Trust quotes — Page 3

Indian Summer of a Forsyte, represented in Project Gutenberg #2594. Irene says the line to old Jolyon while speaking about her dead lover; it is emotionally charged fictional dialogue, and the surrounding conversation immediately gives old Jolyon a more ironic response.

The Crown of Wild Olive, Lecture I, “Work,” Project Gutenberg #26716, printed page 41. Ruskin places the sentence inside a Victorian Christian discussion of what he calls the loving and generous character of “right childhood”; this collection preserves that historical moral framework rather than treating every surrounding prescription as modern child-development evidence.

Genesis 50:19 in the King James Version; Joseph answers his brothers after Jacob’s death when they fear retaliation.

Genesis 50:17, King James Version; Joseph’s brothers send a message asking pardon for their earlier wrongdoing against him.

The Prophet, “On Children.”

The Prophet, “On Marriage.”

The Prophet, “On Children.”

The Prophet, “On Giving.”

The Prophet, “On Giving.”

The Prophet, “On Love.”

“The Kiss,” 1895, represented by Wikisource. This is ironic narrator commentary on Nathalie’s calculated choices and disappointment; it is literary satire about desire, money and relationships rather than prescriptive relationship advice.

Colossians 3:9 in the King James Version; the opening command is quoted here.

Ephesians 4:25 in the King James Version; the first clause and command are quoted here.

Galatians 6:2 in the King James Version.

Proverbs 15:1 in the King James Version.

Eight Cousins; Or, The Aunt-Hill, Chapter 21, Project Gutenberg #38567. Rose chooses Uncle Alec when relatives ask which household she wants to join.

Eight Cousins; Or, The Aunt-Hill, Chapter 17, Project Gutenberg #38567. Narrator commentary on confidence between children and parents.

Eight Cousins; Or, The Aunt-Hill, Chapter 17, Project Gutenberg #38567. Narrator commentary about Rose and Mac turning naturally to Dr Alec.

Jo's Boys, Chapter 4, Project Gutenberg #3499. Spoken by Mrs Jo while urging Dan to remember his mother; it reflects fictional dialogue and Alcott's narrative world.

Little Men; the family-as-world image frames Plumfield as a community in which varied children practice the habits needed for wider social life.

Little Women, Chapter 24, “Gossip,” Project Gutenberg #514. The narrator says Meg has grown prettier than ever because “love is a great beautifier” while describing the three years before her wedding. This is literary narrator commentary about Meg’s happiness and maturation, not an empirical claim that affection produces a guaranteed physical effect.

Little Women, Chapter 1, “Playing Pilgrims,” Project Gutenberg #514. Beth March answers her sisters’ complaints about poverty with “We’ve got Father and Mother, and each other,” naming family relationships as what remains available to them. This is Beth’s fictional dialogue inside the opening domestic scene.

Malachi 2:10 in the King James Version; opening questions.

Project Gutenberg #2680, correspondence appendix, Ad M. Caes. ii. 2. Marcus closes a letter about Fronto’s role in the Herodes Atticus dispute with this sentence. It is personal epistolary reasoning inside a specific conflict, not a universal rule to intervene in every disagreement.

Project Gutenberg #2680, Appendix “Correspondence of M. Aurelius Antoninus and M. Cornelius Fronto,” identifies this line as Ad M. Caes. iii. 17. The wording is preserved as correspondence context, not treated as a maxim from the Meditations.

Meditations; George Long translation in Thoughts of Marcus Aurelius Antoninus.

Meditations, Book VII, section 22, George Long translation.

Life Without and Life Within, Part I ‘Reviews,’ essay ‘Menzel's View of Gœthe,’ Project Gutenberg #39037. ‘For the soul seeks not adorers, but peers’ appears in Fuller's discussion of the youth of genius, mockers and worshippers, immediately contrasting blind worship with ‘intelligent sympathy.’ It remains nineteenth-century literary criticism and intellectual reflection rather than a universal social or relationship rule.

Woman in the Nineteenth Century; spoken by Fuller’s illustrative figure Miranda while explaining the self-dependence encouraged by her upbringing.

Woman in the Nineteenth Century; Fuller connects the dignity of freely giving oneself in relationship with the prior ability to stand independently.

Pudd’nhead Wilson, Chapter VII epigraph; the cat-and-lie comparison is one of the Calendar aphorisms.

Pudd’nhead Wilson, Calendar epigraph before the oyster-habits joke.

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

Letters Written During a Short Residence in Sweden, Norway, and Denmark, Letter VII; represented Cassell & Company 1889 text in Project Gutenberg #3529. “Thinking of death makes us tenderly cling to our affections” closes the same meditation on mortality and immediately becomes a personal assurance to the recipient of the letter. The line remains first-person epistolary reflection, not a universal clinical claim about bereavement or attachment.

A Woman of No Importance, Act III; Lord Illingworth answers Gerald’s question about love with the romance/self-deception epigram. The exact catalog wording is supported by this play, not by The Picture of Dorian Gray.

1 Corinthians 13:4 in the King James Version; this is the opening clause of the verse.

1 Corinthians 13:8 in the King James Version; “charity” is the KJV rendering in this passage.

1 Thessalonians 5:11 in the King James Version.

2 Corinthians 1:4 in the King James Version; the clause is excerpted before the verse repeats the source of comfort.

2 Corinthians 2:10, King James Version; Paul continues instructions about forgiving and receiving a person who had caused sorrow.

Acts 17:26 in the King James Version; opening clause.

Colossians 3:13 in the King James Version; excerpt from the verse.

Ephesians 4:32 in the King James Version; excerpt from the verse before its comparison with divine forgiveness.

Philippians 2:4 in the King James Version.

