Shrine Quotes

Will they cower?' Kym asked. 'Tons of cowering! Plus your name in the summer programme. A custom-designed banner. A cabin at Camp Half-Blood. Two shrines. I'll even throw in a Kymopoleia action figure.' 'No!' Polybotes wailed. 'Not merchandising rights!

Are you looking for me? I am in the next seat. My shoulder is against yours. you will not find me in the stupas, not in Indian shrine rooms, nor in synagogues, nor in cathedrals: not in masses, nor kirtans, not in legs winding around your own neck, nor in eating nothing but vegetables. When you really look for me, you will see me instantly — you will find me in the tiniest house of time. Kabir says: Student, tell me, what is God? He is the breath inside the breath.

If I profane with my unworthiest hand This holy shrine, the gentle fine is this: My lips, two blushing pilgrims, ready stand To smooth that rough touch with a tender kiss. Juliet: Good pilgrim, you do wrong your hand too much, Which mannerly devotion shows in this; For saints have hands that pilgrims' hands do touch, And palm to palm is holy palmers' kiss. Romeo: Have not saints lips, and holy palmers too? Juliet: Ay, pilgrim, lips that they must use in prayer. Romeo: O, then, dear saint, let lips do what hands do; They pray, grant thou, lest faith turn to despair. Juliet: Saints do not move, though grant for prayers' sake. Romeo: Then move not, while my prayer's effect I take. Thus from my lips, by yours, my sin is purged. Juliet: Then have my lips the sin that they have took. Romeo: Sin from thy lips? O trespass sweetly urged! Give me my sin again. Juliet: You kiss by the book.

Faith is not the clinging to a shrine but an endless pilgrimage of the heart.

What Do sad people have in Common? It seems They have all built a shrine To the past And often go there And do a strange wail and Worship. What is the beginning of Happiness? It is to stop being So religious Like That.

The traveler has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.

After you died I couldn't hold a funeral, So these eyes that once beheld you became a shrine. These ears that once heard your voice became a shrine. These lungs that once inhaled your breath became a shrine.

The objects I chose were designed to hold something, but I didn't fill them up. They remained empty. They were little symbolic shrines to thirst.

Any place where soul images share hearts and minds becomes a shrine dedicated to those feelings.

Those are shrines. Some people believe spirits live in them.

What good are prayers and shrines to a person mad with love? The flame keeps gnawing into her tender marrow hour by hour, and deep in her heart the silent wound lives on.

The heart that once has been your shrine for other loves is too divine

He gives me a slight smile. I simultaneously want to, like, build shrines to it and punch it off his face. It’s complicated.

Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine.

Briefly, the nymphaeum glowed with a softer light, like a full moon. Piper smelled exotic spices and blooming roses. She heard distant music and happy voices talking and laughing. She guessed she was hearing hundreds of years of parties and celebrations that had been held at this shrine in ancient times, as if the memories had been freed along with the spirits. 'What is that?' Jason asked nervously. Piper slipped her hand into his. 'The ghosts are dancing.

He saw himself and his fathers crowding round their ancestral shrine waiting in vain for worship and sacrifice and finding nothing but ashes of bygone days..

But when they made love he was offended by her eyes. They behaved as though they belonged to someone else. Someone watching. Looking out of the window at the sea. At a boat in the river. Or a passerby in the mist in a hat. He was exasperated because he didn't know what that look meant. He put it somewhere between indifference and despair. He didn’t know that in some places, like the country that Rahel came from, various kinds of despair competed for primacy. And that personal despair could never be desperate enough. That something happened when personal turmoil dropped by at the wayside shrine of the vast, violent, circling, driving, ridiculous, insane, unfeasible, public turmoil of a nation. That Big God howled like a hot wind, and demanded obeisance. Then Small God (cozy and contained, private and limited) came away cauterized, laughing numbly at his own temerity. Inured by the confirmation of his own inconsequence, he became resilient and truly indifferent. Nothing mattered much. Nothing much mattered. And the less it mattered, the less it mattered. It was never important enough. Because Worse Things had happened. In the country that she came from, poised forever between the terror of war and the horror of peace, Worse Things kept happening. So Small God laughed a hollow laugh, and skipped away cheerfully. Like a rich boy in shorts. He whistled, kicked stones. The source of his brittle elation was the relative smallness of his misfortune. He climbed into people’s eyes and became an exasperating expression.

The stuff of nightmare is their plain bread. They butter it with pain. They set their clocks by deathwatch beetles, and thrive the centuries. They were the men with the leather-ribbon whips who sweated up the Pyramids seasoning it with other people's salt and other people's cracked hearts. They coursed Europe on the White Horses of the Plague. They whispered to Caesar that he was mortal, then sold daggers at half-price in the grand March sale. Some must have been lazing clowns, foot props for emperors, princes, and epileptic popes. Then out on the road, Gypsies in time, their populations grew as the world grew, spread, and there was more delicious variety of pain to thrive on. The train put wheels under them and here they run down the log road out of the Gothic and baroque; look at their wagons and coaches, the carving like medieval shrines, all of it stuff once drawn by horses, mules, or, maybe, men.

Of everything that man erects and builds in his urge for living nothing is in my eyes better and more valuable than bridges. They are more important than houses, more sacred than shrines. Belonging to everyone and being equal to everyone, useful, always built with a sense, on the spot where most human needs are crossing, they are more durable than other buildings and they do not serve for anything secret or bad.

After purifying himself he walked through a small red gate to the shrine, dropped a goen, or five yen coin, the Japanese word for which also means good luck, into the wooden collection box in front of the shrine.

I'm the idiot box. I'm the TV. I'm the all-seeing eye and the world of the cathode ray. I'm the boob tube. I'm the little shrine the family gathers to adore.' 'You're the television? Or someone in the television?' 'The TV's the altar. I'm what people are sacrificing to.' 'What do they sacrifice?' asked Shadow. 'Their time, mostly,' said Lucy. 'Sometimes each other.' She raised two fingers, blew imaginary gunsmoke from the tips. Then she winked, a big old I Love Lucy wink. 'You're a God?' said Shadow. Lucy smirked, and took a ladylike puff of her cigarette. 'You could say that,' she said.

O Space and Time and stars at strife, How dreadful your infinity! Shrined by your termless trinity, How strange, how terrible, is life! (“The Testimony of the Suns”)

Libraries are as the shrine where all the relics of the ancient saints, full of true virtue, and that without delusion or imposture, are preserved and reposed.

If it is a human thing to do to put something you want, because it's useful, edible, or beautiful, into a bag, or a basket, or a bit of rolled bark or leaf, or a net woven of your own hair, or what have you, and then take it home with you, home being another, larger kind of pouch or bag, a container for people, and then later on you take it out and eat it or share it or store it up for winter in a solider container or put it in the medicine bundle or the shrine or the museum, the holy place, the area that contains what is sacred, and then the next day you probably do much the same again—if to do that is human, if that's what it takes, then I am a human being after all. Fully, freely, gladly, for the first time.... [T]he proper, fitting shape of the novel might be that of a sack, a bag. A book holds words. Words hold things. They bear meanings. A novel is a medicine bundle, holding things in a particular, powerful relation to one another and to us." —"The Carrier Bag Theory of Fiction

The true Mason is not creed-bound. He realizes with the divine illumination of his lodge that as Mason his religion must be universal: Christ, Buddha or Mohammed, the name means little, for he recognizes only the light and not the bearer. He worships at every shrine, bows before every altar, whether in temple, mosque or cathedral, realizing with his truer understanding the oneness of all spiritual truth. All true Masons know that they only are heathen who, having great ideals, do not live up to them. They know that all religions are but one story told in divers ways for peoples whose ideals differ but whose great purpose is in harmony with Masonic ideals. North, east, south and west stretch the diversities of human thought, and while the ideals of man apparently differ, when all is said and the crystallization of form with its false concepts is swept away, one basic truth remains: all existing things are Temple Builders, laboring for a single end. No true Mason can be narrow, for his Lodge is the divine expression of all broadness. There is no place for little minds in a great work.

