Pagan Wedding Quotes

I buried her like a pagan. I put deer bones in with her, for her journey; a blanket, for warmth; flowers, cedar fronds, stones from places we’d been, grouse feathers, a tidbit of raw venison hamburger, and a swatch of my own hair. A headstone, a footstone. I planted an aspen tree above the headstone, to give her shade, and to someday provide leaf-music in the breeze. It took a long time before I was worth a damn again. How to measure the eleven years of magic she brought to us? How, now, to say thank you? Too late, as usual, for these sorts of things.

Paganism, it turns out, was the original Icelandic religion before a mass conversion in the year 1000. That was largely seen as a business decision, and Icelanders have never been particularly good Christians. They attend church if someone is born or wed or dies, but otherwise they are, as one Icelander put it, “atheists with good intentions.

That night, after we'd had our tea, Kevin and I went bird-watching. Not the usual sort, plodding round the fields with great binoculars round your neck (though I did take my work binoculars). No, we go up in the big trees in the wood, where the birds live. Right to the tops we go, where the branches sway and swing like a comfy bed, and you can look along the green billows of the tree-tops. In spring, we take the eggs out of the nests, handling them gentle, like, and putting them back afterwards of course. An' getting away quickly, so the hen-bird can come back and sit on them again. That's a wonder of life to me; to hold a speckled egg in the palm of your hand, and think what a marvellous thing it's going to become, a bird that flies and feeds and takes its chance with the cats, and breeds its own young and dies back into the dust in the end. Why does anyone need those crazy Christian dreams of Heaven, wi' angels playin' their harps on fleecy clouds, when they can have a wood at sunset, when you can look down from a low branch and see young rabbits playing, or even young foxes tumbling over and over and squeaking when they nip each other with their sharp little teeth?

I'd take her to the top of the widow's tower at Ainsdale Castle, late at night, and we'd watch the moon rise. The widow's tower was very high but she wasn't afraid. Sometimes I'd steal a pie from the kitchens and we'd picnic up there. I brought up a blanket, too, so she wouldn't have to sit on the bare stone floor." Mrs. Crumb made an aborted movement, as if she'd meant to turn to face him and then changed her mind. He let the wineglass dangle by his side. "I told her a rabbit lived on the moon and she believed me. She believed everything I told her then." "What rabbit?" "There." He roused himself, straightening. He drew back, fitting her against his chest and setting his chin on her shoulder. She smelled of tea and housekeeperly things, and she was warm, so warm. He caught up her right hand in his and traced the moon with it. "D'you see? There are the long ears, there the tail, there the forepaws, there the back." "I see," she whispered. "I told her the rabbit had lavender fur and ate pink moon clover up there." His mouth twisted, as he remembered. "She'd watch me with big blue eyes, her mouth half-open, a bit of piecrust on her dress. She hung on every word." He could hear her breath, could feel the tremble of her limbs. Did she fear him? "D'you believe me?" he asked against her ear, his lips wet with wine. She was a housekeeper and housekeepers didn't matter in the grand schemes of kings and dukes and little girls who wished upon rabbit moons. But she was silent, damnable housekeeper. They breathed together for a moment, there in the night air, London twinkling before them, overhung by a pagan moon. At last she stirred and asked, "What happened to the girl?" He broke away from her, draining his glass of wine. "She grew up and knew me for a liar.

