Supper Meal Quotes

believe that this way of living, this focus on the present, the daily, the tangible, this intense concentration not on the news headlines but on the flowers growing in your own garden, the children growing in your own home, this way of living has the potential to open up the heavens, to yield a glittering handful of diamonds where a second ago there was coal. This way of living and noticing and building and crafting can crack through the movie sets and soundtracks that keep us waiting for our own life stories to begin, and set us free to observe the lives we have been creating all along without ever realizing it. I don’t want to wait anymore. I choose to believe that there is nothing more sacred or profound than this day. I choose to believe that there may be a thousand big moments embedded in this day, waiting to be discovered like tiny shards of gold. The big moments are the daily, tiny moments of courage and forgiveness and hope that we grab on to and extend to one another. That’s the drama of life, swirling all around us, and generally I don’t even see it, because I’m too busy waiting to become whatever it is I think I am about to become. The big moments are in every hour, every conversation, every meal, every meeting. The Heisman Trophy winner knows this. He knows that his big moment was not when they gave him the trophy. It was the thousand times he went to practice instead of going back to bed. It was the miles run on rainy days, the healthy meals when a burger sounded like heaven. That big moment represented and rested on a foundation of moments that had come before it. I believe that if we cultivate a true attention, a deep ability to see what has been there all along, we will find worlds within us and between us, dreams and stories and memories spilling over. The nuances and shades and secrets and intimations of love and friendship and marriage an parenting are action-packed and multicolored, if you know where to look. Today is your big moment. Moments, really. The life you’ve been waiting for is happening all around you. The scene unfolding right outside your window is worth more than the most beautiful painting, and the crackers and peanut butter that you’re having for lunch on the coffee table are as profound, in their own way, as the Last Supper. This is it. This is life in all its glory, swirling and unfolding around us, disguised as pedantic, pedestrian non-events. But pull of the mask and you will find your life, waiting to be made, chosen, woven, crafted. Your life, right now, today, is exploding with energy and power and detail and dimension, better than the best movie you have ever seen. You and your family and your friends and your house and your dinner table and your garage have all the makings of a life of epic proportions, a story for the ages. Because they all are. Every life is. You have stories worth telling, memories worth remembering, dreams worth working toward, a body worth feeding, a soul worth tending, and beyond that, the God of the universe dwells within you, the true culmination of super and natural. You are more than dust and bones. You are spirit and power and image of God. And you have been given Today.

Many a death was precipitated by the food, the job, or the medication whose main function was to postpone it.

“While I agree men fancy a good meal, Meredith, I daresay the stomach is not the most direct route to a man’s heart. That organ lies a good bit lower.” —The Dowager Marchioness of Wallingham to the Countess of Berne upon learning of said lady’s supper menu.

The children mingled with the adults, and spoke and were spoken to. Children in these families, at the end of the nineteenth century, were different from children before or after. They were neither dolls nor miniature adults. They were not hidden away in nurseries, but present at family meals, where their developing characters were taken seriously and rationally discussed, over supper or during long country walks. And yet, at the same time, the children in this world had their own separate, largely independent lives, as children. They roamed the woods and fields, built hiding-places and climbed trees, hunted, fished, rode ponies and bicycles, with no other company than that of other children.

If you take all your meals seriously, none of them gets a chance to matter.

The only meals they could afford were bread and margarine for breakfast, boiled potatoes and cabbage for lunch, and cabbage soup for supper.

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

That is the only way to get a kettle to boil up the river.  If it sees that you are waiting for it and are anxious, it will never even sing.  You have to go away and begin your meal, as if you were not going to have any tea at all.  You must not even look round at it.  Then you will soon hear it sputtering away, mad to be made into tea. It is a good plan, too, if you are in a great hurry, to talk very loudly to each other about how you don’t need any tea, and are not going to have any.  You get near the kettle, so that it can overhear you, and then you shout out, “I don’t want any tea; do you, George?” to which George shouts back, “Oh, no, I don’t like tea; we’ll have lemonade instead—tea’s so indigestible.”  Upon which the kettle boils over, and puts the stove out. We adopted this harmless bit of trickery, and the result was that, by the time everything else was ready, the tea was waiting.  Then we lit the lantern, and squatted down to supper.

All these, though, are relatively unimportant. There are only three things I need, to make my kitchen a pleasant one as long as it is clean. First, I need space enough to get a good simple meal for six people. More of either would be wasteful as well as dangerously dull. Then, I need a window or two, for clear air and a sight of things growing. Most of all I need to be let alone. I need peace. From there—from there, on the sill of my wide window, the plan is yours. It will include an herb-bed surely, and a brick courtyard for summer suppers.

From that day, I vowed never to squander a moment's care over the good opinion of others. May they rot in hell. You have heard of my abstemiousness in matters of food and sex. Here is why: I punished myself. If I caught my thoughts straying to another's opinion of me, I sent myself to bed without supper. As for women, I likewise permitted myself none. I missed no few meals, and no small pleasure, before I brought this vice under control.

At the Last Supper Jesus tells his disciples to eat in remembrance of him. Of all the things he could’ve chosen to be done “in remembrance” of him, Jesus chose a meal. He could have asked his followers to do something impressive or mystical—climb a mountain, fast for forty days, or have a trippy sweat lodge ceremony—but instead he picks the most ordinary of acts, eating, through which to be present to his people. He says that the bread is his body and the wine is his blood. He chooses the unremarkable and plain, average and abundant, bread and wine.

When he was creating this picture, Leonardo da Vinci encountered a serious problem: he had to depict Good - in the person of Jesus - and Evil - in the figure of Judas, the friend who resolves to betray him during the meal. He stopped work on the painting until he could find his ideal models. One day, when he was listening to a choir, he saw in one of the boys the perfect image of Christ. He invited him to his studio and made sketches and studies of his face. Three years went by. The Last Supper was almost complete, but Leonardo had still not found the perfect model for Judas. The cardinal responsible for the church started to put pressure on him to finish the mural. After many days spent vainly searching, the artist came across a prematurely aged youth, in rags and lying drunk in the gutter. With some difficulty, he persuaded his assistants to bring the fellow directly to the church, since there was no time left to make preliminary sketches. The beggar was taken there, not quite understanding what was going on. He was propped up by Leonardo's assistants, while Leonardo copied the lines of impiety, sin and egotism so clearly etched on his features. When he had finished, the beggar, who had sobered up slightly, opened his eyes and saw the picture before him. With a mixture of horror and sadness he said: 'I've seen that picture before!' 'When?' asked an astonished Leonardo. 'Three years ago, before I lost everything I had, at a time when I used to sing in a choir and my life was full of dreams. The artist asked me to pose as the model for the face of Jesus.

Wit was insulting each person as they stepped onto the island. “Brightness Marakal! What a disaster that hairstyle is; how brave of you to show it to the world. Brightlord Marakal, I wish you’d warned us you were going to attend; I’d have forgone supper. I do so hate being sick after a full meal. Brightlord Cadilar! How good it is to see you. Your face reminds me of someone dear to me.” “Really?” wizened Cadilar said, hesitating. “Yes,” Wit said, waving him on, “my horse. Ah, Brightlord Neteb, you smell unique today—did you attack a wet whitespine, or did one just sneeze on you? Lady Alami! No, please, don’t speak—it’s much easier to maintain my illusions regarding your intelligence that way. And Brightlord Dalinar.” Wit nodded to Dalinar as he passed. “Ah, my dear Brightlord Taselin. Still engaged in your experiment to prove a maximum threshold of human idiocy? Good for you! Very empirical of you.

For, as any ancient Jew would have known, the Passover sacrifice was not completed by the death of the lamb, but by eating its flesh. Five times the Bible states that they must "eat" the lamb; five times it emphasizes the sacrificial meal. The Passover was not completed by the death of the victim, but by a "communion" of sorts--by eating the flesh of the sacrifice that had been killed on your behalf.

