Feast Day Quotes

The best fantasy is written in the language of dreams. It is alive as dreams are alive, more real than real ... for a moment at least ... that long magic moment before we wake. Fantasy is silver and scarlet, indigo and azure, obsidian veined with gold and lapis lazuli. Reality is plywood and plastic, done up in mud brown and olive drab. Fantasy tastes of habaneros and honey, cinnamon and cloves, rare red meat and wines as sweet as summer. Reality is beans and tofu, and ashes at the end. Reality is the strip malls of Burbank, the smokestacks of Cleveland, a parking garage in Newark. Fantasy is the towers of Minas Tirith, the ancient stones of Gormenghast, the halls of Camelot. Fantasy flies on the wings of Icarus, reality on Southwest Airlines. Why do our dreams become so much smaller when they finally come true? We read fantasy to find the colors again, I think. To taste strong spices and hear the songs the sirens sang. There is something old and true in fantasy that speaks to something deep within us, to the child who dreamt that one day he would hunt the forests of the night, and feast beneath the hollow hills, and find a love to last forever somewhere south of Oz and north of Shangri-La. They can keep their heaven. When I die, I'd sooner go to middle Earth.

Elections only happen in two ways," Reyna said. "Either the legion raises someone on a shield after a major success on the battlefield-and we haven't had any major battles-or we hold a ballot on the evening of June 24, at the Feast of Fortuna. That's in five days." Percy frowned. "You have a feast for tuna?

When spring came, even the false spring, there were no problems except where to be happiest. The only thing that could spoil a day was people and if you could keep from making engagements, each day had no limits. People were always the limiters of happiness except for the very few that were as good as spring itself.

Gilgamesh, where are you hurrying to? You will never find that life for which you are looking. When the gods created man they allotted to him death, but life they retained in their own keeping. As for you, Gilgamesh, fill your belly with good things; day and night, night and day, dance and be merry, feast and rejoice. Let your clothes be fresh, bathe yourself in water, cherish the little child that holds your hand, and make your wife happy in your embrace; for this too is the lot of man.

I always worked until I had something done and I always stopped when I knew what was going to happen next. That way I could be sure of going on the next day.

Sleep that knits up the raveled sleave of care, The death of each day's life, sore labor's bath, Balm of hurt minds, great nature's second course, Chief nourisher in life's feast.

There is never any ending to Paris and the memory of each person who has lived in it differs from that of any other. We always returned to it no matter who we were or how it was changed or with what difficulties, or ease, it could be reached. Paris was always worth it and you received return for whatever you brought to it. But this is how Paris was in the early days when we were very poor and very happy.

Fuck You Poem #45 Fuck you in slang and conventional English. Fuck you in lost and neglected lingoes. Fuck you hungry and sated; faded, pock marked, and defaced. Fuck you with orange rind, fennel and anchovy paste. Fuck you with rosemary and thyme, and fried green olives on the side. Fuck you humidly and icily. Fuck you farsightedly and blindly. Fuck you nude and draped in stolen finery. Fuck you while cells divide wildly and birds trill. Thank you for barring me from his bedside while he was ill. Fuck you puce and chartreuse. Fuck you postmodern and prehistoric. Fuck you under the influence of opiun, codeine, laudanum, and paregoric. Fuck every real and imagined country you fancied yourself princess of. Fuck you on feast days and fast days, below and above. Fuck you sleepless and shaking for nineteen nights running. Fuck you ugly and fuck you stunning. Fuck you shipwrecked on the barren island of your bed. Fuck you marching in lockstep in the ranks of the dead. Fuck you at low and high tide. And fuck you astride anyone who has the bad luck to fuck you, in dank hallways, bathrooms, or kitchens. Fuck you in gasps and whispered benedictions. And fuck these curses, however heartfelt and true, that bind me, till I forgive you, to you.

Methought I heard a voice cry, Sleep no more! Macbeth does murder sleep, - the innocent sleep; Sleep that knits up the ravell'd sleave of care, The death of each day's life, sore labour's bath, Balm of hurt minds, great nature's second course, Chief nourisher in life's feast.

Our happiness depends on the habit of mind we cultivate. So practice happy thinking every day. Cultivate the merry heart, develop the happiness habit, and life will become a continual feast." ~

We are wired for feast and famine, not feast, feast, feast.

With so many trees in the city, you could see the spring coming each day until a night of warm wind would bring it suddenly in one morning. Sometimes the heavy cold rains would beat it back so that it would seem that it would never come and that you were losing a season out of your life. This was the only truly sad time in Paris because it was unnatural. You expected to be sad in the fall. Part of you died each year when the leaves fell from the trees and their branches were bare against the wind and the cold, wintry light. But you knew there would always be the spring, as you knew the river would flow again after it was frozen. When the cold rains kept on and killed the spring, it was as though a young person had died for no reason. In those days, though, the spring always came finally but it was frightening that it had nearly failed.

Peaches and Cheese”: The vagabond sun winks down through the trees, While lilacs, like memories, waft on the breeze, My friend, I was born for days such as these, To inhale perfume, And cut through the gloom, And feast like a king upon peaches and cheese! I’ll travel this wide world and go where I please, Can’t stop my wand’ring, it’s like a disease. My only regret as I cross the high seas: What I leave behind, Though I hope to find, My own golden city of peaches and cheese!

Innocent sleep. Sleep that soothes away all our worries. Sleep that puts each day to rest. Sleep that relieves the weary laborer and heals hurt minds. Sleep, the main course in life's feast, and the most nourishing.

NOT, I’ll not, carrion comfort, Despair, not feast on thee; Not untwist—slack they may be—these last strands of man In me ór, most weary, cry I can no more. I can; Can something, hope, wish day come, not choose not to be.

Every relationship has at least one really good day. What I mean is, no matter how sour things go, there's always that day. That day is always in your possession. That's the day you remember. You get old and you think: well, at least I had that day. It happened once. You think all the variables might just line up again. But they don't. Not always. I once talked to a woman who said, "Yeah, that's the day we had an angel around.

In those days, there was no money to buy books.

All things truly wicked start from innocence. So you live day by day and enjoy what you have and do not worry. You lie and hate it and it destroys you and every day is more dangerous, but you live day to day as in a war.

Once upon a time, there was a king who ruled a great and glorious nation. Favourite amongst his subjects was the court painter of whom he was very proud. Everybody agreed this wizzened old man pianted the greatest pictures in the whole kingdom and the king would spend hours each day gazing at them in wonder. However, one day a dirty and dishevelled stranger presented himself at the court claiming that in fact he was the greatest painter in the land. The indignant king decreed a competition would be held between the two artists, confident it would teach the vagabond an embarrassing lesson. Within a month they were both to produce a masterpiece that would out do the other. After thirty days of working feverishly day and night, both artists were ready. They placed their paintings, each hidden by a cloth, on easels in the great hall of the castle. As a large crowd gathered, the king ordered the cloth be pulled first from the court artist’s easel. Everyone gasped as before them was revealed a wonderful oil painting of a table set with a feast. At its centre was an ornate bowl full of exotic fruits glistening moistly in the dawn light. As the crowd gazed admiringly, a sparrow perched high up on the rafters of the hall swooped down and hungrily tried to snatch one of the grapes from the painted bowl only to hit the canvas and fall down dead with shock at the feet of the king. ’Aha!’ exclaimed the king. ’My artist has produced a painting so wonderful it has fooled nature herself, surely you must agree that he is the greatest painter who ever lived!’ But the vagabond said nothing and stared solemnly at his feet. ’Now, pull the blanket from your painting and let us see what you have for us,’ cried the king. But the tramp remained motionless and said nothing. Growing impatient, the king stepped forward and reached out to grab the blanket only to freeze in horror at the last moment. ’You see,’ said the tramp quietly, ’there is no blanket covering the painting. This is actually just a painting of a cloth covering a painting. And whereas your famous artist is content to fool nature, I’ve made the king of the whole country look like a clueless little twat.

When you have two people who love each other, are happy and gay and really good work is being done by one or both of them, people are drawn to them as surely as migrating birds are drawn at night to a powerful beacon. If the two people were as solidly constructed as the beacon there would be little damage except to the birds. Those who attract people by their happiness and their performance are usually inexperienced. They do not know how not to be overrun and how to go away. They do not always learn about the good, the attractive, the charming, the soon-beloved, the generous, the understanding rich who have no bad qualities and who give each day the quality of a festival and who, when they have passed and taken the nourishment they needed, leave everything deader than the roots of any grass Attila's horses' hooves have ever scoured.

Macbeth does murder sleep - the innocent sleep, Sleep that knits up the ravell'd sleave of care, The death of each day's life, sore labor's bath, Balm of hurt minds, great nature's second course, chief nourisher in life's feast.

Your words? A sublime feast that fed me on days when I was starving. I love you, Iris. And I want you to see me. I want you to know me. Through the smoke and the firelight and kilometers that once dwelled between us. Do you see me? —C.

Our rural ancestors, with little blest, Patient of labor when the end was rest, Indulged the day that housed their annual grain, With feasts, and off'rings, and a thankful strain.

War seems like a fine adventure, the greatest most of them will ever know. Then they get a taste of battle. For some, that one taste is enough to break them. Others go on for years, until they lose count of all the battles they have fought in, but even a man who has survived a hundred fights can break in his hundred-and-first. Brothers watch their brothers die, fathers lose their sons, friends see their friends trying to hold their entrails in after they’ve been gutted by an axe. They see the lord who led them there cut down, and some other lord shouts that they are his now, They take the wound, and when that’s still half-healed they take another. There is never enough to eat, their shoes fall to pieces from marching, their clothes are torn and rotting, and half of them are shitting in their breeches from drinking bad water. If they want new boots or a warmer cloak or maybe a rusted iron half helm, they need to take them from a corpse, and before long they are stealing from the living too, from the small folk whose land they’re fighting in, men very like the men they used to be. They slaughter their sheep and steal their chickens, and from there it’s just a short step to carrying off their daughters too. And one day they look around and realize all their friends and kin are gone, that they are fighting beside strangers beneath a banner that they hardly recognize. They don’t know where they are or how to get back home and the lord they’re fighting for does not know their names, yet here he comes, shouting for them to form up, to make a line with their spears and scythes and sharpened hoes, to stand their ground. And the knights come down on them, faceless men clad in all steel, and the iron thunder of their charge seems to fill the world. And the man breaks.

The bathhouse had been thick with the steam rising off the water and Jaime had come walking through that mist naked as his name day, looking half a corpse and half a god.He climbed into the tub with me, she remembered, blushing.

Feast upon your enemies to give you life. This, too, shall give me mine as I savor the destruction of flesh and blood off the children of the Light. Their souls will cry out to me, my own soul singing with its tune until one day the true power of my Realm will exist in all dimensions.

If you were only one inch tall, you'd ride a worm to school. The teardrop of a crying ant would be your swimming pool. A crumb of cake would be a feast And last you seven days at least, A flea would be a frightening beast If you were one inch tall. If you were only one inch tall, you'd walk beneath the door, And it would take about a month to get down to the store. A bit of fluff would be your bed, You'd swing upon a spider's thread, And wear a thimble on your head If you were one inch tall. You'd surf across the kitchen sink upon a stick of gum. You couldn't hug your mama, you'd just have to hug her thumb. You'd run from people's feet in fright, To move a pen would take all night, (This poem took fourteen years to write-- 'Cause I'm just one inch tall).

We're a lukewarm people for all our feast days and hard work. Not much touches us, but we long to be touched. We lie awake at night willing the darkness to part and show us a vision. Our children frighten us in their intimacy, but we make sure they grow up like us. Lukewarm like us. On a night like this, hands and faces hot, we can believe that tomorrow will show us angels in jars and that the well-known woods will suddenly reveal another path.

Once he went into the mountains on a clear, sunny day, and wandered about for a long time with a tormenting thought that refused to take shape. Before him was the shining sky, below him the lake, around him the horizon, bright and infinite, as if it went on forever. For a long time he looked and suffered. He remembered now how he had stretched out his arms to that bright, infinite blue and wept. What had tormented him was that he was a total stranger to it all. What was this banquet, what was this great everlasting feast, to which he had long been drawn, always, ever since childhood, and which he could never join? Every morning the same bright sun rises; every morning there is a rainbow over the waterfall; every evening the highest snowcapped mountain, there, far away, at the edge of the sky, burns with a crimson flame; every little fly that buzzes near him in a hot ray of sunlight participates in this whole chorus: knows its place, loves it, and is happy; every little blade of grass grows and is happy! And everything has its path, and everything knows its path, goes with a song and comes back with a song; only he knows nothing, understands nothing, neither people nor sounds, a stranger to everything and a castaway.

WESTMORELAND. O that we now had here But one ten thousand of those men in England That do no work to-day! KING. What's he that wishes so? My cousin Westmoreland? No, my fair cousin; If we are mark'd to die, we are enow To do our country loss; and if to live, The fewer men, the greater share of honour. God's will! I pray thee, wish not one man more. By Jove, I am not covetous for gold, Nor care I who doth feed upon my cost; It yearns me not if men my garments wear; Such outward things dwell not in my desires. But if it be a sin to covet honour, I am the most offending soul alive. No, faith, my coz, wish not a man from England. God's peace! I would not lose so great an honour As one man more methinks would share from me For the best hope I have. O, do not wish one more! Rather proclaim it, Westmoreland, through my host, That he which hath no stomach to this fight, Let him depart; his passport shall be made, And crowns for convoy put into his purse; We would not die in that man's company That fears his fellowship to die with us. This day is call'd the feast of Crispian. He that outlives this day, and comes safe home, Will stand a tip-toe when this day is nam'd, And rouse him at the name of Crispian. He that shall live this day, and see old age, Will yearly on the vigil feast his neighbours, And say 'To-morrow is Saint Crispian.' Then will he strip his sleeve and show his scars, And say 'These wounds I had on Crispian's day.' Old men forget; yet all shall be forgot, But he'll remember, with advantages, What feats he did that day. Then shall our names, Familiar in his mouth as household words- Harry the King, Bedford and Exeter, Warwick and Talbot, Salisbury and Gloucester- Be in their flowing cups freshly rememb'red. This story shall the good man teach his son; And Crispin Crispian shall ne'er go by, From this day to the ending of the world, But we in it shall be remembered- We few, we happy few, we band of brothers; For he to-day that sheds his blood with me Shall be my brother; be he ne'er so vile, This day shall gentle his condition; And gentlemen in England now-a-bed Shall think themselves accurs'd they were not here, And hold their manhoods cheap whiles any speaks That fought with us upon Saint Crispin's day.

We know this much is true,   and it’s true for all souls: each of us will one day   find the feast finished and, fattened or famished,   step slowly backward into their own dark hall   for that final night of sleep.

In those days we did not trust anyone who had not been in the war, but we did not completely trust anyone.

No one warned me about the nightmares, the panic attacks, or the dark destructive thoughts that would follow. No one explained to me how darkness works, how it feasts on itself or how it festers. I hardly recognize myself these days. Becoming an instrument of torture destroyed what was left of my mind. - Warner

We are terrified of future catastrophes and are thrown into a continuous state of misery and anxiety, and for fear of becoming miserable, we never cease to be so, always panting for riches and never giving our souls or our bodies a moment’s peace. But those who are content with little live day by day and treat any day like a feast day.

I want to stop picking at life like it's a meal I don't want to eat, because I want to. I want to taste it all. I want life to be a feast, even if I have to eat it raw and bloody and burned some days. I will pick bones from my teeth. I will let the juice drip down my chin.

God made you to love him supremely, but he lost you. He returned to get you back, but it took the cross to do it. He absorbed your darkness so that one day you can finally and dazzlingly become your true self and take your seat at his eternal feast.

