Bacchus Quotes

Did someone just call me the wine dude?” he asked in a lazy drawl. “It’s Bacchus, please. Or Mr. Bacchus. Or Lord Bacchus. Or, sometimes, Oh-My-Gods-Please-Don’t-Kill-Me, Lord Bacchus.

Lord Bacchus, do you remember me? I helped you with that missing leopard in Sonoma." Bacchus scratched his stubbly chin. "Ah... yes. John Green." "Jason Grace." "Whatever," the god said.

The pinecone is a fearsome tool of destruction! -Bacchus

If Bacchus ever had a color he could claim for his own, it should surely be the shade of tannin on drunken lips, of John Keat's 'purple-stained mouth', or perhaps even of Homer's dangerously wine-dark sea.

Fighting giants was one thing. Bacchus making into a game was something else.

Entertain me, heroes of Olympus. Give me a reason to do more." Bacchus to Percy and Jason

Come, God -- Bromius, Bacchus, Dionysus -- burst into life, burst into being, be a mighty bull, a hundred-headed snake, a fire-breathing lion. Burst into smiling life, oh Bacchus!

BACCHUS, n. A convenient deity invented by the ancients as an excuse for getting drunk.

Prepare yourselves for the roaring voice of the God of Joy!

Lord Bacchus, can you hear me? Nod if you can hear me." Bacchus dropped his hands and nodded. "You have never killed a Druid all by yourself, and you never will. Only with hordes of Bacchants and Roman legionnaires and the aid of Minerva have you ever managed to slay a single one of us. Your lackeys may get me eventually, and I know that I will never be able to slay you, but admit to yourself now that you, alone, will never prove my equal. The earth obeys me, son, not some petty god of grape and goblet." I switched to English for a postscript, "So suck on that, bitch.

Come boy, and pour for me a cup Of old Falernian. Fill it up With wine, strong, sparkling, bright, and clear; Our host decrees no water here. Let dullards drink the Nymph's pale brew, The sluggish thin their blood with dew. For such pale stuff we have no use; For us the purple grape's rich juice. Begone, ye chilling water sprite; Here burning Bacchus rules tonight!

Away! away! for I will fly to thee, Not charioted by Bacchus and his pards, But on the viewless wings of Poesy,

Cupid and Bacchus my saints are, May drink and love still reign, With wine I wash away my cares, And then to cunt again.

Bacchus scratched his stubbly chin. “Ah…yes. John Green.” “Jason Grace.” “Whatever,” the god said.

See what has become of us. As far as I know, only the old Greeks had gods of drinking and the joy of life: Bacchus and Dionysus. Instead of that we have Freud, inferiority complexes and the psychoanalysis. We’re afraid of the too great words in love and not afraid of much too great words in politics. A sorry generation!

Answer my question, Bacchus. I’m not one of your dickless Greeks to be kept waiting for an answer. (Camulus) You better take a more civil tone with me, Cam. I’m not one of your flaccid Celts to shake in terror of your wrath. You want to fight, boy, bring it on. (Dionysus) Whoa, hang on a second. Let’s save the fighting for when you two take over the world, okay? (Styxx)

You can't live on nothing." "I can live on sunlight falling across little bridges. I can live on the Botticelli-blue cornflower pattern on the out-billowing garments of the attendant to Aphrodite and the pattern of strawberry blossoms and the little daisies in the robe of Primavera. I can live on the doves flying (he says) in cohorts from the underside of the faded gilt of the balcony of Saint Mark's cathedral and the long corridors of the Pitti Palace. I can gorge myself on Rome and the naked Bacchus and the face like a blasted lightning-blasted white birch that is some sort of Fury.

Music is the wine which inspires one to new generative processes, and I am Bacchus who presses out this glorious wine for mankind and makes them spiritually drunken.

I wouldn’t have felt safe with Bacchus and all his wild girls if we’d met them without Aslan.

That was how his pen finally designed his sculpture; in the center the weak, confused, arrogant, soon to be destroyed young man holding cup a loft, behind him the idyllic child, clear-eyed, munching his grapes, symbol of joy ; between them the tiger skin. The Bacchus, hollow within himself, flabby, reeling, already old; the Satyr, eternally young and gay, symbol of man’s childhood and naughty innocence

I shuffle through the pile of rings. “We have Jupiter, Venus, Neptune, Bacchus, Juno, Mercury, Diana, Ceres … and we have a Minerva right here.” I frown and rummage around. “Hmm. Odd. I can’t find a Pluto.” I look up at him. His eyes are different. Dead. Quiet. “Oh, there’s one.

In the worship of Bacchus, we have sacrificed too freely; and we have even transfigured the gory image of Mars. Why not consecrate ourselves to the queen of the Camelias,

That's half of your trouble," muttered the crocodile. "You believe everything's true." "That's because everything is," replied Mr. Bacchus.

On Saturday afternoons I used to go for a walk with my mother. From the dusk of the hallway, we stepped at once into the brightness of the day. The passerby, bathed in melting gold, had their eyes half-closed against the glare, as if they were drenched with honey, upper lips were drawn back, exposing the teeth. Everyone in this golden day wore that grimace of heat–as if the sun had forced his worshippers to wear identical masks of gold. The old and the young, women and children, greeted each other with these masks, painted on their faces with thick gold paint; they smiled at each other's pagan faces–the barbaric smiles of Bacchus.

He wanted you dead, now he doesn't, I don't know why. Chimera's crazy, he doesn't need a reason to change his mind.

It's true. Goodfellow is monogamous. he's become a freak. A pervert. Depravity on the cloven hoof." "Or his balls fell off," suggested another puck who came to the bar. "Or his dick. Anyone who would hang out with Bacchus is bound to get a catastrophic genital rotting illness at some point.

As far as I know, only the old Greeks had gods of drinking and the joy of life: Bacchus and Dionysus. Instead of that we have Freud, inferiority complexes and the psychoanalysis. We’re afraid of the too great words in love and not afraid of much too great words in politics. A sorry generation!

The god entered some women so completely that they became immortal, or very close to it. Bacchus was the god of the grape, of course, so bars are very interesting to maenads. In fact, so interesting that they don't like other creatures of darkness becoming involved. Maenads consider that the violence sparked by the consumption of alcohol belongs to them; that's what they feed off, now that no one formally worships their god. And they are attracted to pride.

The position could not have been made clearer, whatever had been said, not only to those directly involved but to Sasha, Nyusha and Bacchus; their painful embarrassment communicated itself even to the mare, the foal, the golden rays of the setting sun and the gnats buzzing and swarming around Helen's face and neck.

