Pagan Love Quotes

Drink and dance and laugh and lie, Love, the reeling midnight through, For tomorrow we shall die! (But, alas, we never do.)

We are not on this planet to ask forgiveness of our deities

What comes, when it comes, will be what it is.

Let my worship be within the heart that rejoices, for behold, all acts of love and pleasure are my rituals. Therefore, let there be beauty and strength, power and compassion, honor and humility, mirth and reverence within you.

I don’t regret anything I was before because I still am. I only regret not having loved you. Put your hands in mine And let’s be quiet, surrounded by life.

Accept the universe As the gods gave it to you. If the gods wanted to give you something else They’d have done it. If there are other matters and other worlds There are.

One of the great tragedies of life is that men seldom bridge the gulf between practice and profession, between doing and saying. A persistent schizophrenia leaves so many of us tragically divided against ourselves. On the one hand, we proudly profess certain sublime and noble principles, but on the other hand, we sadly practise the very antithesis of these principles. How often are our lives characterised by a high blood pressure of creeds and an anaemia of deeds! We talk eloquently about our commitment to the principles of Christianity, and yet our lives are saturated with the practices of paganism. We proclaim our devotion to democracy, but we sadly practise the very opposite of the democratic creed. We talk passionately about peace, and at the same time we assiduously prepare for war. We make our fervent pleas for the high road of justice, and then we tread unflinchingly the low road of injustice. This strange dichotomy, this agonising gulf between the ought and the is, represents the tragic theme of man's earthly pilgrimage.

The way to Elfin is found on the path That weaves through the Misty Forest That lives between the Mountain of Vision And the River of Reality

I don’t have a philosophy: I have senses... If I talk about Nature, it’s not because I know what it is, But because I love it, and that’s why I love it, Because when you love you never know what you love, Or why you love, or what love is. Loving is eternal innocence, And the only innocence is not thinking.

I'm one of my sensations.

It’s stranger than every strangeness And the dreams of all the poets And the thoughts of all the philosophers, That things are really what they seem to be And there’s nothing to understand.

The man stopped talking and was looking at the sunset. But what does someone who hates and loves want with a sunset?

The festival of the summer solstice speaks of love and light, of freedom and generosity of spirit. It is a beautiful time of year where vibrant flowers whisper to us with scented breath, forests and woodlands hang heavy in the summer’s heat and our souls become enchanted with midsummer magic.

Listen closely. Even the trees exhale sweet love songs that roll off their boughs and echo out to all of creation. Love is always in the air.

This was the joy that the world sought--sacred and pagan all at once. A union between two dissimilars into a seamless one. A picture of love and deep satisfaction. An ecstatic glimpse of the beatific vision.

I've learned through experience that faith moves mountains, hope moves choices, and, more importantly, that love moves you a step closer to God.

I don’t always feel what I know I should feel. My thought crosses the river I swim very slowly Because the suit men made it wear weighs it down.

The Neo-Pagan Ten “Commandments” 1. Thou art God/dess. 2. As above, so below; as within so without. 3. Spirit abides in all things; words & names have power. 4. Maintain an attitude of gratitude (walk the talk). 5. Honor the ancestors, teachers, elders, and leaders. 6. All life is sacred. 7. All acts of love and pleasure are sacred. 8. Whatever you send out returns threefold. 9. Love is the law, love under will. 10. For the greatest good, an’ it harm none.

Keep your bustling cities, give me only the moon, some wine, and old friends laughing in the desert, and I will show you what the pagans called god

Ancient moon priestesses were called virgins. ‘Virgin’ meant not married, not belong to a man - a woman who was ‘one-in-herself’. The very word derives from a Latin root meaning strength, force, skill; and was later applied to men: virle. Ishtar, Diana, Astarte, Isis were all all called virgin, which did not refer to sexual chasity, but sexual independence. And all great culture heroes of the past…, mythic or historic, were said to be born of virgin mothers: Marduk, Gilgamesh, Buddha, Osiris, Dionysus, Genghis Khan, Jesus - they were all affirmed as sons of the Great Mother, of the Original One, their worldly power deriving from her. When the Hebrews used the word, and in the original Aramaic, it meant ‘maiden’ or ‘young woman’, with no connotations to sexual chasity. But later Christian translators could not conceive of the ‘Virgin Mary’ as a woman of independent sexuality, needless to say; they distorted the meaning into sexually pure, chaste, never touched. When Joan of Arc, with her witch coven associations, was called La Pucelle - ‘the Maiden,’ ‘the Virgin’ - the word retained some of its original pagan sense of a strong and independent woman. The Moon Goddess was worshipped in orgiastic rites, being the divinity of matriarchal women free to take as many lovers as they choose. Women could ‘surrender’ themselves to the Goddess by making love to a stranger in her temple.

Friendship is unnecessary, like philosophy, like art, like the universe itself (for God did not need to create). It has no survival value; rather it is one of those things which give value to survival.” p.71 “Affection is taken as the image when God is represented as our Father; Eros, when Christ is represented as the Bridegroom of the Church.” p.78 “The little pockets of early Christians survived because they cared exclusively for the love of “the brethren” and stopped their ears to the opinion of the Pagan society all around them.” p.70 “Friendship is even, if you like, angelic. But man needs to be triply protected by humility if he is to eat the bread of angels without risk.” p.87

I love flowers for being flowers, directly. And I love trees for being trees without my thought.

He stopped and looked back at me "I love you too Pagan. I'll miss you. In every life.

Everything’s different from us. That’s why everything exists.

The individual who rebels against the arrangements of society is ostracized, branded, stoned. So be it. I am willing to take the risk; my principles are very pagan. I will live my own life as it pleases me. I am willing to do without your hypocritical respect; I prefer to be happy. The inventors of the Christian marriage have done well, simultaneously to invent immortality. I, however, have no wish to live eternally. When with my last breath everything as far as Wanda von Dunajew is concerned comes to an end here below, what does it profit me whether my pure spirit joins the choirs of angels, or whether my dust goes into the formation of new beings? Shall I belong to one man whom I don't love, merely because I have once loved him? No, I do not renounce; I love everyone who pleases me, and give happiness to everyone who loves me. Is that ugly? No, it is more beautiful by far.

We too can begin a new life, one that brings satisfaction and enrichment, whether this is by singing, dancing, running through the waves, walking barefoot on the grass or making love under the stars. Perhaps your dreams are greater than this, or perhaps more conservative, but whatever they are, Beltane is a wonderful time for expressing who you truly are.

The sun was right on me now, and I loved the sun with a near pagan love for things of the earth. Pagan, that's what you are

[He] looked up and imagined the hand of God flinging stars like shining dust across the heavens. No. He was wrong to think such pagan thoughts, for God had only to utter a word and it was done. Only man had He shaped with His hands, using the dust He created to form His most precious and amazing creation. Only man was molded and loved into being, the breath of life in his lungs given by God.

