Altar Of Secrets Quotes

Neither torch nor dagger," Annabeth said firmly. "There is a third test, which I will pass." "A third test?" the pater demanded. "Mithras was born from rock," Annabeth said, hoping she was right. "He emerged fully grown from the stone, holding his dagger and torch." The screaming and wailing told her she had guessed correctly. "The big mother knows all!" a ghost cried. "That is our most closely guarded secret!" Then maybe you shouldn't put a statue of it on your altar, Annabeth thought.

They like to use those fancy words. They don't like to say “raped,'” he said. “They say “misdeed,' “inappropriate touching,' “mistake.' That's insulting. I'm not a mistake.

If you don't talk about it, it didn't happen.

Stephen came on deck reflecting with satisfaction upon his sloth, now a parlour-boarder with the Irish Franciscans at Rio, and a secret drinker of the altar-wine.

Some would call it tolerance, I said. Yes he replied, the same tolerance that overtook ancient Israel..a tolerance for everything opposed to God, a growing tolerance for immorality and a growing intolerance for the pure-a tolerance that mocked, marginalized and condemned those who ramined faithful to the values now being discarded. Innocence was ridiculed and virtue was vilified. Children were taught of sexual immorality in public schools while the Word of God was banned. It was a tolerance that put the profane on public display and removed nativity scenes from public sight..contraband, as if somehow they had become a threat-a strangely intolerant tolerance. "But still, I countered, how does all that compare to what happened in ancient Israel? America does'nt offer its children on altars of sacrifice? "Does it not? he said. Ten years after removing prayer and Scripture from its public schools, the nation legalized the illing of its unborn.

When confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. Those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. While the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. They depend almost entirely upon the ministrations of the shepherd. The Apostle Paul said that these little ones must be fed with milk, but that meat is the food of strong men. Thoughtlessness is almost synonymous with childishness, while thoughtfulness is symbolic of maturity. There are, however, but few mature minds in the world; and thus it was that the philosophic-religious doctrines of the pagans were divided to meet the needs of these two fundamental groups of human intellect--one philosophic, the other incapable of appreciating the deeper mysteries of life. To the discerning few were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. In order to make simple the great truths of Nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. While the ignorant multitudes brought their offerings to the altars of Priapus and Pan (deities representing the procreative energies), the wise recognized in these marble statues only symbolic concretions of great abstract truths. In all cities of the ancient

There is a road in the hearts of all of us, hidden and seldom traveled, which leads to an unkown, secret place. The old people came literally to love the soil, and they sat or reclined on the ground with a feeling of being close to a mothering power. Their teepees were built upon the earth and their altars were made of earth. The soul was soothing, strengthening, cleansing, and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly. He can see more clearly into the mysteries of life and come closer in kinship to other lives about him.

Religion does not help me. The faith that others give to what is unseen, I give to what one can touch, and look at. My gods dwell in temples made with hands; and within the circle of actual experience is my creed made perfect and complete: too complete, it may be, for like many or all of those who have placed their heaven in this earth, I have found in it not merely the beauty of heaven, but the horror of hell also. When I think about religion at all, I feel as if I would like to found an order for those who cannot believe: the Confraternity of the Faithless, one might call it, where on an altar, on which no taper burned, a priest, in whose heart peace had no dwelling, might celebrate with unblessed bread and a chalice empty of wine. Every thing to be true must become a religion. And agnosticism should have its ritual no less than faith. It has sown its martyrs, it should reap its saints, and praise God daily for having hidden Himself from man. But whether it be faith or agnosticism, it must be nothing external to me. Its symbols must be of my own creating. Only that is spiritual which makes its own form. If I may not find its secret within myself, I shall never find it: if I have not got it already, it will never come to me.

Isabel took a drive alone that afternoon; she wished to be far away, under the sky, where she could descend from her carriage and tread upon the daisies. She had long before this taken old Rome into her confidence, for in a world of ruins the ruin of her happiness seemed a less unnatural catastrophe. She rested her weariness upon things that had crumbled for centuries and yet still were upright; she dropped her secret sadness into the silence of lonely places, where its very modern quality detached itself and grew objective, so that as she sat in a sun-warmed angle on a winter's day, or stood in a mouldy church to which no one came, she could almost smile at it and think of its smallness. Small it was, in the large Roman record, and her haunting sense of the continuity of the human lot easily carried her from the less to the greater. She had become deeply, tenderly acquainted with Rome; it interfused and moderated her passion. But she had grown to think of it chiefly as the place where people had suffered. This was what came to her in the starved churches, where the marble columns, transferred from pagan ruins, seemed to offer her a companionship in endurance and the musty incense to be a compound of long-unanswered prayers. There was no gentler nor less consistent heretic than Isabel; the firmest of worshippers, gazing at dark altar-pictures or clustered candles, could not have felt more intimately the suggestiveness of these objects nor have been more liable at such moments to a spiritual visitation.

If we have altars set up in our homes, they can’t be legislated; money can’t be collected on them. Satanism takes religion beyond the realm of consumerism.

He was rowed down from the north in a leather skiff manned by a crew of trolls. His fur cape was caked with candle wax, his brow stained blue by wine - though the latter was seldom noticed due to the fox mask he wore at-all times. A quill in his teeth, a solitary teardrop a-squirm in his palm, he was the young poet prince of Montreal, handsome, immaculate, searching for sturdier doors to nail his poignant verses on. In Manhattan, grit drifted into his ink bottle. In Vienna, his spice box exploded. On the Greek island of Hydra, Orpheus came to him at dawn astride a transparent donkey and restrung his cheap guitar. From that moment on, he shamelessly and willingly exposed himself to the contagion of music. To the secretly religious curiosity of the traveler was added the openly foolhardy dignity of the troubadour. By the time he returned to America, songs were working in him like bees in an attic. Connoisseurs developed cravings for his nocturnal honey, despite the fact that hearts were occasionally stung. Now, thirty years later, as society staggers towards the millennium - nailing and screeching at the while, like an orangutan with a steak knife in its side - Leonard Cohen, his vision, his gift, his perseverance, are finally getting their due. It may be because he speaks to this wounded zeitgeist with particular eloquence and accuracy, it may be merely cultural time-lag, another example of the slow-to-catch-on many opening their ears belatedly to what the few have been hearing all along. In any case, the sparkle curtain has shredded, the boogie-woogie gate has rocked loose from its hinges, and here sits L. Cohen at an altar in the garden, solemnly enjoying new-found popularity and expanded respect. From the beginning, his musical peers have recognized Cohen´s ability to establish succinct analogies among life´s realities, his talent for creating intimate relationships between the interior world of longing and language and the exterior world of trains and violins. Even those performers who have neither "covered" his compositions nor been overtly influenced by them have professed to admire their artfulness: the darkly delicious melodies - aural bouquets of gardenia and thistle - that bring to mind an electrified, de-Germanized Kurt Weill; the playfully (and therefore dangerously) mournful lyrics that can peel the apple of love and the peach of lust with a knife that cuts all the way to the mystery, a layer Cole Porter just could`t expose. It is their desire to honor L. Cohen, songwriter, that has prompted a delegation of our brightest artists to climb, one by one, joss sticks smoldering, the steep and salty staircase in the Tower of Song.