I fought side by side with the gods and some other demigod…Harry Cleese, I think.” “Heracles?” Piper suggested politely. “Whatever,” Bacchus said. “Anyway, I

Le vin est la gaieté, dit-on ; comment cet océan de vin qui submerge la commune de Bercy n’égaye-t-il pas un peu ces navrants paysages ? Tout Bacchus est là ; Bacchus, chanté avec tant de constance par nos poètes ébriolants. Bacchus ne peut-il rasséréner ces horizons en deuil ? ou faut-il croire que Bacchus lui-même, ennemi de l’eau, est incommodé par le voisinage de la rivière ?

And thus, lost in her own thoughts,she let Bacchus do whatever he wished & she only sat up when he accidentally pressed too hard on her tender flesh."Oh! Sorry! I was only admiring the beauty of Nature!" Bacchus said when he noticed her grinning at him. "Let me wash myself first,Sir,if you wish to taste my Nectar,"she suggested.[MMT]

Drink, drink! Bacchus is the enemy of Venus. "From The Diary Of An Orange Tree

in the linked arms of Bacchus and Aphrodite.

Cadmus: Shall we alone of all the city dance in Bacchus' honor? Teiresias: Yea, for we alone are wise, the rest are mad.

Bacchus let his impatience drain down his arms and into his hands, where he crushed it with tight fists.

and by their frequent sacrifices to Bacchus they showed that even yet there remains in the Slavonic nature a certain element of paganism.

If pity would have swayed the physical assembly, Bacchus might have shared his story with them. But men determined to be uncaring were never persuaded otherwise.

CHORUS: He is always Bacchus.../Will dance out to the mountains --/Mountains where the women/Waiting in their concourse/Have raged from loom and shuttle/To rave with Bacchus.

Into the wide stream came of purple hue– ’Twas Bacchus and his crew! The earnest trumpet spake, and silver thrills From kissing cymbals made a merry din– 200 ’Twas Bacchus and his kin!

His sculpture would have joy in it, try to capture the sense of fertility of Dionysus, the nature god, the power of the intoxicating drink that enabled a man to laugh and sing and forget for a while the sorrow of his earthly miseries. And then, perhaps, at the same time he could portray the decay that came with too much forgetfulness, that he saw all around him, when man surrendered his moral and spiritual values for the pleasures of the flesh. The Bacchus would be the central figure of his theme, a human being rather than a demigod; then there would be a child of about seven, sweet- faced, lovable, nibbling from a bunch of grapes. His composition would have death in it too; the tiger, who liked wine and was loved by Bacchus, with the deadest, dead skin and head conceivable

And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Aesculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Caesar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.

What makes my bed seem hard seeing it is soft? Or why slips downe the Coverlet so oft? Although the nights be long, I sleepe not tho, My sides are sore with tumbling to and fro. Were Love the cause, it's like I shoulde descry him, Or lies he close, and shoots where none can spie him? T'was so, he stroke me with a slender dart, Tis cruell love turmoyles my captive hart. Yeelding or striving doe we give him might, Lets yeeld, a burden easly borne is light. I saw a brandisht fire increase in strength, Which being not shakt, I saw it die at length. Yong oxen newly yokt are beaten more, Then oxen which have drawne the plow before. And rough jades mouths with stubburn bits are tome, But managde horses heads are lightly borne, Unwilling Lovers, love doth more torment, Then such as in their bondage feele content. Loe I confesse, I am thy captive I, And hold my conquered hands for thee to tie. What needes thou warre, I sue to thee for grace, With armes to conquer armlesse men is base, Yoke VenusDoves, put Mirtle on thy haire, Vulcan will give thee Chariots rich and faire. The people thee applauding thou shalte stand, Guiding the harmelesse Pigeons with thy hand. Yong men and women, shalt thou lead as thrall, So will thy triumph seeme magnificall. I lately cought, will have a new made wound, And captive like be manacled and bound. Good meaning, shame, and such as seeke loves wrack Shall follow thee, their hands tied at their backe. Thee all shall feare and worship as a King, Jo, triumphing shall thy people sing. Smooth speeches, feare and rage shall by thee ride, Which troopes hath alwayes bin on Cupids side: Thou with these souldiers conquerest gods and men, Take these away, where is thy honor then? Thy mother shall from heaven applaud this show, And on their faces heapes of Roses strow. With beautie of thy wings, thy faire haire guilded, Ride golden Love in Chariots richly builded. Unlesse I erre, full many shalt thou burne, And give woundes infinite at everie turne. In spite of thee, forth will thy arrowes flie, A scorching flame burnes all the standers by. So having conquerd Inde, was Bacchus hew, Thee Pompous birds and him two tygres drew. Then seeing I grace thy show in following thee, Forbeare to hurt thy selfe in spoyling mee. Beholde thy kinsmans Caesars prosperous bandes, Who gardes the conquered with his conquering hands. -- ELEGIA 2 (Quodprimo Amore correptus, in triumphum duci se a Cupidine patiatur)

From a misanthrope Bacchus makes me sociable … Yet on the other hand I had already bowed and smiled; I had performed at least the motions of complaisancy; and how often have I not observed that the imitation begets the reality.

The crew of the Argo II assembled at the rail and cut the grappling lines. Piper brought out her new horn of plenty and, on Percy’s direction, willed it to spew Diet Coke, which came out with the strength of a fire hose, dousing the enemy deck. Percy thought it would take hours, but the ship sank remarkably fast, filling with Diet Coke and seawater. “Dionysus,” Percy called, holding up Chrysaor’s golden mask. “Or Bacchus—whatever. You made this victory possible, even if you weren’t here. Your enemies trembled at your name…or your Diet Coke, or something. So, yeah, thank you.” The words were hard to get out, but Percy managed not to gag. “We give this ship to you as tribute. We hope you like it.” “Six million in gold,” Leo muttered. “He’d better like it.

The outsider may indeed wonder at this seeming much ado about nothing. What a tempest in a tea-cup! he will say. But when we consider how small after all the cup of human enjoyment is, how soon overflowed with tears, how easily drained to the dregs in our quenchless thirst for infinity, we shall not blame ourselves for making so much of the tea-cup. Mankind has done worse. In the worship of Bacchus, we have sacrificed too freely; and we have even transfigured the gory image of Mars. Why not consecrate ourselves to the queen of the Camelias, and revel in the warm stream of sympathy that flows from her altar? In the liquid amber within the ivory-porcelain, the initiated may touch the sweet reticence of Confucius, the piquancy of Laotse, and the ethereal aroma of Sakyamuni himself.