Philippians 4:7 in the King James Version; excerpt before the concluding phrase.

Romans 12:15 in the King James Version.

Phaedrus, approximately Stephanus 256d–e, Socrates’s second speech contrasting the self-controlled philosophical lovers with another pair moved more by ambition and desire. Jowett English, Project Gutenberg #1636. The sentence belongs to the second pair, NOT the ideal self-controlled pair, which matters to its meaning; these are a philosophical narrator’s words, not a romantic pledge made by Plato.

Symposium, Aristophanes’s speech, Benjamin Jowett translation, Project Gutenberg #1600. The sentence concludes the comic myth of humans split into halves; it is a speaker position inside Plato’s dialogue, not direct autobiography or anthropology by Plato.

Proverbs 10:12, King James Version.

Proverbs 17:17, King James Version.

Proverbs 17:9 in the King James Version; excerpt from the contrast between covering a transgression and repeating a matter.

Proverbs 18:24 in the King James Version; this record uses the opening clause.

Proverbs 18:24 in the King James Version; concluding clause of the verse.

King James Version, Proverbs 3:5. This is explicitly religious wisdom literature; this collection keeps its theological trust context visible instead of converting it into generic self-help advice.

Psalm 146:5 in the King James Version; opening description of the person whose hope is in God.

Psalm 37:7 in the King James Version; opening clause.

Psalm 4:8 in the King James Version.

Psalm 5:11 in the King James Version; opening clause.

The Moral Sayings of Publius Syrus, saying 32, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, saying 39, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, saying 43, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, maxim 3, in Darius Lyman’s 1856 English rendering; maxim order can vary across editions.

The Moral Sayings of Publius Syrus, saying 18, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, saying 37, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, saying 40, D. Lyman Jr. translation (1856).

The Moral Sayings of Publius Syrus, saying 45, D. Lyman Jr. translation (1856).

The Gardener, poem 27; Project Gutenberg #6686. This is dialogue within a lyric sequence, and the surrounding exchange explicitly pairs love with tears and enduring sorrow.

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.

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.

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 calls a friend “the masterpiece of nature” after describing the friend as a paradoxical second self; the metaphor remains philosophical praise rather than a literal hierarchy of nature.

Essays: First Series, “Friendship” (1841), verified against Project Gutenberg #2944 and the page-numbered 1907 Merrill/Turpin Essays witness in Project Gutenberg #16643, printed page 117. Emerson says “Our intellectual and active powers increase with our affection” before illustrating the claim with a scholar who finds thoughts and language when writing to a friend; it remains literary-philosophical observation rather than a quantified psychological law.

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.

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.

Essay “Friendship.”

Self-Reliance, in the passage beginning with Emerson’s argument for nonconformity.

Society and Solitude, “Domestic Life”; Emerson places friendship and the arrival of new people at the center of a lively and meaningful household.

“To Lucasta, Going Beyond the Seas,” published in Lucasta (1649) and represented by Project Gutenberg #703. The poem uses seventeenth-century spiritual and cosmological imagery to describe separation and fidelity; the claim is lyric metaphor.

“To Lucasta, Going to the Wars,” published in Lucasta (1649) and represented by Project Gutenberg #703. The lyric is Cavalier-era poetry spoken from a martial honor code; it is not a modern recommendation about relationships or war.

The Conscious Lovers, represented in Project Gutenberg #55922, Indiana speaking to Bevil Jr. The play was first performed and published in 1722. The sentence is fictional character dialogue and is therefore preserved under Indiana’s local dramatic voice rather than flattened into Steele autobiography.

Memories and Portraits; Project Gutenberg #381. The surrounding passage describes friendship, mortality and memory; the architectural metaphor is kept as grief writing rather than literal psychology.

Ruth 1:16 in the King James Version; Ruth’s pledge to Naomi.

Character, Chapter I, “Influence of Character,” Project Gutenberg #2541. The sentence closes Smiles’s paragraph on truthfulness as veracity, rectitude and practical reliableness, explaining why dependable words and actions earn general confidence.

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.

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.

“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.

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.

Letter 109 considers whether one wise person can benefit another and answers that good people are mutually useful.

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.

Letter 47 repeatedly answers social labels by emphasizing the common humanity of enslaved people.

Letter 47, on master and slave, argues for humane treatment grounded in shared humanity.

Letter 48 discusses friendship, shared interests, and philosophy’s obligations to other people.

Letter 63 urges remembrance of a lost friend while continuing to participate in friendship and life.

Letter 63, on grief for lost friends, argues against both emotional numbness and endless mourning.

Letter 9, on philosophy and friendship; Seneca quotes Hecato while discussing how friendship is formed.

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.

“How Great My Grief,” Poems of the Past and the Present (1901), Project Gutenberg #3168. It is a dramatic lyric statement and is not automatically read as direct autobiography.

Les Misérables, Project Gutenberg #135, in the represented Isabel F. Hapgood public-domain English translation. The sentence occurs in the narrator’s reflection on love and blindness; its English phrasing is translation-specific and belongs to the novel’s moral-religious rhetoric.

Marmion, Canto VI, stanza XVII, Project Gutenberg #4010, transcribed from the 1888 Cassell & Company edition. “Oh, what a tangled web we weave, When first we practise to deceive!” is the narrator’s moral comment as Marmion realizes that his own intrigue is closing around him. It remains narrative commentary inside Scott’s historical romance in verse rather than a standalone empirical rule.

The Power of Truth, opening chapter, Project Gutenberg #56020; Jordan contrasts truthful dealing with deliberately creating a false impression.

The Power of Truth, opening chapter, Project Gutenberg #56020; the “pure gold” comparison belongs to Jordan’s description of sincere speech.