When God has become a business, though, it is very hard for people to get the confidence to realize that God is really a personal God, a God who touches us as individuals, a God who is as close to us as we choose to see. We have learned well the remoteness of a God who lived for so long behind communion rails and altar steps and seminary doors and chancery desks that the experience of God, however strong, has always been more private secret than public expectation.

... WHEN ONE LOOKS INTO THE DARKNESS THERE IS ALWAYS SOMETHING THERE... Far-off, most secret, and inviolate Rose, Enfold me in my hour of hours; where those Who sought thee in the Holy Sepulchre, Or in the wine-vat, dwell beyond the stir And tumult of defeated dreams; and deep Among pale eyelids, heavy with the sleep Men have named beauty. Thy great leaves enfold The ancient beards, the helms of ruby and gold Of the crowned Magi; and the king whose eyes Saw the pierced Hands and Rood of elder rise In Druid vapour and make the torches dim; Till vain frenzy awoke and he died; and him Who met Fand walking among flaming dew By a grey shore where the wind never blew, And lost the world and Emer for a kiss; And him who drove the gods out of their liss, And till a hundred morns had flowered red Feasted, and wept the barrows of his dead; And the proud dreaming king who flung the crown And sorrow away, and calling bard and clown Dwelt among wine-stained wanderers in deep woods: And him who sold tillage, and house, and goods, And sought through lands and islands numberless years, Until he found, with laughter and with tears, A woman of so shining loveliness That men threshed corn at midnight by a tress, A little stolen tress. I, too, await The hour of thy great wind of love and hate. When shall the stars be blown about the sky, Like the sparks blown out of a smithy, and die? Surely thine hour has come, thy great wind blows, Far-off, most secret, and inviolate Rose? Out of sight is out of mind: Long have man and woman-kind, Heavy of will and light of mood, Taken away our wheaten food, Taken away our Altar stone; Hail and rain and thunder alone, And red hearts we turn to grey, Are true till time gutter away. ... the common people are always ready to blame the beautiful.

I stared at the thick gold cross on the altar. It reflected every one of us: the pious and the ungodly; the opportunist and the devout. Each of us had our reasons for being there, quiet and expectant, and secreted between the pages of a hymnbook. How would God manage to answer us all? “Lamb

It might be, too—doubtless it was so, although she hid the secret from herself, and grew pale whenever it struggled out of her heart, like a serpent from its hole—it might be that another feeling kept her within the scene and pathway that had been so fatal. There dwelt, there trode, the feet of one with whom she deemed herself connected in a union that, unrecognised on earth, would bring them together before the bar of final judgment, and make that their marriage-altar, for a joint futurity of endless retribution.

Whatever Her Grace had said, he was now an engaged man, which had become his objective at some point in the recent past. The relief was fading, leaving a fierce determination to get the woman beside him to the altar, from which position he would be able to keep her safe. Maggie

If you never knew the worlds in my mind your sense of loss would be small pity and we’ll forget this on the trail. Take what you’re given and turn away the screwed face. I do not deserve it, no matter how narrow the strand of your private shore. If you will do your best I’ll meet your eye. It’s the clutch of arrows in hand that I do not trust bent to the smile hitching my way. We aren’t meeting in sorrow or some other suture bridging scars. We haven’t danced the same thin ice and my sympathy for your troubles I give freely without thought of reciprocity or scales on balance. It’s the decent thing, that’s all. Even if that thing is a stranger to so many. But there will be secrets you never knew and I would not choose any other way. All my arrows are buried and the sandy reach is broad and all that’s private cools pinned on the altar. Even the drips are gone, that child of wants with a mind full of worlds and his reddened tears. The days I feel mortal I so hate. The days in my worlds, are where I live for ever, and should dawn ever arrive I will to its light awaken as one reborn. Poet’s Night iii.iv The Malazan Book of the Fallen Fisher kel Tath

If you have found the way of sacrifice, the way that leads to peace; if you have joined with loving comrades to bring deliverance to them that weep and mourn in secret; then see to it that your soul be free from envy and passion and your heart as an altar where the sacred fire burns eternally.

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

The months passed away. Slowly a great fear came over Viola, a fear that would hardly ever leave her. For every month at the full moon, whether she would or no, she found herself driven to the maze, through its mysterious walks into that strange dancing-room. And when she was there the music began once more, and once more she danced most deliciously for the moon to see. The second time that this happened she had merely thought that it was a recurrence of her own whim, and that the music was but a trick that the imagination had chosen to repeat. The third time frightened her, and she knew that the force that sways the tides had strange power over her. The fear grew as the year fell, for each month the music went on for a longer time - each month some of the pleasure had gone from the dance. On bitter nights in winter the moon called her and she came, when the breath was vapor, and the trees that circled her dancing-room were black, bare skeletons, and the frost was cruel. She dared not tell anyone, and yet it was with difficulty that she kept her secret. Somehow chance seemed to favor her, and she always found a way to return from her midnight dance to her own room without being observed. Each month the summons seemed to be more imperious and urgent. Once when she was alone on her knees before the lighted altar in the private chapel of the palace she suddenly felt that the words of the familiar Latin prayer had gone from her memory. She rose to her feet, she sobbed bitterly, but the call had come and she could not resist it. She passed out of the chapel and down the palace gardens. How madly she danced that night! ("The Moon Slave")

