Scottish Blessing Quotes

(...) Some fairy lore makes a clear division between good and wicked types of fairies — between those who are friendly to mankind, and those who seek to cause us harm. In Scottish tales, good fairies make up the Seelie Court, which means the Blessed Court, while bad fairies congregate in the Unseelie Court, ruled by the dark queen Nicnivin. In old Norse myth, the Liosálfar (Light Elves) are regal, compassionate creatures who live in the sky in the realm of Alfheim, while the Döckálfar (the Dark Elves) live underground and are greatly feared. Yet in other traditions, a fairy can be good or bad, depending on the circumstance or on the fairy's whim. They are often portrayed as amoral beings, rather than as immoral ones, who simply have little comprehension of human notions of right and wrong. The great English folklorist Katherine Briggs tended to avoid the "good" and "bad" division, preferring the categorizations of Solitary and Trooping Fairies instead. (...)

Blessed desire gripped her nether parts as her passion inflamed. Helen shamelessly rocked her hips from side to side. "My, you have turned me into a wanton woman." "And that's a bad thing?" His voice grew deeper with each word.

My father could talk about the Romany way of life and its culture. He could talk about freedom and the Scottish spirit. But that was all he could talk about. I was desperate for someone to talk to but there was just nobody there.

God, I've missed ye," he heard himself say. Fear of failure? Mayhap when it came to her. He'd endure a mangled shoulder any day if he never had to suffer losing Eva again. Her inhale spluttered as she looked up into his eyes, moving her hands to his whiskered cheek. "I--" Dipping his head, he kissed her. Aye, finally kissed her, like he'd been aching to do for three days. And God bless it, she kissed him back.

And now I come to the first positively important point which I wish to make. Never were as many men of a decidedly empiricist proclivity in existence as there are at the present day. Our children, one may say, are almost born scientific. But our esteem for facts has not neutralized in us all religiousness. It is itself almost religious. Our scientific temper is devout. Now take a man of this type, and let him be also a philosophic amateur, unwilling to mix a hodge-podge system after the fashion of a common layman, and what does he find his situation to be, in this blessed year of our Lord 1906? He wants facts; he wants science; but he also wants a religion. And being an amateur and not an independent originator in philosophy he naturally looks for guidance to the experts and professionals whom he finds already in the field. A very large number of you here present, possibly a majority of you, are amateurs of just this sort. Now what kinds of philosophy do you find actually offered to meet your need? You find an empirical philosophy that is not religious enough, and a religious philosophy that is not empirical enough. If you look to the quarter where facts are most considered you find the whole tough-minded program in operation, and the 'conflict between science and religion' in full blast. The romantic spontaneity and courage are gone, the vision is materialistic and depressing. Ideals appear as inert by-products of physiology; what is higher is explained by what is lower and treated forever as a case of 'nothing but'—nothing but something else of a quite inferior sort. You get, in short, a materialistic universe, in which only the tough-minded find themselves congenially at home.If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender-minded philosophies, what do you find? Religious philosophy in our day and generation is, among us English-reading people, of two main types. One of these is more radical and aggressive, the other has more the air of fighting a slow retreat. By the more radical wing of religious philosophy I mean the so-called transcendental idealism of the Anglo-Hegelian school, the philosophy of such men as Green, the Cairds, Bosanquet, and Royce. This philosophy has greatly influenced the more studious members of our protestant ministry. It is pantheistic, and undoubtedly it has already blunted the edge of the traditional theism in protestantism at large. That theism remains, however. It is the lineal descendant, through one stage of concession after another, of the dogmatic scholastic theism still taught rigorously in the seminaries of the catholic church. For a long time it used to be called among us the philosophy of the Scottish school. It is what I meant by the philosophy that has the air of fighting a slow retreat. Between the encroachments of the hegelians and other philosophers of the 'Absolute,' on the one hand, and those of the scientific evolutionists and agnostics, on the other, the men that give us this kind of a philosophy, James Martineau, Professor Bowne, Professor Ladd and others, must feel themselves rather tightly squeezed. Fair-minded and candid as you like, this philosophy is not radical in temper. It is eclectic, a thing of compromises, that seeks a modus vivendi above all things. It accepts the facts of darwinism, the facts of cerebral physiology, but it does nothing active or enthusiastic with them. It lacks the victorious and aggressive note. It lacks prestige in consequence; whereas absolutism has a certain prestige due to the more radical style of it.