If I could take a bite of the whole world And feel it on my palate I’d be more happy for a minute or so... But I don’t always want to be happy. Sometimes you have to be Unhappy to be natural... Not every day is sunny. When there’s been no rain for a while, you pray for it to come. So I take unhappiness with happiness Naturally, like someone who doesn’t find it strange That there are mountains and plains And that there are cliffs and grass... What you need is to be natural and calm In happiness and in unhappiness, To feel like someone seeing, To think like someone walking, And when it’s time to die, remember the day dies, And the sunset is beautiful, and the endless night is beautiful... That’s how it is and that’s how it should be...

I think about this, not like someone thinking, but like someone breathing, And I look at flowers and I smile... I don’t know if they understand me Or if I understand them, But I know the truth is in them and in me And in our common divinity Of letting ourselves go and live on the Earth And carrying us in our arms through the contented Seasons And letting the wind sing us to sleep And not have dreams in our sleep.

No sooner do we believe that God loves us than there is an impulse to believe that He does so, not because He is Love, but because we are intrinsically lovable. The Pagans obeyed this impulse unabashed; a good man was "dear to the gods" because he was good. We, being better taught, resort to subterfuge. Far be it from us to think that we have virtues for which God could love us. But then, how magnificently we have repented! As Bunyan says, describing his first and illusory conversion, "I thought there was no man in England that pleased God better than I." Beaten out of this, we next offer our own humility to God's admiration. Surely He'll like that? Or if not that, our clear-sighted and humble recognition that we still lack humility. Thus, depth beneath depth and subtlety within subtelty, there remains some lingering idea of our own, our very own attractiveness. It is easy to acknowledge, but almost impossible to realize for long, that we are mirrors whose brightness, if we are bright, is wholly derived from the sun that shines upon us. Surely we must have a little--however little--native luminosity? Surely we can't be quite creatures? - The Four Loves

A row of trees far away, there on the hillside. But what is it, a row of trees? It’s just trees. Row and the plural trees aren’t things, they’re names.

No one doubts that an ordinary man can get on with this world: but we demand not strength enough to get on with it, but strength enough to get it on. Can he hate it enough to change it, and yet love it enough to think it worth changing? Can he look up at its colossal good without once feeling acquiescence? Can he look up at its colossal evil without once feeling despair? Can he, in short, be at once not only a pessimist and an optimist, but a fanatical pessimist and a fanatical optimist? Is he enough of a pagan to die for the world, and enough of a Christian to die to it? In this combination, I maintain, it is the rational optimist who fails, the irrational optimist who succeeds. He is ready to smash the whole universe for the sake of itself.

In one sense, the Qur’an regards the Torah and the Gospel as older siblings— and looks on with dismay at the family feud tearing apart Abrahamic cohesion. In another sense, the Qur’an exists as an orphan. It presents the first Abrahamic scripture in Arabic, delivered by an Arabian prophet. Claiming a lineage back to the Torah yet revealed in a thoroughly pagan society, the Qur’an enjoys an insider-outsider status—one that empowers it to look lovingly yet critically at its ancestry. This complex inheritance means the Qur’an is aware of its roots yet free to develop its own identity without being confined by parental oversight.

I love memories. They are our ballads, our personal foundation myths. But I must acknowledge that memory can be cruel if left unchallenged. Memory is often our only connection to who we used to be. Memories are fossils, the bones left by dead versions of ourselves. More potently, our minds are a hungry audience, craving only the peaks and valleys of experience. The bland erodes, leaving behind the distinctive bits to be remembered again and again. Painful or passionate, surreal or sublime, we cherish those little rocks of peak experience, polishing them with the ever-smoothing touch of recycled proxy living. In so doing—like pagans praying to a sculpted mud figure—we make of our memories the gods which judge our current lives. I love this. Memory may not be the heart of what makes us human, but it’s at least a vital organ.

Live, you say, in the present; Live only in the present. But I don’t want the present, I want reality; I want things that exist, not time that measures them. What is the present? It’s something relative to the past and the future. It’s a thing that exists in virtue of other things existing. I only want reality, things without the present. I don’t want to include time in my scheme. I don’t want to think about things as present; I want to think of them as things. I don’t want to separate them from themselves, treating them as present. I shouldn’t even treat them as real. I should treat them as nothing. I should see them, only see them; See them till I can’t think about them. See them without time, without space, To see, dispensing with everything but what you see. And this is the science of seeing, which isn’t a science.

I realized then the truth about all love: that it is an absolute which takes all or forfeits all. The other feelings, compassion, tenderness and so on, exist only on the periphery and belong on the constructions of society and habit. But she herself- austere and merciless Aphrodite-is a pagan. it is not our brains or instincts which she picks-but our very bones.

Jesus did not use hell to try and compel "heathens" and "pagans" to believe in God, so they wouldn't burn when they die. He talked about hell to very religious people to warn them about the consequences of straying from their God-given calling and identity to show the world God's love.

Nothing: a landscape, a glass of wine, a little loveless love, and the vague sadness caused by our understanding nothing and having lost the little we're given.

With tybo men there isn't much difference between fucking and killing.

All beings exist and nothing else And that’s why they’re called beings

After we had sex?" I asked Dank shook his head "No, Pagan, that was making love. Don't confuse the two

Her Triumph I did the dragon's will until you came Because I had fancied love a casual Improvisation, or a settled game That followed if I let the kerchief fall: Those deeds were best that gave the minute wings And heavenly music if they gave it wit; And then you stood among the dragon-rings. I mocked, being crazy, but you mastered it And broke the chain and set my ankles free, Saint George or else a pagan Perseus; And now we stare astonished at the sea, And a miraculous strange bird shrieks at us.

Rough fingers palmed his throat. "Can you forget that, amante?" Soft kisses brushed his forehead, nose and eyes. "I can't. I dare you to try." Pagan moved away, taking his heat with him.

Because when next we meet in your Christian heaven or my pagan afterlife, or some shadowy, hidden corner where those two may touch, I want to hear that you lived a long and happy life after me. That you did as you liked, and loved as you liked, and left the world shattered and empty in your wake.

All the evil in the world comes from us bothering with each other, Wanting to do good, wanting to do evil. Our soul and the sky and the earth are enough for us. To want more is to lose this, and be unhappy.

Now I sense the perfume of flowers like seeing a new thing. I know they smell just as well as I know I existed. They’re things known from the outside. But now I know with my breathing from the back of my head.

Damn it, Gabe." Pagan wrenched out of his hold and grabbed his shoulders. "Tell me what you want." "To kiss you." The words tumbled from his lips, harsher than he intended. "Just once. To know what it's like. What you taste like." Pagan's eyes darkened. "Maybe then I'll be able to forget you." Pagan arched an eyebrow and stepped forward. "You think it's that simple?" Gabe held his ground. "Yeah." "So do it." They stood chest to chest. Pagan's warm breath caressed Gabe's forehead when he said softly, "Kiss me, cop. Then try to forget me.