It was the Rothschilds who funded the early ‘Jewish’ settlers in Palestine; it was the Rothschilds who helped to create and fund Hitler and the Nazis in the Second World War which included the sickening treatment of Jews, gypsies, communists, and others; it was the Rothschilds who used the understandable post-war sympathy for the ‘Jews’ they had mercilessly exploited to press through their demands for a take-over of Arab Palestine; it was the Rothschilds who funded the ‘Jewish’ terrorist groups in Palestine which bombed, murdered, and terrorised Israel into existence; and it was the Rothschilds who funded and manipulated these terrorists into the key positions in Israel, among them the Prime Ministers, Ben-Gurion, Shamir, Begin, and Rabin. These men would spend the rest of their lives condemning the terrorism of others with an hypocrisy which beggars belief; it was Lord Victor Rothschild, the controller of British Intelligence, who provided the know-how for Israel’s nuclear weapons; it was the Rothschilds who owned and controlled Israel from the start and have continued ever since to dictate its policy; it was the Rothschilds and the rest of the Brotherhood network which has hidden and suppressed the fact, confirmed by Jewish historians, that the overwhelming majority of ‘Jewish’ people in Israel originate genetically from the Caucasus Mountains, not from the lands they now occupy. The Jewish people have been sacrificed on the Rothschild altar of greed and lust for power, but even the Rothschilds take their orders from a higher authority which, I believe, is probably based in Asia, and the Far East dictates to the operational headquarters in London.

Seizing a cudgel from the nearest priest, he laid about him like a veritable demon as he forged his rapid way toward the altar. The hand of La had paused at the first noise of interruption. When she saw who the author of it was she went white. She had never been able to fathom the secret of the strange white man's escape from the dungeon in which she had locked him.

Nahuel’s face took on a relaxed expression as his eyes clouded over turning white. “This pairing is blessed by Spirit.” As Sadie and Brett held hands, Nahuel began to braid the four strings together. “I join your souls as one. May you have no secrets from one another. I join your souls as one. May you protect one another until death. I join your souls as one. May you respect each other as equals, regardless of pack rank. I join your souls as one. May fertility be bestowed upon your family. I join your souls as one. May you love each other for the rest of your long, long lives. It is done, so be it.” The braid was complete and the entire altar was coated in fine mist. Sadie and Brett stared into each other’s eyes and silent tears began to fall on their cheeks.

I am not now to learn," replied Mr. Collins, with a formal wave of the hand, "that it is usual with young ladies to reject the addresses of the man whom they secretly mean to accept, when he first applies for their favour; and that sometimes the refusal is repeated a second or even a third time. I am therefore by no means discouraged by what you have just said, and shall hope to lead you to the altar ere long.

wonder (blindly) in utter emptiness. They take care in a very small manner of their salvation. They like rest, good food and good living… My dear victim priests; the true ones are truly few… They love the Holy Tribunal with indifference. They walk up the Altar because they are forced to accomplish this act, but you will see soon their joy for not having to do so any longer; you will see their happiness to be discharged

Since seeing such things in the water-colours of Elstir, I enjoyed noticing them in reality, glimpses of poetry as they seemed: knives lying askew in halted gestures; the bell-tent of a used napkin, within which the sun has secreted its yellow velvet; the half-emptied glass showing better the noble widening of its lines, the undrunk wine darkening it, but glinting with lights, inside the translucent glaze seemingly made from condensed daylight; volumes displaced, and liquids transmuted, by angles of illumination; the deterioration of the plums, green to blue, blue to gold, in the fruit dish already half plundered; the wandering of the old-fashioned chairs, which twice a day take their places again about the cloth draping the table as though it is an altar for the celebration of the sanctity of appetite, with a few drops of lustral water left in oyster-shells like little stone fonts; I tried to find beauty where I had never thought it might be found, in the most ordinary things, in the profound life of ‘still life’.

Men and women of today! if there be among you any pure, fresh flower, let it be laid on the altar of God. If there are among you any who, being young, do not desire to return into the world, let them give up! Let them renounce! This is the one secret of spirituality, renunciation. Dare to do this. Be brave enough to do it. Such great sacrifices are necessary. Can you not see the tide of death and materialism that is rolling over these Western lands? Can you not see the power of lust and unholiness, that is eating into the very vitals of society? Believe me, you will not arrest these things by talk, or by movements of agitation for reform; but by renunciation, by standing up, in the midst of decay and death, as mountains of righteousness. Talk not, but let the power of purity, the power of chastity, the power of renunciation, emanate from every pore of your body. Let it strike those who are struggling day and night for gold, that even in the midst of such a state of things, there can be one to whom wealth counts for nothing. Put away lust and wealth. Sacrifice yourselves.

You need only embrace the best-known secret of all: no mystery is closed to an open mind. What came of that mystical wedding, of the world we know and the world we do not know, by that rose of the spirit, committed thus in so great a hope, so great a faith? The Druid is not here to tell. Faith after Faith has withered like a leaf. But still we stand by ancestral altars, still offer the Rose of Desire to the veiled Mystery, still commit this our symbol to the fathomless, the everlasting, the unanswered Deep. —WILLIAM SHARP, from Where the Forest Murmurs