Jamie Fraser looked across the field to where Twelvetrees stood with his two companions, then looked soberly down at Grey. “He must not live. Ye may trust me to see to that.” “If he kills me, you mean,” Grey said. The electricity that ran in little jolts through his veins had settled now to a fine constant hum. He could hear his heartbeat, thumping in his ears, fast and strong. “I’m much obliged to you, Mr. Fraser.” To his astonishment, Fraser smiled at him. “It will be my pleasure to avenge ye, my lord. If necessary.” “Call me John,” he blurted. “Please.” The Scot’s face went blank with his own astonishment. He cast down his eyes for a moment, thinking. Then he put a hand solidly on Grey’s shoulder and said something softly in the Gaelic, but in the midst of the odd, sibilant words, Grey thought he heard his father’s name. Iain mac Gerard … was that him? The hand lifted, leaving the feel of its weight behind. “What—” he said, but Fraser interrupted him. “It is the blessing for a warrior going out. The blessing of Michael of the Red Domain.” His eyes met Grey’s squarely, a darker blue than the dawning sky. “May the grace of Michael Archangel strengthen your arm … John.

You are truly blessed with Torquil." "I'm reminded of that every day. To be honest, I havenae seen him that happy for a long time." She tapped him on the arm. "Oh, Ruairi, I can't say I'm responsible for that, but I thank you just the same." He raised his hand and softly brushed his thumb over her cheek. "Ye brought the light back into his eyes." For a long moment, he looked back at her. "And mine as well, lass.

It was good for me to be afflicted. (Psalm 119:71) It is a remarkable occurrence of nature that the most brilliant colors of plants are found on the highest mountains, in places that are the most exposed to the fiercest weather. The brightest lichens and mosses, as well as the most beautiful wildflowers, abound high upon the windswept, storm-ravaged peaks. One of the finest arrays of living color I have ever seen was just above the great Saint Bernard Hospice near the ten-thousand-foot summit of Mont Cenis in the French Alps. The entire face of one expansive rock was covered with a strikingly vivid yellow lichen, which shone in the sunshine like a golden wall protecting an enchanted castle. Amid the loneliness and barrenness of that high altitude and exposed to the fiercest winds of the sky, this lichen exhibited glorious color it has never displayed in the shelter of the valley. As I write these words, I have two specimens of the same type of lichen before me. One is from this Saint Bernard area, and the other is from the wall of a Scottish castle, which is surrounded by sycamore trees. The difference in their form and coloring is quite striking. The one grown amid the fierce storms of the mountain peak has a lovely yellow color of a primrose, a smooth texture, and a definite form and shape. But the one cultivated amid the warm air and the soft showers of the lowland valley has a dull, rusty color, a rough texture, and an indistinct and broken shape. Isn’t it the same with a Christian who is afflicted, storm-tossed, and without comfort? Until the storms and difficulties allowed by God’s providence beat upon a believer again and again, his character appears flawed and blurred. Yet the trials actually clear away the clouds and shadows, perfect the form of his character, and bestow brightness and blessing to his life. Amidst my list of blessings infinite Stands this the foremost, that my heart has bled; For all I bless You, most for the severe. Hugh Macmillan

Steeling her resolve, she stepped further into the study. “Regardless if I have your blessing, I have made up my mind. I love Hugh Maclain. It is he whom I will wed.” Pap guzzled the remaining dregs. Slamming the bottle to the table with a belch, his gaze wandered to the hearth rather than to Charlotte. “No.” He drew the word out and it hung in the air and chilled like death. “You cannot marry a corpse.

That human beings are blind to the disasters about to befall them is a blessing – if we all knew our fate life would be a grim waiting game.

With a nod to the tartan and heather's grace, Mabon's light shines on this ancient place. A gift of bonnie Scotland's heart we share, with thistles wild and spirit rare. Between the Highlands and Lowlands, here I stand, and honor the bounty of this sacred land. Caledonia, true and bold, bagpipes lilting, our stories are told. As of the time of Scotland's lore, I celebrate as in days of yore. Mabon's blessings, strong and free, in my garden, so mote it be.

After the Faery Accord is broken by Amangons's rape of the Maidens of the Wells, the only ones who come forth from the wells are the Rich Company who build their perilous castles and bridges, behaving in an oppositional way to Arthur and his knights. In Scottish faery mythology, faeries fall into two categories: the Seelie, or blessed court, and the Unseelie, or unholy court. This is echoed in the use of the Gaelic slaghmaith, or good host, as a euphemism for the faery kind. The Rich Company seem to partake of the Unseelie court. While the Seelie court maintain good relations with humans and largely do no harm, the Unseelie court tend to acts of malice or sorcery, as we have seen, with dubious gifts of testing vessels that cause upset and confusion. When humans like Amangons overset the primary hospitality of the Seelie court the Faery Accord is broken, and the Unseelie court alone remains to challenge.