Death is not the worst thing. It is His gift to us, and end to want and pain. On the day that we are born the Many-Faced God sends each of us a dark angel to walk through life beside us. When our sins and our sufferings grow to great to be borne, the angel takes us.

This past, this endless struggle to achieve and reveal and confirm a human identity, human authority, yet contains, for all its horror, something very beautiful. I do not mean to be sentimental about suffering – enough is certainly as good as a feast – but people who cannot suffer can never grow up, can never discover who they are. That man who is forced each day to snatch his manhood, his identity, out of the fire of human cruelty that rages to destroy it knows, if he survives his effort, and even if he does not survive it, something about himself and human life that no school on earth – and indeed, no church – can teach. He achieves his own authority, and that is unshakable. This is because, in order to save his life, he is forced to look beneath appearances, to take nothing for granted, to hear the meaning behind the words. If one is continually surviving the worse that life can bring, one eventually ceases to be controlled by a fear of what life can bring; whatever it brings must be borne. And at this level of experience one’s bitterness begins to be palatable, and hatred becomes too heavy a sack to carry.

The day my father came to claim me, my mother did not wish for me to go. ‘She is a girl,' she said, ‘and I do not think that she is yours. I had a thousand other men.' He tossed his spear at my feet and gave my mother the back of his hand across the face, so she began to weep. ‘Girl or boy, we fight our battles,' he said, ‘but the gods let us choose our weapons.' He pointed to the spear, then to my mother's tears, and I picked up the spear.

Death devours not only those who have been cooked by old age; it also feasts on those who are half-cooked and even those who are raw.

King Edmund of East Anglia is now remembered as a saint, as one of those blessed souls who live forever in the shadow of God. Or so the priests tell me. In heaven, they say, the saints occupy a privileged place, living on the high platform of God’s great hall where they spend their time singing God’s praises. Forever. Just singing. Beocca always told me that it would be an ecstatic existence, but to me it seems very dull. The Danes reckon their dead warriors are carried to Valhalla, the corpse hall of Odin, where they spend their days fighting and their nights feasting and swiving, and I dare not tell the priests that this seems a far better way to endure the afterlife than singing to the sound of golden harps. I once asked a bishop whether there were any women in heaven. “Of course there are, my lord,” he answered, happy that I was taking an interest in doctrine. “Many of the most blessed saints are women.” “I mean women we can hump, bishop.” He said he would pray for me. Perhaps he did.

Not everyone can have the same devotion. One exactly suits this person, another that. Different exercises, likewise, are suitable for different times, some for feast days and some again for weekdays. In time of temptation we need certain devotions. For days of rest and peace we need others. Some are suitable when we are sad, others when we are joyful in the Lord.

After my name day feast, I’m going to raise a host and kill your brother myself. That’s what I’ll give you, Lady Sansa. Your brother’s head.” A kind of madness took over her then, and she heard herself say, “Maybe my brother will give me your head.

Happiness There's just no accounting for happiness, or the way it turns up like a prodigal who comes back to the dust at your feet having squandered a fortune far away. And how can you not forgive? You make a feast in honor of what was lost, and take from its place the finest garment, which you saved for an occasion you could not imagine, and you weep night and day to know that you were not abandoned, that happiness saved its most extreme form for you alone. No, happiness is the uncle you never knew about, who flies a single-engine plane onto the grassy landing strip, hitchhikes into town, and inquires at every door until he finds you asleep midafternoon as you so often are during the unmerciful hours of your despair. It comes to the monk in his cell. It comes to the woman sweeping the street with a birch broom, to the child whose mother has passed out from drink. It comes to the lover, to the dog chewing a sock, to the pusher, to the basket maker, and to the clerk stacking cans of carrots in the night. It even comes to the boulder in the perpetual shade of pine barrens, to rain falling on the open sea, to the wineglass, weary of holding wine.

I'm as religious as the next man - which is to say I'll keep in with the local parson for form's sake and read the lessons on feast-days because my tenants expect it, but I've never been fool enough to confuse religion with belief in God. That's where so many clergymen... go wrong

In 1637, anywhere from four to seven hundred Pequot gathered for their annual Green Corn Dance. Colonists surrounded their village, set it on fire, and shot any Pequot who tried to escape. The next day the Massachusetts Bay Colony had a feast in celebration, and the governor declared it a day of thanksgiving. Thanksgivings like these happened everywhere, whenever there were what we have to call “successful massacres.” At one such celebration in Manhattan, people were said to have celebrated by kicking the heads of Pequot people through the streets like soccer balls.

Nowadays, if a man living in a civilized country (ha!) hears cannon blasts in his sleep, he will, of course, mistake them for thunderclaps, gun salutes on the feast day of the local patron saint, or furniture being moved by the slime-buckets living upstairs, and go right on sleeping soundly. But the ringing of the telephone, the triumphal march of the cell phone, or the doorbell, no: Those are all sounds of summons in response to which the civilzed man (ha-ha!) has no choice but to surface from the depths of slumber and answer.

Creation's probably overrated. After all, God made the world in only six days and rested on the seventh.

Who are you?” he would ask her every day. “No one,” she would answer, she who had been Arya of House Stark, Arya Underfoot, Arya Horseface. She had been Arry and Weasel too, and Squab and Salty, Nan the cupbearer, a grey mouse, a sheep, the ghost of Harrenhal…but not for true, not in her heart of hearts. In there she was Arya of Winterfell, the daughter of Lord Eddard Stark and Lady Catelyn, who had once had brothers named Robb and Bran and Rickon, a sister named Sansa, a direwolf called Nymeria, a half brother named Jon Snow. In there she was someone…but that was not the answer he wanted.

We didn’t domesticate cats. They domesticated themselves. But not totally, you know? You take a good look at any house cat, and you can tell there’s eventually going to be a day when it goes back wild, you know? When it reverts to its true nature. You fall over and die in a house with your dog, and your dog will lie down beside your dead body, maybe right on top of it, and starve to death. But a house cat will feast on your eyes as soon as its stomach starts growling.

That one small noise brought back the old days to the children’s minds more than anything that had happened yet. All the battles and hunts and feasts came rushing into their heads together.

I am sure that if we can find reconciliation with our past – whether parents, partners or friends – we should try and do that. It won't be perfect, it will be a compromise . . . but it might mean acceptance and, the big word, forgiveness.

This is a day of celebration! Today, we are divorcing the past and marrying the present. Dance, and you will find God in every room. Today, we are divorcing resentment and marrying forgiveness. Sing, and God will find you in every tune. Today, we are divorcing indifference and marrying love. Drink, and play that tambourine against your thighs. We have so much celebrating to do!

We're a lukewarm people for all our feast days and hard work. Not much touches us, but we long to be touched. We lie awake at night willing the darkness to part and show us a vision. Our children frighten us in their intimacy, but we make sure they grow up like us. Lukewarm like us. On a night like this, hands and faces hot, we can believe that tomorrow will show us angels in jars and that the well-known woods will suddenly reveal another path. Last time we had a bonfire, a neighbour tried to pull down the boards of his house. [...] I sometimes wonder why none of us tried to stop him. I think we wanted him to do it, to do it for us. To tear down our long-houred lives and let us start again. Clean and simple with open hands.

Be happy when you find that doctrines you have learned and analysed are being tested by real events. If you’ve succeeded in removing or reducing the tendency to be mean and critical, or thoughtless, or foul-mouthed, or careless, or nonchalant; if old interests no longer engage you, at least not to the same extent; then every day can be a feast day – today because you acquitted yourself well in one set of circumstances, tomorrow because of another.

Little son, I have longed a while to see you, and now I see you the fairest thing ever a woman bore. In sadness came I hither, in sadness did I bring forth, and in sadness has your first feast day gone. And as by sadness you came into the world, your name shall be called Tristan; that is the child of sadness.” After she had said these words she kissed him, and immediately when she had kissed him she died.

Time is a boomerang, not an arrow.

Hackberry Holland's greatest fear was his fellow man's propensity to act collectively, in militaristic lockstep, under the banner of God and country. Mobs did not rush across town to do good deeds, and in Hackberry's view, there was no more odious taint on any social or political endeavor than universal approval.

Truth came home one day, naked and wounded, having been beaten and cursed by the people who did not wish to hear, while his brother Falsehood went dressed in the brightest garments and feasted with every household. “What shall I do?” cried Truth to the gods. “No man wishes to hear me and all beat me and throw things at me; look, I am covered with dung.” “You are naked” said the goddess Maat, sympathetically. “No naked one can command respect. Therefore take these robes and you will walk without fear and all men will sit at your feet to hear your stories.” And she dressed Truth in Fable’s garments, and he was welcome at every house.

The only thing that could spoil a day was people and if you could keep from making engagements, each day had no limits. People were always the limiters of happiness except for the very few that were as good as spring itself.

I do think your brother grows more peculiar every day,' I complain to Edward when he comes to my rooms in Whitehall Palace to escort me to dinner. 'Which one?' he asks lazily. 'For you know I can do nothing right in the eyes of either. You would think they would be glad to have a York on the throne and peace in Christendom, and one of the finest Christmas feasts we have ever arranged; but no: Richard is leaving court to go back north as soon as the feast is over, to demonstrate his outrage that we are not slogging away in a battle with the French, and George is simply bad tempered.

I always wondered why the makers leave housekeeping and cooking out of their tales. Isn't it what all the great wars and battles are fought for -- so that at day's end a family may eat together in a peaceful house? The tale tells how the Lords of Manva hunted & gathered roots & cooked their suppers while they were camped in exile in the foothills of Sul, but it doesn't say what their wives & children were living on in their city left ruined & desolate by the enemy. They were finding food too, somehow, cleaning house & honoring the gods, the way we did in the siege & under the tyranny of the Alds. When the heroes came back from the mountain, they were welcomed with a feast. I'd like to know what the food was and how the women managed it.

Odd that a festival to celebrate the most austere of births should end up being all about conspicuous consumption.

(M)uch as we might imagine we can leave the past behind, it has a nasty way of pressing its hoary old face against the window just as we were sitting down to the feast.

..and I felt the death loneliness that comes at the end of every day that is wasted in your life.

To dine with a glacier on a sunny day is a glorious thing and makes common feast of meat and wine ridiculous. The glacier eats hills and sunbeams.

A haunting, magical, modern-day fairytale. A feast for the senses.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

I have been with you every day of my life. You know, do you not, that is has been so? And, I shall be with you every day that is left to me. Every evening I shall sit down, if not in flesh, which means nothing, in spirit, which is all, to dine with you, just like tonight. For tonight I have learned that in this world anything is possible.

There would be a day—there must be a day—when he would come back to Gramarye with a new Round Table which had no corners, just as the world had none—a table without boundaries between the nations who would sit to feast there. The hope of making it would lie in culture. If people could be persuaded to read and write, not just to eat and make love, there was still a chance that they might come to reason. BUT

When spring came, even false spring, there were no problems except where to be happiest. The only thing that could spoil a day was people and if you could keep from making engagements, each day had no limits

Neither the Pilgrims nor the Indians new what they had begun. The Pilgrims called the celebration a Harvest Feast. The Indians thought of it as a Green Corn Dance. It was both and more than both. It was the first Thanksgiving. In the years that followed, President George Washington issued the first national Thanksgiving proclamation, and President Abraham Lincoln proclaimed the last Thursday in November a holiday of “thanksgiving and praise.” Today it is still a harvest festival and Green Corn Dance. Families feast with friends, give thanks and play games. Plymouth Rock did not fare as well. It has been cut in half, moved twice, dropped, split and trimmed to fit its present-day portico. It is a mere memento of its once magnificent self. Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.

is a broken man an outlaw?" "More or less." Brienne answered. Septon Meribald disagreed. "More less than more. There are many sorts of outlaws, just as there are many sorts of birds. A sandpiper and a sea eagle both have wings, but they are not the same. The singers love to sing of good men forced to go outside the law to fight some wicked lord, but most outlaws are more like this ravening Hound than they are the lightning lord. They are evil men, driven by greed, soured by malice, despising the gods and caring only for themselves. Broken men are more deserving of our pity, though they may be just as dangerous. Almost all are common-born, simple folk who had never been more than a mile from the house where they were born until the day some lord came round to take them off to war. Poorly shod and poorly clad, they march away beneath his banners, ofttimes with no better arms than a sickle or a sharpened hoe, or a maul they made themselves by lashing a stone to a stick with strips of hide. Brothers march with brothers, sons with fathers, friends with friends. They've heard the songs and stories, so they go off with eager hearts, dreaming of the wonders they will see, of the wealth and glory they will win. War seems a fine adventure, the greatest most of them will ever know. "Then they get a taste of battle. "For some, that one taste is enough to break them. Others go on for years, until they lose count of all the battles they have fought in, but even a man who has survived a hundred fights can break in his hundred-and-first. Brothers watch their brothers die, fathers lose their sons, friends see their friends trying to hold their entrails in after they've been gutted by an axe. "They see the lord who led them there cut down, and some other lord shouts that they are his now. They take a wound, and when that's still half-healed they take another. There is never enough to eat, their shoes fall to pieces from the marching, their clothes are torn and rotting, and half of them are shitting in their breeches from drinking bad water. "If they want new boots or a warmer cloak or maybe a rusted iron halfhelm, they need to take them from a corpse, and before long they are stealing from the living too, from the smallfolk whose lands they're fighting in, men very like the men they used to be. They slaughter their sheep and steal their chicken's, and from there it's just a short step to carrying off their daughters too. And one day they look around and realize all their friends and kin are gone, that they are fighting beside strangers beneath a banner that they hardly recognize. They don't know where they are or how to get back home and the lord they're fighting for does not know their names, yet here he comes, shouting for them to form up, to make a line with their spears and scythes and sharpened hoes, to stand their ground. And the knights come down on them, faceless men clad all in steel, and the iron thunder of their charge seems to fill the world... "And the man breaks. "He turns and runs, or crawls off afterward over the corpses of the slain, or steals away in the black of night, and he finds someplace to hide. All thought of home is gone by then, and kings and lords and gods mean less to him than a haunch of spoiled meat that will let him live another day, or a skin of bad wine that might drown his fear for a few hours. The broken man lives from day to day, from meal to meal, more beast than man. Lady Brienne is not wrong. In times like these, the traveler must beware of broken men, and fear them...but he should pity them as well

Reality is the strip malls of Burbank, the smokestacks of Cleveland, a parking garage in Newark. Fantasy is the towers of Minas Tirith, the ancient stones of Gormenghast, the halls of Camelot. Fantasy flies on the wings of Icarus, reality on Southwest Airlines. Why do our dreams become so much smaller when they finally come true? We read fantasy to find the colors again, I think. To taste strong spices and hear the songs the sirens sang. There is something old and true in fantasy that speaks to something deep within us, to the child who dreamt that one day he would hunt the forests of the night, and feast beneath the hollow hills, and find a love to last forever somewhere south of Oz and north of Shangri-La. They can keep their heaven. When I die, I'd sooner go to Middle Earth..

Angels and demons, vampires and lycans, all set against an inventive, intriguing story world that hooked me from the first page. Balancing action and romance, humor and hot sensuality, Sylvia Day's storytelling dazzles. I can’t wait to read more about this league of sexy, dangerous guardian angels and the fascinating world they inhabit. A Touch of Crimson is a paranormal romance lover's feast!