And thus Bacchus turned Phyllis into his slave. She had become the lovely slave girl, Briseis, whom Achilles took as a war prize & whom Achilles had to yield to Agamemnon, his boss. Just as Phyllis was the prize that Eros found & whom Eros had to yield to Bacchus,his boss.[MMT]

If their rules made sense and sense ruled— If their laws weren’t so brok- en I wouldn’t break ‘em.

everything is silent everything is calm from far enough away

And some men say, that the flight of Bacchus to the sea is emblematic of the making of wine, as it was practised long ago; because wine is very sweet when sea-water is poured into it. And Homer praising dark-coloured wine, often calls it =aithops=. For the dark-coloured wine is the strongest, and it remains in the system of the drinkers of it longer than any other.

Kekasihku Kami bertemu lagi di taman. Dulu ia bilang ia yang menciptakan langit biru, tukang susu yang setiap pagi lewat depan rumahku, tukang pos yang tak pernah mampir, anak-anak kecil yang bermain burung dara bersama senja, suara anjing hansip di tengah malam sunyi. Semuanya dari tiada. “Kenapa kita harus melalui hidup ini sendirian?” tanyaku. Ia diam. Padahal biasanya langsung berbicara panjang lebar. “Kamu dan aku. Begini parah kita kesepian.” Aku ingat ceritanya tentang cinta yang tak berbalas, yang ia tanggung selama beribu-ribu tahun. Tentang pengirim pesan yang ditimpuki batu, dan ia yang kesepian di atas gunung. Kakiku mulai kesemutan, dan ia tak juga bicara. “Di gunung, kamu menulis untuk siapa?” Ia tak juga bicara. Langit biru agak berawan hari ini.

The ivory images of the gods that followed were applauded by their particular devotees: Neptune by sailors, Mars by soldiers, Apollo and Artemis by soothsayers and hunters, Minerva by craftsmen, Bacchus and Ceres by drunks and countryfolk in town for the day. Venus and Cupid were cheered by all - who could be so dull as to deny ever being touched by any aspect, physical or otherwise, of love?

But Theopompus says, that black wine was first made among the Chians; and, that the Chians were the first people who imparted the knowledge of planting and tending vines to the rest of mankind, having learnt it from Oenopion the son of Bacchus, who was the original colonizer of their island. But white wine is weak and thin; but yellow wine is very digestible, being of a more drying nature. 48.

This was because all the bosses were then faced with an enormous problem.In fact, it was a problem that had occurred in previous years & had remained unsolved.And now they were faced with it again. This problem was created by their Overseas Asian principals.They had been asking, unabashedly, for virgins on their annual visits & each time they came, Bacchus had supplied them with prostitutes.[MMT]

Of course I’ll come, you great lummox. You don’t need to beg me. What more important thing could I possibly have to do? She set the pencil down and waited. A few seconds passed before it rose and tilted, nub pressing to the paper. Lummox? She chuckled. It’s a term of endearment. The pencil jerked in her hand—Bacchus had started writing before she could set it down. Then you find me endearing.

My grandmother," he said, "confessed to me once that before she'd ever let herself become deeply involved with a man, she'd make sure to get him drunk. Maestra claims you can never know who a person really is unless you've seen how they behave when under the spell of Bacchus. It's a hard and fast rule with no exceptions: a bad drunk will make a bad husband. Or wife, for that matter. Sobriety for some people, is a thin and temporary disguise.

There was a nice brown egg, lightly boiled, for each of them, and then sardines on toast, and then buttered toast, and then toast with honey, and then a sugar-topped cake. And when Lucy was tired of eating, the Faun began to talk. He had wonderful tales to tell of life in the forest. He told about the midnight dances and how the Nymphs who lived in the wells and the Dryads who lived in the trees came out to dance with the Fauns; about long hunting parties after the milk-white stag who could give you wishes if you caught him; about feasting and treasure-seeking with the wild Red Dwarfs in deep mines and caverns far beneath the forest floor; and then about summer when the woods were green and old Silenus on his fat donkey would come to visit them, and sometimes Bacchus himself, and then the streams would run with wine instead of water and the whole forest would give itself up to jollification for weeks on end.

Do you have any idea how hard it is to stay focussed? Splitting headaches all the time! I never know what I’m doing or where I’m going! Constantly grumpy!” “That sounds pretty normal for you,” Percy said. The god’s nostrils flared. One of the grape leaves on his hat burst into flame. “If we know each other from that other camp, it’s a wonder I haven’t already turned you into a dolphin.” “It was discussed,” Percy assured him. “I think you were just too lazy to do it.

Then Bacchus and Silenus and the Maenads began a dance, far wilder than the dance of the trees; not merely a dance of fun and beauty (though it was that too) but a magic dance of plenty, and where their hands touched, and where their feet fell, the feast came into existence- sides of roasted meat that filled the grove with delicious smells, and wheaten cakes and oaten cakes, honey and many-colored sugars and cream as thick as porridge and as smooth as still water, peaches, nectarines, pomegranates, pears, grapes, straw-berries, raspberries- pyramids and cataracts of fruit. Then, in great wooden cups and bowls and mazers, wreathed with ivy, came the wines; dark, thick ones like syrups of mulberry juice, and clear red ones like red jellies liquefied, and yellow wines and green wines and yellow-green and greenish-yellow. But for the tree people different fare was provided. When Lucy saw Clodsley Shovel and his moles scuffling up the turf in various places (when Bacchus had pointed out to them) and realized that the trees were going to eat earth it gave her rather a shudder. But when she saw the earths that were actually brought to them she felt quite different. They began with a rich brown loam that looked almost exactly like chocolate; so like chocolate, in fact, that Edmund tried a piece of it, but he did not find it all nice. When the rich loam had taken the edge off their hunger, the trees turned to an earth of the kind you see in Somerset, which is almost pink. They said it was lighter and sweeter. At the cheese stage they had a chalky soil, and then went on to delicate confections of the finest gravels powdered with choice silver sand. They drank very little wine, and it made the Hollies very talkative: for the most part they quenched their thirst with deep draughts of mingled dew and rain, flavored with forest flowers and the airy taste of the thinnest clouds.