People who have never canoed a wild river, or who have done so only with a guide in the stern, are apt to assume that novelty, plus healthful exercise, account for the value of the trip. I thought so too, until I met the two college boys on the Flambeau. Supper dishes washed, we sat on the bank watching a buck dunking for water plants on the far shore. Soon the buck raised his head, cocked his ears upstream, and then bounded for cover. Around the bend now came the cause of his alarm: two boys in a canoe. Spying us, they edged in to pass the time of day. ‘What time is it?’ was their first question. They explained that their watches had run down, and for the first time in their lives there was no clock, whistle, or radio to set watches by. For two days they had lived by ‘sun-time,’ and were getting a thrill out of it. No servant brought them meals: they got their meat out of the river, or went without. No traffic cop whistled them off the hidden rock in the next rapids. No friendly roof kept them dry when they misguessed whether or not to pitch the tent. No guide showed them which camping spots offered a nightlong breeze, and which a nightlong misery of mosquitoes; which firewood made clean coals, and which only smoke. Before our young adventurers pushed off downstream, we learned that both were slated for the Army upon the conclusion of their trip. Now the motif was clear. This trip was their first and last taste of freedom, an interlude between two regimentations: the campus and the barracks. The elemental simplicities of wilderness travel were thrills not only because of their novelty, but because they represented complete freedom to make mistakes. The wilderness gave them their first taste of those rewards and penalties for wise and foolish acts which every woodsman faces daily, but against which civilization has built a thousand buffers. These boys were ‘on their own’ in this particular sense. Perhaps every youth needs an occasional wilderness trip, in order to learn the meaning of this particular freedom.

The only meals they could afford were bread and margarine for breakfast, boiled potatoes and cabbage for lunch, and cabbage soup for supper. Sundays were a bit better. They all looked forward to Sundays because then, although they had exactly the same, everyone was allowed a second helping.

Wit was insulting each person as they stepped onto the island. “Brightness Marakal! What a disaster that hairstyle is; how brave of you to show it to the world. Brightlord Marakal, I wish you’d warned us you were going to attend; I’d have forgone supper. I do so hate being sick after a full meal. Brightlord Cadilar! How good it is to see you. Your face reminds me of someone dear to me.” “Really?” wizened Cadilar said, hesitating. “Yes,” Wit said, waving him on, “my horse. Ah, Brightlord Neteb, you smell unique today—did you attack a wet whitespine, or did one just sneeze on you? Lady Alami! No, please, don’t speak—it’s much easier to maintain my illusions regarding your intelligence that way. And Brightlord Dalinar.” Wit nodded to Dalinar as he passed. “Ah, my dear Brightlord Taselin. Still engaged in your experiment to prove a maximum threshold of human idiocy? Good for you! Very empirical of you.

Will you please join us for supper this evening?" Teach asked. "I cannot endure another meal alone with Miss Patience." "And if I choose not to?" Teach snorted. "I'll come to your room and drag you to supper myself." "You wouldn't dare make a scene to that extent." "When it comes to you, Anne, I would dare a lot of things.

[The] dinner party is a true proclamation of the abundance of being -- a rebuke to the thrifty little idolatries by which we lose sight of the lavish hand that made us. It is precisely because no one needs soup fish, meat, salad, cheese, and dessert at one meal that we so badly need to sit down to them from time to time. It was largesse that made us all; we were not created to fast forever. The unnecessary is the taproot of our being and the last key to the door of delight. Enter here, therefore, as a sovereign remedy for the narrowness of our minds and the stinginess of our souls, the formal dinner...the true convivium -- the long Session that brings us nearly home.

We’ve accomplished a lot together in the last two years. Hundreds of meals, if you can believe that. But supper isn’t all we’ve made, ladies. We’ve also made history.

I see the people coming up from supper, and English men always get romantic after a meal, and that bores me dreadfully.

They always ate and made tea on the alcohol lamp before going to bed. This was quite in the German tradition, Tilda said. Germans in their homes ate six meals a day: breakfast, second breakfast, dinner, afternoon coffee, supper and in the evening tea or beer with sandwiches and kuchen. Betsy, in the cherry-red bathrobe, and Tilda in a blue one, feasted merrily.

Real eating restores a sense of of the festivity of being. Food does not exist merely for the sake of its nutritional value. To see it so is to knuckle under still further to the desubstantialization of man, to regard not what things are, but what they mean to us - to become in short solemn idolaters spiritualizing what should be loved as matter. A man's daily meal ought to be an exultation over the smack of desirability which lies at the root of creation. To break real bread is to break the loveless hold of hell upon the world, and, by just that much, to set the secular free.

She could make the bed, do the laundry, feed the dog. But she could not be bothered with any more meals. “What’ll we have for supper?” Henry would ask, coming upstairs from the basement. “Strawberries.

We have seen some gatekeeping or fencing-the-table language already beginning to rear its head in this context. One needed to be baptized to take the meal; one needed to repent to take the meal; one needed a bishop or his subordinate to serve the meal. This was to become especially problematic when the church began to suggest that grace was primarily, if not exclusively, available through the hands of the priest and by means of the sacrament. One wonders what Jesus, dining with sinners and tax collectors and then eating his modified Passover meal with disciples whom he knew were going to deny, desert, and betray him, would say about all this. There needs to be a balance between proper teaching so the sacrament is partaken of in a worthy manner and overly zealous policing of the table or clerical control of it.

The Last Supper is meant to picture not only the fulfillment of past promises of God and the present impending death of Jesus, but just as much the assured future of an even greater meal in the coming kingdom of God.

She loved them, each of them, and found the differences between the four brothers intriguing, but sometimes she found the pleasure of being alone after a lunch or a supper with them greater than the pleasure of the meal itself.

When one gets to Clement or Hippolytus, we are clearly a long way from what we find in Paul and the Gospels, where the influence of the Passover is still strongly present and the meal is seen as a family meal, taken in the home, a memorial meal to remember Jesus’ death until his return...Here then is a cautionary reminder — the less Jewish the approach one takes to the Lord’s Supper, the more likely one is to be wrong about one’s assessment of what is the case about the elements.

The Scriptures speak of three kinds of community at the table that Jesus keeps with his own: the daily breaking of bread together at meals, the breaking of bread together at the Lord’s Supper, and the final breaking of bread together in the reign of God.

When the breakfast dishes are cleared, she starts on the large midday meal: chicken pie or pot roast or fish stew; mashed or boiled potatoes; peas or carrots, fresh or canned, depending on the season. What’s left over reappears at supper, transformed into a casserole or a stew. Mother

According to St. Augustine, the left hand represented the temporal, the mortal, and the bodily, as opposed to the right, which stood for “God, eternity, the years of God which fail not.”25 For centuries the preference for the right hand over the left governed how people fished, ploughed fields, twisted rope, and ate their meals. The Greeks and Romans, for example, always reclined on the left side, propped on the left elbow, leaving the right hand free for the business of eating and drinking. Plutarch noted that parents taught children to eat right-handed from a young age, and “if they do put forth the left hand, at once we correct them.”26 The prejudice against the left hand persisted during the Renaissance, with parents freeing a child’s right hand from its swaddling clothes to ensure right-handedness at the dinner table as well as at the writing desk.

Given the individualism that is endemic to much of white Christianity, it will be important to regularly teach the communal nature of the Lord’s Supper. If we are to be shaped toward solidarity by the Communion meal, this note will need to be sounded more clearly by preachers and teachers.

Furniture, my good husband," she said, her mouth full of food, "that be too pretty is without pure thought. Tables with turned and carved legs only encourage the devil to dine." My father stared at her, bewildered. This house needs to be made ready for the second coming of the Lord Jesus Christ, for when he returns to our fair city and takes his rightful place as king, he'll be needing a good meal in a godly home. Do not you agree, husband?" My father was speechless. Maud, in no way put off by his silence, said, "He will be very hungry. It has been a long time since the Last Supper.

At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another. The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud.

This final meal that Jesus ate with His disciples, commonly referred to as the Last Supper, was really a Passover Seder (ceremonial meal) that Jesus and His disciples celebrated. Not only did Jesus eat the Passover with His disciples, but He also taught them how the key elements of the Passover Seder pointed to and found their ultimate fulfillment in Him.

I want to see that Beth gets upstairs and settled in. We can talk at supper.” “We have maidservants to help her.” “I want to do it.” Hart gave up, but Beth could see that it rankled. “The gong goes at seven forty-five and the meal is served at eight. We dress formally, Mrs. Ackerley. Don’t be late.” Beth slid her hand through Ian’s, trying to hide her nervousness. “Call me Beth, please,” she said. “I am no longer Mrs. Ackerley and have become, to our mutual astonishment, your sister.” Hart froze. Ian raised his brows at him, then turned around and led Beth from the room. As they walked out, surrounded by the waiting dogs, Beth slanted a worried glance up at Ian, but Ian wore the broadest smile she’d ever seen.