The first thing you notice about New Orleans are the burying grounds - the cemeteries - and they're a cold proposition, one of the best things there are here. Going by, you try to be as quiet as possible, better to let them sleep. Greek, Roman, sepulchres- palatial mausoleums made to order, phantomesque, signs and symbols of hidden decay - ghosts of women and men who have sinned and who've died and are now living in tombs. The past doesn't pass away so quickly here. You could be dead for a long time. The ghosts race towards the light, you can almost hear the heavy breathing spirits, all determined to get somewhere. New Orleans, unlike a lot of those places you go back to and that don't have the magic anymore, still has got it. Night can swallow you up, yet none of it touches you. Around any corner, there's a promise of something daring and ideal and things are just getting going. There's something obscenely joyful behind every door, either that or somebody crying with their head in their hands. A lazy rhythm looms in the dreamy air and the atmosphere pulsates with bygone duels, past-life romance, comrades requesting comrades to aid them in some way. You can't see it, but you know it's here. Somebody is always sinking. Everyone seems to be from some very old Southern families. Either that or a foreigner. I like the way it is. There are a lot of places I like, but I like New Orleans better. There's a thousand different angles at any moment. At any time you could run into a ritual honoring some vaguely known queen. Bluebloods, titled persons like crazy drunks, lean weakly against the walls and drag themselves through the gutter. Even they seem to have insights you might want to listen to. No action seems inappropriate here. The city is one very long poem. Gardens full of pansies, pink petunias, opiates. Flower-bedecked shrines, white myrtles, bougainvillea and purple oleander stimulate your senses, make you feel cool and clear inside. Everything in New Orleans is a good idea. Bijou temple-type cottages and lyric cathedrals side by side. Houses and mansions, structures of wild grace. Italianate, Gothic, Romanesque, Greek Revival standing in a long line in the rain. Roman Catholic art. Sweeping front porches, turrets, cast-iron balconies, colonnades- 30-foot columns, gloriously beautiful- double pitched roofs, all the architecture of the whole wide world and it doesn't move. All that and a town square where public executions took place. In New Orleans you could almost see other dimensions. There's only one day at a time here, then it's tonight and then tomorrow will be today again. Chronic melancholia hanging from the trees. You never get tired of it. After a while you start to feel like a ghost from one of the tombs, like you're in a wax museum below crimson clouds. Spirit empire. Wealthy empire. One of Napoleon's generals, Lallemaud, was said to have come here to check it out, looking for a place for his commander to seek refuge after Waterloo. He scouted around and left, said that here the devil is damned, just like everybody else, only worse. The devil comes here and sighs. New Orleans. Exquisite, old-fashioned. A great place to live vicariously. Nothing makes any difference and you never feel hurt, a great place to really hit on things. Somebody puts something in front of you here and you might as well drink it. Great place to be intimate or do nothing. A place to come and hope you'll get smart - to feed pigeons looking for handouts

... the twin pillars that guard the entrance to the shrine of religion are storytelling and cruelty.

It is often advantageous to forget. Forget your wincing humiliations, forget life's blows, and get on. For blocks in every direction, down every street in the city, people not yet old enough to have lines on their foreheads were laughing away memory, warmly ensconced in shrines of forgetfulness. Those who followed the word of God and those who preferred what the priests called "hoodoo" alike. People everywhere forgetting with drink or forgetting with religion or forgetting with the numbing quality of their many heaps of things. They looked forward and imagined rosy tomorrows, and gave up whatever horrors heckled their dreams, and listened to the pretty stories of whomever ruled their pulpit.

And her sweet red lips on these lips of mine Burned like the ruby fire set In the swinging lamp of a crimson shrine, Or the bleeding wounds of the pomegranate, Or the heart of the lotus drenched and wet With the spilt-out blood of the rose-red wine.

In My Soul In my soul there is a temple, a shrine, a mosque, a church where I kneel. Prayer should bring us to an altar where no walls or names exist. Is there not a region of love where the sovereignty is illumined nothing, where ecstasy gets poured into itself and becomes lost, where the wing is fully alive but has no mind or body? In my soul there is a temple, a shrine, a mosque, a church that dissolve, that dissolve in God.

The shrine’s not for Bosh,” Sibling Dex said. “It’s for us. People, I mean. Bosh exists and does their work regardless of whether we pay attention. But if we do pay attention, we can connect to them. And when we do, we feel … well, you know. Whole.

...when I chose you, I didn't want the commonplace - I didn't want a 'partner' - I wanted a shrine...

Well, it is a crypt. In the philosophical sense. All old buildings become crypts the moment they're finished. A shrine to a time that's already dead.

Is that so? Then if you like it, in the future, come over whenever you want. The doors of PuQi Shrine will always open for you.

Some people see a bookshop as an archive, or a shrine, or even a time machine. But I think a bookshop is like a map of the world. There are infinite paths you can take through it and none of them are right or wrong. Here in a bookshop we give readers landmarks to help them find their way, but every reader has to learn to set their own compass.

She turned suddenly, and before I could react, framed my face with her hands and pressed her lips to mine. I froze, mostly in shock, but after a moment my body uncoiled and I closed my eyes, relaxing into her. I remembered this; the feel of her lips on mine, cool and soft, the touch of her fingers on my skin. I remembered her scent, those long nights when we would lie under the cold, frozen stars, dreaming in each other’s arms. For a second, my body reacted instinctively. I started to pull us closer, to wrap my arms around her and return the kiss with equal passion…but, then I stopped. I remembered this perfectly; every shining moment with Ariella was forever etched into my mind. What we’d had, what we’d shared, everything. I’d built a shrine to her in my memories, carefully tended with grief and anger and regret. I knew every inch of our relationship, the passion, the feeling of emptiness when we weren’t together, the longing and, yes, the love. I had been in love with Ariella. I remembered what she’d meant to me once, what I’d felt for her then… …and what I didn’t feel for her now.

Since we are not yet fully comfortable with the idea that people from the next village are as human as ourselves, it is presumptuous in the extreme to suppose we could ever look at sociable, tool-making creatures who are from other evolutionary paths and see not beasts, but brothers, not rivals, but fellow pilgrims journeying to the shrine of intelligence...The difference... is not in the creature judged, but in the creature judging.

There was no manifestation of contemporary culture that did not indicate to my grandmother how steadfast was the nation's decline, how merciless our mental and moral deterioration, how swiftly all-embracing our final decadence. I never saw her read a book again; but she referred to books often - as if they were shrines and cathedrals of learning that television had plundered and then abandoned.

Don't set out to raze all shrines, you'll frighten men. enshrine mediocrity-and the shrines are razed.

He touches his lips to her skin and she feels holy, like a shrine.

After you died I couldn’t hold a funeral, So these eyes that once beheld you became a shrine. These ears that once heard your voice became a shrine. These lungs that once inhaled your breath became a shrine.

Ay, in the very temple of Delight Veil'd Melancholy has her sovran shrine, Though seen of none save him whose strenuous tongue Can burst Joy's grape against his palate fine; His soul shall taste the sadness of her might, And be among her cloudy trophies hung.

A world compelled to good alone is as much a shrine to compulsion as a world compelled to evil only. The Twenty-first Voyage

My heart in the East But the rest of me far in the West— How can I savor this life, even taste what I eat? How, in the bonds of the Moor, Zion chained to the Cross, Can I do what I’ve vowed to and must? Gladly I’d leave All the best of grand Spain For one glimpse of the ruined Shrine’s dust.