You have a famous relative. Family tradition has it we descend from St. Nicholas.” “Santa Claus? I thought he was make-believe.” “He is, but the person Santa Claus is based on is real. St. Nicholas of Myra was a fourth-century bishop—and a fine human being. He served in Turkey.

We are pagans. We deify each other.

I am that which unloves me and loves; I am stricken, and I am the blow.

The Holy Mother has many faces, but you know it's her from her blue cloak. She is said to be the spirit in all women." "Look, here she is naked and the baby Jesus has wings, " said Lucien. "That is not the Holy Mother, that's Venus and that's not Jesus, that is Cupid, the Roman god of love." "Wouldn't she have the spirit of the Holy Mother as well?" "No, she is a pagan myth." "What about Maman? Is the spirit of the Holy Mother in her?" "No, Lucien, your mother is also a pagan myth. Come, look at these paintings of wrestlers.

You want what you can’t have. I see it in your eyes. The pain that fills your nights is because of my pack of lies. I’ve opened up the door for you to walk away. There’s a better path for you even though I want you to stay. I’ve broken the rules, I’ve veered from the path but when I met you I knew to save you was worth the wrath. Let me leave now before it’s too late. Let me leave now before you know what I am and your love becomes hate. Walk away from me before I break down and take you with me. You can’t go where I’m going you can’t walk through my Hell. Walk away from me before I break down and take you with me. My path is meant for only me. There is no way to take you too. I’ve given you life when it was in my hands to give you death. Walk away from me. 112 Existence I watch the life I know you will lead without me here. It’s what you deserve it is where you belong it is everything I want but everything I fear. Once I met you I knew I had to save you but you saved me. Now I’m turning away and letting you run free. Not one moment will I forget there is a fire inside me that you lit with your touch. Hurting you wasn’t the plan but it must happen by my hand. Walk away from me before I break down and take you with me. You can’t go where I’m going you can’t walk through my Hell. Walk away from me before I break down and take you with me. My path is meant for only me. There is no way to take you too. I’ve given you life when it was in my hands to give you death. Walk away from me.

There,' said Wednesday, 'is one who "does not have the faith and will not have the fun". Chesterton. Pagan indeed. So. Shall we go out onto the street, Easter my dear, and repeat the exercise? Find out how many passers-by know that their Easter festival takes its name from Eostre of the Dawn? Let's see - I have it. We shall ask a hundred people. For every one that knows the truth, you may cut off one of my fingers, and when I run out of them, toes; for every twenty who don't know you spend a night making love to me. And the odds are certainly in your favour here - this is San Francisco, after all. There are heathens and pagans and Wiccans aplenty on these precipitous streets.

We read the pagan sacred books with profit and delight. With myth and fable we are ever charmed, and find a pleasure in the endless repetition of the beautiful, poetic, and absurd. We find, in all these records of the past, philosophies and dreams, and efforts stained with tears, of great and tender souls who tried to pierce the mystery of life and death, to answer the eternal questions of the Whence and Whither, and vainly sought to make, with bits of shattered glass, a mirror that would, in very truth, reflect the face and form of Nature's perfect self. These myths were born of hopes, and fears, and tears, and smiles, and they were touched and colored by all there is of joy and grief between the rosy dawn of birth, and death's sad night. They clothed even the stars with passion, and gave to gods the faults and frailties of the sons of men. In them, the winds and waves were music, and all the lakes, and streams, and springs,—the mountains, woods and perfumed dells were haunted by a thousand fairy forms. They thrilled the veins of Spring with tremulous desire; made tawny Summer's billowed breast the throne and home of love; filled Autumns arms with sun-kissed grapes, and gathered sheaves; and pictured Winter as a weak old king who felt, like Lear upon his withered face, Cordelia's tears. These myths, though false, are beautiful, and have for many ages and in countless ways, enriched the heart and kindled thought. But if the world were taught that all these things are true and all inspired of God, and that eternal punishment will be the lot of him who dares deny or doubt, the sweetest myth of all the Fable World would lose its beauty, and become a scorned and hateful thing to every brave and thoughtful man.

That love, which is the highest joy, which is divine simplicity itself, is not for you moderns, you children of reflection. It works only evil in you. As soon as you wish to be natural, you become common. To you nature seems something hostile; you have made devils out of the smiling gods of Greece, and out of me a demon. You can only exorcise and curse me, or slay yourselves in bacchantic madness before my altar. And if ever one of you has had the courage to kiss my red mouth, he makes a barefoot pilgrimage to Rome in penitential robes and expects flowers to grow from his withered staff, while under my feet roses, violets, and myrtles spring up every hour, but their fragrance does not agree with you. Stay among your northern fogs and Christian incense; let us pagans remain under the debris, beneath the lava; do not disinter us.

It’s the poet we love in Caeiro, not the philosopher. What we really get from these poems is a childlike sense of life, with all the direct materiality of the child’s mind, and all the vital spirituality of hope and increase that exist in the body and soul of nescient childhood. Caeiro’s work is a dawn that wakes us up and quickens us; a more that material, more than anti-spiritual dawn. It’s an abstract effect, pure vacuum, nothingness.

When I see the moon on a clear night, I do say "blessed be" and I remind myself to be grateful to the universe that I happen to exist in such a lovely and wondrous world, even and especially as I can rattle on about magma cooling, abiogenesis, and natural selection.

She goes on with her beautiful hair and mouth like before, I go on like before, alone in the field. It’s like my head had been lowered, And if I think this, and raise my head And the golden sun dries the need to cry I can’t stop having. How vast the field and interior love... ! I look, and I forget, like dryness where there was water and trees losing their leaves.

The ideal which I strive to realize in my life is the serene sensuousness of the Greeks--pleasure without pain. I do not believe in the kind of love which is preached by Christianity, by the moderns, by the knights of the spirit. Yes, look at me, I am worse than a heretic, I am a pagan.

It seemed that out of every tear of a martyr new confessors were born, and that every groan on the arena found an echo in thousands of breasts. Caesar was swimming in blood, Rome and the whole pagan world was mad. But those who had had enough of transgression and madness, those who were trampled upon, those whose lives were misery and oppression, all the weighed down, all the sad, all the unfortunate, came to hear the wonderful tidings of God, who out of love for men had given Himself to be crucified and redeem their sins. When they found a God whom they could love, they had found that which the society of the time could not give any one, -- happiness and love.

If they love one another to the exclusion of everything and everyone else, then their love is pagan. They’ve made idols of one another and their love. And they’re also very foolish, because no human being can ever make another human being completely happy. Human beings are far too imperfect for that.

Persephone is just a name for a spirit of beauty at a certain time in history. I'm sure we could argue a biblical place for her if it matters. Your wife has the name of that pagan goddess, but the fact remains that she's your mortal bride in the Year of Our Lord 1888- and she's Catholic, so pray for her, damn it, I don't care how confusing it is. And pray for us, to anyone. If the dead are about to flood Athens, divine goodwill couldn't hurt. Your prayers can be in Hindu, if you like. Now go home.