I would return home to la maison, feminine where, as likely as not, I would go to my room, la chambre, where I would settle to read un livre masculine, until supper. During the masculine meal, feminine food would be eaten. After my hard, productive masculine day, I would rest during the feminine night. At one time, for a few days, I even took an affected aversion to being in the kitchen, la cuisine.

proceeded to pitch their camp. Aslan’s mood affected everyone that evening. Peter was feeling uncomfortable too at the idea of fighting the battle on his own; the news that Aslan might not be there had come as a great shock to him. Supper that evening was a quiet meal. Everyone felt how different it had been last night or even that morning. It was as if the good times, having just begun, were already

Moreover, these town toasts ate magnificently, and boasted of the quality of the meals their admirers provided for them. It was the age not only of the dazzling public supper but of the cabinet particulier, where even a bourgeois seduction was preceded by an eleven-course meal. With these altruistic sensualists, a menu of superior imagination could prove more effective than a gift of Suez shares; besides, the ladies’ hosts

Is the Lord’s Supper only for Christians? Whenever I ask this question I immediately remember the character of those that partook of the Last Supper with Jesus. They were certainly Jews, some better Jews than others, but Jesus shared this meal knowingly even with Judas. Or again consider the Emmaus Road encounter. Jesus shares this meal with those who had given up on his being the One to redeem Israel, who were leaving Jerusalem downcast and disappointed, and who were oblivious to the fact that it was Jesus who was speaking and sharing with them! There has to be a balance in the liturgy to help the congregation make a decision if they themselves are ready to partake of this Meal in a worthy manner (hence the 'ye who do truly and earnestly repent' clause), while at the same time joyfully welcoming all who are willing and ready and able to do so.

I told Sarah not to bring up the blanc-mange again for breakfast. It seems to have been placed on our table at every meal since Wednesday… In spite of my instructions, that blanc-mange was brought up again for supper. To make matters worse, there had been an attempt to disguise it, by placing it in a glass dish with jam round it...I told Carrie, when we were alone, if that blanc-mange were placed on the table again I should walk out of the house.

Who should serve the Lord’s Supper? Well in the early church, considering Acts 2 and 1 Corinthians 11, the host of the home presumably was the host of the meal, and as I have said, really, the Lord is the host at his own table, not any of us. We are all just participants, we are all celebrants. I don’t think there is any biblical warrant for the serving of the Lord’s Supper to be confined to ministers, but I do think that anyone who undertakes such a sacred task should be trained to do it in a respectful manner.

Ireland abounds with localities having fairy associations. Joyce gives many. Finn and his Fenians are in Sliabh-na-mban-fionn, the mountain of the fair-haired women; Rath Sithe, the Fenian fortress, is in Antrim; the Fairy's wood is in Sligo. Then there are the Sheegys, fairy hills, in Donegal; the Sheeauns, fairy mounds; the haunted hills, Shean, Sheena, Shane; and Knockna looricaim, the hills of the Cluricane. In Lough Corrib the Leprechauns were said to have been provided with ground meal for supper by hospitable neighbours.

Acts of faithful remembrance reach across the centuries without collapsing them. For example, the last supper is folded on top of the Passover feast, establishing a proximity across the centuries and retroactively reinterpreting the Passover meal itself as the foreshadowing of Christ’s death. Similarly, Psalm 22 is folded into Jesus’s experience and interpretation of the cross as if it had been written for that very moment—which, in fact, it had. In the pages of the Bible and in the Christian experience of time, promise and fulfilment kiss.

One of the things that happened when the church moved from meetings in homes to having purpose-built buildings beginning before, but accelerated during, the Constantinian era, is that while the church itself was becoming less Jewish in character, it began to apply a more and more Old Testament hermeneutic to its discussions about church, ministry, and sacraments. The church began to be seen as a temple or basilica, the Lord’s Supper began to be seen as a sacrifice, and naturally enough the ones offering the sacrifices, just as in Leviticus, were seen to be priests. There was the further move in this direction when Sunday began to be seen as the Sabbath, another example of this same sort of hermeneutic. There were considerable problems with this whole hermeneutic from the start, since nowhere in the New Testament is there set up a class of priests or clerics to administer any sacraments. Indeed, nowhere was there a clear separation between life in the home and life in church. What has often been missed in the discussions of the effects of all this is that it ruled women out of ministry in the larger church and indeed ruled them out of celebrating the Lord’s Supper as well, since in the Old Testament only males were priests and only priests could offer sacrifices.

The ritual of the blood on the lintel of the door, which protected the Israelites from the angel of death, is an apotropaic (avoidance) ritual, such that the family in question would be 'passed over' by the aforementioned denizen of death. Later Jewish and Christian ideas that amalgamated this story with ideas about the scapegoat’s providing a substitutionary remedy should not be read into the original tale. The scapegoat symbolized the removal of sin from the nation and perhaps the judging of a substitute. The blood of the Passover lamb on the door symbolized not a sacrifice for sin but rather protection from divine judgment. There is a difference.

When at last he finally hooked one, despite Elizabeth’s best efforts to prevent it, she scrambled to her feet and backed up a step. “You-you’re hurting it!” she cried as he pulled the hook from its mouth. “Hurting what? The fish?” he asked in disbelief. “Yes!” “Nonsense,” said he, looking at her as if she was daft, then he tossed the fish on the bank. “It can’t breathe, I tell you!” she wailed, her eyes fixed on the flapping fish. “It doesn’t need to breathe,” he retorted. “We’re going to eat it for lunch.” “I certainly won’t!” she cried, managing to look at him as if he were a cold-blooded murderer. “Lady Cameron,” he said sternly, “am I to believe you’ve never eaten a fish?” “Well, of course I have.” “And where do you think the fish you’ve eaten came from?” he continued with irate logic. “It came from a nice tidy package wrapped in paper,” Elizabeth announced with a vacuous look. “They come in nice, tidy paper wrapping.” “Well, they weren’t born in that tidy paper,” he replied, and Elizabeth had a dreadful time hiding her admiration for his patience as well as for the firm tone he was finally taking with her. He was not, as she had originally thought, a fool or a namby-pamby. “Before that,” he persisted, “where was the fish? How did that fish get to the market in the first place?” Elizabeth gave her head a haughty toss, glanced sympathetically at the flapping fish, then gazed at him with haughty condemnation in her eyes. “I assume they used nets or something, but I’m perfectly certain they didn’t do it this way.” “What way?” he demanded. “The way you have-sneaking up on it in its own little watery home, tricking it by covering up your hook with that poor fuzzy thing, and then jerking the poor fish away from its family and tossing it on the bank to die. It’s quite inhumane!” she said, and she gave her skirts an irate twitch. Lord Marchman stared at her in frowning disbelief, then he shook his head as if trying to clear it. A few minutes later he escorted her home. Elizabeth made him carry the basket containing the fish on the opposite side from where she walked. And when that didn’t seem to discomfit the poor man she insisted he hold his arm straight out-to keep the basket even further from her person. She was not at all surprised when Lord Marchman excused himself until supper, nor when he remained moody and thoughtful throughout their uncomfortable meal. She covered the silence, however, by chattering earnestly about the difference between French and English fashions and the importance of using only the best kid for gloves, and then she regaled him with detailed descriptions of every gown she could remember seeing. By the end of the meal Lord Marchman looked dazed and angry; Elizabeth was a little hoarse and very encouraged.

What, may I ask, does your one truck contain if not gowns?” Inspiration struck, and Elizabeth smiled radiantly. “Something of great value. Priceless value,” she confided. All faces at the table watched her with alert fascination-particularly the greedy Sir Francis. “Well, don’t keep us in suspense, love. What’s in it?” “The mortal remains of Saint Jacob.” Lady Eloise and Lady Mortand screamed in unison, Sir William choked on his wine, and Sir Francis gaped at her in horror, but Elizabeth wasn’t quite finished. She saved the coup de grace until the meal was over. As soon as everyone arose she insisted they sit back down so a proper prayer of gratitude could be said. Raising her hands heavenward, Elizabeth turned a simple grace into a stinging tirade against the sins of lust and promiscuity that rose to crescendo as she called down the vengeance of doomsday on all transgressors and culminated in a terrifyingly lurid description of the terrors that awaited all who strayed down the path of lechery-terrors that combined dragon lore with mythology, a smattering of religion, and a liberal dash of her own vivid imagination. When it was done Elizabeth dropped her eyes, praying in earnest that tonight would loose her from her predicament. There was no more she could do; she’d played out her hand with all her might; she’d given it her all. It was enough. After supper Sir Francis escorted her to her chamber and, with a poor attempt at regret, announced that he greatly feared they wouldn’t suit. Not at all. Elizabeth and Berta departed at dawn the following morning, an hour before Sir Francis’s servants stirred themselves. Clad in a dressing robe, Sir Francis watched from his bedchamber window as Elizabeth’s coachman helped her into her conveyance. He was about to turn away when a sudden gust of wind caught Elizabeth’s black gown, exposing a long and exceptionally shapely leg to Sir Francis’s riveted gaze. He was still staring at the coach as it circled the drive; through its open window he saw Elizabeth laugh and reach up, unpinning her hair. Clouds of golden tresses whipped about the open window, obscuring her face, and Sir Francis thoughtfully wet his lips.