MT: The arrival of Christ disturbs the sacrificial order, the cycle of little false periods of temporary peace following sacrifices? RG: The story of the “demons of Gerasa” in the synoptic Gospels, and notably in Mark, shows this well. To free himself from the crowd that surrounds him, Christ gets on a boat, crosses Lake Tiberias, and comes to shore in non-Jewish territory, in the land of the Gerasenes. It's the only time the Gospels venture among a people who don't read the Bible or acknowledge Mosaic law. As Jesus is getting off the boat, a possessed man blocks his way, like the Sphinx blocking Oedipus. “The man lived in the tombs and no one could secure him anymore, even with a chain. All night and all day, among the tombs and in the mountains, he would howl and gash himself with stones.” Christ asks him his name, and he replies: “My name is Legion, for there are many of us.” The man then asks, or rather the demons who speak through him ask Christ not to send them out of the area—a telling detail—and to let them enter a herd of swine that happen to be passing by. And the swine hurl themselves off the edge of the cliff into the lake. It's not the victim who throws himself off the cliff, it's the crowd. The expulsion of the violent crowd is substituted for the expulsion of the single victim. The possessed man is healed and wants to follow Christ, but Christ tells him to stay put. And the Gerasenes come en masse to beg Jesus to leave immediately. They're pagans who function thanks to their expelled victims, and Christ is subverting their system, spreading confusion that recalls the unrest in today's world. They're basically telling him: “We'd rather continue with our exorcists, because you, you're obviously a true revolutionary. Instead of reorganizing the demoniac, rearranging it a bit, like a psychoanalyst, you do away with it entirely. If you stayed, you would deprive us of the sacrificial crutches that make it possible for us to get around.” That's when Jesus says to the man he's just liberated from his demons: “You're going to explain it to them.” It's actually quite a bit like the conversion of Paul. Who's to say that historical Christianity isn't a system that, for a long time, has tempered the message and made it possible to wait for two thousand years? Of course this text is dated because of its primitive demonological framework, but it contains the capital idea that, in the sacrificial universe that is the norm for mankind, Christ always comes too early. More precisely, Christ must come when it's time, and not before. In Cana he says: “My hour has not come yet.” This theme is linked to the sacrificial crisis: Christ intervenes at the moment the sacrificial system is complete. This possessed man who keeps gashing himself with stones, as Jean Starobinski has revealed, is a victim of “auto-lapidation.” It's the crowd's role to throw stones. So, it's the demons of the crowd that are in him. That's why he's called Legion—in a way he's the embodiment of the crowd. It's the crowd that comes out of him and goes and throws itself off of the cliff. We're witnessing the birth of an individual capable of escaping the fatal destiny of collective violence. MT

If someone painted us right now, we’d look like sinners at the feast of Dionysus, or some similar pagan rite replete with nudity and excess

I mean, we couldn’t even keep Christmas anymore. Every Christmas my daddy would drag a Christmas tree inside and say, “Decorate the tree, kids.” We’d start decorating it and my mother would come running into the room screaming, “THIS TREE IS A SYMBOL OF NIMROD. NIMROD FUCKED HIS MOTHER”—no, she didn’t say “fucked,” she said, “NIMROD MARRIED HIS MOTHER TO KEEP THE BABYLONIAN BLOODLINE PURE, AND THE CHRISTMAS TREE IS THE EVERYTHING TREE! IT’S A SYMBOL OF THE BABYLONIAN BLOODLINE! IT’S PAGAN! IT’S AN ABOMINATION!” And we’d scream and she’d drag it out and my daddy would drag it back in and say, “DECORATE THE TREE!” And we’d say, “Please, we don’t wanna decorate the Babylonian symbol of evil.

Two Valentines are actually described in the early church, but they likely refer to the same man — a priest in Rome during the reign of Emperor Claudius II. According to tradition, Valentine, having been imprisoned and beaten, was beheaded on February 14, about 270, along the Flaminian Way. Sound romantic to you? How then did his martyrdom become a day for lovers and flowers, candy and little poems reading Roses are red… ? According to legends handed down, Valentine undercut an edict of Emperor Claudius. Wanting to more easily recruit soldiers for his army, Claudius had tried to weaken family ties by forbidding marriage. Valentine, ignoring the order, secretly married young couples in the underground church. These activities, when uncovered, led to his arrest. Furthermore, Valentine had a romantic interest of his own. While in prison he became friends with the jailer’s daughter, and being deprived of books he amused himself by cutting shapes in paper and writing notes to her. His last note arrived on the morning of his death and ended with the words “Your Valentine.” In 496 February 14 was named in his honor. By this time Christianity had long been legalized in the empire, and many pagan celebrations were being “christianized.” One of them, a Roman festival named Lupercalia, was a celebration of love and fertility in which young men put names of girls in a box, drew them out, and celebrated lovemaking. This holiday was replaced by St. Valentine’s Day with its more innocent customs of sending notes and sharing expressions of affection. Does any real truth lie behind the stories of St. Valentine? Probably. He likely conducted underground weddings and sent notes to the jailer’s daughter. He might have even signed them “Your Valentine.” And he probably died for his faith in Christ.