How does it feel?” he said, breathing heavily. “To know that I love you and that you have doomed me? That you and only you have the power to disarm and debilitate me. That you, a human, have dismantled every part of me and rebuilt it as a shrine in your honor.

It's like this when you fall hard for a musician. It's a crush with religious overtones. You listen to the songs and you memorize the words and the notes and this is a form of prayer. You attend the shows and this is the liturgy. You're interested in relics -- guitar picks, set lists, the sweaty napkin applied to His brow. You set up shrines in your room. It's not just about the music. It's about who you are when you listen to the music and who you wish to be and the way a particular song can bridge that gap, can make you feel the abrupt thrill of absolute faith.

We can no longer rely on the external teachings of Buddha, Confucius, or Christ. The era of organized religion controlling every aspect of life is over. No single religion has all the answers. Construction of shrine and temple buildings is not enough. Establish yourself as a living buddha image. We all should be transformed into goddesses of compassion or victorious buddhas.

Shrines! Shrines! Surely you don't believe in the gods. What's your argument? Where's your proof?

They had come; Freddy’s was gone, and so was the shrine she had kept in her thoughts, where she could still find Michael playing where she last saw him.

The rich will make temples for Siva. What shall I, a poor man, do? My legs are pillars, the body the shrine, the head the cupola of gold.

Isn't atheism just another religion?' No, it isn't. Atheism has no creeds, rituals, holy book, absolute moral code, origin myth, sacred spaces or shrines. It has no sin, divine judgment, forbidden words, prayer, worship, prophecy, group privileges, or anointed 'holy' leaders. Atheists don't believe in a transcendent world or supernatural afterlife. Most important, there is no orthodoxy in atheism.

But what about me? I suffer, but still, I don’t live. I am x in an indeterminate equation. I am a sort of phantom in life who has lost all beginning and end, and who has even forgotten his own name. You are laughing- no, you are not laughing, you are angry again. You are forever angry, all you care about is intelligence, but I repeat again that I would give away all this superstellar life, all the ranks and honours, simply to be transformed into the soul of a merchant’s wife weighing eighteen stone and set candles at God’s shrine

Those who find ecstasy do so not by visiting the shrines of civilization but by trudging in the swamps of human destitution and misery. Our literature of ecstasy recounts the dark nights of the soul and encounters with mystics in the slums and in the refugee camps of genocidal wars.

Money talks and bullshit walks in New York. In a lot of cities, probably—but here, the nation’s shrine to unrestricted predatory capitalism, money has nearly talismanic power. Which means that he can use it as a talisman.

You do not need to go to any temple or church to worship God. The whole existence is God’s temple. Your own body is the temple of God. Your own heart is the shrine. You do not need to subscribe to any religion to experience God. The only religion you need to experience God is love, kindness and respect to all beings.

There is a beautiful expression of this in the Chandogya Upanishad: 'There is this City of Brahman, (that is the body), and in this city there is a shrine, and in that shrine there is a small lotus, and in that lotus there is a small space, (akasa). Now what exists within that small space, that is to be sought, that is to be understood.' This is the great discovery of the Upanishads, this inner shrine, this guha, or cave of the heart, where the inner meaning of life, of all human existence, is to be found.

He cannot lock us all up.” “He has prisons enough.” “For bodies, yes. But what are bodies? He can take our goods, but God will prosper us. He can close the booksellers, but still there will be books. They have their old bones, their glass saints in windows, their candles and shrines, but God has given us the printing press.

There is evidence that the honoree [Leonard Cohen] might be privy to the secret of the universe, which, in case you're wondering, is simply this: everything is connected. Everything. Many, if not most, of the links are difficult to determine. The instrument, the apparatus, the focused ray that can uncover and illuminate those connections is language. And just as a sudden infatuation often will light up a person's biochemical atmosphere more pyrotechnically than any deep, abiding attachment, so an unlikely, unexpected burst of linguistic imagination will usually reveal greater truths than the most exacting scholarship. In fact. The poetic image may be the only device remotely capable of dissecting romantic passion, let alone disclosing the inherent mystical qualities of the material world. Cohen is a master of the quasi-surrealistic phrase, of the "illogical" line that speaks so directly to the unconscious that surface ambiguity is transformed into ultimate, if fleeting, comprehension: comprehension of the bewitching nuances of sex and bewildering assaults of culture. Undoubtedly, it is to his lyrical mastery that his prestigious colleagues now pay tribute. Yet, there may be something else. As various, as distinct, as rewarding as each of their expressions are, there can still be heard in their individual interpretations the distant echo of Cohen's own voice, for it is his singing voice as well as his writing pen that has spawned these songs. It is a voice raked by the claws of Cupid, a voice rubbed raw by the philosopher's stone. A voice marinated in kirschwasser, sulfur, deer musk and snow; bandaged with sackcloth from a ruined monastery; warmed by the embers left down near the river after the gypsies have gone. It is a penitent's voice, a rabbinical voice, a crust of unleavened vocal toasts -- spread with smoke and subversive wit. He has a voice like a carpet in an old hotel, like a bad itch on the hunchback of love. It is a voice meant for pronouncing the names of women -- and cataloging their sometimes hazardous charms. Nobody can say the word "naked" as nakedly as Cohen. He makes us see the markings where the pantyhose have been. Finally, the actual persona of their creator may be said to haunt these songs, although details of his private lifestyle can be only surmised. A decade ago, a teacher who called himself Shree Bhagwan Rajneesh came up with the name "Zorba the Buddha" to describe the ideal modern man: A contemplative man who maintains a strict devotional bond with cosmic energies, yet is completely at home in the physical realm. Such a man knows the value of the dharma and the value of the deutschmark, knows how much to tip a waiter in a Paris nightclub and how many times to bow in a Kyoto shrine, a man who can do business when business is necessary, allow his mind to enter a pine cone, or dance in wild abandon if moved by the tune. Refusing to shun beauty, this Zorba the Buddha finds in ripe pleasures not a contradiction but an affirmation of the spiritual self. Doesn't he sound a lot like Leonard Cohen? We have been led to picture Cohen spending his mornings meditating in Armani suits, his afternoons wrestling the muse, his evenings sitting in cafes were he eats, drinks and speaks soulfully but flirtatiously with the pretty larks of the street. Quite possibly this is a distorted portrait. The apocryphal, however, has a special kind of truth. It doesn't really matter. What matters here is that after thirty years, L. Cohen is holding court in the lobby of the whirlwind, and that giants have gathered to pay him homage. To him -- and to us -- they bring the offerings they have hammered from his iron, his lead, his nitrogen, his gold.

I do want to remake the world so that I can be with you. So that I can get down on my knees and ask you to be my wife. So that I can put a crown on your head and make you my queen. So I can build a shrine and worship you as my goddess. I want all of these things, yet I face a future with none of them, and I don't know whether I want to fall on my own blade or burn everything to ash because I do not want to let you go.

From that awful encounter of the soul with the outer world, enunciation, wisdom, and charity are born; and with their birth a new life begins. To take into the inmost shrine of the soul the irresistible forces whose puppets we seem to be - Death and change, the irrevocableness of the past, and the powerlessness of Man before the blind hurry of the universe from vanity to vanity - to feel these things and know them is to conquer them.