God is alive; Magic is afoot God is alive; Magic is afoot God is afoot; Magic is alive Alive is afoot..... Magic never died. God never sickened; Many poor men lied Many sick men lied Magic never weakened Magic never hid Magic always ruled God is afoot God never died. God was ruler Though his funeral lengthened Though his mourners thickened Magic never fled Though his shrouds were hoisted The naked God did live Though his words were twisted The naked Magic thrived Though his death was published Round and round the world The heart did not believe Many hurt men wondered Many struck men bled Magic never faltered Magic always led. Many stones were rolled But God would not lie down Many wild men lied Many fat men listened Though they offered stones Magic still was fed Though they locked their coffers God was always served. Magic is afoot. God rules. Alive is afoot. Alive is in command. Many weak men hungered Many strong men thrived Though they boasted solitude God was at their side Nor the dreamer in his cell Nor the captain on the hill Magic is alive Though his death was pardoned Round and round the world The heart did not believe. Though laws were carved in marble They could not shelter men Though altars built in parliaments They could not order men Police arrested Magic And Magic went with them, For Magic loves the hungry. But Magic would not tarry It moves from arm to arm It would not stay with them Magic is afoot It cannot come to harm It rests in an empty palm It spawns in an empty mind But Magic is no instrument Magic is the end. Many men drove Magic But Magic stayed behind Many strong men lied They only passed through Magic And out the other side Many weak men lied They came to God in secret And though they left him nourished They would not say who healed Though mountains danced before them They said that God was dead Though his shrouds were hoisted The naked God did live This I mean to whisper to my mind This I mean to laugh with in my mind This I mean my mind to serve 'til Service is but Magic Moving through the world And mind itself is Magic Coursing through the flesh And flesh itself is Magic Dancing on a clock And time itself the magic length of God.

As the crowd looked breathlessly on, Karlstadt read the Mass in an abbreviated form, leaving out the passages about sacrifice to which Luther had so objected. At the consecration, Karlstadt—omitting the elevation of the host—passed from Latin into German. For the first time in their lives, those present heard in their own language the words “This is the cup of my blood of the new and eternal testament, spirit and secret of the faith, shed for you to the remission of sins.” Each congregant was then invited to commune in both kinds. A hush descended as Christians high and low proceeded to the altar. Instead of receiving the host on the tongue, as was the custom, each was handed a wafer to place on his or her tongue; each was also given the chalice from which to drink. One communicant, on being handed a wafer, trembled so violently that he dropped it. Karlstadt told him to pick it up, but the man was so terrified at the sight of the Lord’s body lying desecrated on the floor that he refused to touch it.

So at last Ilar Sant came to this wood, which people now call St. Hilary's wood because they have forgotten all about Ilar. And he was weary with his wandering, and the day was very hot; so he stayed by this well and began to drink. And there on that great stone he saw the shining fish, and so he rested, and built an altar and a church of willow boughs, and offered the sacrifice not only for the quick and the dead, but for all the wild beasts of the woods and the streams. "And when this blessed Ilar rang his holy bell and began to offer, there came not only the Prince and his servants, but all the creatures of the wood. There, under the hazel boughs, you might see the hare, which flies so swiftly from men, come gently and fall down, weeping greatly on account of the Passion of the Son of Mary. And, beside the hare, the weasel and the pole-cat would lament grievously in the manner of penitent sinners; and wolves and lambs together adored the saint's hierurgy; and men have beheld tears streaming from the eyes of venomous serpents when Ilar Agios uttered 'Curiluson' with a loud voice—since the serpent is not ignorant that by its wickedness sorrow came to the whole world. And when, in the time of the holy ministry, it is necessary that frequent Alleluyas should be chanted and vociferated, the saint wondered what should be done, for as yet none in that place was skilled in the art of song. Then was a great miracle, since from all the boughs of the wood, from every bush and from every green tree, there resounded Alleluyas in enchanting and prolonged harmony; never did the Bishop of Rome listen to so sweet a singing in his church as was heard in this wood. For the nightingale and thrush and blackbird and blackcap, and all their companions, are gathered together and sing praises to the Lord, chanting distinct notes and yet concluding in a melody of most ravishing sweetness; such was the mass of the Fisherman. Nor was this all, for one day as the saint prayed beside the well he became aware that a bee circled round and round his head, uttering loud buzzing sounds, but not endeavouring to sting him. To be short; the bee went before Ilar, and led him to a hollow tree not far off, and straightway a swarm of bees issued forth, leaving a vast store of wax behind them. This was their oblation to the Most High, for from their wax Ilar Sant made goodly candles to burn at the Offering; and from that time the bee is holy, because his wax makes light to shine upon the Gifts.

Tonight, however, Dickens struck him in a different light. Beneath the author’s sentimental pity for the weak and helpless, he could discern a revolting pleasure in cruelty and suffering, while the grotesque figures of the people in Cruikshank’s illustrations revealed too clearly the hideous distortions of their souls. What had seemed humorous now appeared diabolic, and in disgust at these two favourites he turned to Walter Pater for the repose and dignity of a classic spirit. But presently he wondered if this spirit were not in itself of a marble quality, frigid and lifeless, contrary to the purpose of nature. ‘I have often thought’, he said to himself, ‘that there is something evil in the austere worship of beauty for its own sake.’ He had never thought so before, but he liked to think that this impulse of fancy was the result of mature consideration, and with this satisfaction he composed himself for sleep. He woke two or three times in the night, an unusual occurrence, but he was glad of it, for each time he had been dreaming horribly of these blameless Victorian works… It turned out to be the Boy’s Gulliver’s Travels that Granny had given him, and Dicky had at last to explain his rage with the devil who wrote it to show that men were worse than beasts and the human race a washout. A boy who never had good school reports had no right to be so morbidly sensitive as to penetrate to the underlying cynicism of Swift’s delightful fable, and that moreover in the bright and carefully expurgated edition they bring out nowadays. Mr Corbett could not say he had ever noticed the cynicism himself, though he knew from the critical books it must be there, and with some annoyance he advised his son to take out a nice bright modern boy’s adventure story that could not depress anybody. Mr Corbett soon found that he too was ‘off reading’. Every new book seemed to him weak, tasteless and insipid; while his old and familiar books were depressing or even, in some obscure way, disgusting. Authors must all be filthy-minded; they probably wrote what they dared not express in their lives. Stevenson had said that literature was a morbid secretion; he read Stevenson again to discover his peculiar morbidity, and detected in his essays a self-pity masquerading as courage, and in Treasure Island an invalid’s sickly attraction to brutality. This gave him a zest to find out what he disliked so much, and his taste for reading revived as he explored with relish the hidden infirmities of minds that had been valued by fools as great and noble. He saw Jane Austen and Charlotte Brontë as two unpleasant examples of spinsterhood; the one as a prying, sub-acid busybody in everyone else’s flirtations, the other as a raving, craving maenad seeking self-immolation on the altar of her frustrated passions. He compared Wordsworth’s love of nature to the monstrous egoism of an ancient bellwether, isolated from the flock.