I open the bag and dump out its contents. A score of golden sigil rings roll across the table. Lucian watches them roll. “These all come from the dead kids. The kids the medBots couldn’t save. Let’s see.” I shuffle through the pile of rings. “We have Jupiter, Venus, Neptune, Bacchus, Juno, Mercury, Diana, Ceres … and we have a Minerva right here.” I frown and rummage around. “Hmm. Odd. I can’t find a Pluto.” I look up at him. His eyes are different. Dead. Quiet. “Oh, there’s one.

In fact, writing in the 1830's, Godfrey Higgins makes the following statements: John the Baptist was born on the 25th of June, the day of the solstice, so that he began to decline immediately. St. John the Evangelist, or the enlightener, or teacher of glad-tidings, was born at the same time of the year; (but, as it is said, two days after Jesus;) and as Osiris, and Bacchus, and Cristna, and Mithra, and Horus, and many others. This winter solstice, the 25th of December, was a favourite birth-day.29

Completed circa 1593, this early self-portrait depicts the artist as Bacchus, the Roman god of wine. According to Caravaggio’s first biographer, Giovanni Baglione, the work was a cabinet piece created with the aid of a mirror. It dates from Caravaggio’s first years in Rome, after his arrival from his native Milan in 1592. Sources tend to agree that at one point the artist fell ill and spent six months in the hospital of Santa Maria della Consolazione, possibly suffering an ailment like malaria, which would explain the jaundiced appearance of the skin and the icterus in the eyes, as portrayed in Bacchus.

My heart aches, and a drowsy numbness pains My sense, as though of hemlock I had drunk, Or emptied some dull opiate to the drains One minute past, and Lethe-wards had sunk: 'Tis not through envy of thy happy lot, But being too happy in thine happiness,— That thou, light-winged Dryad of the trees In some melodious plot Of beechen green, and shadows numberless, Singest of summer in full-throated ease. O for a beaker full of the warm South, Full of the true, the blushful Hippocrene, With beaded bubbles winking at the brim, And purple-stained mouth; That I might drink, and leave the world unseen, And with thee fade away into the forest dim: Fade far away, dissolve, and quite forget What thou among the leaves hast never known, The weariness, the fever, and the fret Here, where men sit and hear each other groan; Where palsy shakes a few, sad, last gray hairs, Where youth grows pale, and spectre-thin, and dies; Where but to think is to be full of sorrow And leaden-eyed despairs, Where Beauty cannot keep her lustrous eyes, Or new Love pine at them beyond to-morrow. Away! away! for I will fly to thee, Not charioted by Bacchus and his pards, But on the viewless wings of Poesy, Though the dull brain perplexes and retards: Already with thee! tender is the night, And haply the Queen-Moon is on her throne, Cluster'd around by all her starry Fays; But here there is no light, Save what from heaven is with the breezes blown Through verdurous glooms and winding mossy ways. I cannot see what flowers are at my feet, Nor what soft incense hangs upon the boughs, But, in embalmed darkness, guess each sweet Wherewith the seasonable month endows The grass, the thicket, and the fruit-tree wild; White hawthorn, and the pastoral eglantine; Fast fading violets cover'd up in leaves; And mid-May's eldest child, The coming musk-rose, full of dewy wine, The murmurous haunt of flies on summer eves. Darkling I listen; and, for many a time I have been half in love with easeful Death, Call'd him soft names in many a mused rhyme, To take into the air my quiet breath; Now more than ever seems it rich to die, To cease upon the midnight with no pain, While thou art pouring forth thy soul abroad Thou wast not born for death, immortal Bird! No hungry generations tread thee down; The voice I hear this passing night was heard In ancient days by emperor and clown: Perhaps the self-same song that found a path Through the sad heart of Ruth, when, sick for home, She stood in tears amid the alien corn; The same that oft-times hath Charm'd magic casements, opening on the foam Of perilous seas, in faery lands forlorn. Forlorn! the very word is like a bell To toll me back from thee to my sole self! Adieu! the fancy cannot cheat so well As she is fam'd to do, deceiving elf. Adieu! adieu! thy plaintive anthem fades Past the near meadows, over the still stream, Up the hill-side; and now 'tis buried deep In the next valley-glades: Was it a vision, or a waking dream? Fled is that music:—Do I wake or sleep? - Ode to a Nightingale

We let it slide, turned our eyes inside-blind when you made our little sister cry burnt tears, blood, we let it slide when you held our brother by the throat until he choked out and died. We let it slide when we finally tried to make a sound but you had each other’s back and lied. We let it slide. Even now we let it slide.

Ia dan Pohon Siang itu ia meminta maaf kepada satu-satunya pohon di tepi lahan parkir kantornya, yang memayungi mobilnya dari terik. Ia minta maaf untuk kakeknya yang adalah pengusaha kebun sawit, untuk keluarga mereka yang turun-temurun meyakini seorang tukang kayu sebagai anak tuhan. Pohon itu meratap, teringat dengan kawannya yang dicabut dari tanah ketika mereka kanak-kanak, dengan alasan “terlalu dekat dengan bangunan”. Dari kejauhan mereka biasa saling tatap dan berkedip, dan berpikir ketika dewasa kelak dan burung atau kupu-kupu mulai hinggap sebentar pada cabang serta pucuk mereka, mereka bisa saling menitipkan pesan. Pohon itu menyesali tak sempatnya ia mengatakan ia mencintai kawannya itu; ia ingin membawa kawannya itu ke gereja, dan di depan altar mereka bisa dipersatukan di hadapan tuhan yang bercabang tiga—seperti pohon— dan anak-anak mereka bisa memenuhi lahan parkir itu, sepetak demi petak, hingga kelak orang-orang lewat mengira ada hutan di tengah kota. Pria itu pun memeluk pohon itu, dan pohon itu memeluknya.

The most primitive Dacians know that their Zalmoxis is called Jupiter in Rome; the Phoenician Baal of Mount Casius has been readily identified with the Father who holds Victory in his hand, and of whom Wisdom is born; the Egyptians, though so proud of their myths some thousands of years old, are willing to see in Osiris a Bacchus with funeral attributes; harsh Mithra admits himself brother to Apollo. No people but Israel has the arrogance to confine truth wholly within the narrow limits of a single conception of the divine, thereby insulting the manifold nature of the Deity, who contains all; no other god has inspired his worshipers with disdain and hatred for those who pray at different altars.