She pottered round now, a tall vague woman in her early fifties, with a long pale face and brown eyes which her daughter Deirdre had inherited. As she pottered she murmured to herself, ‘large knives, small knives, pudding spoons, will they need forks too? Oh, large forks, serving spoons, mats, glasses, well two glasses in case Deirdre and Malcolm want to drink beer, Rhoda probably won’t … and now, wash the lettuce …’ It was nice when the warm weather came and they could have salads for supper, she thought, though why it was nice she didn’t really know. Washing a lettuce and cutting up the things to go with it was really almost as much trouble as cooking a hot meal, and she herself had never got over an old-fashioned dislike of eating raw green leaves. When her husband had been alive they had always had a hot meal in the evenings, winter and summer alike. He needed it after a day in the City. But now he was gone and Rhoda had been living with them for nearly ten years now and everyone said how nice it was for them both, to have each other, though of course she had the children too. Malcolm was a good solid young man, very much like his father, reliable and, although of course she never admitted it, a little dull. He did not seem to mind about the hot meal in the evenings. But Deirdre was different, clever and moody, rather like she herself had been at the same age, before marriage to a good dull man and life in a suburb had steadied her.

TO THE ATHEIST WHO IS CURRENTLY DYING IN HOSPICE: While you have the energy, invite all your friends over for a last supper. As they enjoy their meal of bread and wine, look at them and say, "One of you will betray me." Because, dear Atheist, there is a Judas among your apostles. A secret Christian in desperate need of a deathbed coversion to brag about at church. A friend who will wait until you are alone, then ask you to accept Jesus Christ as your personal savior. Who can blame this person? Convincing an atheist to die a Christian is the faith version of getting the Verizon guy to switch to Sprint. The moment your stage 4 fate was posted on Facebook, you went from being a regular dick to some Christian's Moby Dick. Believe me.

When exactly did this all change, and what were the social and theological factors that led to the change? The answer seems to be in the second century and: (1) because of the consolidation of ecclesial power in the hands of monarchial bishops and others; (2) in response to the rise of heretical movements such as the Gnostics; (3) in regard to the social context of the Lord’s Supper, namely, the agape, or thanksgiving, meal, due to the rise to prominence of asceticism in the church; and (4) because the increasingly Gentile majority in the church was to change how second-century Christian thinkers would reflect on the meal. Thus, issues of power and purity and even ethnicity were to change the views of the Lord’s Supper and the way it would be practiced.

Every time Ian’s amber gaze flickered to her, her heart began to pound. Whenever he wasn’t looking she found her gaze straying to his mouth, remembering the way those lips had felt locked to hers yesterday. He raised a wineglass to his lips, and she looked at the long, strong fingers that had slid with such aching tenderness over her cheek and twined in her hair. Two years ago she’d fallen under his spell; she was wiser now. She knew he was a libertine, and even so her heart rebelled against believing it. Yesterday, in his arms, she’d felt as if she was special to him-as if he not only wanted her close but needed her there. Very vain, Elizabeth, she warned herself severely, and very foolish. Skilled libertines and accomplished flirts probably made every woman feel that she was specila. No doubt they kissed a woman with demanding passion one moment and then, when the passion was over, forgot she was alive. As she’d heard long ago, a libertine pretended violet interest in his quarry, then dropped her without compunction the instant that interest waned-exactly as Ian had done now. That was not a comforting thought, and Elizabeth was sorely in need of comfort as twilight deepened into night and supper dragged on, with Ian seemingly oblivious to her existence. Finally the meal was finished; she was about to volunteer to clear the table when she glanced at Ian and watched in paralyzed surprise as his gaze roved over her cheek and jaw, then shifted to her mouth, lingering there. Abruptly he looked away, and Elizabeth stood up to clear the table.

Verse 12 [of Ex. 12) tells us that the judgment of Yahweh is not only on the Egyptians but also on their deities. This is probably an allusion to the fact that Egyptians would often pray for the safety of their firstborn, particularly firstborn sons, as was the custom in many ancient patriarchal cultures. The death of the firstborn would be seen as a sign of the anger or perhaps the impotence of their gods. This is worth pondering when it comes to the death of Jesus as God’s only begotten, or beloved, Son. Would Jesus’ contemporaries have assumed his death was a manifestation of God’s wrath? Probably so. In any event, Yahweh is showing his superiority over the spirits behind the pagan deities, and thus we should not overlook the supernatural struggle that is implied to be behind the contest of wills between Moses and Pharaoh.

I love analogies! Let’s have one. Imagine that you dearly love, absolutely crave, a particular kind of food. There are some places in town that do this particular cuisine just amazingly. Lots of people who are into this kind of food hold these restaurants in high regard. But let’s say, at every single one of these places, every now and then throughout the meal, at random moments, the waiter comes over and punches any women at the table right in the face. And people of color and/or LGBT folks as well! Now, most of the white straight cis guys who eat there, they have no problem–after all, the waiter isn’t punching them in the face, and the non-white, non-cis, non-straight, non-guys who love this cuisine keep coming back so it can’t be that bad, can it? Hell, half the time the white straight cis guys don’t even see it, because it’s always been like that and it just seems like part of the dining experience. Granted, some white straight cis guys have noticed and will talk about how they don’t like it and they wish it would stop. Every now and then, you go through a meal without the waiter punching you in the face–they just give you a small slap, or come over and sort of make a feint and then tell you they could have messed you up bad. Which, you know, that’s better, right? Kind of? Now. Somebody gets the idea to open a restaurant where everything is exactly as delicious as the other places–but the waiters won’t punch you in the face. Not even once, not even a little bit. Women and POC and LGBT and various combinations thereof flock to this place, and praise it to the skies. And then some white, straight, cis dude–one of the ones who’s on record as publicly disapproving of punching diners in the face, who has expressed the wish that it would stop (maybe even been very indignant on this topic in a blog post or two) says, “Sure, but it’s not anything really important or significant. It’s getting all blown out of proportion. The food is exactly the same! In fact, some of it is awfully retro. You’re just all relieved cause you’re not getting punched in the face, but it’s not really a significant development in this city’s culinary scene. Why couldn’t they have actually advanced the state of food preparation? Huh? Now that would have been worth getting excited about.” Think about that. Seriously, think. Let me tell you, being able to enjoy my delicious supper without being punched in the face is a pretty serious advancement. And only the folks who don’t get routinely assaulted when they try to eat could think otherwise.

The reference in 1 Corinthians 11:27 is to Christ’s actual body, which was crucified, as the reference to blood makes evident. Anaziõs has been translated 'in an unworthy manner,' and sometimes incorrectly thought to modify not the way of partaking but the character of the persons partaking. But Paul refers to those who are partaking in an unworthy manner, not those who in themselves are unworthy, which presumably Paul would see as including any and all believers. No one is worthy of partaking of the Lord’s Supper; it’s not a matter of personal worth. Paul is rather concerned with the abuse in the actions of the participants, or at least some of them. Paul says that those who partake in an unworthy manner, abusing the privilege, are liable or guilty in some sense of the body and blood of Jesus. They are, in addition, partaking without discerning or distinguishing 'the body.

We had fish fritters to start, juicy and thick, about the size of your hand. We began by cutting them into tiny chunks, administering peanut sauce with the tips of our knives, but soon we just held them between our paws like burgers and dunked. The room smelled of citrus and salt, filled with the wet smack of our mastication. I looked around the room, delighted to see so many women ferociously eating fish. We followed with bouillabaisse. When first suggested, it generated a ripple of controversy. It is not the sort of dish that we would normally want to endorse: a nonfood, lacking the heft and substance we usually favor. Soup seemed the kind of joyless meal women feel they should serve, rather than doing so out of any sense of appetite or desire. In the end the bouillabaisse was served with the fish on the side (as is tradition) and with a little pouring jug of double cream (which is not).