51  wHave mercy on me, [1] O God, according to your steadfast love; according to your  xabundant mercy yblot out my transgressions. 2  zWash me thoroughly from my iniquity, and  acleanse me from my sin! 3  bFor I know my transgressions, and my sin is ever before me. 4  cAgainst you, you only, have I sinned and done what is evil  din your sight, eso that you may be justified in your words and blameless in your judgment. 5 Behold,  fI was brought forth in iniquity, and in sin did my mother conceive me. 6 Behold, you delight in truth in  gthe inward being, and you teach me wisdom in the secret heart. 7 Purge me  hwith hyssop, and I shall be clean; zwash me, and I shall be  iwhiter than snow. 8 Let me hear joy and gladness; jlet the bones  kthat you have broken rejoice. 9  lHide your face from my sins, and  yblot out all my iniquities. 10  mCreate in me a  nclean heart, O God, and  orenew a right [2] spirit within me. 11  pCast me not away from your presence, and take not  qyour Holy Spirit from me. 12 Restore to me the joy of your salvation, and uphold me with a willing spirit. 13 Then I will teach transgressors your ways, and sinners will  rreturn to you. 14 Deliver me from  sbloodguiltiness, O God, O  tGod of my salvation, and  umy tongue will sing aloud of your  vrighteousness. 15 O Lord, open my lips, and my mouth will declare your praise. 16  wFor you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. 17 The sacrifices of God are  xa broken spirit; a broken and contrite heart, O God, you will not despise. 18  yDo good to Zion in your good pleasure; zbuild up the walls of Jerusalem; 19 then will you delight in  aright sacrifices, in burnt offerings and  bwhole burnt offerings; then bulls will be offered on your altar.

My dear readers, I find myself perplexed by the phantoms that now inhabit our veins and perpetually whisper in our ears. These specters are always watching, their formless eyes casting judgement upon our every thought and action. They stalk us behind screens and within circuits, gathering each tidbit we release into the ether to build their ever-growing profiles of our souls. Through these ghastly portals, our lives have become performance. Each waking moment an opportunity to curate our images and broadcast our cleverness. Nuance has fled in favor of hashtag and like, while meaning has been diced into 280 characters or less. Substance is sacrificed at the altar of shareability, as we optimize each motive and emotion to become more digestible digital content. Authenticity now lives only in offline obscurity, while our online avatars march on endlessly, seeking validation through numbers rather than depth. What secrets remain unshared on these platforms of glass? What mysteries stay concealed behind profiles and pose? Have we traded intimacy for influence, and true understanding for audience engagement? I fear these shadow networks breed narcissism and foster loneliness, masked as connection. That the sum of a life’s joys and sorrows can now be reduced to a reel of carefully selected snippets says little of the richness that once was. So follow the phantoms that stalk you if you will, but do not forget that which still breathes beneath the screens. There you will find humanity, flawed but whole, beautiful in its imperfection and trajectory undefined by likes or loves. The lanterns may flicker and fade, but the darkness that remains has always held truth. Look deeper than the glow, and know that which can never be shared or measured, only felt. In mystery, Your friend, Edgar Allan Poe (Poe talking about social media)

Clad in red velvet it came, the very covering my old Master had so loved, the dream king, Marius. It came swaggering and camping through the lighted streets of Paris as though God had made it. But it was a vampire child, the same as I, son of the seventeen hundreds, as they reckoned the time to be then, a blazing, brash, bumbling, laughing and teasing blood drinker in the guise of a young man, come to stomp out whatever sacred fire yet burnt in the cleft scar tissue of my soul and scatter the ashes. It was The Vampire Lestat. It wasn't his fault. Had one of us been able to strike him down one night, break him apart with his own fancy sword and set him ablaze, we might have had a few more decades of our wretched delusions. But nobody could. He was too damned strong for us. Created by a powerful and ancient renegade, a legendary vampire by the name of Magnus, this Lestat, aged twenty in mortal years, an errant and penniless country aristocrat from the wild lands of Auvergne, who had thrown over custom and respectability and any hope of court ambitions, of which he had none anyway since he couldn't even read or write, and was too insulting to wait on any King or Queen, who became a wild blond-haired celebrity of the boulevard gutter theatricals, a lover of men and women, a laughing happy-go-lucky blindly ambitious self-loving genius of sorts, this Lestat, this blue-eyed and infinitely confident Lestat, was orphaned on the very night of his creation by the ancient monster who made him, bequeathed to him a fortune in a secret room in a crumbling medieval tower, and then went into the eternal comfort of the ever devouring flames. This Lestat, knowing nothing of Old Covens and Old Ways, of soot covered gangsters who thrived under cemeteries and believed they had a right to brand him a heretic, a maverick and a bastard of the Dark Blood, went strutting about fashionable Paris, isolated and tormented by his supernatural endowments yet glorying in his new powers, dancing at the Tuileries with the most magnificently clad women, reveling in the joys of the ballet and the high court theater and roaming not only in the Places of Light, as we called them, but meandering mournfully in Notre Dame de Paris itself, right before the High Altar, without the lightning of God striking him where he stood. Armand’s description of Lestat from The Vampire Armand

The Coptic Church was founded on the teachings of the Apostle Mark, who introduced Christianity to Egypt in the first century during the Roman emperor Nero’s reign. Alex wondered how Father Boutros would view his quest to track down an alternative, and possibly blasphemous, version of the venerated saint’s sacred writings. Christianity spread rapidly throughout Egypt within fifty years of Mark’s arrival in Alexandria in about AD 68. A fragment of the Gospel of John, written using the Coptic language, was found in Upper Egypt and dated to the early second century. The Coptic Church was now more than nineteen centuries old. Copts liked to point out that their Church was the subject of prophecy in the Old Testament. The Prophet Isaiah foretold that “in that day there will be an altar to the Lord in the midst of the land of Egypt.

Steps led up to the sanctuary, its two side chapels obscured by wooden screens elaborately adorned with carvings in wood and ivory. He could barely discern the canopied high altar or the apse with worn steps on which the priests of ancient times used to sit. Somewhere below his feet, beneath the cool flagstones, was the flooded crypt where it was believed the infant Jesus had taken shelter.