Now general benevolence was one of the leading features of the Pickwickian theory, and no one was more remarkable for the zealous manner in which he observed so noble a principle than Mr. Tracy Tupman. The number of instances recorded on the Transactions of the Society, in which that excellent man referred objects of charity to the houses of other members for left-off garments or pecuniary relief is almost incredible. ‘I should be very happy to lend you a change of apparel for the purpose,’ said Mr. Tracy Tupman, ‘but you are rather slim, and I am—’ ‘Rather fat — grown-up Bacchus — cut the leaves — dismounted from the tub, and adopted kersey, eh? — not double distilled, but double milled — ha! ha! pass the wine.

What I do know is that I have never found clowns remotely funny. I am not alone in this, I think. More people find clowns disturbing or distressing rather than raucously amusing. Is it that the nature of human existence has changed so radically in the last century or so that what was funny to our grandparents and great-grandparents is now tragic or terrifying?

Se penchant a l'oreille d'Antoine: Et ils vivent toujours! L'empereur Constantin adore Apollon. Tu retrouveras la Trinite dans les mysteres de Samothrace, le bapteme chez Isis, la redemption chez Mithra, le martyr d'un Dieu aux fetes de Bacchus. Proserpine est la Vierge!... Aristee, Jesus! ANTOINE reste les yeux baisses; puis tout a coup il repete le symbole de Jerusalem,--comme il s'en souvient,--en poussant a chaque phrase un long soupir: Je crois en un seul Dieu, le Pere,--et en un seul Seigneur, Jesus-Christ,--fils premier-ne de Dieu,--qui s'est incarne et fait homme,--qui a ete crucifie--et enseveli,--qui est monte au ciel,--qui viendra pour juger les vivants et les morts--dont le royaume n'aura pas de fin;--et a un seul

And Zeus said: “Hera, you can choose some other time for paying your visit to Oceanus — for the present let us devote ourselves to love and to the enjoyment of one another. Never yet have I been so overpowered by passion neither for goddess nor mortal woman as I am at this moment for yourself — not even when I was in love with the wife of Ixion who bore me Pirithoüs, peer of gods in counsel, nor yet with Danaë, the daintly ankled daughter of Acrisius, who bore me the famed hero Perseus. Then there was the daughter of Phonenix, who bore me Minos and Rhadamanthus. There was Semele, and Alcmena in Thebes by whom I begot my lion-hearted son Heracles, while Samele became mother to Bacchus, the comforter of mankind. There was queen Demeter again, and lovely Leto, and yourself — but with none of these was I ever so much enamored as I now am with you.

In fact, Hinduism�s pervading influence seems to go much earlier than Christianity. American mathematician, A. Seindenberg, has for example shown that the Sulbasutras, the ancient Vedic science of mathematics, constitute the source of mathematics in the Antic world, from Babylon to Greece : � the arithmetic equations of the Sulbasutras he writes, were used in the observation of the triangle by the Babylonians, as well as in the edification of Egyptian pyramids, in particular the funeral altar in form of pyramid known in the vedic world as smasana-cit (Seindenberg 1978: 329). In astronomy too, the "Indus" (from the valley of the Indus) have left a universal legacy, determining for instance the dates of solstices, as noted by 18th century French astronomer Jean-Sylvain Bailly : � the movement of stars which was calculated by Hindus 4500 years ago, does not differ even by a minute from the tables which we are using today". And he concludes: "the Hindu systems of astronomy are much more ancient than those of the Egyptians - even the Jews derived from the Hindus their knowledge �. There is also no doubt that the Greeks heavily borrowed from the "Indus". Danielou notes that the Greek cult of Dionysos, which later became Bacchus with the Romans, is a branch of Shivaism : � Greeks spoke of India as the sacred territory of Dionysos and even historians of Alexander the Great identified the Indian Shiva with Dionysos and mention the dates and legends of the Puranas �. French philosopher and Le Monde journalist Jean-Paul Droit, recently wrote in his book "The Forgetfulness of India" that � the Greeks loved so much Indian philosophy, that Demetrios Galianos had even translated the Bhagavad Gita �.

Sanguine, from the Latin sanguineus for “blood,” describes an optimistic, confident person. In the 1495 Manual of Medicine by Johannes de Ketham, a sanguine person was described as fat and merry and liking Bacchus and Venus, the gods of wine and love. Not a surprising description perhaps, since these conditions—drink and love—are often associated with a rosy or blushing countenance, which is indeed caused by blood rushing to the cheeks. The opposite type in de Ketham’s text, the melancholic, is a combination of melan, Latin for “black,” and choler, or bitter bile. A melancholic person is gloomy and bitter. But pure bile, or choler, makes one impetuous and irascible. Today, the French word for anger is colere, and the root of the word shows up also in a “colicky” baby—one who is irritable. Phlegm, on the other hand, makes one fat and languid, slow-moving. Today phlegmatic has come to mean stolidly calm, unexcitable, and unemotional.

În vremea de-altădată fericiţi, Şi pe mănoase ţarini mulţumiţi, C-o viaţă fără lux moleşitor, Obişnuiau s-alunge foamea lor Pe-atunci oamenii cu ghinzi uşoare. Ei nu ştiau ca miere curgătoare S-amestece în al lui Bacchus vin, Nici să cufunde-n tyrian venin. Strălucitorul fir al Serilor. Aveau pe iarbă somn odihnitor, În rîuri băutură săţioasă, Sub pini înalţi o umbră răcoroasă. Pe mare omul nu se avînta, Nici după treburi încă nu mergea Să vadă, ca un oaspe, ţărmuri noi, Pe-atunci tăcea trompeta de război. Şi sângele vărsat de ură grea Temute arme încă nu păta. De ce voia grozava nebunie Să poarte armele cu duşmănie, Când rănile ce le prieinuia Răsplata sângelui nu aducea? O, de ne-am putea întoarce-odată La obiceiurile de-altădată! Dar dragostea febrilă de-a avea Decît al Aetnei foc este mai rea. Vai, cine-a fost cel ce a dezgropat Întâiu bucăţi de aur blestemat Şi-atîtea pietre preţioase care Ne-aduc pericole şi-ngrijorare?

