He that wants money, means, and content is without three good friends.
I would like to be remembered as a man who had a wonderful time living life, a man who had good friends, fine family — and I don't think I could ask for anything more than that, actually.
Good books, like good friends, are few and chosen, the more select the more enjoyable.
He that wants money, means, and content is without three good friends.
If you have good friends, no matter how much life is sucking , they can make you laugh.
Correct counting keeps good friends.
FORTUNE DISCUSSES THE DIFFERENCES BETWEEN MEN AND WOMEN: #17 Shoes: The average man has 4 pairs of footwear: running shoes, dress shoes, boots, and slippers. The average woman has shoes 4 layers thick on the floor of her closet. Most of them hurt her feet. Making friends: A woman will meet another woman with common interests, do a few things together, and say something like, "I hope we can be good friends." A man will meet another man with common interests, do a few things together, and say nothing. After years of interacting with this other man, sharing hopes and fears that he wouldn't confide in his priest or psychiatrist, he'll finally let down his guard in a fit of drunken sentimentality and say something like, "You know, for someone who's such a jerk, I guess you're OK."
If all be true that I do think, There be five reasons why one should drink;
Or lest we should be by-and-by,
Or any other reason why.
Un bon ami vaut mieux que cent parents=--A good<b> friend is worth more than a hundred relations.
who you want to meet and we’ll bring him to you.’ ‘Abraham is a hostage,’ Satyrus said. ‘You can’t bring him out of Athens, and I need to see him.’ His captains looked at him with something like suspicion. ‘I’m going to Athens,’ he insisted. ‘Without your fleet?’ Sandokes asked. ‘Haven’t you got this backward, lord? If you must go, why not lead with a show of force?’ ‘Can you go three days armed and ready to fight?’ Satyrus asked. ‘In the midst of the Athenian fleet? No. Trust me on this, friends. And obey – I pay your wages. Go to Aegina and wait.’ Sandokes was dissatisfied and he wasn’t interested in hiding it. ‘Lord, we do obey. We’re good captains and good fighters, and most of us have been with you a few years. Long enough to earn the right to tell you when you are just plain wrong.’ He took a breath. ‘Lord, you’re wrong. Take us into Athens – ten ships full of fighting men, and no man will dare raise a finger to you. Or better yet, stay here, or you go to Aegina and we’ll sail into Athens.’ Satyrus shrugged, angered. ‘You all feel this way?’ he asked. Sarpax shook his head. ‘No,’ he said. ‘Aekes and Sandokes have a point, but I’ll obey you. I don’t know exactly what your relationship with Demetrios is, and you do.’ He looked at the other captains. ‘We don’t know.’ Sandokes shook his head. ‘I’ll obey, lord – surely I’m allowed to disagree?’ Satyrus bit his lip. After a flash of anger passed, he chose his words carefully. ‘I appreciate that you are all trying to help. I hope that you’ll trust that I’ve thought this through as carefully as I can, and I have a more complete appreciation of the forces at work than any of you can have.’ Sandokes didn’t back down. ‘I hope that you appreciate that we have only your best interests at heart, lord. And that we don’t want to look elsewhere for employment while your corpse cools.’ He shrugged. ‘Our oarsmen are hardening up, we have good helmsmen and good clean ships. I wager we can take any twenty ships in these waters. No one – no one with any sense – will mess with you while we’re in the harbour.’ Satyrus managed a smile. ‘If you are right, I’ll happily allow you to tell me that you told me so,’ he said. Sandokes turned away. Aekes caught his shoulder. ‘There’s no changing my mind on this,’ Satyrus said. Sandokes shrugged. ‘We’ll sail for Aegina when you tell us,’ Aekes said. Satyrus had never felt such a premonition of disaster in all his life. He was ignoring the advice of a god, and all of his best fighting captains, and sailing into Athens, unprotected. But his sense – the same sense that helped him block a thrust in a fight – told him that the last thing he wanted was to provoke Demetrios. He explained as much to Anaxagoras as the oarsmen ran the ships into the water. Anaxagoras just shook his head. ‘I feel like a fool,’ Satyrus said. ‘But I won’t change my mind.’ Anaxagoras sighed. ‘When we’re off Piraeus, I’ll go off in Miranda or one of the other grain ships. I want you to stay with the fleet,’ Satyrus said. ‘Just in case.’ Anaxagoras picked up the leather bag with his armour and the heavy wool bag with his sea clothes and his lyre. ‘Very well,’ he said crisply. ‘You think I’m a fool,’ Satyrus said. ‘I think you are risking your life and your kingdom to see Miriam, and you know perfectly well you don’t have to. She loves you. She’ll wait. So yes, I think you are being a fool.’ Satyrus narrowed his eyes. ‘You asked,’ Anaxagoras said sweetly, and walked away. 3 Attika appeared first out of the sea haze; a haze so fine and so thin that a landsman would not even have noticed how restricted was his visibility.