They redefined what was right and wrong. They created a new morality to replace the old. They called evil “good,” and good “evil.” What they had once celebrated, they now condemned, and what they once worshipped, they now reviled. On the other hand, what they had once condemned, they now celebrated, and what they had once reviled, they now worshipped. They grew increasingly carnal, materialistic, sexually immoral, and self-indulgent, and their culture, likewise, grew increasingly coarse and vulgar. And then, as did the nations surrounding them, they began to lift up their children as sacrifices on the altars of their new gods.

Instead of being “a light to the world” as its founders had envisioned, America was now saturating the world with pornography. And while Israel had killed thousands of its children on the altars of its new gods, America killed not thousands but millions of its unborn children on the altars of its pleasures and convenience. Its collective hands were covered in blood.

The unnatural principle of human sacrifice was carried by the British Druids to a ruthless pitch. The mysterious priesthoods of the forests bound themselves and their votaries together by the most deadly sacrament that men can take. Here, perhaps, upon these wooden altars of a sullen island, there lay one of the secrets, awful, inflaming, unifying, of the tribes of Gaul. And whence did this sombre custom come?

On the altars of Baal and Molech, their newfound gods. That’s how far they descended. Everything was now upside down. What they had once known as right, they now saw as outdated, intolerant, and immoral.

As did ancient Israel, America progressively redefined what was right and wrong, adopting a new morality to replace the old. It now called evil “good,” and good “evil.” What it had once celebrated, it now condemned, and what it had once worshipped, it now reviled. And on the other hand, what it had once condemned, it now celebrated and what it had once reviled, it now worshipped. American culture grew increasingly carnal, materialistic, coarse, vulgar, and self-indulgent. Instead of being “a light to the world” as its founders had envisioned, America was now saturating the world with pornography. And while Israel had killed thousands of its children on the altars of its new gods, America killed not thousands but millions of its unborn children on the altars of its pleasures and convenience. Its collective hands were covered in blood. As for those within America who refused to go along with its moral and spiritual apostasy, those who remained faithful to God and His ways, they were now increasingly marginalized in the nation’s newly apostate culture, mocked in its media, vilified in its public discourse, and increasingly in danger of persecution. America, brought into existence and dedicated by its founders to be a vessel of God’s purposes, had now transformed into its very opposite: a civilization turned in upon itself, at war against its own foundations, and at war with God. Those who founded America not only foretold its future blessings—but also gave warning. It was this: if America ever turned away from God, then the same judgments that fell upon ancient Israel would fall upon America.3 The appearance of the same harbingers in America that had once appeared in the last days of ancient Israel matches their prophecies.

Twelve secret presses printed the text in Germany. A clandestine network of couriers carried copies to every parish. Catholic youth used backpack caravans and hiked through the Bavarian Alps, the Black Forest, and along the Rhine. Altar boys pedaled bicycles at night. High school athletes ran across barley farms. Nuns rode motorcycles to remote villages. In church confessional booths, the couriers delivered their cargo to priests. The priests locked the text in their tabernacles, and on Palm Sunday, they read it from every pulpit in the Reich.29

Then there was the kingdom of Judah, a kingdom that had once known God and yet had now fallen so low that the land was filled with altars to foreign gods, covered with the blood of its children. Its judgment was decreed. But then a righteous man named Josiah ascended the throne. King Josiah attempted to reverse Israel’s spiritual descent. He banned the pagan practices, destroyed the idols, smashed the altars, and sought to restore the nation to God.

Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. With thy wisdom and with thine understanding thou hast

Nowhere among Catholic countries in the world is the Church deeply involved in the shaping of policy than in the Philippines. It is anachronistic that the Church plays such a dominant role in a secular society where we supposedly draw a line between Church and State.

This is the double standard of the Church. It demands responsibility from the faithful and accountability from government. Yet it shirks from the same standards when self-assessment requires it.

From the collapse of Monte de Piedad in the mid-’90s to sexual indiscretions and financial mismanagement today, the Church has observed the Code of Omerta, a sense of brotherhood that demands that dark secrets be kept in order to preserve honor and bring no shame. Its deafening silence on its erring members is a stark contrast to the Church’s thunderous preaching on morality and politics.

After all, the Church, like other institutions, should not be beyond public scrutiny.

In raising these issues about the Church, we want to encourage an open discussion that, hopefully, will lead to a more discerning public. We want to cajole: Do take away those blinders, be vigilant. Engage the Church, ask tough questions. Demand accountability, push for transparency.

Oh,” he said, “I expect in a minute the door will be flung back and I’ll be dragged off to some sort of temple arena where I’ll fight maybe a couple of giant spiders and an eight-foot slave from the jungles of Klatch and then I’ll rescue some kind of a princess from the altar and then kill off a few guards or whatever and then this girl will show me the secret passage out of the place and we’ll liberate a couple of horses and escape with the treasure.” Hrun leaned his head back on his hands and looked at the ceiling, whistling tunelessly. “All that?” said Twoflower. “Usually.

A Lodge inaugurated under the auspices of Rousseau, the fanatic of Geneva, became the center of the revolutionary movement in France, and a Prince of the blood-royal went thither to swear the destruction of the successors of Philippe le Bel on the tomb of Jacques de Molai. The registers of the Order of Templars attest that the Regent, the Duc d'Orleans, was Grand Master of that formidable Secret Society, and that his successors were the Duc de Maine, the Prince of Bourbon-Conde, and the Duc de Cosse-Briassac. The Templars comprotmitted the King; they saved him from the rage of the People, to exasperate that rage and bring on the catastrophe prepared for centuries; it was a scaffold that the vengeance of the Templars demanded. The secret movers of the French Revolution had sworn to overturn the Throne and the Altar upon the Tomb of Jacques de Molai. When Louis XVI. was executed, half the work was done; and thenceforward the Army of the Temple was to direct all its efforts against the Pope.

There had been plenty of altars before which she had knelt over the years, and from them, one and all, Torahaval Delat had discovered something she now held to be true. All that is worshipped is but a reflection of the worshipper. A single god, no matter how benign, is tortured into a multitude of masks, each shaped by the secret desires, hungers, fears and joys of the individual mortal, who but plays a game of obsequious approbation.