The cross was not about some mythical pagan deity demanding a blood sacrifice – destroying his own son like Molech. Someone may ask … but wasn’t blood required for the forgiveness of sins? Yes, but not in a paganistic Indiana Jones and the Temple of Doom sort of way. Yes, blood was needed for the forgiveness of sins. Not because the Father needed it, but because we did. We were running from God; He was never running from us. In Hebrews 10:22, Paul writes, “let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience. …” The blood was for us. The sure solid proof and substance of God’s love. God did not need the blood for Himself. It was His blood. He poured it out for us.

Would you teach me, Seth?’ Seth smiled and leaned back in his seat. ‘You do realise, of course, that you have no idea what you ask of me?’ Seth replied after a moment. ‘Of course,’ Christopher replied quietly. ‘Could you tell me?’ ‘No. That is the problem you see,’ Seth said. ‘Magic is something you can never prepare someone for. Magic will make you, Christopher. It will find all the secret empty places of longing in you and fill them more surely than any other love. And magic will break your heart.’ A slight, rather sad smile crossed Christopher’s face for a moment. ‘I know what you’re thinking. You think your heart is already broken, you think that this crooked and winding way is the only path left for you now. But you’re wrong. The heart breaks like every wave on the beach and there’s a darkness you’ll have to pass through that you can’t even see from where you are now.

Vanda (as Dunayev): I am a pagan. I am a Greek. I love the ancients not for their pediments or their poetry, but becausein their world Venus could love Paris one day and Anchises the next. Because they're not the moderns, who live in their mind, and because they're the opposite of Christians, who live on a cross. I don't live in my mind, or on a cross. I live on this divan. In this dress. In these stockings and these shoes. I want to live the way Helen and Aspasia lived, not the twisted women of today, who are never happy and never give happiness. Who won't admit that they want love without limit. Why should I forgo any possible pleasure, abstain from any sensual experience? I'm young, I'm rich, and I'm beautiful and I shall make the most of that. I shall deny myself nothing. Thomas (as Kushemski): I certainly respect your devotion to principle. Vanda (as Dunayev): I don't need your respect, excuse me. I'll take happiness. My happiness, not society's happiness. I will love a man who pleases me, and please a man who makes me happy--but only as long as he makes me happy, not a moment longer.

I don’t know how to talk because I’m feeling. I’m listening to my voice as if it were someone else’s, And my voice is speaking about her as if she were speaking. She has hair as blond as yellow wheat in the sun, And when she speaks her mouth says things that aren’t words. She laughs, and her teeth are as clean as stones in a river.

If the moderns really want a simple religion of love, they must look for it in the Athanasian Creed. The truth is that the trumpet of true Christianity, the challenge of the charities and simplicities of Bethlehem or Christmas Day never rang out more arrestingly and unmistakably than in the defiance of Athanasius to the cold compromise of the Arians. It was emphatically he who really was fighting for a God of Love against a God of colourless and remote cosmic control; the God of the stoics and the agnostics. It was emphatically he who was fighting for the Holy Child against the grey deity of the Pharisees and the Sadducees. He was fighting for that very balance of beautiful interdependence and intimacy, in the very Trinity of the Divine Nature, that draws our hearts to the Trinity of the Holy Family. His dogma, if the phrase be not misunderstood, turns even God into a Holy Family.

THOSE who start with the pagan philosophy of sex must face life as a descent. Associated with a growing old, there is a loss of physical energy and the horrible perspective of death. The Christian philosophy of love, on the contrary, implies an ascension. The body may grow older, but the Spirit grows younger, and love often becomes more intense.

Beauty and perfection do not guarantee grace and fulfillment and are always sacrificed. Life itself seems a ritual of sacrifice, and the world the alter on which plants and animals lay down their own lives for the sustenance of others, and on which we lay our youth, our well-being, our loved ones, and finally our lives. I am an ignorant woman who has sacrificed all of these things but the last, and cannot say for whom or what I perform this unrelenting ritual.

As polytheism is in religious belief reflected in the recognition of moral complexity, so henotheism in religious practice is reflected in the recognition of moral diversity. To worship different gods is to align oneself with different ideals, and to embrace different moral standards. The example of the mother and the judge shows one way in which this works out in practice. The mother places parental love above impartial justice, while the judge does the opposite. In the language of Greek Paganism, the mother bows to Hera, the judge to Zeus Dikaios, and both are right to do so.

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.

The whole of the Sermon [Matt 5-7] is framed within Jesus's announcement that what his fellow Jews had longed for over many generations was now at last coming to pass - but that new kingdom didn't look like they had thought it would. Indeed, in some ways it went in exactly the other direction. No violence, no hatred of enemies, no anxious protection of land and property against the pagan hordes. In short, no frantic intensification of the ancestral codes of life. Rather, a glad and unworried trust in the creator God, whose kingdom is now at last starting to arrive, leading to a glad and generous heart toward other people, even those who are technically "enemies." Faith, hope, and love: here they are again. They are the language of life, the sign in the present of green shoots growing through the concrete of this sad old world, the indication that the creator God is on the move, and that Jesus's hearers and followers can be part of what he's now doing.

Legend has it that during the festival of Eostre, all fires had to be extinguished in the Goddess’ honour and could only be relit from a sacred flame in the centre of the village. The new fire was seen as a symbol of sacredness and purity, something which everyone wanted to bring into their homes at such a lovely time of year when everything was fresh and new.

Milton's Eve! Milton's Eve! ... Milton tried to see the first woman; but Cary, he saw her not ... I would beg to remind him that the first men of the earth were Titans, and that Eve was their mother: from her sprang Saturn, Hyperion, Oceanus; she bore Prometheus" -- "Pagan that you are! what does that signify?" "I say, there were giants on the earth in those days: giants that strove to scale heaven. The first woman's breast that heaved with life on this world yielded the daring which could contend with Omnipotence: the stregth which could bear a thousand years of bondage, -- the vitality which could feed that vulture death through uncounted ages, -- the unexhausted life and uncorrupted excellence, sisters to immortality, which after millenniums of crimes, struggles, and woes, could conceive and bring forth a Messiah. The first woman was heaven-born: vast was the heart whence gushed the well-spring of the blood of nations; and grand the undegenerate head where rested the consort-crown of creation. ... I saw -- I now see -- a woman-Titan: her robe of blue air spreads to the outskirts of the heath, where yonder flock is grazing; a veil white as an avalanche sweeps from hear head to her feet, and arabesques of lighting flame on its borders. Under her breast I see her zone, purple like that horizon: through its blush shines the star of evening. Her steady eyes I cannot picture; they are clear -- they are deep as lakes -- they are lifted and full of worship -- they tremble with the softness of love and the lustre of prayer. Her forehead has the expanse of a cloud, and is paler than the early moon, risen long before dark gathers: she reclines her bosom on the ridge of Stilbro' Moor; her mighty hands are joined beneath it. So kneeling, face to face she speaks with God. That Eve is Jehova's daughter, as Adam was His son.