But soon neither their cries nor the sound of weapons could be heard any more, for both were drowned in the ocean-like roar of the Awakened Trees as they plunged through the ranks of Peter's army, and then on, in pursuit of the Telmarines. Have you ever stood at the edge of a great wood on a high ridge when a wild south-wester broke over it in full fury on an autumn evening? Imagine that sound. And then imagine that the wood, instead of being fixed to one place, was rushing at you; and was no longer trees but huge people; yet still like trees because their long arms waved like branches and their heads tossed and leaves fell round them in showers. It was like that for the Telmarines. It was a little alarming even for the Narnians. In a few minutes all Miraz's followers were running down to the Great River in the hope of crossing the bridge to the town of Beruna and there defending themselves behind ramparts and closed gates. They reached the river, but there was no bridge. It had disappeared since yesterday. Then utter panic and horror fell upon them and they all surrendered. But what had happened to the bridge? Early that morning, after a few hours' sleep, the girls had waked, to see Aslan standing over them and to hear his voice saying, "We will make holiday." They rubbed their eyes and looked round them. The trees had all gone but could still be seen moving away towards Aslan's How in a dark mass. Bacchus and the Maenads - his fierce, madcap girls - and Silenus were still with them. Lucy, fully rested, jumped up. Everyone was awake, everyone was laughing, flutes were playing, cymbals clashing. Animals, not Talking Animals, were crowding in upon them from every direction. "What is it, Aslan?" said Lucy, her eyes dancing and her feet wanting to dance. "Come, children," said he. "Ride on my back again today." "Oh, lovely!" cried Lucy, and both girls climbed on to the warm golden back as they had done no one knew how many years before. Then the whole party moved off Aslan leading, Bacchus and

It was no mere astronomic festival, then, that the Pagans celebrated at the winter solstice. That festival at Rome was called the feast of Saturn, and the mode in which it was celebrated there, showed whence it had been derived. The feast, as regulated by Caligula, lasted five days; loose reins were given to drunkenness and revelry, slaves had a temporary emancipation, and used all manner of freedoms with their masters. This was precisely the way in which, according to Berosus, the drunken festival of the month Thebeth, answering to our December, in other words. the festival of Bacchus, was celebrated in Babylon. "It was the custom," says he, "during the five days it lasted, for masters to be in subjection to their servants, and one of them ruled the house, clothed in a purple garment like a king." This "purple-robed" servant was called "Zoganes," the "Man of sport and wantonness," and answered exactly to the "Lord of Misrule," that in the dark ages, was chosen in all Popish countries to head the revels of Christmas.

One eye-witness reported that: '...it seems more like the celebration of the orgies of Bacchus, than the memory of a pious saint, from the drunken quarrels and obscenities practised on these occasions. So little is there of devotion, or amendment of life or manners, that these places are frequently chosen for the scenes of pitched battles, fought with cudgels, by parties, not only of parishes, but of counties, set in formal array against each other, to revenge some real or supposed injury, and murders are not an unusual result of these meetings. It is hard to believe that many of those who took part in the fighting had originally gone in a spirit of pilgrimage to a holy well. But very often the two went together, at least in Ireland, and a seriously intended pilgrimage was often followed by boisterous and aggressive behaviour. Dr. Patrick Logan, who has made a modern study of Irish pilgrimages, commented: 'Pilgrims in any age are not noted for their piety, the Canterbury Tales make that clear, but anyone who has ever gone on a pilgrimage knows it is a memorable and enjoyable experience, something which is part of the nature of man. These days pilgrims may be called tourists.

Phid. In what then, pray, shall I obey you? Strep. Reform your habits as quickly as possible, and go and learn what I advise. Phid. Tell me now, what do you prescribe? Strep. And will you obey me at all? Phid. By Bacchus, I will obey you. Strep. Look this way then! Do you see this little door and little house? Phid. I see it. What then, pray, is this, father? Strep. This is a thinking-shop of wise spirits. There dwell men who in speaking of the heavens persuade people that it is an oven, and that it encompasses us, and that we are the embers. These men teach, if one give them money, to conquer in speaking, right or wrong. Phid. Who are they? Strep. I do not know the name accurately. They are minute philosophers, noble and excellent. Phid. Bah! They are rogues; I know them. You mean the quacks, the pale-faced wretches, the bare-footed fellows, of whose numbers are the miserable Socrates and Chaerephon. Strep. Hold! Hold! Be silent! Do not say anything foolish. But, if you have any concern for your father's patrimony, become one of them, having given up your horsemanship. Phid. I would not, by Bacchus, even if you were to give me the pheasants which Leogoras rears! Strep. Go, I entreat you, dearest of men, go and be taught. Phid. Why, what shall I learn? Strep. They say that among them are both the two causes—the better cause, whichever that is, and the worse: they say that the one of these two causes, the worse, prevails, though it speaks on the unjust side. If, therefore you learn for me this unjust cause, I would not pay any one, not even an obolus of these debts, which I owe at present on your account. Phid. I can not comply; for I should not dare to look upon the knights, having lost all my colour.

DICAEOPOLIS Why, what has happened? AMPHITHEUS I was hurrying to bring your treaty of truce, but some old dotards from Acharnae(1) got scent of the thing; they are veterans of Marathon, tough as oak or maple, of which they are made for sure—rough and ruthless. They all started a-crying: "Wretch! you are the bearer of a treaty, and the enemy has only just cut our vines!" Meanwhile they were gathering stones in their cloaks, so I fled and they ran after me shouting. f(1) The deme of Acharnae was largely inhabited by charcoal-burners, who supplied the city with fuel. DICAEOPOLIS Let 'em shout as much as they please! But HAVE you brought me a treaty? AMPHITHEUS Most certainly, here are three samples to select from,(1) this one is five years old; take it and taste. f(1) He presents them in the form of wines contained in three separate skins. DICAEOPOLIS Faugh! AMPHITHEUS Well? DICAEOPOLIS It does not please me; it smells of pitch and of the ships they are fitting out.(1) f(1) Meaning, preparations for war. AMPHITHEUS Here is another, ten years old; taste it. DICAEOPOLIS It smells strongly of the delegates, who go around the towns to chide the allies for their slowness.(1) f(1) Meaning, securing allies for the continuance of the war. AMPHITHEUS This last is a truce of thirty years, both on sea and land. DICAEOPOLIS Oh! by Bacchus! what a bouquet! It has the aroma of nectar and ambrosia; this does not say to us, "Provision yourselves for three days." But it lisps the gentle numbers, "Go whither you will."(1) I accept it, ratify it, drink it at one draught and consign the Acharnians to limbo. Freed from the war and its ills, I shall keep the Dionysia(2) in the country. f(1) When Athens sent forth an army, the soldiers were usually ordered to assemble at some particular spot with provisions for three days. f(2) These feasts were also called the Anthesteria or Lenaea; the Lenaem was a temple to Bacchus, erected outside the city. They took place during the month Anthesterion (February).