PRAISE FOR 'THE JOURNEY HOME' Many saints are known and praised by all. We pray to them in litanies and celebrate their feast days. But the vast majority of holy men and women live heroic lives quietly before God. Loyal to family, lovers of God, servants in the Church, these unsung saints live everyday life as an example for us. David Hanneman is one such man. His story is exemplary and should be told to the world. He not only lived a noble life, but also suffered with heroism and grace as he passed into glory. This is a story to encourage and bless us all. We are thankful to Joseph Hanneman for sharing his father and making his story known to us who need such examples to encourage us as we face the difficulties and challenges of life.

Let a man fast until he is free to eat like a true son of Adam. Let him take but one meal a day; let him fast in good earnest. But then let him take meals worthy of the name. It is bread that strengthens man's heart; it is the valleys thick with grain that laugh and sing. It is only when a man, by feast and fast, lays a firm grip on the fatness of the earth that he himself will return to sanity and substance.

Proverbs 15:15: “All the days of the desponding and afflicted are made evil [by anxious thoughts and forebodings], but he who has a glad heart has a continual feast [regardless of circumstances].” I realized at that time that most of my life had been made miserable by evil thoughts and forebodings. Yes, I had circumstances that were very difficult, but even when I didn’t, I was still miserable because my thoughts were poisoning my outlook and robbing me of ability to enjoy life and see good days. Even if nothing bad was happening at the time, I always vaguely sensed that something bad was about to happen. Because of that I was unable to really enjoy my life.

We're humans, not machines. We have bad days. We have mental difficulties. We are inspired, yet we fail. We are not linear. We have hearts that break and souls we don't know what to do with. We kill and destroy but we build and make possible too. We've been to the moon and invented computers. We outsource most things but we still have to live with ourselves. We're pessimists who believe it's too late so what the hell? We're the comeback kids in love with second chances. And every New Year is another chance.

A husband or wife did not have the right either to demand sex from his or her spouse or to refuse it, and there was a catalogue of forbidden sexual practices, notably homosexuality, bestiality, certain sexual positions, masturbation, the use of aphrodisiacs, and oral sex, which could incur a penance of three years’ duration. Nor were people to make love on Sundays, holy days, or feast days, or during Lent, pregnancy, or menstruation. People believed that if these rules were disobeyed, deformed children or lepers might result.

To have come on all this new world of writing, with time to read in a city like Paris where there was a way of living well and working, no matter how poor you were, was like having a great treasure given to you. You could take your treasure with you when you traveled too, and in the mountains where we lived in Switzerland and Italy, until we found Schruns in the high valley in the Vorarlberg in Austria, there were always the books, so that you lived in the new world you had found, the snow and the forests and the glaciers and their winter problems and your high shelter in the Hotel Taube in the village in the day time, and at night you could live in the other wonderful world the Russian writers were giving you.

I have learned, painfully, over the years that the things I regret in my life are not errors of judgement but failures of feeling.

In those days you did not really need anything, not even the rabbit’s foot, but it was good to feel it in your pocket.

your letters have been a light for me to follow. Your words? A sublime feast that fed me on days when I was starving.

Your words? A sublime feast that fed me on days when I was starving.

he which hath no stomach to this fight, Let him depart; his passport shall be made, And crowns for convoy put into his purse; We would not die in that man's company That fears his fellowship to die with us. This day is call'd the feast of Crispian. He that outlives this day, and comes safe home, Will stand a tip-toe when this day is nam'd, And rouse him at the name of Crispian. He that shall live this day, and see old age, Will yearly on the vigil feast his neighbours, And say 'To-morrow is Saint Crispian.' Then will he strip his sleeve and show his scars, And say 'These wounds I had on Crispian's day.' Old men forget; yet all shall be forgot, But he'll remember, with advantages, What feats he did that day. Then shall our names, Familiar in his mouth as household words- Harry the King, Bedford and Exeter, Warwick and Talbot, Salisbury and Gloucester- Be in their flowing cups freshly rememb'red. This story shall the good man teach his son; And Crispin Crispian shall ne'er go by, From this day to the ending of the world, But we in it shall be remembered- We few, we happy few, we band of brothers; For he to-day that sheds his blood with me Shall be my brother; be he ne'er so vile, This day shall gentle his condition; And gentlemen in England now-a-bed Shall think themselves accurs'd they were not here, And hold their manhoods cheap whiles any speaks That fought with us upon Saint Crispin's day.

Sir Thomas More (7 February 1478 – 6 July 1535), also known as Saint Thomas More, was an English lawyer, author, and statesman. During his lifetime he earned a reputation as a leading humanist scholar and occupied many public offices, including that of Lord Chancellor from 1529 to 1532. More coined the word "utopia", a name he gave to an ideal, imaginary island nation whose political system he described in a book published in 1516. He is chiefly remembered for his principled refusal to accept King Henry VIII's claim to be supreme head of the Church of England, a decision which ended his political career and led to his execution as a traitor. In 1935, four hundred years after his death, More was canonized in the Catholic Church by Pope Pius XI, and was later declared the patron saint of lawyers and statesmen. He shares his feast day, June 22 on the Catholic calendar of saints, with Saint John Fisher, the only Bishop during the English Reformation to maintain his allegiance to the Pope. More was added to the Anglican Churches' calendar of saints in 1980. Source: Wikipedia

A thankful and a contented spirit is a continual feast. We ought to be contented, and we shall be contented, if we are in the habit of seeing God in everything, and living upon Him day by day. Oh, for a spirit of true thankfulness!

The position of sun and moon on the Feast of Beltane" is one, with a list if two hundred paired figures laid out beneath. Similar tables existed for Hogmanay and Midsummer's Day, and Samhainn, the Feast of All Hallows. The ancient feasts of fire and sun, and Beltane's sun would rise tomorrow.

When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. Like sheaves of corn he gathers you unto himself. He threshes you to make you naked. He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart. But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, "God is in my heart," but rather, "I am in the heart of God." And think not you can direct the course of love, for love, if it finds you worthy, directs your course. Love has no other desire but to fulfill itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love's ecstasy; To return home at eventide with gratitude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

But little or great, suffering accepted and offered to Our Lord produces peace and serenity. When it is not accepted, the soul is out of tune and its internal rebellion is shown externally in gloom or bad temper. We have to make a conscious decision to take up and carry the little Cross of every day with determination. Suffering can be sent to us by God to purify many things in our past life or to strengthen our virtues and to unite us to the sufferings of Christ our Redeemer, who, in his innocence, suffered the punishment due to our sins.

If I walked down by different streets to the Jardin du Luxembourg in the afternoon I could walk through the gardens and then go to the Musée du Luxembourg where the great paintings were that have now mostly been transferred to the Louvre and the Jeu de Paume. I went there nearly every day for the Cézannes and to see the Manets and the Monets and the other Impressionists that I had first come to know about in the Art Institute at Chicago. I was learning something from the painting of Cézanne that made writing simple true sentences far from enough to make the stories have the dimensions that I was trying to put in them. I was learning very much from him but I was not articulate enough to explain it to anyone. Besides it was a secret. But if the light was gone in the Luxembourg I would walk up through the gardens and stop in at the studio apartment where Gertrude Stein lived at 27 rue de Fleurus.

The written word is an attempt at completeness when there is no one impatiently awaiting you in a dimly lit bedroom--awaiting your tales of the day, as the healing hands of someone who knew turn to you and touch you, and you lose yourself so completely in another that you are momentarily delivered from yourself. Whispering across the pillow comes a kind voice that might tell you how to get out of certain difficulties, from someone who might mercifully detach you from your complications. When there is no matching of lives, and we live on a strict diet of the self, the most intimate bond can be with the words that we write: Oh often have I washed and dressed And what's to show for all my pain? Let me lie abed and rest: Ten thousand times I've done my best And all's to do again. I ask myself if there is an irresponsible aspect in relaying thoughts of pain as inspiration, and I wonder whether Housman actually infected the sensitives further, and pulled them back into additional darkness. Surely it is true that everything in the imagination seems worse then it actually is--especially when one is alone and horizontal (in bed, as in the coffin). Housman was always alone--thinking himself to death, with no matronly wife to signal to the watching world that Alfred Edward was quite alright--for isn't that partly the aim of scoring a partner: to trumpet the mental all-clear to a world where how things seem is far more important than how things are? Now snugly in eternity, Housman still occupies my mind. His best moments were in Art, and not in the cut and thrust of human relationships. Yet he said more about human relationships than those who manage to feast on them. You see you can't have it both ways

Here's a profundity, the best I can do: sometimes you just know… You just know when two people belong together. I had never really experienced that odd happenstance before, but this time, with her, I did. Before, I was always trying to make my relationships work by means of willpower and forced affability. This time I didn't have to strive for anything. A quality of ease spread over us. Whatever I was, well, that was apparently what she wanted… To this day I don't know exactly what she loves about me and that's because I don't have to know. She just does. It was the entire menu of myself. She ordered all of it.

My prime of youth is but a frost of cares, My feast of joy is but a dish of pain, My crop of corn is but a field of tares, And all my good is but vain hope of gain: The day is past, and yet I saw no sun, And now I live, and now my life is done. My tale was heard and yet it was not told, My fruit is fall'n, and yet my leaves are green, My youth is spent and yet I am not old, I saw the world and yet I was not seen: My thread is cut and yet it is not spun, And now I live, and now my life is done. I sought my death, and found it in my womb, I looked for life, and saw it was a shade, I trod the earth, and knew it was my tomb, And now I die, and now I was but made, My glass is full, and now my glass is run, And now I live, and now my life is done.

When the music started and the dancing commenced, they appreciated the extent of their gratitude for Jockey. Once again he picked the right day for a birthday. He had been attuned to a shared tension, a communal apprehension beyond the routine facts of their bondage. It had built up. The last few hours had dispelled much of the ill feeling. They could face the morning toil and the following mornings and the long days with their spirits replenished, however meagerly, by a fond night to look back on and the next birthday feast to look forward to. By making a circle of themselves that separated the human spirits within from the degradation without.

I know that when I near my end, I will not reminisce about my dull days. Instead, I’ll relive my days of debauchery, my “moveable feasts,” to coin Hemingway. But it’s not over yet. I’ll be making memories until I die. And that is my advice to you. Make extraordinary memories. Be extra, my friend. Splurge on extra nice things.

The feast lasted nine days, the last three becoming a continuous circle dance accompanied by songs and music. Noemi always stayed on the belvedere among the banquet remains. ... No, she didn't dance, she didn't laugh, but it was enough for her to see people enjoying themselves, because she too hoped to take part in the festival of life.

Ravens and crows. Rats Mists and clouds. Insects and corruption. Strange events and odd occurrences. The ordinary twisted and strange. Wonders! The dead are beginning to walk and some see them. Others do not, but more and more, we all fear the night. These have been our days. They rain upon us beneath a dead sky, crushing us with their fury, until as one we beg: "Let it begin!" -Journal of the Unknown Scholar, entry for The Feast of Freia, 1000 NE

Sometimes celebrating, enjoying, and laughing seem almost inappropriate in a world as broken as ours. We look around and see panic on the faces of everyone we see. Tragedies become ordinary. How, in good conscience, can we laugh and celebrate and eat pizza? I believe we must celebrate - because celebration is one of the most effective weapons we have against the darkness of our day. The real grief of the state of our world is the pervasive fear that settles in our hearts.

While eating our feast, we watch The Big Lebowski, which is sort of bizarre, because Alex was trying to get me to watch this a couple of months ago. And the Roths have it on DVD, so they are all amazed I’ve never seen it. Turns out, it’s really good. And what’s even better, in addition to Porter preparing me for the sound of gunshots in the movie—so I won’t be caught off guard—and quoting lines along with the actors, which makes me smile despite the dreary events of the day, is when he leans close and whispers into my ear, “You belong here with me.” And for that moment, I believe that I do.

St. Fidgeta is the patroness of nervous and unmanageable children. Her shrine is the church of Santa Fidgeta in Tormento, near Fobbio in southern Italy. There one may see the miraculous statues of St. Fidgeta, attributed to the Catholic Casting Company of Chicago, Illinois. The statue has been seen to squirm noticeably on her feast day, and so on that day restless children from all over Europe have been dragged to the shrine by equally nervous, worn-out, and half-mad parents.

I’ve never known hunger until I met you. I have been starved since the day I laid eyes on you, Briar Shea.” His gaze locks with mine in a promise. “Now I’ll feast.

One day the singers will make all of us immortal.

I keep forgetting that if you live in a big city only mad people talk to themselves.

From this point on... every day is a celebration and every meal a feast.

Nothing so becomes us as stillness and quiet serenity.

if the day was bright, I would buy a liter of wine and a piece of bread and some sausage and sit in the sun and read one of the books I had bought and watch the fishing.

For some moments the two men sat quietly, each wrapped in his own thoughts, then Ivor rose. 'I should speak to Levon about tomorrow's hunt,' he said. 'Sixteen [eltors], I think.' 'At least,' the shaman said in an aggrieved tone. 'I could eat a whole one myself. We haven't feasted in a long time, Ivor.' Ivor snorted. 'A very long time, you greedy old man. Twelve whole days...why aren't you fat?' 'Becaues,' the wisest one explained patiently, 'you never have enough food at the feasts.

When spring came, even the false spring, there were no problems except where to be happiest. The only thing that could spoil a day was people and if you could keep from making engagements, each day had no limits. People were always the limiters of happiness except for the very few that were as good as spring itself.

What did you do?" said Charles. "You know that night all our shoes went into the hall," said Nirupam. "Well, we had a feast that night. Dan Smith made me get up the floorboards and get the food out. He says I have no right to be so large and so weak," Nirupam said resentfully, "and I was hating him for it, when I took the boards up and found a pair of running shoes, with spikes, hidden there with the food. I turned those shoes into a chocolate cake. I knew Dan was so greedy that he would eat it all himself. And he did eat it. He didn't let anyone else have any. You may have noticed that he wasn't quite himself the next day." So much had happened to Charles that particular day, that he could not remember Dan seeming anything at all. He didn't have the heart to explain all the trouble Nirupam had caused him. "Those were my spikes," he said sadly. He wobbled along on the mop rather awed at the thought of iron spikes passing through Dan's stomach. "He must have a digestion like an ostrich!" "The spikes were turned into cherries," said Nirupam. "The soles were the cream. The shoes as a whole became what is called a Black Forest gateau.

MODESTY AT A WEDDING means rejoicing fully in the singing, dancing, and feasting while inwardly striving to direct all of those activities for the happiness of the wedding couple, not for oneself. —RABBI NOSSON TZVI FINKEL, THE ALTER OF SLABODKA (1849–1927)

Three meals a day are a highly advanced institution. Savages gorge themselves or fast.”2 The wilder tribes among the American Indians considered it weak-kneed and unseemly to preserve food for the next day.3 The natives of Australia are incapable of any labor whose reward is not immediate; every Hottentot is a gentleman of leisure; and with the Bushmen of Africa it is always “either a feast or a famine.

I cried, sitting by her bed, and I told her the story of us. “It’s about the feed,” I said. “It’s about this meg normal guy, who doesn’t think about anything until one wacky day, when he meets a dissident with a heart of gold.” I said, “Set against the backdrop of America in its final days, it’s the high-spirited story of their love together, it’s laugh-out-loud funny, really heartwarming, and a visual feast.” I picked up her hand and held it to my lips. I whispered to her fingers. “Together, the two crazy kids grow, have madcap escapades, and learn an important lesson about love. They learn to resist the feed. Rated PG-13. For language,” I whispered, “and mild sexual situations.