I choose my friends for their good looks, my acquaintances for their good characters, and my enemies for their good intellects.
It is always good When a man has two irons in the fire.
"Oh no, we are good friends with him," said Nicholas in the simplicity of his heart; it did not enter his head that a pastime so pleasant to himself might not be pleasant to someone else.
Plain living and high thinking are no more. The homely beauty of the good old cause Is gone; our peace, our fearful innocence, And pure religion breathing household laws.
Absolutism tempered by assassination. A Cadmean victory.[807-2] After us the deluge.[807-3] All is lost save honour.[807-4] Appeal from Philip drunk to Philip sober.[807-5] Architecture is frozen music.[807-6] Beginning of the end.[808-1] Boldness, again boldness, and ever boldness.[808-2] Dead on the field of honour.[808-3] Defend me from my friends; I can defend myself from my enemies.[808-4] Extremes meet.[808-5] Hell is full of good intentions.[808-6] History repeats itself.[808-7] I am here: I shall remain here.[808-8] I am the state.[808-9] It is magnificent, but it is not war.[808-10] Leave no stone unturned.[809-1] Let it be. Let it pass.[809-2] Medicine for the soul.[809-3] Nothing is changed in France; there is only one Frenchman more.[809-4] Order reigns in Warsaw.[809-5] Ossa on Pelion.[809-6] Scylla and Charybdis.[810-1] Sinews of war.[810-2] Talk of nothing but business, and despatch that business quickly.[810-3] The empire is peace.[810-4] The guard dies, but never surrenders.[810-5] The king reigns, but does not govern.[810-6] The style is the man himself.[811-1] "There is no other royal path which leads to geometry," said Euclid to Ptolemy I.[811-2] There is nothing new except what is forgotten.[811-3] They have learned nothing and forgotten nothing.[811-4] We are dancing on a volcano.[811-5] Who does not love wine, women, and song Remains a fool his whole life long.[811-6] God is on the side of the strongest battalions.[811-7] Terrible he rode alone, With his Yemen sword for aid; Ornament it carried none But the notches on the blade.
Amici, diem perdidi=--Friends, I have lost a day. _Titus_ (at the close of a day on which he had done good to no one).
Marius dwelt in solitude. Owing to his taste for remaining outside of everything, and through having been too much alarmed, he had not entered decidedly into the group presided over by Enjolras. They had remained good friends; they were ready to assist each other on occasion in every possible way; but nothing more. Marius had two friends: one young, Courfeyrac; and one old, M. Mabeuf. He inclined more to the old man. In the first place, he owed to him the revolution which had taken place within him; to him he was indebted for having known and loved his father. "He operated on me for a cataract," he said.
Mas vale buen amigo que pariente primo=--A good<b> friend is better than a near relation.
A good<b> friend is my nearest relation.