Gods in The Lost Hero Aeolus The Greek god of the winds. Roman form: Aeolus Aphrodite The Greek goddess of love and beauty. She was married to Hephaestus, but she loved Ares, the god of war. Roman form: Venus Apollo The Greek god of the sun, prophecy, music, and healing; the son of Zeus, and the twin of Artemis. Roman form: Apollo Ares The Greek god of war; the son of Zeus and Hera, and half brother to Athena. Roman form: Mars Artemis The Greek goddess of the hunt and the moon; the daughter of Zeus and the twin of Apollo. Roman form: Diana Boreas The Greek god of the north wind, one of the four directional anemoi (wind gods); the god of winter; father of Khione. Roman form: Aquilon Demeter The Greek goddess of agriculture, a daughter of the Titans Rhea and Kronos. Roman form: Ceres Dionysus The Greek god of wine; the son of Zeus. Roman form: Bacchus Gaea The Greek personification of Earth. Roman form: Terra Hades According to Greek mythology, ruler of the Underworld and god of the dead. Roman form: Pluto Hecate The Greek goddess of magic; the only child of the Titans Perses and Asteria. Roman form: Trivia Hephaestus The Greek god of fire and crafts and of blacksmiths; the son of Zeus and Hera, and married to Aphrodite. Roman form: Vulcan Hera The Greek goddess of marriage; Zeus’s wife and sister. Roman form: Juno Hermes The Greek god of travelers, communication, and thieves; son of Zeus. Roman form: Mercury Hypnos The Greek god of sleep; the (fatherless) son of Nyx (Night) and brother of Thanatos (Death). Roman form: Somnus Iris The Greek goddess of the rainbow, and a messenger of the gods; the daughter of Thaumas and Electra. Roman form: Iris Janus The Roman god of gates, doors, and doorways, as well as beginnings and endings. Khione The Greek goddess of snow; daughter of Boreas Notus The Greek god of the south wind, one of the four directional anemoi (wind gods). Roman form: Favonius Ouranos The Greek personification of the sky. Roman form: Uranus Pan The Greek god of the wild; the son of Hermes. Roman form: Faunus Pompona The Roman goddess of plenty Poseidon The Greek god of the sea; son of the Titans Kronos and Rhea, and brother of Zeus and Hades. Roman form: Neptune Zeus The Greek god of the sky and king of the gods. Roman form: Jupiter

III. But we must close with a third remark. Christ really underwent yet a third trial. He was not only tried before the ecclesiastical and civil tribunals, but, he was really tried before the great democratical tribunal, that is, the assembly of the people in the street. You will say, "How?" Well, the trial was somewhat singular, but yet it was really a trial. Barabbas—a thief, a felon, a murderer, a traitor, had been captured; he was probably one of a band of murderers who were accustomed to come up to Jerusalem at the time of the feast, carrying daggers under their cloaks to stab persons in the crowd, and rob them, and then he would be gone again; besides that, he had tried to stir up sedition, setting himself up possibly as a leader of banditti. Christ was put into competition with this villain; the two were presented before the popular eye, and to the shame of manhood, to the disgrace of Adam's race, let it be remembered that the perfect, loving, tender, sympathizing, disinterested Savior was met with the word, "Crucify him!" and Barabbas, the thief, was preferred. "Well," says one, "that was atrocious." The same thing is put before you this morning—the very same thing; and every unregenerate man will make the same choice that the Jews did, and only men renewed by grace will act upon the contrary principle. I say, friend, this day I put before you Christ Jesus, or your sins. The reason why many come not to Christ is because they cannot give up their lusts, their pleasures, their profits. Sin is Barabbas; sin is a thief; it will rob your soul of its life; it will rob God of his glory. Sin is a murderer; it stabbed our father Adam; it slew our purity. Sin is a traitor; it rebels against the king of heaven and earth. If you prefer sin to Christ, Christ has stood at your tribunal, and you have given in your verdict that sin is better than Christ. Where is that man? He comes here every Sunday; and yet he is a drunkard? Where is he? You prefer that reeling demon Bacchus to Christ. Where is that man? He comes here. Yes; and where are his midnight haunts? The harlot and the prostitute can tell! You have preferred your own foul, filthy lust to Christ. I know some here that have their consciences open pricked, and yet there is no change in them. You prefer Sunday trading to Christ; you prefer cheating to Christ; you prefer the theater to Christ; you prefer the harlot to Christ; you prefer the devil himself to Christ, for he it is that is the father and author of these things. "No," says one, "I don't, I don't." Then I do again put this question, and I put it very pointedly to you—"If you do not prefer your sins to Christ, how is it that you are not a Christian?" I believe this is the main stumbling-stone, that "Men love darkness rather than light, because their deeds are evil." We come not to Christ because of the viciousness of our nature, and depravity of our heart; and this is the depravity of your heart, that you prefer darkness to light, put bitter for sweet, and choose evil as your good. Well, I think I hear one saying, "Oh! I would be on Jesus Christ's side, but I did not look at it in that light; I thought the question was. "Would he be on my side? I am such a poor guilty sinner that I would fain stand anywhere, if Jesu's blood would wash me." Sinner! sinner! if thou talkest like that, then I will meet thee right joyously. Never was a man one with Christ till Christ was one with him. If you feel that you can now stand with Christ, and say, "Yes, despised and rejected, he is nevertheless my God, my Savior, my king. Will he accept me? Why, soul, he has accepted you; he has renewed you, or else you would not talk so. You speak like a saved man. You may not have the comfort of salvation, but surely there is a work of grace in your heart, God's divine election has fallen upon you, and Christ's precious redemption has been made for you, or else you would not talk so. You cannot be willing to come to Christ, and y

Son of a whore, God damn you! can you tell A peerless peer the readiest way to Hell? I've outswilled Bacchus, sworn of my own make Oaths would fright Furies, and make Pluto quake; I've swived more whores more ways than Sodom's

He was the most beautiful of all gods (despite often being represented as having horns), and many of the stories of his life and miracles have remarkable parallels to those of both Jesus Christ (whose biographers may have pinched them) and Osiris (from whose legends they were probably nicked in the first place).

If," said Jane, ignoring him as only Jane dared, "someone were to speak to her; if someone were to suggest . . ." "Ah." Vaughn's lips compressed, as the whole fiasco suddenly fell into place. "That's what you want of me. To play Hermes for you." "We can't all be Zeus," Jane said apologetically. Prolonged exposure to Jane was enough to make anyone take to Bacchus. "I'm afraid I've left my winged shoes at home.