How do I know that the love of life is not a delusion? Or that the fear of death is not like a young person running away from home and unable to find his way back? The Lady Li Chi was the daughter of a border warden, Ai. When the state of Chin captured her, she wept until she had drenched her robes; then she came to the King’s palace, shared the King’s bed, ate his food, and repented of her tears. How do I know whether the dead now repent for their former clinging to life? ‘Come the morning, those who dream of the drunken feast may weep and moan; when the morning comes, those who dream of weeping and moaning go hunting in the fields. When they dream, they don’t know it is a dream. Indeed, in their dreams they may think they are interpreting dreams, only when they awake do they know it was a dream. Eventually there comes the day of reckoning and awakening, and then we shall know that it was all a great dream. Only fools think that they are now awake and that they really know what is going on, playing the prince and then playing the servant. What fools! The Master and you are both living in a dream. When I say a dream, I am also dreaming. This very saying is a deception. If after ten thousand years we could once meet a truly great sage, one who understands, it would seem as if it had only been a morning.

I thought I saw you today, but that was just hope. I heard the sound of your voice in the last wave of an echo. And every day I wake knowing you are no longer here, is another day I must try my best to live as though you are.

My period continued, an inevitable cycle, yet every month I was somehow surprised by the violent pain. It was as if I refused to believe my body, something I’d trusted for years, would repeatedly betray me. My stomach ate itself from the inside, a revelry I had been dragged to, a feast I was forced to join though I was not hungry. The meal lasted four to six days, gorging on cramps, the spilled crumbs falling out of me stained with raspberry jam. My stomach was never a clean eater, gnawing on my uterus and fallopian tubes, leaving bite marks. I counted each rotation of the sun with heightening anxiety until it passed and I reset the clock. The knife carved my insides into pot roasts; the fork jabbed my sides into holey cheese. I could distinguish each fork prong—the pain was profound. My guts twisted around the spoon like spaghetti, tangled noodles slathered in scarlet marinara. Menstruation was more smashed acidic tomatoes than sweet fruit compote. I wiped my fingers on white jeans made of napkins and left streaks dried to rust. The stains came out with bleach and detergent. I died and regenerated every month. How else could I define the experience? The reasonable explanation was death. I decided when my body was wheeled into the morgue, the coroner would declare I died of being a woman. Which was far better than dying of being a man.

Nothing saves the day so much as a good word. And nothing has been misused as often. There is power in a word, whether we read it, speak it or hear it. And we command and are commanded by the word. We scatter, we call forth, and we comfort. Words are tools, weapons, both good and bad medicine-but very beautiful when used lovingly. The word, or ka ne tsv in Cherokee, is power to help heal, or make sick people sicker by negative talk around them. The word gives confidence when it builds rather than destroys. Relationships have been shattered beyond repair by a run-away mouth. Prosperity has been dissolved by talking lack. Until we listen to our own voices and how we talk, we would never guess how we use our words.

Christmas time! That man must be a misanthrope indeed, in whose breast something like a jovial feeling is not roused—in whose mind some pleasant associations are not awakened—by the recurrence of Christmas. There are people who will tell you that Christmas is not to them what it used to be; that each succeeding Christmas has found some cherished hope, or happy prospect, of the year before, dimmed or passed away; that the present only serves to remind them of reduced circumstances and straitened incomes—of the feasts they once bestowed on hollow friends, and of the cold looks that meet them now, in adversity and misfortune. Never heed such dismal reminiscences. There are few men who have lived long enough in the world who cannot call up such thoughts any day of the year. Then do not select the merriest of the three hundred and sixty-five for your doleful recollections, but draw your chair nearer the blazing fire—fill the glass and send round the song—and if your room be smaller than it was a dozen years ago, or if your glass be filled with reeking punch, instead of sparkling wine, put a good face on the matter, and empty it offhand, and fill another, and troll off the old ditty you used to sing, and thank God it’s no worse.

But even now the city's freewheeling virtual world stood in stark contrast to the day-to-day lives of most people, to those of young men, and especially of young women, and above all of children who went to sleep unfed but could see on some small screen people in foreign lands preparing and consuming and even conducting food fights with feasts of such opulence that the very fact of their existence boggled the mind.

It was a pleasant café, warm and clean and friendly, and I hung up my old waterproof on the coat rack to dry and put my worn and weathered felt hat on the rack above the bench and ordered a café au lait. The waiter brought it and I took out a notebook from the pocket of the coat and a pencil and started to write. I was writing about up in Michigan and since it was a wild, cold, blowing day it was that sort of day in the story.

Without their regular feasts, the faithful are unstrung from the calendar, awash in a sea of days that are all the same.

Memories can be tools for change; they don't have to be weapons used against us, or baggage we have to drag around.

And memories, sometimes, are places we go to honor the dead.

Most of us can only see the world we know.

Bones were bones; these days, nothing was easier to come by.

If you feast, you must fast.

One day a young fugitive, trying to hide himself from the enemy, entered a small village. The people were kind to him and offered him a place to stay. But when the soldiers who sought the fugitive asked where he was hiding, everyone became very fearful. The soldiers threatened to burn the village and kill every man in it unless the young man were handed over to them before dawn. The people went to the minister and asked him what to do. The minister, torn between handing over the boy to the enemy or having his people killed, withdrew to his room and read his Bible, hoping to find an answer before dawn. After many hours, in the early morning his eyes fell on these words: “It is better that one man dies than that the whole people be lost.” Then the minister closed the Bible, called the soldiers and told them where the boy was hidden. And after the soldiers led the fugitive away to be killed, there was a feast in the village because the minister had saved the lives of the people. But the minister did not celebrate. Overcome with a deep sadness, he remained in his room. That night an angel came to him, and asked, “What have you done?” He said: “I handed over the fugitive to the enemy.” Then the angel said: “But don’t you know that you have handed over the Messiah?” “How could I know?” the minister replied anxiously. Then the angel said: “If, instead of reading your Bible, you had visited this young man just once and looked into his eyes, you would have known.” While versions of this story are very old, it seems the most modern of tales. Like that minister, who might have recognized the Messiah if he had raised his eyes from his Bible to look into the youth’s eyes, we are challenged to look into the eyes of the young men and women of today, who are running away from our cruel ways. Perhaps that will be enough to prevent us from handing them over to the enemy and enable us to lead them out of their hidden places into the middle of their people where they can redeem us from our fears.

Nobody climbs on skis now and almost everybody breaks their legs but maybe it is easier in the end to break your legs than to break your heart although they say that everything breaks now and that sometimes, afterwards, many are stronger at the broken places. I do not know about that now but this is how Paris was in the early days when we were very poor and very happy.

I think of how our two people have become entwined. I feel hope for our children in the seasons to come. With our help, the English have learned enough of hunting and fishing to provide the food for a great feast such as this one--this feast for all our people. Now as we eat together, I give thanks. I have seen more in my life than most men, whether Indian or English. I have seen both death and life come to this land that gives itself to English and Indian alike. I pray that there will be many more such days to give thanks together in the years that follow.

The Lord of gladness delights in the laughter of a merry heart. These wedding guests could have done without wine, surely without more wine and better wine. But the Father looks with no esteem upon a bare existence, and is ever working, even by suffering, to render life more rich and plentiful. His gifts are to the overflowing of the cup; but when the cup would overflow, he deepens its hollow, and widens its brim. Our Lord is profuse like his Father, yea, will, at his own sternest cost, be lavish to his brethren. He will give them wine indeed. But even they who know whence the good wine comes, and joyously thank the giver, shall one day cry out, like the praiseful ruler of the feast to him who gave it not, "Thou hast kept the good wine until now.

To those Romans December twenty-fifth was the birthday of the sun. They wrote that in gold letters in their calendar. Every year about that time, the middle of winter, the sun was born once more and it was going to put an end to the darkness and misery of winter. So they had a great feast, with presents and dolls for everybody, and the best day of all was December twenty-fifth. That feast, they would tell you, was thousands of years old- before Christ was ever heard of.

We have taken many paths we would not have chosen, and we have done many jobs we did not want to do. We have carried burdens we did not want to carry and dealt with impossible people we did not like. It is strange that the road we did not want to take is the one that brought us more quickly to the place we wanted to be. At times, the waywas hostile, but when we needed a hand there was one. When we needed courage, it was there. What we call problems and unjust circumstances have away of teaching us integrity and how to be peaceful. It makes us wonder how many other rewards we have missed because we resisted something that looked like too much responsibility.

Servitude to law is the hatred of Heaven. Self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. At that time of bliss, he is punctual to his imagination, in that day what happiness is his! A lusty innocent, beyond sin, without hurt! Balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.[16] His vacuity causes double refraction, "He," the self-effulgent lightens in the Ego. Beyond law and the guest at the "Feast of the Supersensualists."[17] He has power over life and death.[18]

The wolf howled under the leaves As he spat out the bright feathers Of his feast of fowl: Like him, I devour myself. Lettuce and fruit Wait only to be picked; But the spider in the hedge Eats only violets. Let me sleep! Let me boil On the altars of Solomon. The broth runs over the rust, And flows into the Kidron. ——— At last– O happiness, O reason– I removed from the sky the blue that is black, and I lived, a glitter of gold in the light of nature. From joy I took an expression as clownish and distracted as possible: It is found again! What? Eternity. It is the sea merged With the sun. My eternal soul, Observe your vow In spite of the night And the day on fire. So you free yourself From human approbation, From common aspirations! You fly with . . . − Never any hope. Nul orietur. Science and patience, The torment is certain. No more tomorrow, Embers of satin, Your ardour Is your duty. It is found again! − What? − Eternity. It is the sea merged With the sun.

So New Year, I have too many hopes in you.. I hope you lead me safely to the shore. I hope you can be nice to me, just nice and nothing more. I hope you vanquish this tornado of sores. I don't ask the sun to be always shining. I don't ask the day to be much longer. I don't ask the guiding stars to be brighter. I don't ask for more flowers or more powers. I don't ask the sky to be clear from clouds, so no rain of misery and frustration to be found. All I ask for is some peace around. All I ask for is some peace of mind. So New Year, I have too many hopes in you. My wishes are infinite, what are you going to do? Don't disappoint me, I suppose... you already know!

See El Dorado. Take El Dorado. Find another El Dorado. The envy of others is a self-replenishing feast. A rationalization a day keeps your conscience at bay. Never bang your head against a wall. Bang someone else’s. Don’t break the law. Break the Law. Losers make hurdles. Winners hurdle them.

Each night before sleep, she murmured her prayer into her pillow. “Ser Gregor,” it went. “Dunsen, Raff the Sweetling, Ser Ilyn, Ser Meryn, Queen Cersei.” She would have whispered the names of the Freys of the Crossing too, if she had known them. One day I’ll know, she told herself, and then I’ll kill them all.

Diffugere Nives Horace, Odes, iv, 7 The snows are fled away, leaves on the shaws And grasses in the mead renew their birth, The river to the river-bed withdraws, And altered is the fashion of the earth. The Nymphs and Graces three put off their fear And unapparelled in the woodland play. The swift hour and the brief prime of the year Say to the soul, Thou wast not born for aye. Thaw follows frost; hard on the heel of spring Treads summer sure to die, for hard on hers Comes autumn with his apples scattering; Then back to wintertide, when nothing stirs. But oh, whate'er the sky-led seasons mar, Moon upon moon rebuilds it with her beams; Come we where Tullus and where Ancus are And good Aeneas, we are dust and dreams. Torquatus, if the gods in heaven shall add The morrow to the day, what tongue has told? Feast then thy heart, for what thy heart has had The fingers of no heir will ever hold. When thou descendest once the shades among, The stern assize and equal judgment o'er, Not thy long lineage nor thy golden tongue, No, nor thy righteousness, shall friend thee more. Night holds Hippolytus the pure of stain, Diana steads him nothing, he must stay; And Theseus leaves Pirithous in the chain The love of comrades cannot take away.

Christmas is about community, collaboration, celebration. Done right, Christmas can be an antidote to the Me First mentality that has rebranded capitalism as neo-liberalism. The shopping mall isn't our true home, nor is it a public space, though, as libraries, parks, playgrounds, museums and sports facilities disappear, for many the fake friendliness of the mall is the only public space left, apart from the streets

To have found God and still to pursue Him is the soul's paradox of love, scorned indeed by the too-easily-satisfied religionist, but justified in happy experience by the children of the burning heart. St. Bernard stated this holy paradox in a musical quatrain that will be instantly understood by every worshipping soul: We taste Thee, O Thou Living Bread, And long to feast upon Thee still: We drink of Thee, the Fountainhead And thirst our souls from Thee to fill. Come near to the holy men and women of the past and you will soon feel the heat of their desire after God. They mourned for Him, they prayed and wrestled and sought for Him day and night, in season and out, and when they had found Him the finding was all the sweeter for the long seeking. Moses used the fact that he knew God as an argument for knowing Him better. "Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight"; and from there he rose to make the daring request, "I beseech thee, show me thy glory.

The queen is kind. The queen is generous. The queen works as hard, if not harder, than everyone else. The queen doesn’t sit on the couch saying, “I don’t feel like it.” The queen is not a victim. She is a cool, nonmanipulative loving partner. She lives by her codes. The queen is the head of the military, she listens to the pleas of commoners, she oversees all of the special celebrations and feast days. She is merciful. And remember, the queen may be fair and the queen may be just, but if you cross her, she will cut off your head. The title is sitting there waiting for you. And if you choose to take it on? You will live interestingly ever after.

Perhaps you'd like, you gentle fellow, To hear what I'm prepared to say On "kinfolk" and their implications? Well, here's my view of close relations: They're people whom we're bound to prize, To honor, love, and idolize, And following the old tradition, To visit come the Christmas feast, Or send a wish by mail at least; All other days they've our permission, To quite forget us if they please- So grant them, God, long life and ease!

Robin Hood. To a Friend. No! those days are gone away, And their hours are old and gray, And their minutes buried all Under the down-trodden pall Ofthe leaves of many years: Many times have winter's shears, Frozen North, and chilling East, Sounded tempests to the feast Of the forest's whispering fleeces, Since men knew nor rent nor leases. No, the bugle sounds no more, And the twanging bow no more; Silent is the ivory shrill Past the heath and up the hill; There is no mid-forest laugh, Where lone Echo gives the half To some wight, amaz'd to hear Jesting, deep in forest drear. On the fairest time of June You may go, with sun or moon, Or the seven stars to light you, Or the polar ray to right you; But you never may behold Little John, or Robin bold; Never one, of all the clan, Thrumming on an empty can Some old hunting ditty, while He doth his green way beguile To fair hostess Merriment, Down beside the pasture Trent; For he left the merry tale, Messenger for spicy ale. Gone, the merry morris din; Gone, the song of Gamelyn; Gone, the tough-belted outlaw Idling in the "grene shawe"; All are gone away and past! And if Robin should be cast Sudden from his turfed grave, And if Marian should have Once again her forest days, She would weep, and he would craze: He would swear, for all his oaks, Fall'n beneath the dockyard strokes, Have rotted on the briny seas; She would weep that her wild bees Sang not to her---strange! that honey Can't be got without hard money! So it is; yet let us sing Honour to the old bow-string! Honour to the bugle-horn! Honour to the woods unshorn! Honour to the Lincoln green! Honour to the archer keen! Honour to tight little John, And the horse he rode upon! Honour to bold Robin Hood, Sleeping in the underwood! Honour to maid Marian, And to all the Sherwood clan! Though their days have hurried by Let us two a burden try.

If a pot can multiply. One day Nasrudin lent his cooking pots to a neighbour, who was giving a feast. The neighbour returned them, together with one extra one – a very tiny pot. 'What is this?' asked Nasrudin. 'According to law, I have given you the offspring of your property which was born when the pots were in my care,' said the joker. Shortly afterwards Nasrudin borrowed his neighbour's pots, but did not return them. The man came round to get them back. 'Alas!' said Nasrudin, 'they are dead. We have established, have we not, that pots are mortal?'.

