20, King James Version.
“A man that hath friends must shew himself friendly.”
Friendship is reciprocal: wanting reliable relationships also creates a responsibility to practice friendliness and presence toward other people.
Proverbs 18:24 in the King James Version; this record uses the opening clause.
“There is a friend that sticketh closer than a brother.”
Some friendships become as dependable as family bonds, emphasizing closeness measured by steadfast presence rather than category alone.
Proverbs 18:24 in the King James Version; concluding clause of the verse.
“Thine own friend, and thy father’s friend, forsake not.”
Longstanding relationships carry accumulated trust and should not be discarded casually when circumstances change.
Proverbs 27:10 in the King James Version; opening command of the verse.
“Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.”
Good relationships can improve judgment and character through challenge, conversation, and mutual influence.
Proverbs 27:17 in the King James Version; the proverb uses sharpening as an image for the way one person can strengthen or refine another.
“As in water face answereth to face, so the heart of man to man.”
The comparison suggests that people recognize themselves through other people, making relationship a mirror for character and inner life.
Proverbs 27:19 in the King James Version.
“Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.”
Honest correction from a real friend may hurt more than flattery, but its purpose and reliability make it more valuable.
Proverbs 27:6, King James Version.
“Allay the anger of your friend by kindness.”
Kindness can lower the temperature of conflict more effectively than matching a friend’s anger with additional anger.
The Moral Sayings of Publius Syrus, maxim 3, in Darius Lyman’s 1856 English rendering; maxim order can vary across editions.
“Do not find your happiness in another’s sorrow.”
A person’s good fortune is morally diminished when it depends on enjoying somebody else’s pain or humiliation.
The Moral Sayings of Publius Syrus, saying 18, D. Lyman Jr. translation (1856).
“The loss of a friend is the greatest of losses.”
The maxim treats friendship as a form of value that cannot be measured like property because losing the person also removes shared history and mutual presence.
The Moral Sayings of Publius Syrus, saying 37, D. Lyman Jr. translation (1856).
“Before him, I may think aloud.”
The line describes the relief of a friendship in which thought can be expressed openly before it is polished for public judgment.
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.
“Happy is the house that shelters a friend!”
A home becomes meaningful through the quality of relationship it can shelter, not only through its comfort or possessions.
Essays: First Series, “Friendship” (first published 1841), verified against Project Gutenberg #2944 and the page-numbered 1907 Charles E. Merrill / Edna H. L. Turpin Essays witness in Project Gutenberg #16643, printed page 126. “Happy is the house that shelters a friend!” follows Emerson’s contrast between metaphysical uncertainty and the felt solidity of genuine friendship; the statement remains transcendentalist moral-philosophical rhetoric rather than a measurable claim about housing or wellbeing.
“When a man becomes dear to me I have touched the goal of fortune.”
Emerson relocates fortune from possessions to relationship: gaining someone genuinely dear can count as a form of wealth.
Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the 1907 Merrill/Turpin page witness in Project Gutenberg #16643, printed page 128. “When a man becomes dear to me I have touched the goal of fortune” opens Emerson’s treatment of Tenderness, the second element of friendship, and uses fortune metaphorically rather than as a material or financial claim.
“The ornament of a house is the friends who frequent it.”
A home gains much of its warmth and value from the people welcomed into it, not merely from possessions, decoration, or physical comfort.
Society and Solitude, “Domestic Life”; Emerson places friendship and the arrival of new people at the center of a lively and meaningful household.
“Be kindly affectioned one to another with brotherly love; in honour preferring one another;”
Mutual regard includes both affection and deliberate respect, emphasizing how people treat one another rather than only what they feel privately.
Romans 12:10 in the King James Version, in a sequence of instructions about sincere love, generosity, patience, and shared responsibility.
“Whither thou goest, I will go.”
The promise expresses loyalty through shared direction: love is shown by choosing to accompany another person into an uncertain future.
Ruth 1:16 in the King James Version; Ruth’s pledge to Naomi.
“He prayeth best, who loveth best All things both great and small;”
The Mariner’s concluding moral links genuine prayer with love extending beyond human beings to the wider created world.
The Rime of the Ancient Mariner, Part VII, Project Gutenberg #151. ‘He prayeth best, who loveth best / All things both great and small’ belongs to the Mariner's explicitly Christian concluding lesson after his supernatural ordeal, immediately following the parallel line about loving ‘Both man and bird and beast.’ It is fictional poetic speech and religious-moral language, not a neutral scientific, theological or animal-behavior proposition.
“Were the birds better friends than their hunter might have been,—who can tell?”
Jewett closes Sylvia’s choice by leaving open what human companionship she may have sacrificed when she protected the heron and its woodland life.
“A White Heron,” represented in Project Gutenberg #74980. The narrator asks this after Sylvia refuses to reveal the heron’s nesting place to a likable young hunter; the question preserves the story’s tension between human attachment, loyalty to nature and irreversible choice.
“There was no end either to her stories or her kindness.”
The narrator joins generosity and storytelling in one portrait, suggesting that attention, memory and hospitality can be experienced together as forms of kindness.
Deephaven, represented within Project Gutenberg #15985, Deephaven and Selected Stories & Sketches. The first-person visiting narrator is characterizing a local woman after extended conversation; it is fictional/regional narration rather than Jewett autobiography.
“A wise man needs intercourse with his friends.”
Even the wise person benefits from conversation and relationship, showing again that Stoic independence is not social withdrawal.
Letter 109 discusses how friendship and mutual conversation can benefit people committed to wisdom.
“It is equally faulty to trust everyone and to trust no one.”