As surely as I feel love and need for food and water, I feel love and need for God. But these feelings have nothing to do with Supramundane Males planning torments for those who don't abide by neocon "moral values." I hold the evangelical truth of our situation to be that contemporary politicized fundamentalists, including first and foremost those aimed at Empire and Armageddon, need us non-fundamentalists, mystics, ecosystem activists, unprogrammable artists, agnostic humanitarians, incorrigible writers, truth-telling musicians, incorruptible scientists, organic gardeners, slow food farmers, gay restaurateurs, wilderness visionaries, pagan preachers of sustainability, compassion-driven entrepreneurs, heartbroken Muslims, grief-stricken children, loving believers, loving disbelievers, peace-marching millions, and the One who loves us all in such a huge way that it is not going too far to say: they need us for their salvation.

Hence, Orlando and Sasha, as he called her for short, and because it was the name of a white Russian fox he had had as a boy—a creature soft as snow, but with teeth of steel, which bit him so savagely that his father had it killed—hence they had the river to themselves. Hot with skating and with love they would throw themselves down in some solitary reach, where the yellow osiers fringed the bank, and wrapped in a great fur cloak Orlando would take her in his arms, and know, for the first time, he murmured, the delights of love. Then, when the ecstasy was over and they lay lulled in a swoon on the ice, he would tell her of his other loves, and how, compared with her, they had been of wood, of sackcloth, and of cinders. And laughing at his vehemence, she would turn once more in his arms and give him, for love’s sake, one more embrace. And then they would marvel that the ice did not melt with their heat, and pity the poor old woman who had no such natural means of thawing it, but must hack at it with a chopper of cold steel. And then, wrapped in their sables, they would talk of everything under the sun; of sights and travels; of Moor and Pagan; of this man’s beard and that woman’s skin; of a rat that fed from her hand at table; of the arras that moved always in the hall at home; of a face; of a feather. Nothing was too small for such converse, nothing was too great.

... that eternally restless, eternally unquenched desire for naked paganism, that love that is the supreme joy, that is divine serenity itself- those things are useless for you moderns, you children of reflection. That sort of love wreaks havoc on you. As soon as you wish to be natural you become normal. To you Nature seems hostile, you have turned us laughing Greek deities into demons and me into a devil. All you can do is exorcise me and curse me or else sacrifice yourselves, slaughter yourselves in bacchanalian madness at my alter. And if you ever has the courage to kiss my red lips, he then goes on a pilgrimage to Rome, barefoot and in a penitent's shirt, and expects flowers to blossom from his withered staff, while roses, violets, and myrtles sprout constantly under my feet- but their fragrance doesn't agree with you, So just stay in your northern fog and Christian incense. Let us pagans rest under the rubble, under lava. Do not dig us up. Pompeii, our villas, our baths, our temples were not built for you people! You need no gods! We freeze in your world!

Biblical eschatology fundamentally challenges the "official" scientific idea that the universe will end in a violent heat death, and instead that the cosmos will be set free from its decadence. It calls us to consider the sobering similarities between ancient pagan cosmologies (creation began with war & violence between the gods) and modern naturalism as a nihilistic, philosophical worldview (all will end in astronomical war & violence). Instead, the revelation (apocalypse) of the Lamb is that God created out of love and love will win in the end.

I learned regret in the ruins of Tarbfhlaith. I regretted that ambition had ruled my heart instead of affection for my kin. And with the lesson of regret came the gratitude for having life still to move my lips and limbs, and to speak kind words to and embrace those I may not see again on this sweet-smelling earth. I learned that I cannot wait to love what is in my presence, for it or I may well be gone tomorrow. To some, such as Giannon, this lesson poisons the heart with bitterness. But such bitterness has no value and is, in fact, cowardly. For bitterness risks nothing.

You have heard that it was said, ‘Love your neighbour[a] and hate your enemy.’ 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. 46 If you love those who love you, what reward will you get? Are not even the tax collectors doing that? 47 And if you greet only your own people, what are you doing more than others? Do not even pagans do that? 48 Be perfect, therefore, as your heavenly Father is perfect.

What about those of us who just don’t fit in, who feel as if we were born on the Wrong Planet, or in the wrong time period? Where did we come from? Is this a whole counter-culture that’s new to the planet, moving us forward? Have we finally reached the Age of Aquarius? Is it now! Is the moon in the seventh house? Has Jupiter finally aligned with Mars? And are we right now getting ready to see mystic crystal revelation where love will steer the stars? Afraid not. There have always been people who see the world differently from everyone else. And there always will be. If you’re one of the ‘chosen ones’ then you come from a long line of Gypsies, tramps and thieves, of rebels and revolutionaries, of pagans, infidels and sceptics. This is your heritage, and you have much to be proud of

You weren’t meant for the ice, you weren’t made for the pain. The world that lives inside of me was not the world you 75 Existence were meant to contain. You were meant for castles and living in the sun. The cold running through me should have made you run. Yet you stay. Holding onto me, yet you stay, reaching out a hand that I push away. The cold is not meant for you yet you stay, you stay, you stay. When I know it’s not right for you. The ice fills my veins and I can’t feel the pain, yet you’re there like the heat that sends me screaming in fear. I can’t feel the warmth I need to feel the ice. I want to hold it all in and numb it till I can’t feel the knife. Your heat threatens to melt it all and I know I can’t bear the pain if the ice melts away. So I push you away and I scream out your name and I know I can’t need you yet you give anyway and I run wishing you would run too. Yet you stay. Holding onto me yet you stay reaching out a hand that I push away. The cold is not meant for you yet you stay, you stay, you stay. When I know it’s not right for you. The blackness is my shield. I pull it closer still. You’re the light that I hide from, the light that I hate. You’re the light to this darkness and I can’t let you stay. I need the dark around me like I need the ice in my veins. The cold is my healer. The cold is my safe place. You aren’t welcome with your heat you don’t belong beside me. I hate you yet I love, I don’t want you yet I need you. The dark will always be my cloak and you are the threat to unveil my pain, so leave. Leave and erase the memories. I need to face the life that’s meant for me. Don’t stay and ruin all my plans. You can’t have my soul I’m not a man. The empty vessel I dwell in is not meant to feel the heat you bring. I push you away and I push you away. Yet you stay.