At this juncture it is important to say something about Exodus 12:7. This verse implies that we are dealing with a ritual that did not involve atoning for sin, but rather was a rite of protection for God’s people, a different though not unrelated matter. It involved a blood ritual to avoid God’s last blow against the firstborn. Thus Passover and atonement were not originally associated, though apparently by Jesus’ day there were some such associations. Notice that nothing at all is said or suggested here about Israel’s sin, or about forgiveness. This ceremony is more like an insurance policy. Yes, the blood is to avert divine wrath, but it is not wrath against Israel’s particular sins. In this case they simply happened to be too close to the danger zone, or in the line of fire. We must assume that this blood ritual arose before there even was a fully formed priesthood, for it is highly unusual to have such a ritual without any mention of involvement of priests.

From Walt: The Grapes of Wrath, Les Misérables, To Kill a Mockingbird, Moby-Dick, The Ox-Bow Incident, A Tale of Two Cities, The Adventures of Huckleberry Finn, The Three Musketeers, Don Quixote (where your nickname came from), The Complete Works of William Shakespeare, and anything by Anton Chekhov. From Henry: Bury My Heart at Wounded Knee, Cheyenne Autumn, War and Peace, The Things They Carried, Catch-22, The Sun Also Rises, The Blessing Way, Beyond Good and Evil, The Teachings of Don Juan, Heart of Darkness, The Human Comedy, The Art of War. From Vic: Justine, Concrete Charlie: The Story of Philadelphia Football Legend Chuck Bednarik, Medea (you’ll love it; it’s got a great ending), The Kama Sutra, Henry and June, The Onion Field, Fear and Loathing in Las Vegas, Zorba the Greek, Madame Bovary, Richie Ashburn’s Phillies Trivia (fuck you, it’s a great book). From Ruby: The Holy Bible (New Testament), The Pilgrim’s Progress, Inferno, Paradise Lost, My Ántonia, The Scarlet Letter, Walden, Poems of Emily Dickinson, My Friend Flicka, Our Town. From Dorothy: The Gastronomical Me, The French Chef Cookbook (you don’t eat, you don’t read), Last Suppers: Famous Final Meals From Death Row, The Bonfire of the Vanities, The Scarlet Pimpernel, Something Fresh, The Sound and the Fury, The Maltese Falcon, Pride and Prejudice, Brides-head Revisited. From Lucian: Thirty Seconds over Tokyo, Band of Brothers, All Quiet on the Western Front, The Virginian, The Basque History of the World (so you can learn about your heritage you illiterate bastard), Hondo, Sackett, The Man Who Shot Liberty Valance, Bobby Fischer: My 60 Memorable Games, The Rise and Fall of the Third Reich, Quartered Safe Out Here. From Ferg: Riders of the Purple Sage, Kiss Me Deadly, Lonesome Dove, White Fang, A River Runs Through It (I saw the movie, but I heard the book was good, too), Kip Carey’s Official Wyoming Fishing Guide (sorry, kid, I couldn’t come up with ten but this ought to do).

The members of the board were very sage, deep, philosophical men; and when they came to turn their attention to the workhouse, they found out at once, what ordinary folk would never have discovered - the poor people like it! It was a regular place of public entertainment for the poorer classes; a tavern where there was nothing to pay; a public breakfast, dinner, tea, and supper all year round; a brick and mortar elysium where it was all play and no work. "Oho!" said the board, looking very knowing; "we are the fellows to set this to rights; we'll stop it all in no time." So, they established the rule, that all poor people should have the alternative (for they would compel nobody, not they) of being starved by a gradual process in the house, or a quick one out of it. With this view, they contracted with the waterworks to lay on an unlimited supply of water; and with a corn-factor to supply periodically small quantities of oatmeal; and issued three meals of thin gruel per day, with an onion twice a week, and half a roll on Sundays. They made a great many other wise and humane regulations, having reference to the ladies, which it is not necessary to repeat; undertook to divorce poor married people, in consequence of the great expense of a suit in Doctor's Commons; and, instead of compelling a man to support his family, as they had theretofore done, took his family away from him, and made him a bachelor! There is no saying how many applicants for relief under these two heads, might have started up in all classes of society, if it had not been coupled with the workhouse; but the board were long-headed men, and had provided for this difficulty. The relief was inseparable from the workhouse and the gruel; and that frightened people. For the first six months after Oliver Twist was removed, the system was in full operation. It was rather expensive at first, in consequence to the increase in the undertaker's bill, and the necessity of taking in the clothes of all the paupers, which fluttered loosely on their wasted, shrunken forms, after a week or two's gruel.

Sunday brunch is an easy, pleasant way to entertain a largish group, especially in the country. Americans who overslept invented the word brunch, but the ingredients and the casual atmosphere bear a strong resemblance to breakfast in an English country house or to a French midnight supper. The choice of menu can be as wide as the imagination. Practically anything goes — from hearty breakfast dishes such as filled omelettes, kidneys, chicken livers and bacon, sausages, and eggs Benedict. Something pretty in aspic, or a salmon mousse in a fish-shaped mold, makes a lovely centerpiece. Best of all, most of the meal can be prepared way ahead of time and it can be managed without outside help — if, that is, the hostess puts in a lot of work the day before and early that morning. People can wander in when they feel like it, so there’s no need to tint this one. Drinks are no problem. A big punch bowl with chunks of fresh fruit makes a nice starter, and mixings for bloody Marys, screwdrivers, or bullshots can be left on a table for guests to serve themselves. Of course there should be a big pot of very good coffee.

If you’re hoping for a good meal, you’ve come to the wrong place. Miss Cameron has already attempted to sacrifice herself on the altar of domesticity this morning, and we both narrowly escaped death from her efforts. I’m cooking supper,” he finished, “and it may not be much better.” “I’ll try my hand at breakfast,” the vicar volunteered good-naturedly. When Elizabeth was out of earshot, Ian said quietly, “How badly is the woman hurt?” “It’s hard to say, considering that she was almost too angry to be coherent. Or it might have been the laudanum that did it.” “Did what?” The vicar paused a moment to watch a bird hop about in the rustling leaves overhead, then he said, “She was in a rare state. Quite confused. Angry, too. On the one hand, she was afraid you might decide to express your ‘tender regard’ for Lady Cameron, undoubtedly in much the way you were doing it when I arrived.” When his gibe evoked nothing but a quirked eyebrow from his imperturbable nephew, Duncan sighed and continued, “At the same time, she was equally convinced that her young lady might try to shoot you with your own gun, which I distinctly understood her to say the young lady had already tried to do. It is that which I feared when I heard the gunshots that sent me galloping up here.” “We were shooting at targets.” The vicar nodded, but he was studying Ian with an intent frown. “Is something else bothering you?” Ian asked, noting the look. The vicar hesitated, then shook his head slightly, as if trying to dismiss something from his mind. “Miss Throckmorton-Jones had more to say, but I can scarcely credit it.” “No doubt it was the laudanum,” Ian said, dismissing the matter with a shrug. “Perhaps,” he said, his frown returning. “Yet I have not taken laudanum, and I was under the impression you are about to betroth yourself to a young woman named Christina Taylor.” “I am.” His face turned censorious. “Then what excuse can you have for the scene I just witnessed a few minutes ago?” Ian’s voice was clipped. “Insanity.” They walked back to the house, the vicar silent and thoughtful, Ian grim. Duncan’s untimely arrival had not bothered him, but now that his passion had finally cooled he was irritated as hell with his body’s uncontrollable reaction to Elizabeth Cameron. The moment his mouth touched hers it was as if his brain went dead. Even though he knew exactly what she was, in his arms she became an alluring angel.