THOU wast all that to me, love, For which my soul did pine: A green isle in the sea, love, A fountain and a shrine All wreathed with fairy fruits and flowers, And all the flowers were mine. Ah, dream too bright to last! Ah, starry Hope, that didst arise But to be overcast! A voice from out the Future cries, "On! on!"—but o'er the Past (Dim gulf!) my spirit hovering lies Mute, motionless, aghast. For, alas! alas! with me The light of Life is o'er! No more—no more—no more— (Such language holds the solemn sea To the sands upon the shore) Shall bloom the thunder-blasted tree, Or the stricken eagle soar. And all my days are trances, And all my nightly dreams Are where thy gray eye glances, And where thy footstep gleams— In what ethereal dances, By what eternal streams.

Soon a whole guild of low-priced shrine keepers around Europe named their own pope - Boldface the Relatively Shameless, Discount Pope of Prague. The price war was on [...] The Retail Pope would offer cheesy bacon toppings on the Host with communion and the Discount Pope would counter with topless nun night for midnight mass.

Xie Lian whipped his head over, and a biting chill flashed before his face. He straightened and stated solemnly: “You ask who I am? LISTEN WELL! ——I, AM THE EMINENT HIGHNESS THE CROWN PRINCE! You riotous radicals, BOW DOWN BEFORE ME!” His voice boomed like thunder in clear skies. There were actually a few who almost dropped to their knees, and didn’t snap out of it until their companions pulled them up. “What are you doing? Are you actually kneeling?” “Th-that’s weird, I did it before I realized it…” Xie Lian proclaimed sharply: “I, AM OVER EIGHT HUNDRED. OLDER THAN ALL OF YOU COMBINED. I’VE CROSSED MORE BRIDGES THAN ALL THE ROADS YOU’VE WALKED. “I, POSSESS SHRINES AND TEMPLES ACROSS THIS LAND; MY DEVOTEES AND WORSHIPPERS ARE SPREAD TO ALL FOUR SEAS. IF YOU DON’T KNOW MY NAME, IT’S BECAUSE YOU ARE IGNORANT AND UNLEARNED OF THE WORLD! “I, DO NOT WORSHIP GODS. “I, AM GOD!” When the mob heard this speech, that was so shameless yet spoken with an incomparably impressive air, they were all stunned, and dropped their jaws. “…HUH???” Xie Lian made up all that nonsense because he was waiting for this very moment. He flung that plate in his hand, and all those little white meatballs shot out through the air like iron pellets, scattering in all directions. Without any misses, they were hurled right into the open mouths of all those people in shock. Then he wiped away his sweat. “Will everyone please forget everything I just said? I’m actually only just a scrap collector!

Here’s another. Kill man’s sense of values. Kill his capacity to recognise greatness or to achieve it. Great men can’t be ruled. We don’t want any great men. Don’t deny conception of greatness. Destroy it from within. The great is the rare, the difficult, the exceptional. Set up standards of achievement open to all, to the least, to the most inept – and you stop the impetus to effort in men, great or small. You stop all incentive to improvement, to excellence, to perfection. Laugh at Roark and hold Peter Keating as a great architect. You’ve destroyed architecture. Build Lois Cook and you’ve destroyed literature. Hail Ike and you’ve destroyed the theatre. Glorify Lancelot Clankey and you’ve destroyed the press. Don’t set out to raze all shrines – you’ll frighten men, Enshrine mediocrity - and the shrines are razed. Then there’s another way. Kill by laughter. Laughter is an instrument of human joy. Learn to use it as a weapon of destruction. Turn it into a sneer. It’s simple. Tell them to laugh at everything. Tell them that a sense of humour is an unlimited virtue. Don't let anything remain sacred in a man’s soul – and his soul won’t be sacred to him. Kill reverence and you’ve killed the hero in man. One doesn’t reverence with a giggle. He’ll obey and he’ll set no limits to obedience – anything goes – nothing is too serious.

You know how the story ends. He escaped and went on to become the greatest chief Suntown ever had. He never built a shrine or a temple or even a shack in the name of Tia. In the Great Book, her name is never mentioned again. He never mused about her or even asked where she was buried. Tia was a virgin. She was beautiful. She was poor. And she was a girl. It was her duty to sacrifice her life for his.

The library is not a shrine for the worship of books. It is not a temple where literary incense must be burned or where one's devotion to the bound book is expressed in ritual. A library, to modify the famous metaphor of Socrates, should be the delivery room for the birth of ideas - a place where history comes to life. — Cited in ALA Bulletin, Oct. 1954, p.475

Now mind is clear as a cloudless sky. Time then to make a home in wilderness. What have I done but wander with my eyes in the trees? So I will build: wife, family, and seek for neighbors. Or I perish of lonesomeness or want of food or lightning or the bear (must tame the hart and wear the bear). And maybe make an image of my wandering, a little image—shrine by the roadside to signify to traveler that I live here in the wilderness awake and at home.

Look, I don't know what you are, but you're more than a geologist, if you are one at all. I've met lots of geologists on different projects like this, and they're all tiny sunburned men with fetishes for geodes. They wear floppy hats and carry baggies for soil samples around with them. ... And geologists don't make rocks disappear like you did the other night. They keep them and build little shrines to them.

وأدركت أن ما تحت الضريح ليس هو المهم، المهمهو الأجساد الخشنة الغليظة الملتفة حول الضريح، المهم هو النداء الواحد الصادر عن عشرات الآلاف من الأفواه الواسعة الجائعة. المهم هو الوجه الآخر للوحش الخرافي الذي خلع قلوب جنودنا بضربة واحدة من يده، المهم هو ما تفرزه هذه الجموع ويتصاعد منها ويتجمع ويتداخل ويتبلور و يختلط بأضواء المشاعل وأنوار الشوارع وقرعات الدفوف واهتزازات الأجسام.

Shower while there were two dead bodies in the bathtub, and he was sane. He drilled holes in the heads of living people to make them his unresisting companions, and he was sane. He ate a bicep which he fried in a skillet, tenderised and sprinkled with sauce, and he was sane. For hours he lay with corpses, hugging them, cherishing them, and he was sane. He kept eleven assorted heads and skulls, and two complete skeletons, for eventual use in a home-made temple, and he was sane.

For official record, if become bankrupt old retail distribution centers-labeled supermega, so-enlarged foodstuff market- later reincarnate to become worship shrine. First sell food-stuff, next then same structure sell battered furnitures, next now born as gymnasium club, next broker flea markets, only at final end of life...sell religions.

My, how foolish I am!” my friend cries, suddenly alert, like a woman remembering too late she has biscuits in the over. “You know what I’ve always thought?” She asks in a tone of discovery, and not smiling at me but at a point beyond. “I’ve always thought a body would have to be sick and dying before they saw the Lord. And I imagined that when He came it would be like looking at the Baptist window; pretty as colored glass with the sun pouring through, such a shrine you don’t know it’s getting dark. And it’s been a comfort: to think of that shine taking away all the spooky feeling. But I’ll wager it never happens. I’ll wager at the very end a body realizes that the Lord has already shown Himself. That things as they are” – her hand circles in a gesture that gathers clouds and kites and grass and Queenie pawing earth over bone – “just what they’ve always seen, was seeing Him. As for me, I could leave the world with today in my eyes.

In 1922 everything changed again. The Eskimo pie was invented; James Joyce's Ulysses was printed in Paris; snow fell on Mauna Loa, Hawaii; Babe Ruth signed a three-year contract with the New York Yankees; Eugene O'Neill was awarded the Pulitzer Prize for Drama; Frederick Douglass's home was dedicated as a national shrine; former heavyweight champion of the world Jack Johnson invented the wrench...

I never wavered in my certainty that God did not exist. I was simply liberated by the thought that there might be a way to engage with religion without having to subscribe to its supernatural content - a way, to put it in more abstract terms, to think about Fathers without upsetting my respectful memory of my own father. I recognized that my continuing resistance to theories of an afterlife or of heavenly residents was no justification for giving up on the music, buildings, prayers, rituals, feasts, shrines, pilgrimages, communal meals and illustrated manuscripts of the faiths.