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

I've always felt that there was something pathetic in the founders of religion who made it a condition of salvation that you should believe in them. It's as though they needed your faith to have faith in themselves. They remind you of those old pagan gods who grew wan and faint if they were not sustained by the burnt offerings of the devout. Advaita doesn't ask you to take anything on trust; it asks only that you should have a passionate craving to know Reality; it states that you can experience God as surely as you can experience joy or pain. And there are men in India today—hundreds of them for all I know—who have the certitude that they have done so. I found something wonderfully satisfying in the notion that you can attain Reality by knowledge. In later ages the sages of India in recognition of human infirmity admitted that salvation may be won by the way of love and the way of works, but they never denied that the noblest way, though they hardest, is the way of knowledge, for its instrument is the most precious faculty of man, his reason.

But if we are all God’s children, why does God spend so much time in history ordering one branch of his universal family to wipe out another branch? Why did his love for his Jewish children have to be expressed by the extermination of his Palestinian children? Why did he later abandon his Jewish children in favour of his Christian children and encourage his new favourites to torment their older siblings? Why did he order his Muslim children who worship him as One to persecute his pagan children who worship him as Many? Why is there so much violence in religious history, all done by groups who claim God is on their side? Unless you are prepared to believe that God actually plays favourites like some kind of demented tyrant, then there are only two ways out of this dilemma. The obvious one is to decide that there is no God. What is called God is a human invention used, among other things, to justify humankind’s love of violence and hatred of strangers. Getting rid of God won’t solve the problem of human violence but it will remove one of its pretexts.

The wild is an integral part of who we are as children. Without pausing to consider what or where or how, we gather herbs and flowers, old apples and rose hips, shiny pebbles and dead spiders, poems, tears and raindrops, putting each treasured thing into the cauldron of our souls. We stir our bucket of mud as if it were, every one, a bucket of chocolate cake to be mixed for the baking. Little witches, hag children, we dance our wildness, not afraid of not knowing. But there comes a time when the kiss of acceptance is delayed until the mud is washed from our knees, the chocolate from our faces. Putting down our wooden spoon with a new uncertainty, setting aside our magical wand, we learn another system of values based on familiarity, on avoiding threat and rejection. We are told it is all in the nature of growing up. But it isn't so. Walking forward and facing the shadows, stumbling on fears like litter in the alleyways of our minds, we can find the confidence again. We can let go of the clutter of our creative stagnation, abandoning the chaos of misplaced and outdated assumptions that have been our protection. Then beyond the half light and shadows, we can slip into the dark and find ourselves in a world where horizons stretch forever. Once more we can acknowledge a reality that is unlimited finding our true self, a wild spirit, free and eager to explore the extent of our potential, free to dance like fireflies, free to be the drum, free to love absolutely with every cell of our being, or lie in the grass watching stars and bats and dreams wander by. We can live inspired, stirring the darkness of the cauldron within our souls, the source, the womb temple of our true creativity, brilliant, untamed

Modernity has abandoned the household gods, not because we have rejected the idolatry as all Christians must, but because we have rejected the very idea of the household. We no longer worship Vesta, but have only turned away from her because our homes no longer have any hearths. Now we worship Motor Oil. If our rejection of the old idols were Christian repentance, God would bless it, but what is actually happening is that we are sinking below the level of the ancient pagans. But when we turn to Christ in truth, we find that He has ordained every day of marriage as a proclamation of his covenant with the church. A man who embraces what is expected of him will find a good wife and a welcoming hearth. He who loves his wife loves himself.

Anticipating sorrow to neutralize sorrow—that’s paltry, cowardly stuff, I told myself, knowing I was an ace practitioner of the craft. And what if it came fiercely? What if it came and didn’t let go, a sorrow that had come to stay, and did to me what longing for him had done on those nights when it seemed there was something so essential missing from my life that it might as well have been missing from my body, so that losing him now would be like losing a hand you could spot in every picture of yourself around the house, but without which you couldn’t possibly be you again. You lose it, as you always knew you would, and were even prepared to; but you can’t bring yourself to live with the loss. And hoping not to think of it, like praying not to dream of it, hurts just the same. Then a strange idea got hold of me: What if my body—just my body, my heart—cried out for his? What to do then? What if at night I wouldn’t be able to live with myself unless I had him by me, inside me? What then? Think of the pain before the pain. I knew what I was doing. Even in my sleep, I knew what I was doing. Trying to immunize yourself, that’s what you’re doing—you’ll end up killing the whole thing this way—sneaky, cunning boy, that’s what you are, sneaky, heartless, cunning boy. I smiled at the voice. The sun was right on me now, and I loved the sun with a near-pagan love for the things of earth. Pagan, that’s what you are. I had never known how much I loved the earth, the sun, the sea—people, things, even art seemed to come second. Or was I fooling myself?

I called it the San Clemente Syndrome. Today's Basilica of San Clemente is built on the site of what once was a refuge for persecuted Christians. The home of the Roman consul Titus Flavius Clemens, it was burnt down during Emperor Nero's reign. Next to its charred remains, in what must have been a large, cavernous vault, the Romans built an underground pagan temple dedicated to Mithras, God of the Morning, Light of the World, over whose temple the early Christians built another church, dedicated -coincidentally or not, this is a matter to be further excavated to another Clement, Pope St. Clement, on top of which came yet another church that burnt down and on the site of which stands today's basilica. And the digging could go on and on. Like the subconscious, like love, like memory, like time itself, like every single one of us, the church is built on the ruins of subsequent restorations, there is no rock bottom, there is no first anything, no last anything, just layers and secret passageways and interlocking chambers, like the Christian Catacombs, and right along these, even a Jewish Catacomb.

I am totally lost in the folds of Love, totally free of worry and care. I have passed beyond the four qualities. My heart has torn away the veil of pretense. There was a time I circled with the nine spheres, rolling with the stars across the sky. There was a time I stayed by his side— I lived in his world and he gave me everything. With the best of intentions I became a prisoner in this form. How else did I get here? What crime did I commit? But I’d rather be in a prison with my Friend than in a rosegarden all alone. I came to this world To have a sight of Joseph’s purity. Like a baby born of its mother’s womb, I was brought here with blood and tears. People think they are born only once But they have been here so many times. In the cloak of this ragged body I have walked countless paths. How many times I have worn out this cloak! With ascetics in the desert I watched night turn into day. With pagans in the temple I slept at the foot of idols. I’ve been a charlatan and a king; I’ve been a healer, and fraught with disease. I’ve been on my death-bed so many times. . . . Floating up like the clouds Pouring down like the rain. As a darvish I sought the dust of annihilation but it never touched my robe. So I gathered armfuls of roses in this faded garden of existence. I am not of wind nor fire nor of the stormy seas. I am not formed out of painted clay. I am not even Shams-e Tabriz— I am the essence of laughter, I am pure light. Look again if you see me— It’s not me you have seen!

Ugh. Would that Christmas could just be, without presents. It is just so stupid, everyone exhausting themselves, miserably haemorrhaging money on pointless items nobody wants: no longer tokens of love but angst-ridden solutions to problems. [...] What is the point of entire nation rushing round for six weeks in a bad mood preparing for utterly pointless Taste-of-Others exam which entire nation then fails and gets stuck with hideous unwanted merchandise as fallout? If gifts and cards were completely eradicated, then Christmas as pagan-style twinkly festival to distract from lengthy winter gloom would be lovely. But if government, religious bodies, parents, tradition, etc. insist on Christmas Gift Tax to ruin everything why not make it that everyone must go out and spend £500 on themselves then distribute the items among their relatives and friends to wrap up and give to them instead of this psychic-failure torment?