How did I discover saccharin? Well, it was partly by accident and partly by study. I had worked a long time on the compound radicals and substitution products of coal tar... One evening I was so interested in my laboratory that I forgot about my supper till quite late, and then rushed off for a meal without stopping to wash my hands. I sat down, broke a piece of bread, and put it to my lips. It tasted unspeakably sweet. I did not ask why it was so, probably because I thought it was some cake or sweetmeat. I rinsed my mouth with water, and dried my moustache with my napkin, when, to my surprise the napkin tasted sweeter than the bread. Then I was puzzled. I again raised my goblet, and, as fortune would have it, applied my mouth where my fingers had touched it before. The water seemed syrup. It flashed on me that I was the cause of the singular universal sweetness, and I accordingly tasted the end of my thumb, and found it surpassed any confectionery I had ever eaten. I saw the whole thing at once. I had discovered some coal tar substance which out-sugared sugar. I dropped my dinner, and ran back to the laboratory. There, in my excitement, I tasted the contents of every beaker and evaporating dish on the table.

I can’t help thinking,” she confided when he finished answering her questions about women in India who covered their faces and hair in public, “that it is grossly unfair that I was born a female and so must never know such adventures, or see but a few of those places. Even if I were to journey there, I’d only be allowed to go where everything was as civilized as-as London!” “There does seem to be a case of extreme disparity between the privileges accorded the sexes,” Ian agreed. “Still, we each have our duty to perform,” she informed him with sham solemnity. “And there’s said to be great satisfaction in that.” “How do you view your-er-duty?” he countered, responding to her teasing tone with a lazy white smile. “That’s easy. It is a female’s duty to be a wife who is an asset to her husband in every way. It is a male’s duty to do whatever he wishes, whenever he wishes, so long as he is prepared to defend his country should the occasion demand it in his lifetime-which it very likely won’t. Men,” she informed him, “gain honor by sacrificing themselves on the field of battle while we sacrifice ourselves on the altar of matrimony.” He laughed aloud then, and Elizabeth smiled back at him, enjoying herself hugely. “Which, when one considers it, only proves that our sacrifice is by far the greater and more noble.” “How is that?” he asked, still chuckling. “It’s perfectly obvious-battles last mere days or weeks, months at the very most. While matrimony lasts a lifetime! Which brings to mind something else I’ve often wondered about,” she continued gaily, giving full rein to her innermost thoughts. “And that is?” he prompted, grinning, watching her as if he never wanted to stop. “Why do you suppose, after all that, they call us the weaker sex?” Their laughing gazes held, and then Elizabeth realized how outrageous he must be finding some of her remarks. “I don’t usually go off on such tangents,” she said ruefully. “You must think I’m dreadfully ill-bred.” “I think,” he softly said, “that you are magnificent.” The husky sincerity in his deep voice snatched her breath away. She opened her mouth, thinking frantically for some light reply that could restore the easy camaraderie of a minute before, but instead of speaking she could only draw a long, shaky breath. “And,” he continued quietly, “I think you know it.” This was not, not the sort of foolish, flirtatious repartee she was accustomed to from her London beaux, and it terrified her as much as the sensual look in those golden eyes. Pressing imperceptibly back against the arm of the sofa, she told herself she was only overacting to what was nothing more than empty flattery. “I think,” she managed with a light laugh that stuck in her throat, “that you must find whatever female you’re with ‘magnificent.’” “Why would you say a thing like that?” Elizabeth shrugged. “Last night at supper, for one thing.” When he frowned at her as if she were speaking in a foreign language, she prodded, “You remember Lady Charise Dumont, our hostess, the same lovely brunette on whose every word you were hanging at supper last night?” His frown became a grin. “Jealous?” Elizabeth lifted her elegant little chin and shook her head. “No more than you were of Lord Howard.” She felt a small bit of satisfaction as his amusement vanished. “The fellow who couldn’t seem to talk to you without touching your arm?” he inquired in a silky-soft voice. “That Lord Howard? As a matter of fact, my love, I spent most of my meal trying to decide whether I wanted to shove his nose under his right ear or his left.” Startled, musical laughter erupted from her before she could stop it. “You did nothing of the sort,” she chuckled. “Besides, if you wouldn’t duel with Lord Everly when he called you a cheat, you certainly wouldn’t harm poor Lord Howard merely for touching my arm.” “Wouldn’t I?” he asked softly. “Those are two very different issues.

And these two very old people are the father and mother of Mrs Bucket. Their names are Grandpa George and Grandma Georgina. This is Mr Bucket. This is Mrs Bucket. Mr and Mrs Bucket have a small boy whose name is Charlie Bucket. This is Charlie. How d’you do? And how d’you do? And how d’you do again? He is pleased to meet you. The whole of this family – the six grown-ups (count them) and little Charlie Bucket – live together in a small wooden house on the edge of a great town. The house wasn’t nearly large enough for so many people, and life was extremely uncomfortable for them all. There were only two rooms in the place altogether, and there was only one bed. The bed was given to the four old grandparents because they were so old and tired. They were so tired, they never got out of it. Grandpa Joe and Grandma Josephine on this side, Grandpa George and Grandma Georgina on this side. Mr and Mrs Bucket and little Charlie Bucket slept in the other room, upon mattresses on the floor. In the summertime, this wasn’t too bad, but in the winter, freezing cold draughts blew across the floor all night long, and it was awful. There wasn’t any question of them being able to buy a better house – or even one more bed to sleep in. They were far too poor for that. Mr Bucket was the only person in the family with a job. He worked in a toothpaste factory, where he sat all day long at a bench and screwed the little caps on to the tops of the tubes of toothpaste after the tubes had been filled. But a toothpaste cap-screwer is never paid very much money, and poor Mr Bucket, however hard he worked, and however fast he screwed on the caps, was never able to make enough to buy one half of the things that so large a family needed. There wasn’t even enough money to buy proper food for them all. The only meals they could afford were bread and margarine for breakfast, boiled potatoes and cabbage for lunch, and cabbage soup for supper. Sundays were a bit better. They all looked forward to Sundays because then, although they had exactly the same, everyone was allowed a second helping. The Buckets, of course, didn’t starve, but every one of them – the two old grandfathers, the two old grandmothers, Charlie’s father, Charlie’s mother, and especially little Charlie himself – went about from morning till night with a horrible empty feeling in their tummies. Charlie felt it worst of all. And although his father and mother often went without their own share of lunch or supper so that they could give it to him, it still wasn’t nearly enough for a growing boy. He desperately wanted something more filling and satisfying than cabbage and cabbage soup. The one thing he longed for

Sometimes silences are pregnant and sometimes not. It is hard to know what to make of the silence of much of the New Testament about the Lord’s Supper. Perhaps it is simply an accident of time and circumstance. There was not a felt need to address the matter. What we should not likely conclude is that it was not seen as an important matter in the latter part of the first century A.D. What we can observe is that the Lord’s Supper continued to be an in-home ceremony taken in the context of a fellowship meal. We also now know it was important in both Gentile and Jewish contexts in the church in the second half of the first century, and beyond. We see no evidence anywhere in this material that clerics of any kind are in charge of the meal and its distribution. Even in the Didache, prophets, who were mouthpieces for God, are only allowed to say the thanksgiving prayer as often as they like. The low ecclesiology, coupled with the ever-present eschatology, suggest that the Didache does indeed go back to the end of the first century A.D. But one precedent in the Didache does stand out: the Lord’s Supper is for baptized Christians, and in particular for those who repent of their sins. We are on the way to the church of the Middle Ages in some respects, but we have not begun to localize or confine grace to the elements of the Lord’s Supper itself and then have it controlled by clerics.

Too often scholars have thought and even suggested that what happened during and after Constantine was that the church sought to replace the pagan temples, priests, and sacrifices with their own. This is at best a half truth. If this had been primarily what was going on, we would have expected to find priestesses showing up in the mainstream church in and after the time of Constantine, since there were certainly priestesses in the pagan temples. But this we do not find in the historical record. This is because the church of that period was not merely trying to supplant pagan religion with Christian religion, though some of that was going on. More to the point, there was a rising tide of anti-Judaism, and one of its manifestations was this Old Testament hermeneutic. The Torah had been claimed as the church’s book, Jews were being ostracized and then later ghettoized, and a hermeneutic of ministry was being adopted which co-opted the Old Testament for church use when it came to priests, temples, and sacrifices, and indeed sacraments in general. Thus ironically enough while the structure of the ecclesial church was becoming more Old Testamental, the church hierarchy was not only becoming less tolerant of Jews, it was forgetting altogether the Jewish character of Jesus’ ministry and his modifications of the Passover that led to the Lord’s Supper celebration of the early church in the first place.