He knew she was there by the rapture and the terror that seized on his heart. She was standing talking to a lady at the opposite end of the ground. There was apparently nothing striking either in her dress or her attitude. But for Levin she was as easy to find in that crowd as a rose among nettles. Everything was made bright by her. She was the smile that shed light on all round her. "Is it possible I can go over there on the ice, go up to her?" he thought. The place where she stood seemed to him a holy shrine, unapproachable, and there was one moment when he was almost retreating, so overwhelmed was he with terror. He had to make an effort to master himself, and to remind himself that people of all sorts were moving about her, and that he too might come there to skate. He walked down, for a long while avoiding looking at her as at the sun, but seeing her, as one does the sun, without looking.

The deadline is at midnight in America; dawn, 5 A.M., in England, and 8:00 A.M., early morning, in Iraq. The Americans tie yellow ribbons around oak trees, hoping for their sons' safe return home. The Iraqis tie green ribbons around the Shrine of the Imam al-Hussain, praying for God's protection. In the coldest month, the coldest war of the modern age is declared.

The passion for travelling is, I believe, instinctive in some natures. We have seen men persevere in their enterprises against the most formidable obstacles; and, without means or friends, and even ignorant of the languages of the various countries through which they passed, pursue their perilous journeys into remote places, until, like the knight in the Arabian tale, they succeeded in snatching a memorial from every shrine they visited.

Searchers after horror haunt strange, far places. For them are the catacombs of Ptolemais, and the carven mausolea of the nightmare countries. They climb to the moonlit towers of ruined Rhine castles, and falter down black cobwebbed steps beneath the scattered stones of forgotten cities in Asia. The haunted wood and the desolate mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. But the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of backwoods New England; for there the dark elements of strength, solitude, grotesqueness, and ignorance combine to form the perfection of the hideous.

Say to my friends, when they look upon me, dead, Weeping for me and mourning me in sorrow, ‘Do not believe that this corpse you see is myself, In the name of God, I tell you, it is not I, I am a spirit, and this is naught but flesh, It was my abode and my garment for a time. I am a treasure, by a talisman kept hid, Fashioned of dust, which served me as a shrine, I am a pearl, which has left it’s shell deserted, I am a bird, and this body was my cage, Whence I have now flown forth and it is left as a token, Praise to God, who hath now set me free, And prepared for me my place in the highest of the Heavens, Until today I was dead, though alive in your midst. Now I live in truth, with the grave – clothes discarded. Today I hold converse with the Saints above, With no veil between, I see God face to face. I look upon “Loh-i-Mahfuz” and there in I read, Whatever was and is, and all that is to be. Let my house fall in ruins, lay my cage in the ground, Cast away the talisman, it is a token no more, Lay aside my cloak, it was but my outer garment. Place them all in the grave, let them be forgotten, I have passed on my way and you are left behind, Your place of abode was no dwelling place for me. Think not that death is death, nay, it is life, A life that surpasses all we could dream of here, While in this world, here we are granted sleep, Death is but sleep, sleep that shall be prolonged Be not frightened when death draweth nigh, It is but the departure for this blessed home, Think of the mercy and love of your Lord, Give thanks for His Grace and come without fear. What I am now, even so shall you be, For I know that you are even as I am, The souls of all men come forth from God, The bodies of all are compounded alike, Good and evil, alike it was ours. I give you now a message of good cheer May God’s peace and joy forever more be yours.

We visited Mao's old house, which had been turned into a museum-cum-shrine. It was rather grand––quite different from my idea of a lodging for exploited peasants, as I had expected it to be. A caption underneath an enormous photograph of Mao's mother said that she had been a very kind person and, because her family was relatively well off, had often given food to the poor. So our Great Leader's parents had been rich peasants! But rich peasants were class enemies! Why were Chairman Mao's parents heroes when other class enemies were objects of hate? The question frightened me so much that I immediately suppressed it.

Nothing is more hallowing than the union of kindred spirits in art. At the moment of meeting, the art lover transcends himself. At once he is and is not. He catches a glimpse of Infinity, but words cannot voice his delight, for the eye has no tongue. Freed from the fetters of matter, his spirit moves in the rhythm of things. It is thus that art becomes akin to religion and ennobles mankind. It is this which makes a masterpiece something sacred. In the old days the veneration in which the Japanese held the work of the great artist was intense. The tea-masters guarded their treasures with religious secrecy, and it was often necessary to open a whole series of boxes, one within another, before reaching the shrine itself--the silken wrapping within whose soft folds lay the holy of holies. Rarely was the object exposed to view, and then only to the initiated.

Contemplations on the belly When pregnant with our first, Dean and I attended a child birth class. There were about 15 other couples, all 6-8 months pregnant, just like us. As an introduction, the teacher asked us to each share what had been our favorite part of pregnancy and least favorite part. I was surprised by how many of the men and women there couldn't name a favorite part. When it was my turn, I said, "My least favorite has been the nausea, and my favorite is the belly." We were sitting in the back of the room, so it was noticeable when several heads turned to get a look at me. Dean then spoke. "Yeah, my least favorite is that she was sick, and my favorite is the belly too." Now nearly every head turned to gander incredulously at the freaky couple who actually liked the belly. Dean and I laughed about it later, but we were sincere. The belly is cool. It is one of the Seven Natural Wonders of the World, an unmistakable sign of what's going on inside, the wigwam for our little squirmer, the mark of my undeniable superpower of baby-making. I loved the belly and its freaky awesomeness, and especially the flutters, kicks, and bumps from within. Twins belly is a whole new species. I marvel at the amazing uterus within and skin without with their unceasing ability to stretch (Reed Richards would be impressed). I still have great admiration for the belly, but I also fear it. Sometimes I wonder if I should build a shrine to it, light some incense, offer up gifts in an attempt both to honor it and avoid its wrath. It does seem more like a mythic monstrosity you'd be wise not to awaken than a bulbous appendage. It had NEEDS. It has DEMANDS. It will not be taken lightly (believe me, there's nothing light about it). I must give it its own throne, lying sideways atop a cushion, or it will CRUSH MY ORGANS. This belly is its own creature, is subject to different laws of growth and gravity. No, it's not a cute belly, not a benevolent belly. It would have tea with Fin Fang Foom; it would shake hands with Cthulhu. It's no wonder I'm so restless at night, having to sleep with one eye open. Nevertheless, I honor you, belly, and the work you do to protect and grow my two precious daughters inside. Truly, they must be even more powerful than you to keep you enslaved to their needs. It's quite clear that out of all of us, I'm certainly not the one in control. I am here to do your bidding, belly and babies. I am your humble servant.

There was between 1821 and 1913 a prolonged and atrocious holocaust which we have chosen to forget, and from which we have learned absolutely nothing. In 1821, between 26 March and Easter Sunday, in the name of liberty, the southern Greek Christians tortured and massacred 15,000 Greek Muslim civilians, looted their possessions, and burned their dwellings. The Greek hero Kolokotronis boasted without qualm that so many were the corpses that his horse’s hooves never had to touch the ground between the town gates of Athens and the citadel. In the Peloponnese, many thousands of Muslims, mainly women and children, were rounded up and butchered. Thousands of shrines and mosques were destroyed, so that even now there are only one or two left in the whole of Greece.