I think New Mexico was the greatest experience from the outside world that I have ever had. It certainly changed me for ever. Curious as it may sound, it was New Mexico that liberated me from the present era of civilization, the great era of material and mechanical development. Months spent in holy Kandy, in Ceylon, the holy of holies of southern Buddhism, had not touched the great psyche of materialism and idealism which dominated me. And years, even in the exquisite beauty of Sicily, right among the old Greek paganism that still lives there, had not shattered the essential Christianity on which my character was established. Australia was a sort of dream or trance, like being under a spell, the self remaining unchanged, so long as the trance did not last too long. Tahiti, in a mere glimpse, repelled me: and so did California, after a stay of a few weeks. There seemed a strange brutality in the spirit of the western coast, and I felt: O, let me get away! But the moment I saw the brilliant, proud morning shine up over the deserts of Santa Fe, something stood still in my soul, and I started to attend. There was a certain magnificence in the high-up day, a certain eagle-like royalty, so different from the equally pure, equally pristine and lovely morning of Australia, which is so soft, so utterly pure in its softness, and betrayed by green parrot flying. But in the lovely morning of Australia one went into a dream. In the magnificent fierce morning of New Mexico one sprang awake, a new part of the soul woke up suddenly, and the old world gave way to a new.

The hatred directed against the privileged in body and spirit: the revolt of the ugly and bungled souls against the beautiful, the proud, and the cheerful. The weapons used: contempt of beauty, of pride, of happiness: 'There is no such thing as merit,' 'The danger is enormous: it is right that one should tremble and feel ill at ease,' 'Naturalness is evil; it is right to oppose all that is natural — even 'reason' (all that is antinatural is elevated to the highest place). It is again the priests who exploit this condition, and who win the 'people' over to themselves. 'The sinner' over whom there is more joy in heaven than over 'the just person.' This is the struggle against 'paganism' (the pang of conscience, a measure for disturbing the harmony of the soul). The hatred of the mediocre for the exceptions, and of the herd for its independent members. (Custom actually regarded as 'morality.' The revulsion of feeling against 'egotism': that only is worth anything which is done 'for another.' 'We are all equal'; — against the love of dominion, against 'dominion' in general; — against privilege;—against sectarians, free-spirits, and sceptics; — against philosophy (a force opposing mechanical and automatic instincts); in philosophers themselves — 'the categorical imperative,' the essential nature of morality, 'general and universal.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

I love memories. They are our ballads, our personal foundation myths. But I must acknowledge that memory can be cruel if left unchallenged. Memory is often our only connection to who we used to be. Memories are fossils, the bones left by dead versions of ourselves. More potently, our minds are a hungry audience, craving only the peaks and valleys of experience. The bland erodes, leaving behind the distinctive bits to be remembered again and again. Painful or passionate, surreal or sublime, we cherish those little rocks of peak experience, polishing them with the ever-smoothing touch of recycled proxy living. In so doing—like pagans praying to a sculpted mud figure—we make of our memories the gods which judge our current lives. I love this. Memory may not be the heart of what makes us human, but it’s at least a vital organ. Nevertheless, we must take care not to let the bliss of the present fade when compared to supposedly better days. We’re happy, sure, but were we more happy then? If we let it, memory can make shadows of the now, as nothing can match the buttressed legends of our past. I think about this a great deal, for it is my job to sell legends. Package them, commodify them. For a small price, I’ll let you share my memories—which I solemnly promise are real, or will be as long as you agree not to cut them too deeply. Do not let memory chase you. Take the advice of one who has dissected the beast, then rebuilt it with a more fearsome face—which I then used to charm a few extra coins out of an inebriated audience. Enjoy memories, yes, but don’t be a slave to who you wish you once had been. Those memories aren’t alive. You are.

What the hell is all this I read in the papers?" "Narrow it down for me," Alan suggested. "I suppose it might have been a misprint," Daniel considered, frowning at the tip of his cigar before he tapped it in the ashtray he kept secreted in the bottom drawer of his desk. "I think I know my own flesh and blood well enough." "Narrow it just a bit further," Alan requested, though he'd already gotten the drift.It was simply too good to end it too soon. "When I read that my own son-my heir, as things are-is spending time fraternizing with a Campbell, I know it's a simple matter of misspelling. What's the girl's name?" Along with a surge of affection, Alan felt a tug of pure and simple mischief. "Which girl is that?" "Dammit,boy! The girl you're seeing who looks like a pixie.Fetching young thing from the picture I saw.Good bones; holds herself well." "Shelby," Alan said, then waited a beat. "Shelby Campbell." Dead silence.Leaning back in his chair, Alan wondered how long it would be before his father remembered to take a breath. It was a pity, he mused, a real pity that he couldn't see the old pirate's face. "Campbell!" The word erupted. "A thieving, murdering Campbell!" "Yes,she's fond of MacGregor's as well." "No son of mine gives the time of day to one of the clan Campbell!" Daniel bellowed. "I'll take a strap to you, Alan Duncan MacGregor!" The threat was as empty now as it had been when Alan had been eight, but delivered in the same full-pitched roar. "I'll wear the hide off you." "You'll have the chance to try this weekend when you meet Shelby." "A Campbell in my house! Hah!" "A Campbell in your house," Alan repeated mildly. "And a Campbell in your family before the end of the year if I have my way." "You-" Emotions warred in him. A Campbell versus his firmest aspiration: to see each of his children married and settled, and himself laden with grandchildren. "You're thinking of marriage to a Campbell?" "I've already asked her.She won't have me...yet," he added. "Won't have you!" Paternal pride dominated all else. "What kind of a nitwit is she? Typical Campbell," he muttered. "Mindless pagans." Daniel suspected they'd had some sorcerers sprinkled among them. "Probably bewitched the boy," he mumbled, scowling into space. "Always had good sense before this.Aye, you bring your Campbell to me," he ordered roundly. "I'll get to the bottom of it." Alan smothered a laugh, forgetting the poor mood that had plagued him only minutes earlier. "I'll ask her." "Ask? Hah! You bring the girl, that daughter of a Campbell, here." Picturing Shelby, Alan decided he wouldn't iss the meeting for two-thirds the popular vote. "I'll see you Friday, Dad.Give Mom my love." "Friday," Daniel muttered, puffing avidly on his cigar. "Aye,aye, Friday." As he hung up Alan could all but see his father rubbing his huge hands togther in anticipation. It should be an interesting weekened.