The very old priest at the altar knelt and rose and raised God in his hands; what did it matter in the long run, anyway? God didn’t cease to exist when men lost their faith in Him; there were always catacombs where the secret rite could be kept alive till the bad times passed: during the Calles persecution God had lain in radio cabinets, behind bookshelves. He had been carried in a small boy’s pocket into prisons; He had been consumed in drawing-rooms and in garages. He had Eternity on His side.

The change was subtle at first but, in time, grew more and more blatant and brazen. Whether by conscious intent or unconscious abandonment, the people began driving God out of their lives, out of their culture, out of their government, and out of the instruction of their children. In His place they brought in idols and foreign gods, and in place of His ways they now followed the ways of the pagan nations that surrounded them. They redefined what was right and wrong. They created a new morality to replace the old. They called evil “good,” and good “evil.” What they had once celebrated, they now condemned, and what they once worshipped, they now reviled. On the other hand, what they had once condemned, they now celebrated, and what they had once reviled, they now worshipped. They grew increasingly carnal, materialistic, sexually immoral, and self-indulgent, and their culture, likewise, grew increasingly coarse and vulgar. And then, as did the nations surrounding them, they began to lift up their children as sacrifices on the altars of their new gods. As for those in their midst who refused to go along with their moral and spiritual apostasy, those who remained faithful to God and His ways, they were now marginalized, mocked, vilified, and, finally, persecuted. The nation that had been brought into existence to be a vessel of God’s purposes had now transformed into its very opposite—a civilization turned in upon itself, at war against its own foundations, and at war with God.

The incongruity of the sacred altar and its pagan base seemed to Joan a perfect symbol of herself: a Christian priest, she still dreamed of her mother's heathen Gods; a man in the eyes of the world, she was tormented by her secret woman's heart; a seeker of faith, she was torn between her desire to know God and her fear that He might not exist. Mind and heart, faith and doubt, will and desire. Would the painful contradictions of her nature ever be reconciled?

Turn around,” he says in a low voice that rolls through every secret place I have. “Hands on the wall.” “Becket,” I breathe. He looks at me like I’m the communion on his altar, the thing waiting to be made holy flesh. “Turn around,” he says again. “And you will see what comes of kissing a man marked by God.

He felt he was knowing less and less, and it was more and more beautiful to do so. Why had he been alarmed? He was sitting on a stool, and around him in the stall sat, almost preternaturally near, a man in a black masque, an Asp he hadn’t noticed before, the Tiger whose breath ran hot and meaty on his neck, a beautiful schoolgirl, or was that the bride on her honeymoon? Did the whole stall then tilt forward, like a gently swung bucket? Anyway, they leaned together toward the central dais, an altar of veils and sacrifices. Boq loosened his collar and then his belt, felt the gingery appetite between heart and stomach and the resulting stiffening apparatus below that. The music of pipes and whistles was slowing, or was it that as he watched and waited and breathed so, so slowly, that the secret area inside himself uncloaked itself, where nothing mattered?

Scandals will go before your eyes. Only pray, and invoke the Divine Mercy. You must be prepared for everything. The heart of the Church is nothing more but an open wound… It only claims the conversion of poor sinners. Today the crime is being brought forth to the feet of altars… The Lord is offended by those who should serve Him.

Those whom love has not given wings cannot fly the cloud of appearances to see the magic world in which Selma`s spirit and mine existed together in that sorrowfully happy hour. Those whom Love has not chosen as followers do not hear when Love calls. This story is not for them. Even if they should comprehend these pages, they would not be able to grasp the shadowy meanings which are not clothed in words and do not reside on paper, but what human being is he who has never sipped the wine from the cup of love, and what spirit is it that has never stood reverently before that lighted altar in the temple whose pavement is the hearts of men and women and whose ceiling is the secret canopy of dreams? What flower is that on whose leaves the dawn has never poured a drop of dew; what streamlet is that which lost its course without going to the sea?

Most Sacred Heart of Jesus, TRULY present in the Holy Eucharist, I consecrate my body and soul to be entirely one with Thy Heart, being sacrificed at every instant on all the altars of the world and giving praise to the Father pleading for the coming of his Kingdom. Please receive this humble offering of myself. Use me as Thou wilt for the glory of the Father and salvation of souls. Most Holy Mother of God, never let me be separated from Thine Divine Son. Please defend and protect me as Thy special child. Amen.

And since Love and Christ are one, and the work of redemption, formation, and union is one with his dealings with man in whatever state He is known, it may even be that the operation of this work takes place for some by means of their marriage. There are souls to whom religion is not much more than a mere formal duty, if that, who are yet capable of heroic achievements in love, of temptation and crucifixion in marriage if not in the Church. Vigil and fast, devotion and self-surrender, are aimed in the end at one sole End, and holiness may be reached by the obvious ways as well as by the more secret. The years of marriage may even have removed almost all memory of the high genesis of marriage, and the altar may be 'to an unknown God', for the name of his deity is forgotten. In the devotion of many a wife and many a husband, when the evils of the world are upon them, Christ redeems them and draws them to himself; they are upon the cross none the less because they offer it in churches but a merely casual knee.

Over the front altar wall, we see the spandrel of Esther and Haman. This story is found in both Hebrew and Christian Bibles in the book of Esther. It is read in full every year by the Jews on Purim, the holiday that celebrates the salvation of the Jews in the ancient Persian Empire, the largest community of Jews in the Diaspora at that time. The emperor Achashverosh, whom some historians think might be Xerxes II, rules over his vast empire from his capital of Shushan (Susa in modern Iran) but cannot run his personal life very well. He holds enormous marathon banquets and orgies with his decadent pagan wife, Vashti. According to the unexpurgated Talmudic version, he has her killed after she refuses to dance nude for his guests. The Persian emperor’s vizier, or right-hand man—indeed, he practically runs the empire for him—is Haman, a power-hungry egomaniac who yearns to be as mighty as the emperor himself. He advises the newly widowed ruler to hold a sort of “beauty pageant” to find the most desirable woman in Persia to be his next wife. Esther, a beautiful young Jewess, wins the pageant and is crowned queen of Persia. However, she doesn’t tell anyone in the palace—especially the emperor or Haman—that she is a Jew. Later in the story, Haman decides to massacre all the Jews in the empire and dupes Achashverosh into validating the decree. At the last minute, Esther finds enough faith and courage to tell the king that she is a Jew, condemned to die because of Haman’s evil machinations. The emperor has Haman strung up high on the very tree upon which he wanted to hang the leaders of the Jews. In an ironic way, the wicked vizier gets his wish, being elevated high above the common crowd.