Carl picked me up right on time. He has always been prompt. He has also always been mysterious. He didn’t give me any kind of hint as to where we were going, so I didn’t know how to dress or anything. As we drove along, I was trying to see what part of town we were heading for to get some clue as to what was up. I was surprised when we pulled into the driveway of a private home. Carl walked me to the door and opened it. Inside, his mother was just putting supper on the table. Without any other word of introduction Carl said to his mother, “Fix this girl a plate. She’s the one I’m going to marry.” With a nervous laugh I tried to acknowledge that he had made a little joke. But something in his voice told me he hadn’t. In all my life, I have never felt such an odd combination of emotions. First, I was shocked that he wanted to marry me, since he had never given me any indication that he cared that much for me. Second, I was astounded. I remember thinking, “Who the hell does this guy think he is?” I felt flattered, outraged, touched, turned on, scared to death, and completely confused. The boy back home who had bought the house was not even this presumptuous. At least he had said he loved me at some point. There I was, feeling as mixed up as a road lizard in a spin dryer, and having to act sociable while trying to keep my dinner down. I somehow got through the meal and worked things out in my own mind enough to keep seeing Carl.

Dear Mama: The reason I didn’t write last Sunday was because I was out of town. My friend Pound invited me to spend Saturday and Sunday with him … His parents are very nice people and have always been exceptionally kind to me. Mrs. Pound had prepared a fine meal … After supper Pound and I went to his room where we had a long talk on subjects that I love yet have not time to study and which he is making a life work of. That is literature, and the drama and the classics, also a little philosophy. He, Pound, is a fine fellow; he is the essence of optimism and has a cast-iron faith that is something to admire. If he ever does get blue nobody knows it, so he is just the man for me. But not one person in a thousand likes him, and a great many people detest him and why? Because he is so darned full of conceits and affectation. He is really a brilliant talker and thinker but delights in making himself just exactly what he is not: a laughing boor. His friends must be all patience in order to find him out and even then you must not let him know it, for he will immediately put on some artificial mood and be really unbearable. It is too bad, for he loves to be liked, yet there is some quality in him which makes him too proud to try to please people. I am sure his only fault is an exaggeration of a trait that in itself is good and in every way admirable. He is afraid of being taken in if he trusts his really tender heart to mercies of a cruel crowd and so keeps it hidden and trusts no one.

She told everything as quickly as she could, stringing sentences together the way she had when she was a little girl. By the end of the tale,she found herself defending her mother,angry at the world that made it necessary for her to explain.Impulsively, she grabbed a curry comb and began to brush Red Star's coat vigorously.She brushed for a long time,and tears began to blur her vision.She tried to resign herself to what seemed to be happening.Then a hand covered hers and squeezed affectionately. Mac took the curry comb away,and bent to kiss the back of her hand. "So,Miss King,will you do me the honor of accompanying me to the social next Friday evening at the Congregational Church?" Miss King embarrassed herself by saying yes! so loudly that the dozing horse in the stall next to Red Star jumped and kicked the side of his stall in fright.The two young people laughed, and MacKenzie lifted LisBeth into the air and swung her around in his arms. Sick with apprehension,Jesse had been unable to remain alone for long.She returned to the kitchen to help Augustus with meal preparations, praying earnestly for LisBeth and MacKenzie while she worked.When the two young people burst through the kitchen door together,their happy smiles told the older women all they needed to know. LisBeth was sobered when she saw her Mother. "Mother,I..." Jesse held up a hand to stop her. "It's all right,LisBeth. I'm glad everything turned out.I've been praying for you both." "Mother,all four of us know about Papa. Would you tell me a story about him while we make supper?" The culprit never came forward, but at some time that evening, the first book-burning in the State of Nebraska took place. Francis Day's Memoirs of the Savage West found its way into Augusta's cook stove.

When we first started dating, my talent in the kitchen was a turn-on. The prospect of me in the kitchen, wearing a skimpy apron and holding a whisk in my hand- he thought that was sexy. And, as someone with little insight into how to work her own sex appeal, I pounced on the opportunity to make him want and need me. I spent four days preparing my first home-cooked meal for him, a dinner of wilted escarole salad with hot bacon dressing, osso bucco with risotto Milanese and gremolata, and a white-chocolate toasted-almond semifreddo for dessert. At the time, I lived with three other people in a Columbia Heights town house, so I told all of my housemates to make themselves scarce that Saturday night. When Adam showed up at my door, as the rich smell of braised veal shanks wafted through the house, I greeted him holding a platter of prosciutto-wrapped figs, wearing nothing but a slinky red apron. He grabbed me by the waist and pushed me into the kitchen, slowly untying the apron strings resting on my rounded hips, and moments later we were making love on the tiled kitchen floor. Admittedly, I worried the whole time about when I should start the risotto and whether he'd even want osso bucco once we were finished, but it was the first time I'd seduced someone like that, and it was lovely. Adam raved about that meal- the rich osso bucco, the zesty gremolata, the sweet-and-salty semifreddo- and that's when I knew cooking was my love language, my way of expressing passion and desire and overcoming all of my insecurities. I learned that I may not be comfortable strutting through a room in a tight-fitting dress, but I can cook one hell of a brisket, and I can do it in the comfort of my own home, wearing an apron and nothing else. Adam loved my food, and he loved watching me work in the kitchen even more, the way my cheeks would flush from the heat of the stove and my hair would twist into delicate red curls along my hairline. As the weeks went by, I continued to seduce him with pork ragu and roasted chicken, creamed spinach and carrot sformato, cannolis and brownies and chocolate-hazelnut cake.

I think about that often. I think about the boots and the bones, and how I didn't want to be so lowly as to stoop down and help another human being take off their layers of mud. to wind up with their dirt on my hands. I think that's because for a long time I believed freedom looked like getting to a place where none of the people were muddy. Where everyone was shiny and clean and took care of their own front yards. Where everywhere you looked, there were white picket fences and perfectly manicured pansies lining the front walkway. ... And then I think about God and what neighborhood He would live in. I think about Jesus washing the feet of the disciples. Those dusty busted-up, sandal-blistered feet they rolled up with to His supper table. I think about the Savior of the world kneeling there at His last meal, before His body was broken and His blood was poured out, first making sure that none of them had to walk around with muddy feet. At this I picture Jesus kneeling at the feet of my father. I think about the conversation those two might have. I think about the care Jesus would take in removing those heavy weights from around Dad's ankles. how He would hold all those broken parts in His light-filled hands and weep with Dad for all the pain he'd been walking around with. I think He would tell him that He sees how hard he's been fighting to hold it all together, sees all the sacrifices that he's made. I think Jesus would sit with him there for a while in the mud, not even caring about Dad's boots leaving marks all up and down His crisp, white robes. There comes a time when every person who believes in God also has to decide what kind of character they believe He has. Is He a cold and distant God, withholding every good thing, just waiting for the chance to take back what little He has given? Is He a God who only gives out begrudging scraps of joy after first putting you in very hot water, His red-letter way of ensuring that you've been washed clean? Or is He a God who sits with you in the mud, who stoops to serve before the sacrifice? I used to think freedom looked a lot like being around people who aren't muddy. Now I realize we're all pretty muddy and maybe just a little bit broken too, no matter what kind of place we call home. And when it comes right down to it, getting each other's mud on our hands--this serving one another in love--that's what true freedom has always been about anyway. Because love, like integrity, is also about what we do when no one else is looking. And how we do anything is how we do everything.