"My very dear brethren, my good friends, there are thirteen hundred and twenty thousand peasants' dwellings in France which have but three openings; eighteen hundred and seventeen thousand hovels which have but two openings, the door and one window; and three hundred and forty-six thousand cabins besides which have but one opening, the door. And this arises from a thing which is called the tax on doors and windows. Just put poor families, old women and little children, in those buildings, and behold the fevers and maladies which result! Alas! God gives air to men; the law sells it to them. I do not blame the law, but I bless God. In the department of the Isere, in the Var, in the two departments of the Alpes, the Hautes, and the Basses, the peasants have not even wheelbarrows; they transport their manure on the backs of men; they have no candles, and they burn resinous sticks, and bits of rope dipped in pitch. That is the state of affairs throughout the whole of the hilly country of Dauphine. They make bread for six months at one time; they bake it with dried cow-dung. In the winter they break this bread up with an axe, and they soak it for twenty-four hours, in order to render it eatable. My brethren, have pity! behold the suffering on all sides of you!"
There is no more lovely, friendly, and charming relationship, communion, or company than a good marriage.
Nullius boni sine socio jucunda possessio=--Without a friend to share it, no good we possess is truly enjoyable.
_The arrangement._ A letter of advice to a friend to lead him to seek, and he will answer: What is the good of seeking, since nothing comes to light.--Then to answer him: "Do not despair."--And he will answer that he would be glad to find some light, but that according to this very Religion, thus to believe, will be of no use to him: and that therefore he would as soon not seek. And to answer to that: The machine.
If you mean whiskey, the devil's brew, the poison scourge, the bloody monster that defiles innocence, dethrones reason, destroys the home, creates misery and poverty, yea, literally takes the bread from the mouths of little children; if you mean that evil drink that topples Christian men and women from the pinnacles of righteous and gracious living into the bottomless pits of degradation, shame, despair, helplessness, and hopelessness, then, my friend, I am opposed to it with every fiber of my being. However, if by whiskey you mean the oil of conversation, the philosophic wine, the elixir of life, the ale that is consumed when good fellows get together, that puts a song in their hearts and the warm glow of contentment in their eyes; if you mean Christmas cheer, the stimulating sip that puts a little spring in the step of an elderly gentleman on a frosty morning; if you mean that drink that enables man to magnify his joy, and to forget life's great tragedies and heartbreaks and sorrow; if you mean that drink the sale of which pours into our treasuries untold millions of dollars each year, that provides tender care for our little crippled children, our blind, our deaf, our dumb, our pitifully aged and infirm, to build the finest highways, hospitals, universities, and community colleges in this nation, then my friend, I am absolutely, unequivocally in favor of it. This is my position, and as always, I refuse to be compromised on matters of principle.
Life! we 've been long together Through pleasant and through cloudy weather; 'T is hard to part when friends are dear,-- Perhaps 't will cost a sigh, a tear; Then steal away, give little warning, Choose thine own time; Say not "Good night," but in some brighter clime Bid me "Good morning."
"Oh, but I haven't the slightest doubt that you did come to pump me," said the prince, laughing himself, at last; "and I dare say you are quite prepared to deceive me too, so far as that goes. But what of that? I'm not afraid of you; besides, you'll hardly believe it, I feel as though I really didn't care a scrap one way or the other, just now!--And--and--and as you are a capital fellow, I am convinced of that, I dare say we really shall end by being good friends. I like you very much Evgenie Pavlovitch; I consider you a very good fellow indeed."
Amicorum esse communia omnia=--Friends' goods are all common property.
"Oh, my dear general!" Murat again interrupted him, "with all my heart I wish the Emperors may arrange the affair between them, and that the war begun by no wish of mine may finish as quickly as possible!" said he, in the tone of a servant who wants to remain good friends with another despite a quarrel between their masters.