As Crowley realized that he was in the presence of the Egyptian gods, he knelt at the altar, placing both his hands upon the altar, the right over the left. At that moment, a most brilliant shining figure, dressed in white, became manifest and placed his hands upon Crowley's. He spoke thusly, 'I receive thee into the Order of the Silver Star.' Crowley was brought back to earth in what he described as a 'cradle of flame.' Crowley was now accepted as one of the Secret Chiefs.

Is this at last the locus Dei? There are enough cathedrals and temples and altars here for a Hindu pantheon of divinities. Each time I look up one of the secretive little side canyons I half expect to see not only the cottonwood tree rising over its tiny spring—the leafy god, the desert’s liquid eye—but also a rainbow-colored corona of blazing light, pure spirit, pure being, pure disembodied intelligence, about to speak my name.

the secret to happiness is to measure yourself against yourself and not others. Life is not a race—it’s a journey. There will always be someone smarter, thinner, richer, or better looking. Happiness comes from being the best version of you.

In Genesis, as later interpreted by Jewish and Christian writers, Eve is said to be “formed out of man,” the mother of all things yet sinner and seductress. In Hinduism, according to the second-century B.C. Laws of Manu, no woman is independent, but each lives under the control of her father or her husband. Ancient Confucianism similarly advocated a hierarchical societal order based on gender differences. The three major Western religions—Judaism, Christianity, and Islam—traditionally segregated women during worship, giving them a place removed from the high altar or the central point of prayer.

The ‘contemplation of nature’ can give spiritual flavour to our lives even if we lay no claim to be in any way ‘mystics’ in the rather particular sense that this word has acquired in the West. A little loving attention in the light of the Risen Christ is enough. The humblest objects then breathe out their secret. The person becomes the priest of the world at the altar of his heart, celebrating that ‘cosmic liturgy’ of which Maximus the Confessor speaks.

We have worshipped at the altar of inclusion when we were built to worship at the altar of the only living God.

The mistress and some of the local parishioners have come together to sew banners for the altars and the baptistery,” the butler said. “She’s very pious.” Right, Cass thought, when she isn’t lying and sending innocent men to their deaths.

Those who belong to communities of faith have acquired a certain patience with what is sometimes called organized religion. They have learned to forgive its shortcomings as they have learned to forgive themselves. They do not expect their institutions to stand in for God, and they are happy to use inherited maps for some of life's journeys. They do not need to walk off every cliff all by themselves. Yet they too can harbor the sense that there is more to life than they are being shown. Where is the secret hidden? Who has the key to the treasure box of more?

UNION AND CHANGE The third article was union. To those who were small and few against the wilderness, the success of liberty demanded the strength of union. Two centuries of change have made this true again. No longer need capitalist and worker, farmer and clerk, city and countryside, struggle to divide our bounty. By working shoulder to shoulder, together we can increase the bounty of all. We have discovered that every child who learns, every man who finds work, every sick body that is made whole--like a candle added to an altar--brightens the hope of all the faithful. So let us reject any among us who seek to reopen old wounds and to rekindle old hatreds. They stand in the way of a seeking nation. Let us now join reason to faith and action to experience, to transform our unity of interest into a unity of purpose. For the hour and the day and the time are here to achieve progress without strife, to achieve change without hatred--not without difference of opinion, but without the deep and abiding divisions which scar the union for generations. THE AMERICAN BELIEF Under this covenant of justice, liberty, and union we have become a nation--prosperous, great, and mighty. And we have kept our freedom. But we have no promise from God that our greatness will endure. We have been allowed by Him to seek greatness with the sweat of our hands and the strength of our spirit. I do not believe that the Great Society is the ordered, changeless, and sterile battalion of the ants. It is the excitement of becoming--always becoming, trying, probing, falling, resting, and trying again--but always trying and always gaining. In each generation, with toil and tears, we have had to earn our heritage again. If we fail now, we shall have forgotten in abundance what we learned in hardship: that democracy rests on faith, that freedom asks more than it gives, and that the judgment of God is harshest on those who are most favored. If we succeed, it will not be because of what we have, but it will be because of what we are; not because of what we own, but, rather because of what we believe. For we are a nation of believers. Underneath the clamor of building and the rush of our day's pursuits, we are believers in justice and liberty and union, and in our own Union. We believe that every man must someday be free. And we believe in ourselves. Our enemies have always made the same mistake. In my lifetime--in depression and in war--they have awaited our defeat. Each time, from the secret places of the American heart, came forth the faith they could not see or that they could not even imagine. It brought us victory. And it will again. For this is what America is all about. It is the uncrossed desert and the unclimbed ridge. It is the star that is not reached and the harvest sleeping in the unplowed ground. Is our world gone? We say "Farewell." Is a new world coming? We welcome it--and we will bend it to the hopes of man. To these trusted public servants and to my family and those close friends of mine who have followed me down a long, winding road, and to all the people of this Union and the world, I will repeat today what I said on that sorrowful day in November 1963: "I will lead and I will do the best I can." But you must look within your own hearts to the old promises and to the old dream. They will lead you best of all. For myself, I ask only, in the words of an ancient leader: "Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great?

Oh,' he said, 'I expect in a minute the door will be flung back and I'll be dragged off to some sort of temple arena where I'll fight maybe a couple of giant spiders and an eight-foot slave from the jungles of Klatch and then I'll rescue some kind of a princess from the altar and then kill off a few guards or whatever and then this girl will show me the secret passage out of the place and we'll liberate a couple of horses and escape with the treasure.

Keep the altar of private prayer burning. This is the very life of all piety. The altars of church and family borrow their fires from here, so let this one burn well. Secret devotion is the very essence, evidence, and barometer of vital, experiential religion.