But my parents understood that the world that they made within the walls of our house was what constituted home. So I grew up in spaces framed by art and color, filled with candlelight, marked by beauty. I grew up within a rhythm of time made sacred by family devotions in the morning and long conversations in the evening. I grew up with the sense of our daily life as a feast and delight; a soup-and-bread dinner by the fire, Celtic music lilting in the shadows, and the laughter of my siblings gave me a sense of the blessedness of love, of God's life made tangible in the food and touch and air of our home. It was a fight for my parents, I know. Every day was a battle to bring order to mess, peace to stressful situations, beauty to the chaos wrought by four young children. But that's the reality of incarnation as it invades a fallen world....What my parents-bless them-knew...is that to make a home right in the midst of the fallen world is to craft out a space of human flesh and existence in which eternity rises up in time, in which the kingdom comes, in which we may taste and see the goodness of God.

It was in that room too that I learned not to think about anything that I was writing from the time I stopped writing until I started again the next day. That way my subconscious would be working on it and at the same time I would be listening to other people and noticing everything, I hoped; learning, I hoped; and I would read so that I would not think about my work and make myself impotent to do it. Going down the stairs when you had worked well, and that needed luck as well as discipline, was a wonderful feeling and I was free then to walk anywhere in Paris.

He that outlives this day, and comes safe home, Will stand a tiptoe44 when this day is named, And rouse him at the name of Crispian. He that shall see this day, and live old age, Will yearly on the vigil47 feast his neighbours, And say, ‘Tomorrow is Saint Crispian.’ Then will he strip his sleeve and show his scars, And say, ‘These wounds I had on Crispin’s day.’ Old men forget; yet all51 shall be forgot, But he’ll remember with advantages52 What feats he did that day.

We'd itch the vermin feasting on our flesh and share the day's many rumors: The King had declared peace. No, the King was sending German and Russian mercenaries to destroy us. A ball of fire as big as a man's head fell from heaven to Hatboro - a good omen. But there'd been an earthquake near York just as a cat gave birth to puppies, which meant the worst.

I always worked until I had something done and I always stopped when I knew what was going to happen next. That way I could be sure of going on the next day. But sometimes when I was starting a new story and I could not get it going, I would sit in front of the fire and squeeze the peel of the little oranges into the edge of the flame and watch the sputter of blue that they made. I would stand and look out over the roofs of paris and think, 'Do not worry. You have always written before and you will write now. All you have to do is write one true sentence. Write the truest sentence that you know.' So finally I would write one true sentence, and then go on from there. It was easy then because there was always one true sentence that I knew or had seen or had heard someone say. If I started to write elaborately, or like someone introducing or presenting something, I found that I could cut that scrollwork or ornament out and throw it away and start with the first true simple declarative sentence I had written. Up in that room I decided that I would write one story about each thing that I knew about. I was trying to do this all the time I was writing, and it was good and severe discipline.

Thy prospects are poor. The desperate dance, in which thy fortunes are caught up, will last yet many a sinful year; we should not care to set a high stake on thy life by the time it ends. We even confess that it is without great concern we leave the question open. Adventures of the flesh and in the spirit, while enhancing thy simplicity, granted thee to know in the spirit what in the flesh thou scarcely couldst have done. Moments there were, when out of death, and the rebellion of the flesh, there came to thee, as thou tookest stock of thyself, a dream of love. Out of this universal feast of death, out of this extremity of fever, kindling the rain-washed evening sky to a fiery glow, may it be that Love one day shall mount?

No one warned me about the nightmares, the panic attacks, or the dark destructive thoughts that would follow. No one explained to me how darkness works, how it feasts on itself or how it festers. I hardly recognize myself these days. Becoming an instrument of torture destroyed what was left of my mind. And now, this: I feel empty, all the time. Hallowed out. Beyond redemption. I didn't want to come back here. I wanted to walk directly into the ocean. I wanted to fade into the horizon. I wanted to disappear.

and then there are days when the simple act of breathing leaves you exhausted. it seems easier to give up on this life. the thought of disappearing brings you peace. for so long i was lost in a place where there was no sun. where there grew no flowers. but every once in a while out of the darkness something i loved would emerge and bring me to life again. witnessing a starry sky. the lightness of laughing with old friends. a reader who told me the poems had saved their life. yet there i was struggling to save my own. my darlings. living is difficult. it is difficult for everybody. and it is at that moment when living feels like crawling through a pin-sized hole. that we must resist the urge of succumbing to bad memories. refuse to bow before bad months or bad years. cause our eyes are starving to feast on this world. there are so many turquoise bodies of water left for us to dive in. there is family. blood or chosen. the possibility of falling in love. with people and places. hills high as the moon. valleys that roll into new worlds. and road trips. i find it deeply important to accept that we are not the masters of this place. we are her visitors. and like guests let’s enjoy this place like a garden. let us treat it with a gentle hand. so the ones after us can experience it too. let’s find our own sun. grow our own flowers. the universe delivered us with the light and the seeds. we might not hear it at times but the music is always on. it just needs to be turned louder. for as long as there is breath in our lungs—we must keep dancing.

The universe is but a tenement of all things visible. Darkness and day the passing guests of Time. Life slips away, a dream of little joy and mean content. Ah! wise the old philosophers who sought To lengthen their long sunsets among flowers, By stealing the young night's unsullied hours And the dim moments with sweet burdens fraught. And now Spring beckons me with verdant hand, And Nature's wealth of eloquence doth win Forth to the fragrant-bowered nectarine, Where my dear friends abide, a careless band. There meet my gentle, matchless brothers, there I come, the obscure poet, all unfit To wear the radiant jewelry of wit, And in their golden presence cloud the air. And while the thrill of meeting lingers, soon As the first courtly words, the feast is spread, While, couched on flowers 'mid wine-cups flashing red, We drink deep draughts unto The Lady Moon. Then as without the touch of verse divine There is no outlet for the pent-up soul, 'Twas ruled that he who quaffed no fancy's bowl Should drain the "Golden Valley" cups of wine

Just when the air turns frosty and the days shrink into darkness, the Christmas season arrives in America. It begins at Thanksgiving--with families, feasts and football. Then during the next six weeks we shop and decorate, worship and make merry. Our hearts warm in the winter cold. We find compassion for strangers, and we remember there are miracles. Pious or festive or both, we join together in an extraordinary national festival.

If we lived more simply most of the time, our feasts would be distinctive events. As it is, since most Americans have all kinds of special things to eat every day, for many the only way to make Thanksgiving and Christmas feasts uncommon is by eating more. It would be good if we could restore the concept of feasting not as something to regret (don’t we all have to lose a few pounds after the Thanksgiving, Christmas, and New Year’s season?), but as a delight.

Love, is it morning risen or night deceased That makes the mirth of this triumphant east? Is it bliss given or bitterness put by That makes most glad men's hearts at love's high feast? Grief smiles, joy weeps, that day should live and die. "Is it with soul's thirst or with body's drouth That summer yearns out sunward to the south, With all the flowers that when thy birth drew nigh Were molten in one rose to make thy mouth? O love, what care though day should live and die? "Is the sun glad of all love on earth, The spirit and sense and work of things and worth? Is the moon sad because the month must fly And bring her death that can but bring back birth? For all these things as day must live and die. "Love, is it day that makes thee thy delight Or thou that seest day made out of thy light? Love, as the sun and sea are thou and I, Sea without sun dark, sun without sea bright; The sun is one though day should live and die. "O which is elder, night or light, who knows? And life or love, which first of these twain grows? For life is born of love to wail and cry, And love is born of life to heal his woes, And light of night, that day should live and die. "O sun of heaven above the wordly sea, O very love, what light is this of thee! My sea of soul is deep as thou art high, But all thy light is shed through all of me, As love's through love, while day shall live and die.

The ultimate feast! Turkey, dressing, pies, memories. Laughter carries over squabbles and fleeting tears. Game time, go! Heightened adrenaline; increased appetites. Oh, the parade! Marching bands, floats and giant balloons. Stuff the turkey, stuff your tummies! Eat up, eat more! Thanksgiving joys shared with beloved family and friends.

José What now, José? The party’s over, the lights are off, the crowd’s gone, the night’s gone cold, what now, José? what now, you? you without a name, who mocks the others, you who write poetry who love, protest? what now, José? You have no wife, you have no speech you have no affection, you can’t drink, you can’t smoke, you can’t even spit, the night’s gone cold, the day didn’t come, the tram didn’t come, laughter didn’t come utopia didn’t come and everything ended and everything fled and everything rotted what now, José? what now, José? Your sweet words, your instance of fever, your feasting and fasting, your library, your gold mine, your glass suit, your incoherence, your hate—what now? Key in hand you want to open the door, but no door exists; you want to die in the sea, but the sea has dried; you want to go to Minas but Minas is no longer there. José, what now? If you screamed, if you moaned, if you played a Viennese waltz, if you slept, if you tired, if you died… But you don’t die, you’re stubborn, José! Alone in the dark like a wild animal, without tradition, without a naked wall to lean against, without a black horse that flees galloping, you march, José! José, where to?

The Last Hero The wind blew out from Bergen from the dawning to the day, There was a wreck of trees and fall of towers a score of miles away, And drifted like a livid leaf I go before its tide, Spewed out of house and stable, beggared of flag and bride. The heavens are bowed about my head, shouting like seraph wars, With rains that might put out the sun and clean the sky of stars, Rains like the fall of ruined seas from secret worlds above, The roaring of the rains of God none but the lonely love. Feast in my hall, O foemen, and eat and drink and drain, You never loved the sun in heaven as I have loved the rain. The chance of battle changes -- so may all battle be; I stole my lady bride from them, they stole her back from me. I rent her from her red-roofed hall, I rode and saw arise, More lovely than the living flowers the hatred in her eyes. She never loved me, never bent, never was less divine; The sunset never loved me, the wind was never mine. Was it all nothing that she stood imperial in duresse? Silence itself made softer with the sweeping of her dress. O you who drain the cup of life, O you who wear the crown, You never loved a woman's smile as I have loved her frown. The wind blew out from Bergen to the dawning of the day, They ride and run with fifty spears to break and bar my way, I shall not die alone, alone, but kin to all the powers, As merry as the ancient sun and fighting like the flowers. How white their steel, how bright their eyes! I love each laughing knave, Cry high and bid him welcome to the banquet of the brave. Yea, I will bless them as they bend and love them where they lie, When on their skulls the sword I swing falls shattering from the sky. The hour when death is like a light and blood is like a rose, -- You never loved your friends, my friends, as I shall love my foes. Know you what earth shall lose to-night, what rich uncounted loans, What heavy gold of tales untold you bury with my bones? My loves in deep dim meadows, my ships that rode at ease, Ruffling the purple plumage of strange and secret seas. To see this fair earth as it is to me alone was given, The blow that breaks my brow to-night shall break the dome of heaven. The skies I saw, the trees I saw after no eyes shall see, To-night I die the death of God; the stars shall die with me; One sound shall sunder all the spears and break the trumpet's breath: You never laughed in all your life as I shall laugh in death.

I want to sleep, I think. I want to stop struggling and give in. I want to let the water take me and never have to be in my own company again. I want to stop dragging myself around, stop feeling the weight of every thought like they're stones pulling me farther and farther under, the seafloor and surface both out of sight. I want to stop feeling weak just because some days, I can hardly carry my heavy heart. ... I want to belong to myself. I want to stop feeling worthless and pointless and hopeless and less, less, less than everyone else around me. I want to live, not just survive, and fill myself up with all the people who have loved me into this moment and this man. I want to believe I am good and kind and clever and worthy with as much conviction as I have believed the opposites. I want to stop picking at life like it's a meal I don't want to eat, because I want to. I want to taste it all. I want life to be a feast, even if I have to eat it raw and bloody and burned some days. I will pick bones from my teeth. I will let the juice drip down my chin. ... I want to sleep, I think as the sea rocks me, my name on its breath and my body suspended in its gentle embrace. But what I say is, "I want to wake up.

Memories separated in time are often recalled side by side-there's an emotional connection that has nothing to do with the diary dates and everything to do with the feeling. Remembering isn't like visiting a museum: Look! There's the long-gone object in a glass case. Memory isn't an archive. Even a simple memory is a cluster. Something that seemed so insignificant at the time suddenly becomes the key when we remember it at a particular time later. We're not liars or self-deceivers-OK, we are all liars and self-deceivers, but it's a fact that our memories change as we do. Some memories, though, don't seem to change a all. They are sticky with pain. And even when we are not, consciously, remembering our memories, they seem to remember us. We can't shake free of their effect. There's a great-term for that-the old present. These things happened in the past, but they're riding right up front with us every day. (245-6)

They were in the middle of a garden with trees shaped as animals. There were gorillas and camels and lions. Rosie felt like she was in some strange storybook circus. Any minute the gorillas would start talking and the lions would charge towards her. "What are we doing here?" Rosie's eyes went wide. "Just follow me." Josh grinned. Rosie followed him through a maze of gardens, each more elaborate than the last. There was a Japanese garden bursting with pink and white blossoms. They passed a water garden with floating lilies, and a tropical garden with birds of paradise and purple irises. Finally they entered a small garden with low-lying plants. A butterfly rested on almost every leaf. Rosie had never seen so many butterflies. She stood still as a statue, afraid if she moved they'd fly away. "This is my favorite," Josh said as if he created the garden. "It's called the butterfly garden. All the flowers contain food attractive to butterflies. The butterflies lay their eggs and feast for days before they fly away." "They're like kaleidoscopes." Rosie peered at a butterfly with gold-and-turquoise wings.

The famous courtesan Clarimonde died recently, as the result of an orgy which lasted eight days and eight nights. It was something infernally magnificent. They revived the abominations of the feasts of Belshazzar and Cleopatra. Great God! what an age this is in which we live! The guests were served by swarthy slaves speaking an unknown tongue, who to my mind had every appearance of veritable demons; the livery of the meanest among them might have served as a gala-costume for an emperor. There have always been current some very strange stories concerning this Clarimonde, and all her lovers have come to a miserable or a violent end. It has been said that she was a ghoul, a female vampire; but I believe that she was Beelzebub in person.

Her womb from her body. Separation. Her clitoris from her vulva. Cleaving. Desire from her body. We were told that bodies rising to heaven lose their vulvas, their ovaries, wombs, that her body in resurrection becomes a male body. The Divine Image from woman, severing, immortality from the garden, exile, the golden calf split, birth, sorrow, suffering. We were told that the blood of a woman after childbirth conveys uncleanness. That if a woman's uterus is detached and falls to the ground, that she is unclean. Her body from the sacred. Spirit from flesh. We were told that if a woman has an issue and that issue in her flesh be blood, she shall be impure for seven days. The impure from the pure. The defiled from the holy. And whoever touches her, we heard, was also impure. Spirit from matter. And we were told that if our garments are stained we are unclean back to the time we can remember seeing our garments unstained, that we must rub seven substances over these stains, and immerse our soiled garments. Separation. The clean from the unclean. The decaying, the putrid, the polluted, the fetid, the eroded, waste, defecation, from the unchanging. The changing from the sacred. We heard it spoken that if a grave is plowed up in a field so that the bones of the dead are lost in the soil of the field, this soil conveys uncleanness. That if a member is severed from a corpse, this too conveys uncleanness, even an olive pit's bulk of flesh. That if marrow is left in a bone there is uncleanness. And of the place where we gathered to weep near the graveyard, we heard that planting and sowing were forbidden since our grieving may have tempted unclean flesh to the soil. And we learned that the dead body must be separated from the city. Death from the city. Wilderness from the city. Wildness from the city. The Cemetery. The Garden. The Zoological Garden. We were told that a wolf circled the walls of the city. That he ate little children. That he ate women. That he lured us away from the city with his tricks. That he was a seducer and he feasted on the flesh of the foolish, and the blood of the errant and sinful stained the snow under his jaws. The errant from the city. The ghetto. The ghetto of Jews. The ghetto of Moors. The quarter of prostitutes. The ghetto of blacks. The neighborhood of lesbians. The prison. The witch house. The underworld. The underground. The sewer. Space Divided. The inch. The foot. The mile. The boundary. The border. The nation. The promised land. The chosen ones.