Seneca rejects both unguarded disclosure to everyone and suspicion of everyone. Choosing confidants carefully differs from refusing all intimacy; the letter argues for judgment before friendship and trust within it.
Moral Letters to Lucilius, Letter 3, section 4, Richard M. Gummere translation. The sentence follows a contrast between people who disclose private worries to strangers and those who cannot confide even in close friends; it is not a demand to trust every person equally.
“Nay, rather they are men.”
The short correction rejects reducing people to social roles and insists on recognizing the person before the status assigned to them.
Letter 47 repeatedly answers social labels by emphasizing the common humanity of enslaved people.
“Respect means love, and love and fear cannot be mingled.”
Seneca separates genuine respect from intimidation: a relationship governed by fear cannot provide the same moral bond as voluntary regard.
Letter 47, on master and slave, argues for humane treatment grounded in shared humanity.
“He that has much in common with a fellow-man will have all things in common with a friend.”
Friendship grows from shared humanity and becomes deeper when common concerns are treated as mutual rather than strictly private.
Letter 48 discusses friendship, shared interests, and philosophy’s obligations to other people.
“You have buried one whom you loved; look about for someone to love.”
Continuing to love does not erase the person who died; it refuses to let bereavement close the capacity for relationship permanently.
Letter 63 urges remembrance of a lost friend while continuing to participate in friendship and life.
“Let not the eyes be dry when we have lost a friend, nor let them overflow.”
Grief is neither forbidden nor allowed to consume everything; the line recommends honest mourning held within proportion.
Letter 63, on grief for lost friends, argues against both emotional numbness and endless mourning.
“If you would be loved, love.”
Seneca treats affection as reciprocal practice: the desire to receive love begins with becoming someone who actively gives it.
Letter 9, on philosophy and friendship; Seneca quotes Hecato while discussing how friendship is formed.
“The wise man is self-sufficient. Nevertheless, he desires friends.”
Self-sufficiency does not require isolation; inner stability can coexist with a genuine desire for friendship and shared life.
Letter 9 contrasts Stoic self-sufficiency with the continuing value of friendship.
“To what do we trust for safety, if not in mutual good offices one to another?”
The question connects human safety to reciprocal acts of assistance: people rely on one another because no individual can secure every need alone. In the argument, gratitude helps preserve these shared bonds.
On Benefits (De Beneficiis), Book IV, section 18, Aubrey Stewart English translation (1887). This is Seneca’s rhetorical question in an argument that ingratitude weakens human association; it is historical Stoic moral philosophy, not an empirical public-safety claim.
“For hatred does not cease by hatred at any time: hatred ceases by love, this is an old rule.”
Retaliation tends to reproduce hostility, while refusing to answer hatred with hatred creates the possibility of ending the cycle rather than extending it.
Dhammapada, early verses in Max Müller’s translation; the passage contrasts retaliation with non-hatred.
“For here the exile met from every clime, And spoke in friendship every distant tongue:”
The narrator imagines Wyoming as a place where displaced people from different European backgrounds can live together peacefully across languages.
Gertrude of Wyoming, Part I, stanza IV, represented in The Poetical Works of Thomas Campbell, Project Gutenberg #59788, around printed page 46. Campbell's ‘exile ... from every clime’ lines idealize the pre-conflict Wyoming settlement before the poem turns toward violence associated with the 1778 Wyoming conflict. They remain Romantic historical-poetic framing rather than a factual demographic account of colonial Pennsylvania.
“Whatever we had missed, we possessed together the precious, the incommunicable past.”
Jim recognizes that a shared history can remain a lasting bond even when people cannot recover everything that time and separation have taken away.
My Ántonia, Book V, Chapter III, Project Gutenberg #242. Jim Burden returns to the old road that first carried him and Ántonia into Nebraska and concludes that whatever they missed, they still possess “the precious, the incommunicable past.” The sentence is retrospective fictional narration about shared memory, belonging and time, not a psychological law.
“Love all, trust a few, do wrong to none.”
The advice combines generosity with judgment: goodwill can be broad while trust remains selective.
All’s Well That Ends Well, Act I, Scene 1; the Countess of Roussillon gives Bertram the counsel “Love all, trust a few, do wrong to none.” Verified against Wikisource’s 1910 facsimile transcription of the 1623 First Folio (folio spelling “Loue all, trust a few, Doe wrong to none”); direct evidence resolves to the reviewed Act I transcription.
“It is twice blest: it blesseth him that gives and him that takes.”
Mercy is described as reciprocal in effect: it helps the recipient, but it also changes the moral character of the person who chooses to give it.
The Merchant of Venice, Act 4, Scene 1; Portia explains why mercy benefits both sides.
“I can no other answer make but thanks, and thanks, and ever thanks.”
Sebastian responds to Antonio’s costly loyalty with repeated thanks while also admitting that words alone are an inadequate repayment for practical care.
Twelfth Night, Act III, Scene 3, Sebastian; 1922 Yale Shakespeare edition edited by George Henry Nettleton, printed page 56 / Wikisource scan leaf 68. Sebastian tells Antonio, “I can no other answer make but thanks, and thanks, and ever thanks,” after Antonio explains that concern for Sebastian’s safety drove him onward despite danger in Illyria. It remains fictional gratitude dialogue tied to Antonio’s costly loyalty, not Shakespeare autobiography.
“The best portion of a good man’s life, His little, nameless, unremembered acts of kindness and of love.”
A good life is measured through small acts of care that may never become famous or even remain in memory.
Lines Composed a Few Miles above Tintern Abbey; the speaker reflects on small, often unremembered acts of kindness and love.