It argued a special genius; he was clearly a case of that. The spark of fire, the point of light, sat somewhere in his inward vagueness as a lamp before a shrine twinkles in the dark perspective of a church; and while youth and early middle-age, while the stiff American breeze of example and opportunity were blowing upon it hard, had made the chamber of his brain a strange workshop of fortune. This establishment, mysterious and almost anonymous, the windows of which, at hours of highest pressure, never seemed, for starers and wonderers, perceptibly to glow, must in fact have been during certain years the scene of an unprecedented, a miraculous white-heat, the receipt for producing which it was practically felt that the master of the forge could not have communicated even with the best intentions.

Eponymous Clent- Wanted for thirty-nine cases of fraud, counterfeiting, selling, and circulating lewd and unlicensed literature, claiming to be the impecunious son of a duke, impersonating a magistrate, impersonating a horse doctor, breach of promise, forty-seven moonlit flits without payment of debts, robbing shrines, fleeing from justice before trial, stealing pies from windows and small furniture from inns, fabricating the Great Palthrop Horse Plague for purposes of profit, operating a hurdy-gurdy without a license. The public is advised against lending him money, buying anything from him, letting him rooms, or believing a word he says. Contrary to his professions, he will not pay you the day after tomorrow.

And was it not perhaps more childlike and human to lead a Goldmund-life, more courageous, more noble perhaps in the end to abandon oneself to the cruel stream of reality, to chaos, to commit sins and accept their bitter consequences rather than live a clean life with washed hands outside the world, laying out a lonely harmonious thought-garden, strolling sinlessly among one's sheltered flower beds. Perhaps it was harder, braver and nobler to wander through forests and along the highways with torn shoes, to suffer sun and rain, hunger and need, to play with the joys of the senses and pay for them with suffering. At any rate, Goldmund had shown him that a man destined for high things can dip into the lowest depths of the bloody, drunken chaos of life, and soil himself with much dust and blood, without becoming small and common, without killing the divine spark within himself, that he can err through the thickest darkness without extinguishing the divine light and the creative force inside the shrine of his soul.

You see that stones are worn away by time, Rocks rot, and twoers topple, even the shrines And images of the gods grow very tired, Develop crack or wrinkles, their holy wills Unable to extend their fated term, To litigate against the Laws of Nature. And don't we see the monuments of men Collapse, as if to ask us, "Are not we As frail as those whom we commemorate?"? Boulders come plunging down from the mountain heights, Poor weaklings with no power to resist The thrust that says to them, Your time has come! But they would be rooted in steadfastness Had they endured from time beyond all time, As far back as infinity. Look about you! Whatever it is that holds in its embrace All earth, if it projects, as some men say, All things out of itself, and takes them back When they have perished, must itself consist Of mortal elements. The parts must add Up to the sum. Whatever gives away Must lose in the procedure, and gain again Whenever it takes back.

The Greeks were so committed to ideas as supernatural forces that they created an entire group of goddesses (not one but nine) to represent creative power; the opening lines of both The Iliad and The Odyssey begin with calls to them. These nine goddesses, or muses, were the recipients of prayers from writers, engineers, and musicians. Even the great minds of the time, like Socrates and Plato, built shrines and visited temples dedicated to their particular muse (or muses, for those who hedged their bets). Right now, under our very secular noses, we honor these beliefs in our language, as the etymology of words like museum ("place of the muses") and music ("art of the muses") come from the Greek heritage of ideas as superhuman forces.

The primitive mind finds it hard to realize an idea without the aid of imagination, and it is the realm of space where imagination wields its sway. Of the gods it must have a visible image; where there is no image, there is no god. The reverence for the sacred image, for the sacred monument or place, is not only indigenous to most religions, it has even been retained by men of all ages, all nations, pious, superstitious or even antireligious; they all continue to pay homage to banners and flags, to national shrines, to monuments erected to kings or heroes. Everywhere the desecration of holy shrines is considered a sacrilege, and the shrine may become so important that the idea it stands for is consigned to oblivion. The memorial becomes an aid to amnesia; the means stultify the end. For things of space are at the mercy of man. Though too sacred to be polluted, they are not too sacred to be exploited. To retain the holy, to perpetuate the presence of god, his image is fashioned. Yet a god who can be fashioned, a god who can be confined, is but a shadow of man.

Mumbai is the sweet, sweaty smell of hope, which is the opposite of hate; and it's the sour, stifled smell of greed, which is the opposite of love. It's the smell of Gods, demons, empires, and civilizations in resurrection and decay. Its the blue skin-smell of the sea, no matter where you are in the island city, and the blood metal smell of machines. It smells of the stir and sleep and the waste of sixty million animals, more than half of them humans and rats. It smells of heartbreak, and the struggle to live, and of the crucial failures and love that produces courage. It smells of ten thousand restaurants, five thousand temples, shrines, churches and mosques, and of hunderd bazaar devoted exclusively to perfume, spices, incense, and freshly cut flowers. That smell, above all things - is that what welcomes me and tells me that I have come home. Then there were people. Assamese, Jats, and Punjabis; people from Rajasthan, Bengal, and Tamil Nadu; from Pushkar, Cochin, and Konark; warrior caste, Brahmin, and untouchable; Hindi, Muslim, Christian, Buddhist, Jain, Parsee, Animist; fair skin and dark, green eyes and golden brown and black; every different face and form of that extravagant variety, that incoparable beauty, India.

The moon’s three phases of new, full, and old recalled the matriarch’s three phases of maiden, nymph (nubile woman), and crone. Then, since the sun’s annual course similarly recalled the rise and decline of her physical powers – spring a maiden, summer a nymph, winter a crone – the goddess became identified with seasonal changes in animal and plant life; and thus with Mother Earth who, at the beginning of the vegetative year, produces only leaves and buds, then flowers and fruits, and at last ceases to bear. She could later be conceived as yet another triad: the maiden of the upper air, the nymph of the earth or sea, the crone of the underworld – typified respectively by Selene, Aphrodite, and Hecate. These mystical analogues fostered the sacredness of the number three, and the Moon-goddess became enlarged to nine when each of the three persons – maiden, nymph, and crone – appeared in triad to demonstrate her divinity. Her devotees never quite forgot that there were not three goddesses, but one goddess; though, by Classical times, Arcadian Stymphalus was one of the few remaining shrines where they all bore the same name: Hera.

And who talks of error now? I scarcely think the notion that flittered across my brain was an error. I believe it was an inspiration rather than a temptation: it was very genial, very soothing—I know that. Here it comes again! It is no devil, I assure you; or if it be, it has put on the robes of an angel of light. I think I must admit so fair a guest when it asks entrance to my heart.” “Distrust it, sir; it is not a true angel.” “Once more, how do you know? By what instinct do you pretend to distinguish between a fallen seraph of the abyss and a messenger from the eternal throne—between a guide and a seducer?” “I judged by your countenance, sir, which was troubled when you said the suggestion had returned upon you. I feel sure it will work you more misery if you listen to it.” “Not at all—it bears the most gracious message in the world: for the rest, you are not my conscience-keeper, so don’t make yourself uneasy. Here, come in, bonny wanderer!” He said this as if he spoke to a vision, viewless to any eye but his own; then, folding his arms, which he had half extended, on his chest, he seemed to enclose in their embrace the invisible being. “Now,” he continued, again addressing me, “I have received the pilgrim—a disguised deity, as I verily believe. Already it has done me good: my heart was a sort of charnel; it will now be a shrine.