The Jumblies I They went to sea in a Sieve, they did, In a Sieve they went to sea: In spite of all their friends could say, On a winter's morn, on a stormy day, In a Sieve they went to sea! And when the Sieve turned round and round, And every one cried, 'You'll all be drowned!' They called aloud, 'Our Sieve ain't big, But we don't care a button! we don't care a fig! In a Sieve we'll go to sea!' Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve. II They sailed away in a Sieve, they did, In a Sieve they sailed so fast, With only a beautiful pea-green veil Tied with a riband by way of a sail, To a small tobacco-pipe mast; And every one said, who saw them go, 'O won't they be soon upset, you know! For the sky is dark, and the voyage is long, And happen what may, it's extremely wrong In a Sieve to sail so fast!' Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve. III The water it soon came in, it did, The water it soon came in; So to keep them dry, they wrapped their feet In a pinky paper all folded neat, And they fastened it down with a pin. And they passed the night in a crockery-jar, And each of them said, 'How wise we are! Though the sky be dark, and the voyage be long, Yet we never can think we were rash or wrong, While round in our Sieve we spin!' Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve. IV And all night long they sailed away; And when the sun went down, They whistled and warbled a moony song To the echoing sound of a coppery gong, In the shade of the mountains brown. 'O Timballo! How happy we are, When we live in a Sieve and a crockery-jar, And all night long in the moonlight pale, We sail away with a pea-green sail, In the shade of the mountains brown!' Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve. V They sailed to the Western Sea, they did, To a land all covered with trees, And they bought an Owl, and a useful Cart, And a pound of Rice, and a Cranberry Tart, And a hive of silvery Bees. And they bought a Pig, and some green Jack-daws, And a lovely Monkey with lollipop paws, And forty bottles of Ring-Bo-Ree, And no end of Stilton Cheese. Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve. VI And in twenty years they all came back, In twenty years or more, And every one said, 'How tall they've grown! For they've been to the Lakes, and the Torrible Zone, And the hills of the Chankly Bore!' And they drank their health, and gave them a feast Of dumplings made of beautiful yeast; And every one said, 'If we only live, We too will go to sea in a Sieve,--- To the hills of the Chankly Bore!' Far and few, far and few, Are the lands where the Jumblies live; Their heads are green, and their hands are blue, And they went to sea in a Sieve.

He taught me to enjoy cooking, to delight in cooking, to use cooking as a kind of framework of joy on which you could hang your day. A breakfast worth getting out of bed for. Second breakfast. Elevenses. Lunch. Afternoon tea. Dinner as glorious reward for a day done well, or consolation for a day gone badly, or just a plain old celebration of still being here, of having survived another one. Supper. A midnight feast.

I said, 'I'll tell you about shit, Roebuck. Take it from an expert. There's two main things about it. One thing is it's stink and corruption and waste. The other thing is if you don't pile it up too thick in any one place, it makes the seeds grow.' I said, 'Roebuck, God's where there's seeds growing. God's where there's something no bigger than the head of a pin starting to inch up out of the stink and dark of shit towards the light of day.' I said, 'Roebuck, God so loved the world he sent his only begotten son down there into the shit with the rest of us so something green could happen, something small and green and hopeful'.

In three days, as the King had said, Éomer of Rohan came riding to the City, and with him came an éored of the fairest knights of the Mark. He was welcomed; and when they sat all at table in Merethrond, the Great Hall of Feasts, he beheld the beauty of the ladies that he saw and was filled with great wonder. And before he went to his rest he sent for Gimli the Dwarf, and he said to him: ‘Gimli Glóin’s son, have you your axe ready?’ ‘Nay, lord,’ said Gimli, ‘but I can speedily fetch it, if there be need.’ ‘You shall judge,’ said Éomer. ‘For there are certain rash words concerning the Lady in the Golden Wood that lie still between us. And now I have seen her with my eyes.’ ‘Well, lord,’ said Gimli, ‘and what say you now?’ ‘Alas!’ said Éomer. ‘I will not say that she is the fairest lady that lives.’ ‘Then I must go for my axe,’ said Gimli. ‘But first I will plead this excuse,’ said Éomer. ‘Had I seen her in other company, I would have said all that you could wish. But now I will put Queen Arwen Evenstar first, and I am ready to do battle on my own part with any who deny me. Shall I call for my sword?’ Then Gimli bowed low. ‘Nay, you are excused for my part, lord,’ he said. ‘You have chosen the Evening; but my love is given to the Morning. And my heart forebodes that soon it will pass away for ever.

Our mother celebrated all our birthdays, not a single one of our birthdays was not celebrated, I hated those birthday celebrations, as you may imagine, just as I hate any celebrations, I hate anything festive, anything solemn to this day, nothing is more distasteful to me than celebrating or being celebrated, I am a hater of festivities, he said, from childhood I have hated all feasting and celebrating and above all I have hated birthday celebrations, no matter what birthday it was, and most of all I hated a parental birthday being celebrated; how can a person celebrate a birthday, his birthday, I have always wondered, when it is a misfortune to be in this world at all; yes, I always thought if people were to observe a memorial hour on their birthday, a memorial hour for the monstrous deed their progenitors had committed against them, that I would understand, but surely not a festivity, he said.

Long Live King Peter! Long Live Queen Susan! Long Live King Edmund! Long Live Queen Lucy!” “Once a King or Queen in Narnia, always a King or Queen. Bear it well, Sons of Adam! Bear it well, Daughters of Eve!” said Aslan. And through the eastern door, which was wide open, came the voices of the mermen and the mermaids swimming close to the castle steps and singing in honor of their new Kings and Queens. So the children sat in their thrones and scepters were put into their hands and they gave rewards and honors to all their friends, to Tumnus the Faun, and to the Beavers, and Giant Rumblebuffin, to the leopards, and the good centaurs and the good dwarfs, and to the lion. And that night there was a great feast in Cair Paravel, and revelry and dancing, and gold flashed and wine flowed, and answering to the music inside, but stranger, sweeter, and more piercing, came the music of the sea-people. But amid all these rejoicings Aslan himself quietly slipped away. And when the Kings and Queens noticed that he wasn’t there, they said nothing about it. For Mr. Beaver had warned them. “He’ll be coming and going,” he had said. “One day you’ll see him and another you won’t. He doesn’t like being tied down--and of course he has other countries to attend to. It’s quite all right. He’ll often drop in. Only you mustn’t press him. He’s wild, you know. Not like a tame lion.

The Jealous Sun The sunlight whispers in my ear, his breath a warm, sultry tease. I shrink and duck beneath a tree. My eyes squint to scan the horizon for a glimpse of the wind, but there are no ashen ribbons or golden waves in sight. He is missing. Trickling, tinkling notes reflect loudly off a chandelier of glimmering droplets. The rain sings to me, and I shield my eyes, admiring the song. Far off in my western view I expect to see snow, but the sun grows hot with jealousy, knowing this. He refuses my snowman a place to set. My sight drops to search for the man in the moon. Normally he rises dripping wet from out of the lake, often pale and naked, supple and soft to my caressing gaze. On rare occasions he dons a pumpkin robe as luminous as fire. Today he is draped in silks of the saddest blue. My heart weeps as he steals up and away. An army of stars in shining armor come to my aid, and they force the sun into the ground—a temporary grave. I am fed with a billion bubbles of laughter until I feel I will burst. But the stars will not stop giving, and I will not stop taking. A kiss brands my cheek, and I turn abruptly to find my snowman. He landed safely in the dark. We hide from the man in the moon behind a curtain of flurries to dance on polished rainbows and feast on stars until I hear a fire-red growl. The sun claws its way out of the soil, and everyone scatters.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

I can see that your thoughts are deeper than you yourself are able to express. But since this is so, you know, don't you, that you've never lived what you are thinking and that isn't good. Only the ideas that we actually live are of any value. You knew all along that your sanctioned world was only half the world and you tried to suppress the second half the same way the priests and teachers do. You won't succeed. No one succeeds in this once he has begun to think." This went straight to my heart. "But there are forbidden and ugly things in the world!" I almost shouted. "You can't deny that. And they are forbidden, and we must renounce them. Of course I know that murder and all kinds of vices exist in the world but should I become a criminal just because they exist?" "We won't be able to find all the answers today," Max soothed me. "Certainly you shouldn't go kill somebody or rape a girl, no! But you haven't reached the point where you can understand the actual meaning of 'permitted' and 'forbidden.' You've only sensed part of the truth. You will feel the other part, too, you can depend on it. For instance, for about a year you have had to struggle with a drive that is stronger than any other and which is considered 'forbidden.' The Greeks and many other peoples, on the other hand, elevated this drive, made it divine and celebrated it in great feasts. What is forbidden, in other words, is not something eternal; it can change. Anyone can sleep with a woman as soon as he's been to a pastor with her and has married her, yet other races do it differently, even nowadays. That is why each of us has to find out for himself what is permitted and what is forbidden -forbidden for him. It's possible for one never to transgress a single law and still be a bastard. And vice versa. Actually it's only a question of convenience. Those who are too lazy and comfortable to think for themselves and be their own judges obey the laws. Others sense their own laws within them; things are forbidden to them that every honorable man will do any day in the year and other things are allowed to them that are generally despised. Each person must stand on his own feet.

The feasting people were Wood-elves, of course. These are not wicked folk. If they have a fault it is distrust of strangers. Though their magic was strong, even in those days they were wary. They differed from the High Elves of the West, and were more dangerous and less wise. For most of them (together with their scattered relations in the hills and mountains) were descended from the ancient tribes that never went to Faerie in the West. There the Light-elves and the Deep-elves and the Sea-elves went and lived for ages, and grew fairer and wiser and more learned, and invented their magic and their cunning craft in the making of beautiful and marvellous things, before some came back into the Wide World. In the Wide World the Wood-elves lingered in the twilight of our Sun and Moon, but loved best the stars; and they wandered in the great forests that grew tall in lands that are now lost. They dwelt most often by the edges of the woods, from which they could escape at times to hunt, or to ride and run over the open lands by moonlight or starlight; and after the coming of Men they took ever more and more to the gloaming and the dusk. Still elves they were and remain, and that is Good People.

And her heart sprang in Iseult, and she drew With all her spirit and life the sunrise through And through her lips the keen triumphant air Sea-scented, sweeter than land-roses were, And through her eyes the whole rejoicing east Sun-satisfied, and all the heaven at feast Spread for the morning; and the imperious mirth Of wind and light that moved upon the earth, Making the spring, and all the fruitful might And strong regeneration of delight That swells the seedling leaf and sapling man, Since the first life in the first world began To burn and burgeon through void limbs and veins, And the first love with sharp sweet procreant pains To pierce and bring forth roses; yea, she felt Through her own soul the sovereign morning melt, And all the sacred passion of the sun; And as the young clouds flamed and were undone About him coming, touched and burnt away In rosy ruin and yellow spoil of day, The sweet veil of her body and corporal sense Felt the dawn also cleave it, and incense With light from inward and with effluent heat The kindling soul through fleshly hands and feet. And as the august great blossom of the dawn Burst, and the full sun scarce from sea withdrawn Seemed on the fiery water a flower afloat, So as a fire the mighty morning smote Throughout her, and incensed with the influent hour Her whole soul's one great mystical red flower Burst, and the bud of her sweet spirit broke Rose-fashion, and the strong spring at a stroke Thrilled, and was cloven, and from the full sheath came The whole rose of the woman red as flame: And all her Mayday blood as from a swoon Flushed, and May rose up in her and was June. So for a space her hearth as heavenward burned: Then with half summer in her eyes she turned, And on her lips was April yet, and smiled, As though the spirit and sense unreconciled Shrank laughing back, and would not ere its hour Let life put forth the irrevocable flower. And the soft speech between them grew again

The Chorus Line: The Birth of Telemachus, An Idyll Nine months he sailed the wine-red seas of his mother's blood Out of the cave of dreaded Night, of sleep, Of troubling dreams he sailed In his frail dark boat, the boat of himself, Through the dangerous ocean of his vast mother he sailed From the distant cave where the threads of men's lives are spun, Then measured, and then cut short By the Three Fatal Sisters, intent on their gruesome handcrafts, And the lives of women also are twisted into the strand. And we, the twelve who were later to die by his hand At his father's relentless command, Sailed as well, in the dark frail boats of ourselves Through the turbulent seas of our swollen and sore-footed mothers Who were not royal queens, but a motley and piebald collection, Bought, traded, captured, kidnapped from serfs and strangers. After the nine-month voyage we came to shore, Beached at the same time as he was, struck by the hostile air, Infants when he was an infant, wailing just as he wailed, Helpless as he was helpless, but ten times more helpless as well, For his birth was longed-for and feasted, as our births were not. His mother presented a princeling. Our various mothers Spawned merely, lambed, farrowed, littered, Foaled, whelped and kittened, brooded, hatched out their clutch. We were animal young, to be disposed of at will, Sold, drowned in the well, traded, used, discarded when bloomless. He was fathered; we simply appeared, Like the crocus, the rose, the sparrows endangered in mud. Our lives were twisted in his life; we also were children When he was a child, We were his pets and his toythings, mock sisters, his tiny companions. We grew as he grew, laughed also, ran as he ran, Though sandier, hungrier, sun-speckled, most days meatless. He saw us as rightfully his, for whatever purpose He chose, to tend him and feed him, to wash him, amuse him, Rock him to sleep in the dangerous boats of ourselves. We did not know as we played with him there in the sand On the beach of our rocky goat-island, close by the harbour, That he was foredoomed to swell to our cold-eyed teenaged killer. If we had known that, would we have drowned him back then? Young children are ruthless and selfish: everyone wants to live. Twelve against one, he wouldn't have stood a chance. Would we? In only a minute, when nobody else was looking? Pushed his still-innocent child's head under the water With our own still-innocent childish nursemaid hands, And blamed it on waves. Would we have had it in us? Ask the Three Sisters, spinning their blood-red mazes, Tangling the lives of men and women together. Only they know how events might then have had altered. Only they know our hearts. From us you will get no answer.

Nine is the mythical number of the Germanic tribes. Documentation for the significance of the number nine is found in both myth and cult. In Odin's self-sacrifice he hung for nine nights on the windy tree (Hávamál), there are nine worlds to Nifhel (Vafprudnismal 43), Heimdallr was born to nine mothers, Freyr had to wait for nine nights for his marriage to Gerd (Skírnismál 41), and eight nights (= nine days?) was the time of betrothal given also in the Þrymskviða. Literary embellishments in the Eddas similarly used the number nine: Skaði and Njörðr lived alternately for nine days in Nóatún and in Þrymheimr; every ninth night eight equally heavy rings drip from the ring Draupnir; Menglöð has nine maidens serve her (Fjölsvinnsmál 35ff), and Ægir had as many daughters. Thor can take nine steps at Ragnarök after his battle with the Midgard serpent before he falls down dead. Sacrificial feasts lasting nine days are mentioned for both Uppsala and Lejre and at these supposedly nine victims were sacrificed each day.