The sentiment Never Promise Anyone Forever, as I understood it, was a Celtic/Pagan wedding vow that was in opposition to the Catholic idea that two people unite until death. Never Promise Anyone Forever meant only remaining wed while there was love in the relationship. Dan, however, took it literally and (much to his amusement) all of his future girlfriends hated it.

other pagan beliefs which have found a home in rabbinical Judaism, such as the existence of demons in bathrooms,[193] the breaking of glass in weddings,[194] reincarnation of souls,[195] belief in the existence of the little Mermaid,[196] practices of witchcraft,[197] God versus the god of the sea,[198] the belief in a time of purgatory,[199] prayers for raising the souls of the dead (“kaddish”),[200] the industry of amulets,[201] turning Purim into a pagan carnival,[202] putting rocks on tombstones,[203] worshipping pictures of saints,[204] using sacred candles,[205] changing the new year (i.e., Rosh Hashanah) into a pagan date,[206] and the custom of women separating a tenth of the challah bread (הפרשת חלה).[207]

We know better than the scholars, even those of us who are no scholars, what was in that hollow cry that went forth over the dead Adonis and why the Great Mother had a daughter wedded to death. We have entered more deeply than they into the Eleusinian Mysteries and have passed a higher grade, where gate within gate guarded the wisdom of Orpheus. We know the meaning of all the myths. We know the last secret revealed to the perfect initiate. And it is not the voice of a priest or a prophet saying 'These things are.' It is the voice of a dreamer and an idealist crying, 'Why cannot these things be?

To put it plainly, women enjoyed higher status and more autonomy among Christians than among pagans, and could expect better treatment from their husbands. Pagan Roman women were "three times as likely as Christians to have married before age 13," according to the sociologist Rodney Stark.3 Christian women also exercised far more choice in whom they wed, and were less likely to be forced into an abortion (a frequent cause of death for women of the time).

My father was a man of iron will. He had a red beard and eyes like caves. He married my mother sensibly for the triple joy of her widowhood, the three estates, but he was concerned - as an English country gentleman and an epitome of the chivalric virtues - with the making of a son. Having heard well of the giant's child-inspiring powers, my father takes my mother by the hand and leads her up to him the night before their wedding. It had been a hot day, the hottest day that any man could remember, the skylarks swooning in the sticky air, milk turning sour in the cows' udders. At the end of that hottest day now it is suddenly Midsummer Eve and the giant stands out bold and wonderful and monstrous on his long green Dorset hill, the moon at the full above his knobbled club. My father lays my mother down on the giant's thistle, in the modest shade of Mr Wiclif's burgeoning fig tree. 'Dear hart,' he says, taking off his spurs and his liripipe hat, 'I shall require an heir.' If ever widow woman blushed then my mother blushed hot when she saw my father unbuttoned above her in the moonlight. 'My womb,' she says, 'is empty.' My father engages the key in the lock. It is well-oiled. He turns and enters and makes himself at home. 'I have been told,' he says, 'that any true woman,' he says, 'childless,' he adds, 'who lies,' he says, 'on the Cerne giant, - my father takes a shuddering juddering breath - 'conceives without fail,' he explains. My father goes on, without need of saying. It is sixty yards if it is an inch from the top to the toe of the giant of Cerne Abbas. The creature's club alone must be every bit of forty yards. 'O Gog,' says my mother eventually. 'O Gog, O Gog, O Gog.' 'I do believe,' says my father, 'Magog.' Now, in the moment of my conception, as a star falls into my mother's left eye, as the wind catches its breath, as the little hills skip for joy, and the moon hides her face behind a cloud - a bit of local history. When St Augustine came calling in those parts the people of Cerne tied a tail to his coat and whipped him out of their valley. The saint was furious. He got down on his knees and prayed to God to give tails to all the children that were born in Dorset. 'Right,' said the Omnipotence. This went on, tails, tails, tails, tails, until the folk regretted their pagan manners. When they expressed their regret, St Austin came back and founded the abbey, calling it Cernal because he was soon seeing his visions there - from the Latin, 'cerno', I see, and the Hebrew, 'El, God. That's enough history. I prefer mystery.