Bacchus, the son of Zeus I know, not you! He smells of nectar, you just smell of goats! Grape-less, the Celts pour barley down their throats,

In Belgium, the magistrate has the dignity of a prince but by Bacchus, it is true that the brewer is king.

The table before the emperor was spread with an entire city of sugar, a city so resplendent it was as though a door had opened into heaven itself. Groves of trees dotted the the table's landscape with beautiful painted castles nestled among hills of pale green. Stars hung from the trees and graced the castle flags. From the ceiling, many dozens of gold and silver stars hung by ribbons over the table, creating a fantastical sky. Amid this wondrous landscape there were sculptures of ancient Roman gods in various scenes: Jupiter on a mountain, lightning bolt in hand; Venus born from a sea of blue; Bacchus in drunken debauchery in a grove of delicate green vines. Ever one to be in control, Michelangelo had insisted he not only develop the many dozen molds but that he also be the one to pour the sugar and finalize the details with sugar paste.

Do you think I did this just to save you? That I’m some gallant prince from a fairy tale, selflessly trying to save the young maiden from certain doom? No. I did not expect your arrest or this magistrate’s games. They merely sped up the process. And I have spent hour after blasted hour, day after day, trying to find a way to convince you that I am genuine in my affections, but it’s like throwing darts at a stone wall.” Elsie simply shook her head at his attempts to reassure her, too miserable to examine them closely. “Am I so untrustworthy?” he asked, and he might as well have stabbed her though the heart with a kitchen knife. “Do my actions seem so completely false to you?” “No.” A tear slid down her cheek. “It’s not you. You are wonderful and perfect. You have been nothing but wonderful and perfect. But I’m a regret waiting to happen.” She fumbled to open her reticule, seeking a handkerchief. “I only want to save you, Bacchus. I only want you to be happy.” “You are a foolish woman.” She nodded, found her handkerchief. Looked up to apologize. “I—” But Bacchus was there, so close to her, risen off his seat. She barely had time to register his closeness before his hand slipped around her neck and he gruffly pulled her toward him, his lips finding hers.

Lummox? She chuckled. It’s a term of endearment. The pencil jerked in her hand—Bacchus had started writing before she could set it down. Then you find me endearing.

Elsie, Bacchus’s fine script spelled, I’ve been contacted by the duke. He wants to talk, but—the pencil paused for a moment—I’d prefer to have you with me. I do not believe the duke or anyone in his household intends me harm. Nor do I think there will be any nonsense with spells. But I’ve not yet sorted through my feelings regarding the revelation about the siphoning spell, and I believe your presence will help me remain steady.

After Bacchus gazed into the mirror and followed his own reflection into matter, the rational soul of the world was broken up and distributed by the Titans throughout the mundane sphere of which it is the essential nature, but the heart, or source, of it they could not: scatter.

whereas the Titans who murdered and dismembered Bacchus represent the zodiacal powers distorted by their involvement in the material world.

When comparing the drab, modern, mechanistic world in which humans are the only intelligent agents to a world of paganism, charged with spirituality, under pressure, as it were, threatening to erupt out of the ground with irrational and exuberant joy, Lewis leaned toward the pagan. Contrast such premodern visions of exuberant joy with how Lewis described the dolorous piety of modern religion, what he called a “minimal religion” which has “nothing that can convince, convert, or (in the higher sense) console: nothing, therefore, which can restore vitality to our civilization. It is not costly enough.”2 It is, seemingly, for this reason that Bacchus keeps making unexpected appearances throughout the Narnia books.3 Bacchus is the liberator, the joy-bringer, the mirth-maker, and he shatters our frigid paradigms of religion when they become nothing more than being nice and respectable and socially responsible: “Bacchus and the Maenads—his fierce, madcap girls—and Silenus were still with them. . . . Everyone was awake, everyone was laughing, flutes were playing, cymbals clashing. Animals . . . were crowding upon them from every direction.

Drawn to Bacchus's abode, I sought there to conspire. But it was in the city of the dead that I found my heart's desire."- Gabriel Knight: Sins of the Fathers, Chapter 3 opening

The Invaders are in your very midst!’ The Newsman admits. The People start having fits after paying him handsomely for his services.

Let other poets raise a fracas Bout vines, an’ wines, an’ drucken Bacchus, An’ crabbit names an’ stories wrack us, An’ grate our lug: I sing the juice Scotch bear can mak us, In glass or jug.” Evans smiled at Stewart in confusion. “Burns on scotch, Mr Evans. A very fine poet and a very fine drink.

St. Sergius and St. Bacchus are acknowledged saints by the Holy Roman Catholic Church in the modern era. Their joint saint day is October 7th. They were a well-documented homosexual couple, praised by contemporaries and by future generations. An icon exists of them at St. Catherine’s on Mount Sinai, depicting their ‘wedding’ and Jesus as their best man. And they are by far not the only homosexual couple in the church with a public acceptance.

The ancient Greeks and Romans worshiped the Virgin Mother and Child for centuries before the Christian era. One of these was Myrrha, [332:6] the mother of Bacchus, the Saviour, who was represented with the infant in her arms. She had the title of "Queen of Heaven." [332:7] At many a Christian shrine the infant Saviour Bacchus may be seen reposing in the arms of his deified mother. The names are changed—the ideas remain as before. [332:8]

Crishna, the Hindoo virgin-born Saviour, was born in a cave, [156:1] fostered by an honest herdsman, [156:2] and, it is said, placed in a sheep-fold shortly after his birth. How-Tseih, the Chinese "Son of Heaven," when an infant, was left unprotected by his mother, but the sheep and oxen protected him with loving care. [156:3] Abraham, the Father of Patriarchs, is said to have been born in a cave. [156:4] Bacchus, who was the son of God by the virgin Semele, is said to have been born in a cave, or placed in one shortly after

In Euripedes's The Bacchae...Dionysus dispenses food, drink and comfort, and inspires communal energy, song and dance; he is rapture and rage, illumination and blindness.

All corpses are sacred unto me; they shall not be touched save in mine eucharist. All lonely places are sacred unto me; where one man gathereth himself together in my name, there will I leap forth in the midst of him. I am the hideous god, and who mastereth me is uglier than I. Yet I give more than Bacchus and Apollo; my gifts exceed the olive and the horse. Who worshippeth me must worship me with many rites. I am concealed with all concealments; when the Most Holy Ancient One is stripped and driven through the marketplace, I am still secret and apart. Whom I love I chastise with many rods. All things are sacred to me; no thing is sacred from me. For there is no holiness where I am not.