Fame requires every kind of excess. I mean true fame, a devouring neon, not the somber renown of waning statesmen or chinless kings. I mean long journeys across gray space. I mean danger, the edge of every void, the circumstance of one man imparting an erotic terror to the dreams of the republic. Understand the man who must inhabit these extreme regions, monstrous and vulval, damp with memories of violation. Even if half-mad he is absorbed into the public's total madness; even if fully rational, a bureaucrat in hell, a secret genius of survival, he is sure to be destroyed by the public's contempt for survivors. Fame, this special kind, feeds itself on outrage, on what the counselors of lesser men would consider bad publicity-hysteria in limousines, knife fights in the audience, bizarre litigation, treachery, pandemonium and drugs. Perhaps the only natural law attaching to true fame is that the famous man is compelled, eventually, to commit suicide. (Is it clear I was a hero of rock'n'roll?) Toward the end of the final tour it became apparent that our audience wanted more than music, more even than its own reduplicated noise. It's possible the culture had reached its limit, a point of severe tension. There was less sense of simple visceral abandon at our concerts during these last weeks. Few cases of arson and vandalism. Fewer still of rape. No smoke bombs or threats of worse explosives. Our followers, in their isolation, were not concerned with precedent now. They were free of old saints and martyrs, but fearfully so, left with their own unlabeled flesh. Those without tickets didn't storm the barricades, and during a performance the boys and girls directly below us, scratching at the stage, were less murderous in their love of me, as if realizing finally that my death, to be authentic, must be self-willed- a succesful piece of instruction only if it occured by my own hand, preferrably ina foreign city. I began to think their education would not be complete until they outdid me as a teacher, until one day they merely pantomimed the kind of massive response the group was used to getting. As we performed they would dance, collapse, clutch each other, wave their arms, all the while making absolutely no sound. We would stand in the incandescent pit of a huge stadium filled with wildly rippling bodies, all totally silent. Our recent music, deprived of people's screams, was next to meaningless, and there would have been no choice but to stop playing. A profound joke it would have been. A lesson in something or other. In Houston I left the group, saying nothing, and boarded a plane for New York City, that contaminated shrine, place of my birth. I knew Azarian would assume leadership of the band, his body being prettiest. As to the rest, I left them to their respective uproars- news media, promotion people, agents, accountants, various members of the managerial peerage. The public would come closer to understanding my disappearance than anyone else. It was not quite as total as the act they needed and nobody could be sure whether I was gone for good. For my closest followers, it foreshadowed a period of waiting. Either I'd return with a new language for them to speak or they'd seek a divine silence attendant to my own. I took a taxi past the cemetaries toward Manhattan, tides of ash-light breaking across the spires. new York seemed older than the cities of Europe, a sadistic gift of the sixteenth century, ever on the verge of plague. The cab driver was young, however, a freckled kid with a moderate orange Afro. I told him to take the tunnel. Is there a tunnel?" he said.

Six express tracks and twelve locals pass through Palimpsest. The six Greater Lines are: Stylus, Sgraffito, Decretal, Foolscap, Bookhand, and Missal. Collectively, in the prayers of those gathered prostrate in the brass turnstiles of its hidden, voluptuous shrines, these are referred to as the Marginalia Line. They do not run on time: rather, the commuters of Palimpsest have learned their habits, the times of day and night when they prefer to eat and drink, their mating seasons, their gathering places. In days of old, great safaris were held to catch the great trains in their inexorable passage from place to place, and women grappled with them with hooks and tridents in order to arrive punctually at a desk in the depth, of the city. As if to impress a distracted parent on their birthday, the folk of Palimpsest built great edifices where the trains liked to congregate to drink oil from the earth and exchange gossip. They laid black track along the carriages’ migratory patterns. Trains are creatures of routine, though they are also peevish and curmudgeonly. Thus the transit system of Palimpsest was raised up around the huffing behemoths that traversed its heart, and the trains have not yet expressed displeasure. To ride them is still an exercise in hunterly passion and exactitude, for they are unpredictable, and must be observed for many weeks before patterns can be discerned. The sport of commuting is attempted by only the bravest and the wildest of Palimpsest. Many have achieved such a level of aptitude that they are able to catch a train more mornings than they do not. The wise arrive early with a neat coil of hooked rope at their waist, so that if a train is in a very great hurry, they may catch it still, and ride behind on the pauper’s terrace with the rest of those who were not favored, or fast enough, or precise in their calculations. Woe betide them in the infrequent mating seasons! No train may be asked to make its regular stops when she is in heat! A man was once caught on board when an express caught the scent of a local. The poor banker was released to a platform only eight months later, when the two white leviathans had relinquished each other with regret and tears.

In a valley shaded with rhododendrons, close to the snow line, where a stream milky with meltwater splashed and where doves and linnets flew among the immense pines, lay a cave, half, hidden by the crag above and the stiff heavy leaves that clustered below. The woods were full of sound: the stream between the rocks, the wind among the needles of the pine branches, the chitter of insects and the cries of small arboreal mammals, as well as the birdsong; and from time to time a stronger gust of wind would make one of the branches of a cedar or a fir move against another and groan like a cello. It was a place of brilliant sunlight, never undappled. Shafts of lemon-gold brilliance lanced down to the forest floor between bars and pools of brown-green shade; and the light was never still, never constant, because drifting mist would often float among the treetops, filtering all the sunlight to a pearly sheen and brushing every pine cone with moisture that glistened when the mist lifted. Sometimes the wetness in the clouds condensed into tiny drops half mist and half rain, which floated downward rather than fell, making a soft rustling patter among the millions of needles. There was a narrow path beside the stream, which led from a village-little more than a cluster of herdsmen's dwellings - at the foot of the valley to a half-ruined shrine near the glacier at its head, a place where faded silken flags streamed out in the Perpetual winds from the high mountains, and offerings of barley cakes and dried tea were placed by pious villagers. An odd effect of the light, the ice, and the vapor enveloped the head of the valley in perpetual rainbows.

In The Garret Four little chests all in a row, Dim with dust, and worn by time, All fashioned and filled, long ago, By children now in their prime. Four little keys hung side by side, With faded ribbons, brave and gay When fastened there, with childish pride, Long ago, on a rainy day. Four little names, one on each lid, Carved out by a boyish hand, And underneath there lieth hid Histories of the happy band Once playing here, and pausing oft To hear the sweet refrain, That came and went on the roof aloft, In the falling summer rain. 'Meg' on the first lid, smooth and fair. I look in with loving eyes, For folded here, with well-known care, A goodly gathering lies, The record of a peaceful life-- Gifts to gentle child and girl, A bridal gown, lines to a wife, A tiny shoe, a baby curl. No toys in this first chest remain, For all are carried away, In their old age, to join again In another small Meg's play. Ah, happy mother! Well I know You hear, like a sweet refrain, Lullabies ever soft and low In the falling summer rain. 'Jo' on the next lid, scratched and worn, And within a motley store Of headless dolls, of schoolbooks torn, Birds and beasts that speak no more, Spoils brought home from the fairy ground Only trod by youthful feet, Dreams of a future never found, Memories of a past still sweet, Half-writ poems, stories wild, April letters, warm and cold, Diaries of a wilful child, Hints of a woman early old, A woman in a lonely home, Hearing, like a sad refrain-- 'Be worthy, love, and love will come,' In the falling summer rain. My Beth! the dust is always swept From the lid that bears your name, As if by loving eyes that wept, By careful hands that often came. Death canonized for us one saint, Ever less human than divine, And still we lay, with tender plaint, Relics in this household shrine-- The silver bell, so seldom rung, The little cap which last she wore, The fair, dead Catherine that hung By angels borne above her door. The songs she sang, without lament, In her prison-house of pain, Forever are they sweetly blent With the falling summer rain. Upon the last lid's polished field-- Legend now both fair and true A gallant knight bears on his shield, 'Amy' in letters gold and blue. Within lie snoods that bound her hair, Slippers that have danced their last, Faded flowers laid by with care, Fans whose airy toils are past, Gay valentines, all ardent flames, Trifles that have borne their part In girlish hopes and fears and shames, The record of a maiden heart Now learning fairer, truer spells, Hearing, like a blithe refrain, The silver sound of bridal bells In the falling summer rain. Four little chests all in a row, Dim with dust, and worn by time, Four women, taught by weal and woe To love and labor in their prime. Four sisters, parted for an hour, None lost, one only gone before, Made by love's immortal power, Nearest and dearest evermore. Oh, when these hidden stores of ours Lie open to the Father's sight, May they be rich in golden hours, Deeds that show fairer for the light, Lives whose brave music long shall ring, Like a spirit-stirring strain, Souls that shall gladly soar and sing In the long sunshine after rain