Perhaps that had been one of the ineradicable faults of mankind - for even a convinced atheist had to admit there were faults - that it was never content with a thing as a thing; it had to turn things into symbols of other things. A rainbow was never only a rainbow; a storm was a sign of celestial anger; and even from the puddingy earth came forth dark chthonian gods. What did it all mean? What an agnostic believed and what the willowy parson believed were not only irreconcilable systems of thought: they were equally valid systems of thought because, somewhere along the evolutionary line, man, developing this habit of thinking of symbols, had provided himself with more alternatives than he could manage. Animals moved in no such channel of imagination - they copulated and they ate; but the the saint, bread was a symbol of life, as the phallus was to the pagan. The animals themselves were pressed into symbolic service - and not only in the medieval bestiaries, by any means. Such a usage was a distortion, although man seemed unable to ratiocinate without it. That had been the trouble right from the beginning. Perhaps it had even been the beginning, back among the first men that man could never get clearly defined (for the early men, being also symbols, had to be either lumbering brutes, or timid noble savages, or to undergo some other interpretation). Perhaps the first fire, the first tool, the first wheel, the first carving in a limestone cave, had each possessed a symbolic rather than a practical value, had each been pressed to serve distortion rather than reality. It was a sort of madness that had driven man from his humble sites on the edges of woods into towns and cities, into arts and wars, into religious crusades, into martyrdom and prostitution, into dyspepsia and fasting, into love and hatred, into this present cul-de-sac; it had all come about in pursuit of symbols. In the beginning was the symbol, and darness was over the face of the Earth.

His tousled hair glittered like pagan gold as he pressed her to her back and dragged his open mouth over her flat stomach. Evie shook her head with groggy denial even as he bent her knees and pushed them upward. "Too tired," she said thickly, "I---wait, Sebastian---" His tongue searched her salty-damp flesh with assuaging licks, persisting until her protests died away. The gentle ministrations of his mouth lulled her into peace, her heartbeat slowing to measured beats. After long, patient minutes, he drew the swollen bud of her clitoris in his mouth and began to suckle and nibble. She jerked at the delicate aggression of his mouth. He drove her higher, his tongue flicking and swirling in a deliberate pattern, his arms clamping around her thighs. It seemed her body was no longer her own, that she existed only to receive this torment of pleasure. Sebastian... she could not voice his name, and yet he seemed to hear her silent plea, and in response he did something with his mouth that launched her into a series of incandescent climaxes. Every time she thought it was over, another ripple of sensation went through her until she was so exhausted that she begged him to stop. Sebastian rose over her, his eyes glittering in his shadowed face. She moved to welcome him, opening her legs, sliding her arms around the powerful length of his back. He nudged inside her swollen flesh, filling her completely. As his mouth came to her ear, she could hardly hear his whisper over the thumping of her heart. "Evie," came his dark voice, "I want something from you... I want you to come one more time." "No," she said weakly. "Yes. I need to feel you come around me." Her head rolled in a slow, negative shake across the pillow. "I can't... I can't..." "Yes, you can. I'll help you." His hand drifted along her body to the place where they were joined. "Let me deeper inside you... deeper..." She moaned helplessly as she felt his fingertips on her sex, skillfully manipulating her spent nerves. Suddenly she felt him sliding even farther as her excited body opened to accept him. "Mmm..." he crooned. "Yes, that's it... ah, love, you're so sweet..." He settled between her bent knees, into the cradle of her hips, driving hard and sure inside her. She encompassed him with her arms and legs, and buried her face in his hot throat, and cried out one last time, her flesh pulsing and tightening to bring him to shattering fulfillment. He shook in her arms, and clenched his hands into the warm spill of her hair as he gave himself over to her completely, worshipping her with every part of his body and spirit.

He: "I mean, are you happy and are you fully alive?" I laughed: ''As you can see, you wove witty jokes into the lecture to please your listeners. You heaped up learned expressions to impress them. You were restless and hasty, as if still compelled to snatch up all knowledge. You are not in yourself" Although these words at first seemed laughable to me, they still made an impression on me, and reluctantly I had to / credit the old man, since he was right. Then he said: "Dear Ammonius, I have delightful tidings for you: God has become flesh in his son and has brought us all salvation." ""What are you saying," I called, "you probably mean Osiris, who shall appear in the mortal body?" "No," he replied, "this man lived in Judea and was born from a virgin." I laughed and answered: "I already know about this; a Jewish trader has brought tidings of our virgin queen to Judea, whose image appears on the walls of one of our temples, and reported it as a fairy tale." "No," the old man insisted, "he was the Son of God." "Then you mean Horus the son of Osiris, don't you?" I answered. "No,hewasnotHorus,butarealman,andhewashung from a cross." "Oh, but this must be Seth, surely; whose punishments our old ones have often described." But the old man stood by his conviction and said: "He died and rose up on the third day." "Well, then he must be Osiris," I replied impatiently. "No," he cried, "he is called Jesus the anointed one." ''Ah, you really mean this Jewish God, whom the poor honor at the harbor, and whose unclean mysteries they celebrate in cellars." "He was a man and yet the Son of God," said the old man staring at me intently. "That's nonsense, dear old man," I said, and showed him to the door. But like an echo from distant rock faces the words returned to me: a man and yet the Son of God. It seemed significant to me, and this phrase was what brought me to Christianity. I: "But don't you think that Christianity could ultimately be a transformation ofyour Egyptian teachings?" A: "If you say that our old teachings were less adequate expressions of Christianity, then I'm more likely to agree with you." I: "Yes, but do you then assume that the history of religions is aimed at a final goal?" A: "My father once bought a black slave at the market from the region of the source of the Nile. He came from a country that had heard ofneither Osiris nor the other Gods; he told me many things in a more simple language that said the same as we believed about Osiris and the other Gods. I learned to understand that those uneducated Negroes unknowingly already possessed most of what the religions of the cultured peoples had developed into complete doctrines. Those able to read that language correctly could thus recognize in it not only the pagan doctrines but also the doctrine of Jesus. And it's with this that I now occupy myself I read the gospels and seek their meaning which is yet to come.We know their meaning as it lies before us, but not their hidden meaning which points to the future. It's erroneous to believe that religions differ in their innermost essence. Strictly speaking, it's always one and the same religion. Every subsequent form of religion is the meaning of the antecedent." I: "Have you found out the meaning which is yet to come?" A: "No, not yet; it's very difficult, but I hope I'll succeed. Sometimes it seems to me that I need the stimulation of others, but I realize that those are temptations of Satan." I: "Don't you believe that you'd succeed ifyou were nearer men?" A: "maybeyoureright." He looks at me suddenly as if doubtful and suspicious. "But, I love the desert, do you understand? This yellow, sun-glowing desert. Here you can see the countenance of the sun every day; you are alone, you can see glorious Helios-no, that is - pagan-what's wrong with me? I'm confused-you are Satan- I recognize you-give way; adversary!" He jumps up incensed and wants to lunge at me. But I am far away in the twentieth century.