Ever since the end of World War II, when antibiotics arrived like jingle-clad, ultramodern cleaning products, we’ve been swept up in antigerm warfare. But in a recent article published in Archives of General Psychiatry, the Emory University neuroscientist Charles Raison and his colleagues say there’s mounting evidence that our ultraclean, polished-chrome, Lysoled modern world holds the key to today’s higher rates of depression, especially among young people. Loss of our ancient bond with microorganisms in gut, skin, food, and soil plays an important role, because without them we’re not privy to the good bacteria our immune system once counted on to fend off inflammation. “Since ancient times,” Raison says, “benign microorganisms, sometimes referred to as ‘old friends,’ have taught the immune system how to tolerate other harmless microorganisms, and in the process reduce inflammatory responses that have been linked to most modern illnesses, from cancer to depression.” He raises the question of “whether we should encourage measured reexposure to benign environmental microorganisms
Two old men, who had been friends in early youth, met after an interval of many years. A cordial greeting ensued, and then one of them asked the other: "How old are you now?" He said: "Thank God, I am in good health." "Are you well-off in worldly goods?" "Thank God, I am in debt to no man." "Have you any special trouble of mind?" "Thank God, I have no young children." "Have you any enemies?" "Thank God, I have no near relations."
Jesus in the midst of this universal desertion, even that of his own friends chosen to watch with him, finding them asleep, was vexed because of the danger to which they exposed, not him, but themselves; he warned them of their own safety and of their good, with a heartfelt tenderness for them during their ingratitude, and warned them that the spirit is willing and the flesh weak.
He that ceases to be a friend never was a good one.
"Please don't ever tell I told you," were Huck's first words when he got in. "Please don't--I'd be killed, sure--but the widow's been good friends to me sometimes, and I want to tell--I _will_ tell if you'll promise you won't ever say it was me."
It's much easier to not know things sometimes. Things change and friends leave. And life doesn't stop for anybody. I wanted to laugh. Or maybe get mad. Or maybe shrug at how strange everybody was, especially me. I think the idea is that every person has to live for his or her own life and than make the choice to share it with other people. You can't just sit their and put everybody's lives ahead of yours and think that counts as love. You just can't. You have to do things. I'm going to do what I want to do. I'm going to be who I really am. And I'm going to figure out what that is. And we could all sit around and wonder and feel bad about each other and blame a lot of people for what they did or didn't do or what they didn't know. I don't know. I guess there could always be someone to blame. It's just different. Maybe it's good to put things in perspective, but sometimes, I think that the only perspective is to really be there. Because it's okay to feel things. I was really there. And that was enough to make me feel infinite. I feel infinite.
"As the jeweller returned to the apartment, he cast around him a scrutinizing glance--but there was nothing to excite suspicion, if it did not exist, or to confirm it, if it were already awakened. Caderousse's hands still grasped the gold and bank-notes, and La Carconte called up her sweetest smiles while welcoming the reappearance of their guest. 'Well, well,' said the jeweller, 'you seem, my good friends, to have had some fears respecting the accuracy of your money, by counting it over so carefully directly I was gone.'--'Oh, no,' answered Caderousse, 'that was not my reason, I can assure you; but the circumstances by which we have become possessed of this wealth are so unexpected, as to make us scarcely credit our good fortune, and it is only by placing the actual proof of our riches before our eyes that we can persuade ourselves that the whole affair is not a dream.' The jeweller smiled.--'Have you any other guests in your house?' inquired he.--'Nobody but ourselves,' replied Caderousse; 'the fact is, we do not lodge travellers--indeed, our tavern is so near the town, that nobody would think of stopping here.'--'Then I am afraid I shall very much inconvenience you.'--'Inconvenience us? Not at all, my dear sir,' said La Carconte in her most gracious manner. 'Not at all, I assure you.'--'But where will you manage to stow me?'--'In the chamber overhead.'--'Surely that is where you yourselves sleep?'--'Never mind that; we have a second bed in the adjoining room.' Caderousse stared at his wife with much astonishment.
If a cause be good, the most violent attack of its enemies will not injure it so much as an injudicious defence of it by its friends.