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

No follower of Christ knew the shape of the earth. For many centuries this great Peasant of Palestine has been worshiped as God. Millions and millions have given their lives to his service. The wealth of the world was lavished on his shrines. His name carried consolation to the diseased and dying. His name dispelled the darkness of death, and filled the dungeon with light. His name gave courage to the martyr, and in the midst of fire, with shriveling lips the sufferer uttered it again and again. The outcasts, the deserted, the fallen, felt that Christ was their friend, felt that he knew their sorrows and pitied their sufferings. All this is true, and if it were all, how beautiful, how touching, how glorious it would be. But it is not all. There is another side. In his name millions and millions of men and women have been imprisoned, tortured and killed. In his name millions and millions have been enslaved. In his name the thinkers, the investigators, have been branded as criminals, and his followers have shed the blood of the wisest and best. In his name the progress of many nations was stayed for a thousand years. In his gospel was found the dogma of eternal pain, and his words added an infinite horror to death. His gospel filled the world with hatred and revenge; made intellectual honesty a crime; made happiness here the road to hell, denounced love as base and bestial, canonized credulity, crowned bigotry and destroyed the liberty of man. It would have been far better had the New Testament never been written – far better had the theological Christ never lived. Had the writers of the Testament been regarded as uninspired, had Christ been thought of only as a man, had the good been accepted and the absurd, the impossible, and the revengeful thrown away, mankind would have escaped the wars, the tortures, the scaffolds, the dungeons, the agony and tears, the crimes and sorrows of a thousand years.

The Three-Decker "The three-volume novel is extinct." Full thirty foot she towered from waterline to rail. It cost a watch to steer her, and a week to shorten sail; But, spite all modern notions, I found her first and best— The only certain packet for the Islands of the Blest. Fair held the breeze behind us—’twas warm with lovers’ prayers. We’d stolen wills for ballast and a crew of missing heirs. They shipped as Able Bastards till the Wicked Nurse confessed, And they worked the old three-decker to the Islands of the Blest. By ways no gaze could follow, a course unspoiled of Cook, Per Fancy, fleetest in man, our titled berths we took With maids of matchless beauty and parentage unguessed, And a Church of England parson for the Islands of the Blest. We asked no social questions—we pumped no hidden shame— We never talked obstetrics when the Little Stranger came: We left the Lord in Heaven, we left the fiends in Hell. We weren’t exactly Yussufs, but—Zuleika didn’t tell. No moral doubt assailed us, so when the port we neared, The villain had his flogging at the gangway, and we cheered. ’Twas fiddle in the forc’s’le—’twas garlands on the mast, For every one got married, and I went ashore at last. I left ’em all in couples a-kissing on the decks. I left the lovers loving and the parents signing cheques. In endless English comfort by county-folk caressed, I left the old three-decker at the Islands of the Blest! That route is barred to steamers: you’ll never lift again Our purple-painted headlands or the lordly keeps of Spain. They’re just beyond your skyline, howe’er so far you cruise In a ram-you-damn-you liner with a brace of bucking screws. Swing round your aching search-light—’twill show no haven’s peace. Ay, blow your shrieking sirens to the deaf, gray-bearded seas! Boom out the dripping oil-bags to skin the deep’s unrest— And you aren’t one knot the nearer to the Islands of the Blest! But when you’re threshing, crippled, with broken bridge and rail, At a drogue of dead convictions to hold you head to gale, Calm as the Flying Dutchman, from truck to taffrail dressed, You’ll see the old three-decker for the Islands of the Blest. You’ll see her tiering canvas in sheeted silver spread; You’ll hear the long-drawn thunder ’neath her leaping figure-head; While far, so far above you, her tall poop-lanterns shine Unvexed by wind or weather like the candles round a shrine! Hull down—hull down and under—she dwindles to a speck, With noise of pleasant music and dancing on her deck. All’s well—all’s well aboard her—she’s left you far behind, With a scent of old-world roses through the fog that ties you blind. Her crew are babes or madmen? Her port is all to make? You’re manned by Truth and Science, and you steam for steaming’s sake? Well, tinker up your engines—you know your business best— She’s taking tired people to the Islands of the Blest!

Perched upon the stones of a bridge The soldiers had the eyes of ravens Their weapons hung black as talons Their eyes gloried in the smoke of murder To the shock of iron-heeled sticks I drew closer in the cripple’s bitter patience And before them I finally tottered Grasping to capture my elusive breath With the cockerel and swift of their knowing They watched and waited for me ‘I have come,’ said I, ‘from this road’s birth, I have come,’ said I, ‘seeking the best in us.’ The sergeant among them had red in his beard Glistening wet as he showed his teeth ‘There are few roads on this earth,’ said he, ‘that will lead you to the best in us, old one.’ ‘But you have seen all the tracks of men,’ said I ‘And where the mothers and children have fled Before your advance. Is there naught among them That you might set an old man upon?’ The surgeon among this rook had bones Under her vellum skin like a maker of limbs ‘Old one,’ said she, ‘I have dwelt In the heat of chests, among heart and lungs, And slid like a serpent between muscles, Swum the currents of slowing blood, And all these roads lead into the darkness Where the broken will at last rest. ‘Dare say I,’ she went on,‘there is no Place waiting inside where you might find In slithering exploration of mysteries All that you so boldly call the best in us.’ And then the man with shovel and pick, Who could raise fort and berm in a day Timbered of thought and measured in all things Set the gauge of his eyes upon the sun And said, ‘Look not in temples proud, Or in the palaces of the rich highborn, We have razed each in turn in our time To melt gold from icon and shrine And of all the treasures weeping in fire There was naught but the smile of greed And the thick power of possession. Know then this: all roads before you From the beginning of the ages past And those now upon us, yield no clue To the secret equations you seek, For each was built of bone and blood And the backs of the slave did bow To the laboured sentence of a life In chains of dire need and little worth. All that we build one day echoes hollow.’ ‘Where then, good soldiers, will I Ever find all that is best in us? If not in flesh or in temple bound Or wretched road of cobbled stone?’ ‘Could we answer you,’ said the sergeant, ‘This blood would cease its fatal flow, And my surgeon could seal wounds with a touch, All labours will ease before temple and road, Could we answer you,’ said the sergeant, ‘Crows might starve in our company And our talons we would cast in bogs For the gods to fight over as they will. But we have not found in all our years The best in us, until this very day.’ ‘How so?’ asked I, so lost now on the road, And said he, ‘Upon this bridge we sat Since the dawn’s bleak arrival, Our perch of despond so weary and worn, And you we watched, at first a speck Upon the strife-painted horizon So tortured in your tread as to soak our faces In the wonder of your will, yet on you came Upon two sticks so bowed in weight Seeking, say you, the best in us And now we have seen in your gift The best in us, and were treasures at hand We would set them humbly before you, A man without feet who walked a road.’ Now, soldiers with kind words are rare Enough, and I welcomed their regard As I moved among them, ’cross the bridge And onward to the long road beyond I travel seeking the best in us And one day it shall rise before me To bless this journey of mine, and this road I began upon long ago shall now end Where waits for all the best in us. ―Avas Didion Flicker Where Ravens Perch