However we may flatter ourselves to the contrary, our friends think no higher of us than the world do. They see us with the jaundiced or distrustful eyes of others. They may know better, but their feelings are governed by popular prejudice. Nay, they are more shy of us (when under a cloud) than even strangers; for we involve them in a common disgrace, or compel them to embroil themselves in continual quarrels and disputes in our defense.
The prestige you acquire by being able to tell your friends that you know famous men proves only that you are yourself of small account.
Social distinctions in the final analysis depend upon money. The great English lords of the eighteenth century were not treated by their inferiors with the obsequiousness which not turns our stomachs because of their titles, but because of their wealth, which, with the influence it gave them, enabled them to grant favors to their friends and dependents.
From Wakan Tanka, the Great Spirit, there came a great unifying life force that flowed in and through all things - the flowers of the plains, blowing winds, rocks, trees, birds, animals - and was the same force that had been breathed into the first man. Thus all things were kindred, and were brought together by the same Great Mystery. Kinship with all creatures of the earth, sky, and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept the Lakota safe among them. And so close did some of the Lakotas come to their feathered and furred friends that in true brotherhood they spoke a common tongue. The animals had rights - the right of man’s protection, the right to live, the right to multiply, and the right to freedom, and the right to man’s indebtedness - and in recognition of these rights the Lakota never enslaved an animal, and spared all life that was not needed for food and clothing. This concept of life and its relations was humanizing, and gave to the Lakota an abiding love. It filled his being with the joy and mystery of living; it gave him reverence for all life; it made a place for all things in the scheme of existence with equal importance to all. The Lakota could despise no creature, for all were of one blood, made by the same hand, and filled with the essence of the Great Mystery. In spirit, the Lakota were humble and meek. “Blessed are the meek, for they shall inherit the earth” - this was true for the Lakota, and from the earth they inherited secrets long since forgotten. Their religion was sane, natural, and human.
We cannot be happy until we can love ourselves without egotism and our friends without tyranny.
There can be no music without ideology. The old composers, whether they knew it or not, were upholding a political theory. Most of them, of course, were bolstering the rule of the upper classes. Only Beethoven was a forerunner of the revolutionary movement. If you read his letters, you will see how often he wrote to his friends that he wished to give new ideas to the public and rouse it to revolt against its masters.
Let us examine more closely the significance of this vague word, reality. It may have several meanings, according to the different points of view which one takes. We may regard it as embodied in the physical world, the world of land and sea, of sky and trees, of sunshine and of storm. The real therefore will be to us that which we can touch and see, smell and taste, as one will say, "I know that is real for I can see it with my eyes." Seeing is believing, and the testimony of the senses is the superior court of appeal in controverted questions. But the world of reality may be regarded from quite a different point of view, as the world of consciousness, the mind of man, the experiences of the inner self, the Ego. Here is a world of phenomena interrelated and reciprocally dependent. It is a realm of ideas, of memory images, of fancy, of will, and of desire. The verities in this world cannot be seen, or measured, or weighed, and yet we do not hesitate to speak of them as realities; they are real as the love of friends is real, or the anger of a foe. The passion of a Romeo, the will of a Napoleon, the genius of a Goethe ... these are realities.
Instead of loving your enemies, treat your friends a little better.
To sum up, what has been our policy? We looked for and found friends all throughout the world.
My friends are my estate.
We do not so much need the help of our friends as the confidence of their help in need.
The best time to make friends is before you need them.
Do not make best friends with a melancholy sad soul. They always are heavily loaded, and you must bear half.
Love is only chatter, friends are all that matter.
If you want to lose your faith, make friends with a priest.
You never really know your friends from your enemies until the ice breaks.
Friends are found on the battlefield, and unfortunately friends are also lost. And where do we find the measure of that sacrifice? How can we account for the value of that loss? Sometimes we can find an answer in our sense of country, at other times in our Corps. But clearly we can see it in the lives that were able to continue due to the acts of others who were not so fortunate.
Two persons cannot long be friends if they cannot forgive each other's little failings.
We learn our virtues from our friends who love us; our faults from the enemy who hates us. We cannot easily discover our real character from a friend. He is a mirror, on which the warmth of our breath impedes the clearness of the reflection.
Such is friendship, that through it we love places and seasons; for as bright bodies emit rays to a distance, and flowers drop their sweet leaves on the ground around them, so friends impart favor even to the places where they dwell. With friends even poverty is pleasant. Words cannot express the joy which a friend imparts; they only can know who have experienced. A friend is dearer than the light of heaven, for it would be better for us that the sun were exhausted than that we should be without friends.