Without friends no one would choose to live, though he had all other goods.
The cuffs and thumps with which fate, our lady-loves, our friends and foes, put us to the proof, in the mind of a good and resolute man, vanish into air.
I, too, was born in Arcadia. If on my theme I rightly think, There are five reasons why men drink,-- Good wine, a friend, because I 'm dry, Or lest I should be by and by, Or any other reason why.[793-2]
One thing is necessary above all things in order to live peaceably with people, that is, in Latin, _Humanitas_, German, _Menschlichkeit_. It is difficult to describe, but it is to claim as little as possible from others, neither an obliging temper nor gratitude, and yet to do all one can to please others, yet without expecting them always to find it out. As men are made up of contradictions they are the more grateful and friendly the less they see that we expect gratitude and friendliness. Even the least cultivated people have their good points, and it is not only far better but far more interesting if one takes trouble to find out the best side and motives of people, rather than the worst and most selfish.... Life is an art, and more difficult than Sanscrit or anything else.
When you're in jail, a good<b> friend will be trying to bail you out. A best friend will be in the cell next to you saying, 'Damn, that was fun'.
There is that glorious epicurean paradox uttered by my friend the historian, in one of his flashing moments: "Give us the luxuries of life, and we will dispense with its necessaries." To this must certainly be added that other saying of one of the wittiest of men:[638-1] "Good Americans when they die go to Paris."
Boris Drubetskoy, having left his wife in Moscow and being for the present en garcon (as he phrased it), was also there and, though not an aide-de-camp, had subscribed a large sum toward the expenses. Boris was now a rich man who had risen to high honors and no longer sought patronage but stood on an equal footing with the highest of those of his own age. He was meeting Helene in Vilna after not having seen her for a long time and did not recall the past, but as Helene was enjoying the favors of a very important personage and Boris had only recently married, they met as good friends of long standing.
Without friends no one would choose to live, even if he had all other good things.
We reckon too little with death, and then when it comes it overwhelms us. We know all the time that our friends must go, and that we must go, but we shut our eyes, and enjoy their love and friendship as if life could never end. We should say good-bye to each other every evening--perhaps the last good-bye would find us then less unprepared.
But we must go on. We must! It’s what God wants us to do. It’s what he demands of us, what He has always demanded of his servants since the creation of time. And He just wants us to trust His judgment, have faith that a new day will dawn, and He never ever, ever, wants us to give up the fight. Because my friends, it is a battle of the spirit. It’s black and white. It’s good and evil - right and wrong - us against them. But this one event is just a small part of all that is pure terror and unholy evil. There’s no other explanation for it. We are at war my people, at war with Satan and all his fallen ones, and none of us will rest until Jesus Christ has returned and defeated him in that one, final and decisive battle.
"Yes. Well, she's ben good friends to me, anyway."
How many slams in an old screen door? Depends how loud you shut it. How many slices in a bread? Depends how thin you cut it. How much good inside a day? Depends how good you live 'em. How much love inside a friend? Depends how much you give 'em.
How were friendship possible? In mutual devotedness to the good and true, otherwise impossible; except as armed neutrality or hollow commercial league.
Sorrow is an enemy, but it carries a friend's message within it too. All life is as death; and the tree Igdrasil, which reaches up to heaven, goes down to the kingdom of hell; and God, the Everlasting Good and Just, is in it all.
When you're in jail, a good<b> friend will be trying to bail you out. A best friend will be in the cell next to you saying, 'Damn, that was fun'.
Of all plagues, good Heaven, thy wrath can send, / Save, save, O save me from the candid friend!
Rien que s'entendre=--Nothing but good understanding.
It is unacceptable to sit in your room alone and scream at your life, but it is perfectly acceptable (albeit not exactly normal) to do it with a good<b> friend on the highway, hearing your voice rise to the rush of the window wind and then hearing it be taken away, left behind in your wake.
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.]