Is it really ten ladies dancing?" Lillian asked him, and Swift grinned. "My lady, I've never been able to remember any part of that song." "You know," Annabelle said contemplatively, "I've always understood why the swans are swimming and the geese are a-laying. But why in heaven's name are the lords a-leaping?" "They're chasing after the ladies," Swift said reasonably. "Actually I believe the song was referring to Morris dancers, who used to entertain between courses at long medieval feasts," Daisy informed them. "And it was a leaping sort of dance?" Lillian asked, intrigued. "Yes, with longswords, after the manner of primitive fertility rites." "A well-read woman is a dangerous creature," Swift commented with a grin, leaning down to press his lips against Daisy's dark hair.

Think, let us say, of the times of Vespasian; and what do you see? Men and women busy marrying, bringing up children, sickening, dying, fighting, feasting, chaffering, farming, flattering, bragging, envying, scheming, calling down curses, grumbling at fate, loving, hoarding, coveting thrones and dignities. Of all that life, not a trace survives today. Or come forward to the days of Trajan; again, it is the same; that life, too, has perished. Take a similar look at the records of other past ages and peoples; mark how one and all, after their short-lived strivings, passed away and were resolved into the elements. More especially, recall some who, within your own knowledge, have followed after vanities instead of contenting themselves with a resolute performance of the duties for which they were created. In such cases it is essential to remind ourselves that the pursuit of any object depends for its value upon the worth of the object pursued. If, then, you would avoid discouragement, never become unduly absorbed in things that are not of the first importance.

The reason I suggest making some of this small meal yourself is because ritual hs an anticipatory relevance - we prepare for it, practically and psychologically; that’s part of its benefit. It’s about making your own raft of time. Your own doorway into Christmas. You can do this with family and friends, of course, if they’re in the zone. And yes, you could do it while wrapping presents, but it wouldn’t be as powerful. Ritual isn’t about multitasking. Ritual is time cut out of time. Done right it has profound psychological effects.

In the eleventh century, a French archdeacon challenged the Church’s faith that the Blessed Sacrament was in fact the Body and Blood of Christ. Pope Gregory VII (reigned 1073–85) responded with a definitive statement of what the Church had always believed. After the controversy was resolved, Eucharistic adoration began to flourish. The Church soon instituted processions of the Blessed Sacrament, prescribed rules for Eucharistic adoration, and encouraged the faithful to visit Our Lord reserved in the churches. The martyr St. Thomas à Becket (1118–70), for example, once wrote to a friend that he often prayed for him in the church before “the Majesty of the Body of Christ.” In 1226, after King Louis VII of France (1120–80) won a victory over the Albigensian heretics who had taken up arms against him, he asked the Bishop of Avignon to have the Blessed Sacrament exposed for adoration in the Chapel of the Holy Cross. The faithful who came to adore were so numerous that the bishop allowed the adoration to continue indefinitely, day and night. This decision was later ratified by the pope, and adoration at Avignon continued uninterrupted until 1792, when the French Revolution halted the devotion. It was resumed, however, in 1829. Also in the thirteenth century, Pope Urban the IV (reigned 1261–64) instituted the Feast of Corpus Christi (the Body of Christ), commissioning St. Thomas Aquinas to write hymns for the feast. The lyrics for these compositions reflect a profound awareness of Christ’s abiding Presence with us in the Blessed Sacrament and of the reverence, adoration, and gratitude we owe Him for that surpassing Gift. In

I don’t know how I didn’t see it for so many years of Bible reading, but I didn’t.  Paul didn’t teach the Gentiles not to follow the law, he didn’t teach people not to have their sons circumcised (in fact he himself had Timothy circumcised in Acts 16:3).  And Paul himself kept the law.  Otherwise, James would have been telling Paul to lie about what he was doing.   So we traded Christmas for Sukkot, the true birth of Messiah during the Feast of Tabernacles, which is a shadow picture of Him coming back to reign for a thousand years.  When we keep that feast, we are making a declaration that we believe He was, is, and is coming.  We keep Yom Kippur, which is a declaration that we believe that Yeshua is the salvation of the nation of Israel as a whole, that “all Israel shall be saved.”  We keep Yom Teruah, the day of Trumpets, which occurs on “the day and hour that no man knows” at the sighting of the first sliver of the new moon during the 7th biblical month of Tishri.  We traded Pentecost for Shavuot, the prophetic shadow picture of the spirit being poured out on the assembly, as we see in the book of Acts,  just as the law was given at Mt Sinai to the assembly, which according to Stephen was the true birth of the church (Acts 7:38) – not in Jerusalem, but at Sinai. We also traded Easter for Passover, the shadow picture of Messiah coming to die to restore us to right standing with God, in order to obey Him when He said, “from now on, do this in remembrance of Me.”  We traded Resurrection Sunday for First Fruits, the feast which served as a shadow of Messiah rising up out of the earth and ascending to be presented as a holy offering to the Father.  In Leviticus 23, these are called the Feasts of the LORD, and were to be celebrated by His people Israel forever, not just the Jews, but all those who are in covenant with Him. Just like at Mt Sinai, the descendants of Jacob plus the mixed multitude who came out of Egypt.    We learned from I John 3:4 that sin is defined as transgression of the law.  I John 1:10 says that if we claim we do not sin we are liars, so sin still exists, and that was written long after the death of the other apostles, including Paul.  I read what Peter said about Paul in 2 Peter 3:15-16 – that his writings were hard to understand and easily twisted.  And I began to see that Peter was right because the more I understood what everyone besides Paul was saying, the more I realized that the only way I could justify what I had been doing was with Paul’s writings.  I couldn’t use Yeshua (Jesus), Moses, John, Peter or any of the others to back up any of the doctrines I was taught – I had to ignore Yeshua almost entirely, or take Him out of context.  I decided that Yeshua, and not Paul, died for me, so I had to

THE SHEEPDOGS Most humans truly are like sheep Wanting nothing more than peace to keep To graze, grow fat and raise their young, Sweet taste of clover on the tongue. Their lives serene upon Life’s farm, They sense no threat nor fear no harm. On verdant meadows, they forage free With naught to fear, with naught to flee. They pay their sheepdogs little heed For there is no threat; there is no need. To the flock, sheepdog’s are mysteries, Roaming watchful round the peripheries. These fang-toothed creatures bark, they roar With the fetid reek of the carnivore, Too like the wolf of legends told, To be amongst our docile fold. Who needs sheepdogs? What good are they? They have no use, not in this day. Lock them away, out of our sight We have no need of their fierce might. But sudden in their midst a beast Has come to kill, has come to feast The wolves attack; they give no warning Upon that calm September morning They slash and kill with frenzied glee Their passive helpless enemy Who had no clue the wolves were there Far roaming from their Eastern lair. Then from the carnage, from the rout, Comes the cry, “Turn the sheepdogs out!” Thus is our nature but too our plight To keep our dogs on leashes tight And live a life of illusive bliss Hearing not the beast, his growl, his hiss. Until he has us by the throat, We pay no heed; we take no note. Not until he strikes us at our core Will we unleash the Dogs of War Only having felt the wolf pack’s wrath Do we loose the sheepdogs on its path. And the wolves will learn what we’ve shown before; We love our sheep, we Dogs of War. Russ Vaughn 2d Bn, 327th Parachute Infantry Regiment 101st Airborne Division Vietnam 65-66

It is still three days,” she says, “and there is always the Hunt. The ritual hunt to provide meat for the feasts. Then normally there are daily blessings, and rites that the temple performs. But this year there won’t be much of that. Everyone will be preparing for the Disembarking the night after the Hunt, and the Quickening on the night after that.” “The Disembarking,” he says. “Where you are presented to the suitors.” “Where the suitors are presented to us,” she says, and punches him in the arm. “All right. Ow. And the Quickening. That’s when you demonstrate your gift. How are you going to manage that?” he asks, and braces for another hit. Arsinoe chuckles instead. “I thought I would learn to juggle three herring,” she says. “Katharine will eat poison, and Mirabella . . . Mirabella can fart cyclones for all it will matter. The island will love her best.” “Fart cyclones,” Billy says, smirking. “Yes, you would like that, would you?” He shakes his head. “And after Beltane is over, that’s when you are courted, officially,” he says. “And when . . .” “And when we can kill one another,” Arsinoe says. 

One also, in our milieu, simply didn't meet enough Americans to form an opinion. And when one did—this was in the days of crew-cuts and short-legged pants—they, too, often really did sport crew-cuts and trousers that mysteriously ended several inches short of the instep. Why was that? It obviously wasn't poverty. A colleague of my father's had a daughter who got herself married and found that an American friend she had met on holiday had offered to pay the whole cost of the nuptial feast. I forget the name of this paladin, but he had a crew-cut and amputated trouser-bottoms and a cigar stub and he came from a place called Yonkers, which seemed to me a ridiculous name to give to a suburb. (I, who had survived Crapstone… ) Anyway, once again one received a Henry Jamesian impression of brash generosity without overmuch refinement. There was a boy at my boarding school called Warren Powers Laird Myers, the son of an officer stationed at one of the many U.S. Air Force bases in Cambridgeshire. Trousers at The Leys School were uniform and regulation, but he still managed to show a bit of shin and to buzz-cut his hair. 'I am not a Yankee,' he informed me (he was from Norfolk, Virginia). 'I am a CON-federate.' From what I was then gleaning of the news from Dixie, this was unpromising. In our ranks we also had Jamie Auchincloss, a sprig of the Kennedy-Bouvier family that was then occupying the White House. His trousers managed to avoid covering his ankles also, though the fact that he shared a parent with Jackie Kennedy meant that anything he did was accepted as fashionable by definition. The pants of a man I'll call Mr. 'Miller,' a visiting American master who skillfully introduced me to J.D. Salinger, were also falling short of their mark. Mr. Miller's great teacher-feature was that he saw sexual imagery absolutely everywhere and was slightly too fond of pointing it out [...]. Meanwhile, and as I mentioned much earlier, the dominant images projected from the United States were of the attack-dog-and-firehose kind, with swag-bellied cops lying about themselves and the political succession changed as much by bullets as by ballots.

Terence, this is stupid stuff: You eat your victuals fast enough; There can’t be much amiss, ’tis clear, To see the rate you drink your beer. But oh, good Lord, the verse you make, It gives a chap the belly-ache. The cow, the old cow, she is dead; It sleeps well, the horned head: We poor lads, ’tis our turn now To hear such tunes as killed the cow. Pretty friendship ’tis to rhyme Your friends to death before their time Moping melancholy mad: Come, pipe a tune to dance to, lad.’ Why, if ’tis dancing you would be, There’s brisker pipes than poetry. Say, for what were hop-yards meant, Or why was Burton built on Trent? Oh many a peer of England brews Livelier liquor than the Muse, And malt does more than Milton can To justify God’s ways to man. Ale, man, ale’s the stuff to drink For fellows whom it hurts to think: Look into the pewter pot To see the world as the world’s not. And faith, ’tis pleasant till ’tis past: The mischief is that ’twill not last. Oh I have been to Ludlow fair And left my necktie God knows where, And carried half way home, or near, Pints and quarts of Ludlow beer: Then the world seemed none so bad, And I myself a sterling lad; And down in lovely muck I’ve lain, Happy till I woke again. Then I saw the morning sky: Heigho, the tale was all a lie; The world, it was the old world yet, I was I, my things were wet, And nothing now remained to do But begin the game anew. Therefore, since the world has still Much good, but much less good than ill, And while the sun and moon endure Luck’s a chance, but trouble’s sure, I’d face it as a wise man would, And train for ill and not for good. ’Tis true, the stuff I bring for sale Is not so brisk a brew as ale: Out of a stem that scored the hand I wrung it in a weary land. But take it: if the smack is sour, The better for the embittered hour; It should do good to heart and head When your soul is in my soul’s stead; And I will friend you, if I may, In the dark and cloudy day. There was a king reigned in the East: There, when kings will sit to feast, They get their fill before they think With poisoned meat and poisoned drink. He gathered all that springs to birth From the many-venomed earth; First a little, thence to more, He sampled all her killing store; And easy, smiling, seasoned sound, Sate the king when healths went round. They put arsenic in his meat And stared aghast to watch him eat; They poured strychnine in his cup And shook to see him drink it up: They shook, they stared as white’s their shirt: Them it was their poison hurt. —I tell the tale that I heard told. Mithridates, he died old.

Later on, towards the middle of my life, I grew more and more opposed to alcoholic drinks: I, an opponent of vegetarianism, who have experienced what vegetarianism is, — just as Wagner, who converted me back to meat, experienced it, — cannot with sufficient earnestness advise all more spiritual natures to abstain absolutely from alcohol. Water answers the purpose. . . . I have a predilection in favour of those places where in all directions one has opportunities of drinking from running brooks. In vino Veritas: it seems that here once more I am at variance with the rest of the world about the concept 'Truth' — with me spirit moves on the face of the waters. . . . Here are a few more indications as to my morality. A heavy meal is digested more easily than an inadequate one. The first principle of a good digestion is that the stomach should become active as a whole. A man ought, therefore, to know the size of his stomach. For the same reasons all those interminable meals, which I call interrupted sacrificial feasts, and which are to be had at any table d'hôte, are strongly to be deprecated. Nothing should be eaten between meals, coffee should be given up — coffee makes one gloomy. Tea is beneficial only in the morning. It should be taken in small quantities, but very strong. It may be very harmful, and indispose you for the whole day, if it be taken the least bit too weak. Everybody has his own standard in this matter, often between the narrowest and most delicate limits. In an enervating climate tea is not a good beverage with which to start the day: an hour before taking it an excellent thing is to drink a cup of thick cocoa, feed from oil. Remain seated as little as possible, put no trust in any thought that is not born in the open, to the accompaniment of free bodily motion — nor in one in which even the muscles do not celebrate a feast. All prejudices take their origin in the intestines. A sedentary life, as I have already said elsewhere, is the real sin against the Holy Spirit.

Whose sleeve do I have to grip, to tell my story to? It used to be Bet. Now, sleeveless. And I am sure I gripped her sleeve many a time too many. In my own parlance, 'feasting' on her energy, and giving nothing back. Well, maybe. We had most excellent days. We were the king and queen of coffee in the morning, in the dark of winter, in the early morning sun of summer that came right in our windows, right in, to wake us. Ah, yes, small matters. Small matters, that we call sanity, or the cloth that makes sanity. Talking to her in those times made - no, God preserve me from sentimentality. Those days are over. Now we are two foreign countries and we simply have our embassies in the same house. Relations are friendly but strictly diplomatic. There is an underlying sense of rumour, of judgement, of memory, like two peoples that have once committed grave crimes against each other, but in another generation. We are a statelet of the Baltics. Except, blast her, she has never done anything to me. It is atrocity all one way.

The hospital was poorly equipped and filthy. To use the bathroom I had to get up and cross an open courtyard to reach the outhouse. At first I was too weak to stand. But once I was well enough to walk to the bathroom, I discovered that the hospital used the courtyard to store the dead. The whole time I was staying there, several bodies were stacked like wood between my room and the outhouse. Even more horrible were the rats that feasted on them day and night. It was the most terrible sight I have ever seen. The first thing the rats eat are the eyes, because that is the softest part of a body. I can still see those hollow red eyes. They come to me in my nightmares and I wake up screaming.

But Israel’s God was different. He was definite, and his character was immutably fixed. And they were to love him for it with everything they had. They were to love him with all their heart. In the seat of their deepest dreams and desires, in the place where they wrestled with their sorrows and clung to flickering hopes, they were to love him. They were to love him with all their soul. In the place that made each individual unique, in the inner court of the mind where decisions were made, in the forming of the bonds between friends and lovers, as well as in the coming together of a community, they were to love him. They were to love him with all their might. In the outward expressions of the passions and decisions of the heart and soul, in the places where men’s thoughts turned to action and resolve turned to progress, they were to love him. In their creativity and in their learning, in their working and in their resting, in their building up and in their tearing down, they were to love him. They were to love him as whole people, in all their weakness and in all their strength. On their best days and on their worst, in the darkest hours of their loneliest nights, and at the tables of their most abundant feasts, they were to love him. This was the heart of Israel’s religion: love. Only divine love made sense of the world. This love went beyond a mere feeling. This love was doctrine. Israel’s story was a story of being kept, and the only reasonable response was to love the Keeper.

They drank from a spring which filled an ancient stone trough behind the ruin. Beyond it lay overgrown beds and plants John had never set eyes on before: tall resinous fronds, prickly shrubs, long grey-green leaves hot to the tongue. Nestling among them he found the root whose scent drifted among the trees like a ghost, sweet and tarry. He knelt and pressed it to his nose. 'That was called silphium.' His mother stood behind him. 'It grew in Saturnus's first garden.' She showed him the most ancient trees in the orchards, their gnarled trunks cloaked in grey lichen. Palm trees had grown there too once, she claimed. Now even their stumps had gone. Each day, John left the hearth to forage in the wreckage of Belicca's gardens. His nose guided him through the woods. Beyond the chestnut avenue, the wild skirrets, alexanders and broom grew in drifts. John chased after rabbits or climbed trees in search of birds' eggs. He returned with mallow seeds or chestnuts that they pounded into meal then mixed with water and baked on sticks. The unseasonal orchards yielded tiny red and gold-streaked apples, hard green pears and sour yellow cherries.

Far from birds, from flocks and village girls, What did I drink, on my knees in the heather Surrounded by a sweet wood of hazel trees, In the warm and green mist of the afternoon? What could I drink from that young Oise, − Voiceless elms, flowerless grass, an overcast sky! − Drinking from these yellow gourds, far from the hut I loved? Some golden spirit that made me sweat. I would have made a dubious sign for an inn. − A storm came to chase the sky away. In the evening Water from the woods sank into the virgin sand, And God’s wind threw ice across the ponds. Weeping, I saw gold − but could not drink. − ——— At four in the morning, in the summer, The sleep of love still continues. Beneath the trees the wind disperses The smells of the evening feast. Over there, in their vast wood yard, Under the sun of the Hesperidins, Already hard at work − in shirtsleeves − Are the Carpenters. In their Deserts of moss, quietly, They raise precious panelling Where the city Will paint fake skies. O for these Workers, charming Subjects of a Babylonian king, Venus! Leave for a moment the Lovers Whose souls are crowned with wreaths. O Queen of Shepherds, Carry the water of life to these labourers, So their strength may be appeased As they wait to bathe in the noon-day sea.

To think of the moral side, that we should improve the criminal, is nonsense. That is all trash, having nothing to do with justice. It is just to put the criminal to death because we are in his crime too; everyone of us contains a criminal who wants to commit crimes though we don't know it. [...] Instead of trying to improve that man, hang him. Our criminal instinct is not satisfied by this damned reasonableness, so we get bitter and poisonous and more and more reasonable, but we are really just waiting for the time when we can take a revolver and kill; we are waiting for an age of revolution, for an age of cruelty. So it would be much better if we could begin at the beginning and put the criminal to death by public execution; it doesn't make us any more cruel than we are already. Look at the things that happen in the world! The amount of quite open cruelty is incredible. One reads about in in the papers. Yet we still go on believing that we are growing better and better every day and in every way until we shall arrive in heaven. But we are in hell, and I tell you, if in our most reasonable town we had some juicy shooting, people would feel grand. I saw a policeman a while ago in the country, a perfectly harmless fellow, who said. "But just wait till the next time I get at a machine-gun!" He promises himself a marvelous feast. And that is so everywhere. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 466)

In those days there was no money to buy books. Books you borrowed from the rental library of Shakespeare and Company, which was the library and bookstore of Sylvia Beach at 12 rue de l’Odéon. On a cold windswept street, this was a lovely, warm, cheerful place with a big stove in winter, tables and shelves of books, new books in the window, and photographs on the wall of famous writers both dead and living. The photographs all looked like snapshots and even the dead writers looked as though they had really been alive. Sylvia had a lively, very sharply cut face, brown eyes that were as alive as a small animal’s and as gay as a young girl’s, and wavy brown hair that was brushed back from her fine forehead and cut thick below her ears and at the line of the collar of the brown velvet jacket she wore. She had pretty legs and she was kind, cheerful and interested, and loved to make jokes and gossip. No one that I ever knew was nicer to me. I was very shy when I first went into the bookshop and I did not have enough money on me to join the rental library. She told me I could pay the deposit any time I had the money and made me out a card and said I could take as many books as I wished. There was no reason for her to trust me. She did not know me and the address I had given her, 74 rue Cardinal Lemoine, could not have been a poorer one. But she was delightful and charming and welcoming and behind her, as high as the wall and stretching out into the back room which gave onto the inner court of the building, were the shelves and shelves of the richness of the library.

Jill had, as you might say, quite fall in love with the Unicorn. She thought- and she wasn't far wrong- that he was the shiningest, delicatest, most graceful animal she had ever met; and he was so gentle and soft of speech that, if you hadn't known, you would hardly have believed how fierce and terrible he could be in battle. "Oh, this is nice!" said Jill. "Just walking along like this. I wish there could be more of this sort of adventure. It's a pity there's always so much happening in Narnia." But the Unicorn explained to her that she was quite mistaken. He said that the Sons and Daughters of Adam and Eve were brought out of their own strange world into Narnia only at times when Narnia was stirred and upset, but she mustn't think it was always like that. In between their visits there were hundreds and thousands of years when peaceful King followed peaceful King till you could hardly remember their names or count their numbers, and there was really hardly anything to put into the History Books. And he went on to talk of old Queens and heroes whom she had never heard of. He spoke of Swanwhite the Queen who had lived before the days of the White Witch and the Great Winter, who was so beautiful that when she looked into any forest pool the reflection of her face shone out of the water like a star by night for a year and a day afterwards. He spoke of Moonwood the Hare who had such ears that he could sit by Caldron Pool under the thunder of the great waterfall and hear what men spoke in whispers at Cair Paravel. He told how King Gale, who was ninth in descent from Frank the first of all Kings, had sailed far away into the Eastern seas and delivered the Lone Islanders from a dragon and how, in return, they had given him the Lone Islands to be part of the royal lands of Narnia for ever. He talked of whole centuries in which all Narnia was so happy that notable dances and feasts, or at most tournaments, were the only things that could be remembered, and every day and week had been better than the last. And as he went on, the picture of all those happy years, all the thousands of them, piled up in Jill's mind till it was rather like looking down from a high hill on to a rich, lovely plain full of woods and waters and cornfields, which spread away and away till it got thin and misty from distance.

He was walking down a narrow street in Beirut, Lebanon, the air thick with the smell of Arabic coffee and grilled chicken. It was midday, and he was sweating badly beneath his flannel shirt. The so-called South Lebanon conflict, the Israeli occupation, which had begun in 1982 and would last until 2000, was in its fifth year. The small white Fiat came screeching around the corner with four masked men inside. His cover was that of an aid worker from Chicago and he wasn’t strapped. But now he wished he had a weapon, if only to have the option of ending it before they took him. He knew what that would mean. The torture first, followed by the years of solitary. Then his corpse would be lifted from the trunk of a car and thrown into a drainage ditch. By the time it was found, the insects would’ve had a feast and his mother would have nightmares, because the authorities would not allow her to see his face when they flew his body home. He didn’t run, because the only place to run was back the way he’d come, and a second vehicle had already stopped halfway through a three-point turn, all but blocking off the street. They exited the Fiat fast. He was fit and trained, but he knew they’d only make it worse for him in the close confines of the car if he fought them. There was a time for that and a time for raising your hands, he’d learned. He took an instep hard in the groin, and a cosh over the back of his head as he doubled over. He blacked out then. The makeshift cell Hezbollah had kept him in in Lebanon was a bare concrete room, three metres square, without windows or artificial light. The door was wooden, reinforced with iron strips. When they first dragged him there, he lay in the filth that other men had made. They left him naked, his wrists and ankles chained. He was gagged with rag and tape. They had broken his nose and split his lips. Each day they fed him on half-rancid scraps like he’d seen people toss to skinny dogs. He drank only tepid water. Occasionally, he heard the muted sound of children laughing, and smelt a faint waft of jasmine. And then he could not say for certain how long he had been there; a month, maybe two. But his muscles had wasted and he ached in every joint. After they had said their morning prayers, they liked to hang him upside down and beat the soles of his feet with sand-filled lengths of rubber hose. His chest was burned with foul-smelling cigarettes. When he was stubborn, they lay him bound in a narrow structure shaped like a grow tunnel in a dusty courtyard. The fierce sun blazed upon the corrugated iron for hours, and he would pass out with the heat. When he woke up, he had blisters on his skin, and was riddled with sand fly and red ant bites. The duo were good at what they did. He guessed the one with the grey beard had honed his skills on Jewish conscripts over many years, the younger one on his own hapless people, perhaps. They looked to him like father and son. They took him to the edge of consciousness before easing off and bringing him back with buckets of fetid water. Then they rubbed jagged salt into the fresh wounds to make him moan with pain. They asked the same question over and over until it sounded like a perverse mantra. “Who is The Mandarin? His name? Who is The Mandarin?” He took to trying to remember what he looked like, the architecture of his own face beneath the scruffy beard that now covered it, and found himself flinching at the slightest sound. They had peeled back his defences with a shrewdness and deliberation that had both surprised and terrified him. By the time they freed him, he was a different man.  

He remembered an old tale which his father was fond of telling him—the story of Eos Amherawdur (the Emperor Nightingale). Very long ago, the story began, the greatest and the finest court in all the realms of faery was the court of the Emperor Eos, who was above all the kings of the Tylwydd Têg, as the Emperor of Rome is head over all the kings of the earth. So that even Gwyn ap Nudd, whom they now call lord over all the fair folk of the Isle of Britain, was but the man of Eos, and no splendour such as his was ever seen in all the regions of enchantment and faery. Eos had his court in a vast forest, called Wentwood, in the deepest depths of the green-wood between Caerwent and Caermaen, which is also called the City of the Legions; though some men say that we should rather name it the city of the Waterfloods. Here, then, was the Palace of Eos, built of the finest stones after the Roman manner, and within it were the most glorious chambers that eye has ever seen, and there was no end to the number of them, for they could not be counted. For the stones of the palace being immortal, they were at the pleasure of the Emperor. If he had willed, all the hosts of the world could stand in his greatest hall, and, if he had willed, not so much as an ant could enter into it, since it could not be discerned. But on common days they spread the Emperor's banquet in nine great halls, each nine times larger than any that are in the lands of the men of Normandi. And Sir Caw was the seneschal who marshalled the feast; and if you would count those under his command—go, count the drops of water that are in the Uske River. But if you would learn the splendour of this castle it is an easy matter, for Eos hung the walls of it with Dawn and Sunset. He lit it with the sun and moon. There was a well in it called Ocean. And nine churches of twisted boughs were set apart in which Eos might hear Mass; and when his clerks sang before him all the jewels rose shining out of the earth, and all the stars bent shining down from heaven, so enchanting was the melody. Then was great bliss in all the regions of the fair folk. But Eos was grieved because mortal ears could not hear nor comprehend the enchantment of their song. What, then, did he do? Nothing less than this. He divested himself of all his glories and of his kingdom, and transformed himself into the shape of a little brown bird, and went flying about the woods, desirous of teaching men the sweetness of the faery melody. And all the other birds said: "This is a contemptible stranger." The eagle found him not even worthy to be a prey; the raven and the magpie called him simpleton; the pheasant asked where he had got that ugly livery; the lark wondered why he hid himself in the darkness of the wood; the peacock would not suffer his name to be uttered. In short never was anyone so despised as was Eos by all the chorus of the birds. But wise men heard that song from the faery regions and listened all night beneath the bough, and these were the first who were bards in the Isle of Britain.

In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!

CUCHULAIN’S FIGHT WITH THE SEA A MAN came slowly from the setting sun, To Emer, raddling raiment in her dun, And said, ‘I am that swineherd whom you bid Go watch the road between the wood and tide, But now I have no need to watch it more.’ Then Emer cast the web upon the floor, And raising arms all raddled with the dye, Parted her lips with a loud sudden cry. That swineherd stared upon her face and said, ‘No man alive, no man among the dead, Has won the gold his cars of battle bring.’ ‘But if your master comes home triumphing Why must you blench and shake from foot to crown?’ Thereon he shook the more and cast him down Upon the web-heaped floor, and cried his word: ‘With him is one sweet-throated like a bird.’ ‘You dare me to my face,’ and thereupon She smote with raddled fist, and where her son Herded the cattle came with stumbling feet, And cried with angry voice, ’It is not meet To idle life away, a common herd.’ ‘I have long waited, mother, for that word: But wherefore now?’ ‘There is a man to die; You have the heaviest arm under the sky.’ ‘Whether under its daylight or its stars My father stands amid his battle-cars.’ ‘But you have grown to be the taller man.’ ‘Yet somewhere under starlight or the sun My father stands.’ ‘Aged, worn out with wars On foot, on horseback or in battle-cars.’ ‘I only ask what way my journey lies, For He who made you bitter made you wise.’ ‘The Red Branch camp in a great company Between wood’s rim and the horses of the sea. Go there, and light a camp-fire at wood’s rim; But tell your name and lineage to him Whose blade compels, and wait till they have found Some feasting man that the same oath has bound.’ Among those feasting men Cuchulain dwelt, And his young sweetheart close beside him knelt, Stared on the mournful wonder of his eyes, Even as Spring upon the ancient skies, And pondered on the glory of his days; And all around the harp-string told his praise, And Conchubar, the Red Branch king of kings, With his own fingers touched the brazen strings. At last Cuchulain spake, ‘Some man has made His evening fire amid the leafy shade. I have often heard him singing to and fro, I have often heard the sweet sound of his bow. Seek out what man he is.’ One went and came. ‘He bade me let all know he gives his name At the sword-point, and waits till we have found Some feasting man that the same oath has bound.’ Cuchulain cried, ‘I am the only man Of all this host so bound from childhood on. After short fighting in the leafy shade, He spake to the young man, ’Is there no maid Who loves you, no white arms to wrap you round, Or do you long for the dim sleepy ground, That you have come and dared me to my face?’ ‘The dooms of men are in God’s hidden place,’ ‘Your head a while seemed like a woman’s head That I loved once.’ Again the fighting sped, But now the war-rage in Cuchulain woke, And through that new blade’s guard the old blade broke, And pierced him. ‘Speak before your breath is done.’ ‘Cuchulain I, mighty Cuchulain’s son.’ ‘I put you from your pain. I can no more.’ While day its burden on to evening bore, With head bowed on his knees Cuchulain stayed; Then Conchubar sent that sweet-throated maid, And she, to win him, his grey hair caressed; In vain her arms, in vain her soft white breast. Then Conchubar, the subtlest of all men, Ranking his Druids round him ten by ten, Spake thus: ‘Cuchulain will dwell there and brood For three days more in dreadful quietude, And then arise, and raving slay us all. Chaunt in his ear delusions magical, That he may fight the horses of the sea.’ The Druids took them to their mystery, And chaunted for three days. Cuchulain stirred, Stared on the horses of the sea, and heard The cars of battle and his own name cried; And fought with the invulnerable tide.