Elizabeth’s breakfast had cured Ian’s hunger, in fact, the idea of ever eating again made his stomach churn as he started for the barn to check on Mayhem’s injury. He was partway there when he saw her off to the left, sitting on the hillside amid the bluebells, her arms wrapped around her knees, her forehead resting atop them. Even with her hair shining like newly minted gold in the sun, she looked like a picture of heartbreaking dejection. He started to turn away and leave her to moody privacy; then, with a sigh of irritation, he changed his mind and started down the hill toward her. A few yards away he realized her shoulders were shaking with sobs, and he frowned in surprise. Obviously there was no point in pretending the meal had been good, so he injected a note of amusement into his voice and said, “I applaud your ingenuity-shooting me yesterday would have been too quick.” Elizabeth started violently at the sound of his voice. Snapping her head up, she stared off to the left, keeping her tear-streaked face averted from him. “Did you want something?” “Dessert?” Ian suggested wryly, leaning slightly forward, trying to see her face. He thought he saw a morose smile touch her lips, and he added, “I thought we could whip up a batch of cream and put it on the biscuit. Afterward we can take whatever is left, mix it with the leftover eggs, and use it to patch the roof.” A teary chuckle escaped her, and she drew a shaky breath but still refused to look at him as she said, “I’m surprised you’re being so pleasant about it.” “There’s no sense crying over burnt bacon.” “I wasn’t crying over that,” she said, feeling sheepish and bewildered. A snowy handkerchief appeared before her face, and Elizabeth accepted it, dabbing at her wet cheeks. “Then why were you crying?” She gazed straight ahead, her eyes focused on the surrounding hills splashed with bluebells and hawthorn, the handkerchief clenched in her hand. “I was crying for my own ineptitude, and for my inability to control my life,” she admitted. The word “ineptitude” startled Ian, and it occurred to him that for the shallow little flirt he supposed her to be she had an exceptionally fine vocabulary. She glanced up at him then, and Ian found himself gazing into a pair of green eyes the amazing color of wet leaves. With tears still sparkling on her long russet lashes, her long hair tied back in a girlish bow, her full breasts thrusting against the bodice of her gown, she was a picture of alluring innocence and intoxicating sensuality. Ian jerked his gaze from her breasts and said abruptly, “I’m going to cut some wood so we’ll have it for a fire tonight. Afterward I’m going to do some fishing for our supper. I trust you’ll find a way to amuse yourself in the meantime.” Startled by his sudden brusqueness, Elizabeth nodded and stood up, dimly aware that he did not offer his hand to assist her.

Spaghetti alla puttanesca is typically made with tomatoes, olives, anchovies, capers, and garlic. It means, literally, "spaghetti in the style of a prostitute." It is a sloppy dish, the tomatoes and oil making the spaghetti lubricated and slippery. It is the sort of sauce that demands you slurp the noodles Goodfellas style, staining your cheeks with flecks of orange and red. It is very salty and very tangy and altogether very strong; after a small plate, you feel like you've had a visceral and significant experience. There are varying accounts as to when and how the dish originated- but the most likely explanation is that it became popular in the mid-twentieth century. The first documented mention of it is in Raffaele La Capria's 1961 novel, Ferito a Morte. According to the Italian Pasta Makers Union, spaghetti alla puttanesca was a very popular dish throughout the sixties, but its exact genesis is not quite known. Sandro Petti, a famous Napoli chef and co-owner of Ischian restaurant Rangio Fellone, claims to be its creator. Near closing time one evening, a group of customers sat at one of his tables and demanded to be served a meal. Running low on ingredients, Petti told them he didn't have enough to make anything, but they insisted. They were tired, and they were hungry, and they wanted pasta. "Facci una puttanata qualsiasi!" they cried. "Make any kind of garbage!" The late-night eater is not usually the most discerning. Petti raided the kitchen, finding four tomatoes, two olives, and a jar of capers, the base of the now-famous spaghetti dish; he included it on his menu the next day under the name spaghetti alla puttanesca. Others have their own origin myths. But the most common theory is that it was a quick, satisfying dish that the working girls of Naples could knock up with just a few key ingredients found at the back of the fridge- after a long and unforgiving night. As with all dishes containing tomatoes, there are lots of variations in technique. Some use a combination of tinned and fresh tomatoes, while others opt for a squirt of puree. Some require specifically cherry or plum tomatoes, while others go for a smooth, premade pasta. Many suggest that a teaspoon of sugar will "open up the flavor," though that has never really worked for me. I prefer fresh, chopped, and very ripe, cooked for a really long time. Tomatoes always take longer to cook than you think they will- I rarely go for anything less than an hour. This will make the sauce stronger, thicker, and less watery. Most recipes include onions, but I prefer to infuse the oil with onions, frying them until brown, then chucking them out. I like a little kick in most things, but especially in pasta, so I usually go for a generous dousing of chili flakes. I crush three or four cloves of garlic into the oil, then add any extras. The classic is olives, anchovies, and capers, though sometimes I add a handful of fresh spinach, which nicely soaks up any excess water- and the strange, metallic taste of cooked spinach adds an interesting extra dimension. The sauce is naturally quite salty, but I like to add a pinch of sea or Himalayan salt, too, which gives it a slightly more buttery taste, as opposed to the sharp, acrid salt of olives and anchovies. I once made this for a vegetarian friend, substituting braised tofu for anchovies. Usually a solid fish replacement, braised tofu is more like tuna than anchovy, so it was a mistake for puttanesca. It gave the dish an unpleasant solidity and heft. You want a fish that slips and melts into the pasta, not one that dominates it. In terms of garnishing, I go for dried oregano or fresh basil (never fresh oregano or dried basil) and a modest sprinkle of cheese. Oh, and I always use spaghetti. Not fettuccine. Not penne. Not farfalle. Not rigatoni. Not even linguine. Always spaghetti.

I want to see that Beth gets upstairs and settled in. We can talk at supper.” “We have maidservants to help her.” “I want to do it.” Hart gave up, but Beth could see that it rankled. “The gong goes at seven forty-five and the meal is served at eight. We dress formally, Mrs. Ackerley. Don’t be late.” Beth slid her hand through Ian’s, trying to hide her nervousness. “Call me Beth, please,” she said. “I am no longer Mrs. Ackerley and have become, to our mutual astonishment, your sister.” Hart froze. Ian raised his brows at him, then turned around and led Beth from the room. As they walked out, surrounded by the waiting dogs, Beth slanted a worried glance up at Ian, but Ian wore the broadest smile she’d ever seen.

In order for the companies to supply tea and sugar, imperial power was necessary, in India and China principally for tea, and in the Caribbean for sugar. Britain had dominion over both regions. Religion also played a part, with the Temperance movement and the Protestant work ethic driving beer and gin out of the workplace.19 And, for the working poor, tea held an important advantage over a cold glass of beer: ‘Two ounces of tea a week … made many a cold supper seem like a hot meal.

The aim of the evangelist, in the last sentence of his preface, is to show by contrast what a wondrous condescension it was in the Saviour to wash the feet of any of the disciples. Jesus knowing these things,--these things being true of Him: that "the Father had given all things into His hands"--sovereign power over all flesh; "that He was come from God"--a divine being by nature, and entitled to divine honors; "and that He was about to return to God," to enter on the enjoyment of such honors,--did as is here recorded. He, the August Being who had such intrinsic dignity, such a consciousness, such prospects--even "He riseth from supper and lath aside His garments, and took a towel and girded Himself. After that He poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded." The time when all this took place was, it would seem, about the commencement of the evening meal.

. . .We have from the start been singing the virtues of necessity -- our bodily neediness -- can not only be humanized; meeting it knowingly and deliberately can also be humanizing. For those who understand both the meaning of eating and their own hungry soul, necessity becomes the mother of the specifically human virtues: freedom, sympathy, moderation, beautification, taste, liberality, tact, grace, wit, gratitude, and finally, reverence. The perfections of our nature are multiple. Accordingly, one should not expect that a single form of humanized eating will embody and nourish them all. Indeed, we have in this book visited a variety of dining forms that manifest in different ways the elevated faces of our humanity: feeding the stranger at our hearth; the well-mannered family supper; the convivial and witty dinner party; the inspiriting feast of the genius Babette; the wisdom-seeking symposium of Plato; the reverent ritual meal. Some forms of dining accentuate the just, others the noble, still others the playful, the artistic, the philosophic, or the pious. Yet each one reveals a common dignified humanity, differently accented and highlighted. Each displays what it means to be the truly upright and thoughtful animal.

Paul's reference to the Christian corporate meal as "the Lord's Supper" (kyriakon deipnon, 1 Cor 11:20)

hymns about Jesus; (2) prayer "through" and "in the name" of Jesus, and even to Jesus; (3) "calling upon the name" of Jesus, apparently a ritual invocation of him; (4) the use of Jesus' name in baptism; (5) the corporate "confessing" of Jesus, typically as "Lord"; (6) the common meal as "the Lord's supper"; and (7) prophecy uttered as inspired by Jesus. This constellation of devotional actions is prime evidence of what I have termed a "binitarian devotional pattern" characteristic of earliest Christianity, in which Jesus features prominently and uniquely along with God as the cause, content, and even co-recipient of devotion, including corporate worship.

Supper is stew and dumplings and apple brown betty for dessert, and, oh, how wonderful the simple meal tastes.

In Louisiana, the third meal of the day is supper. The second meal is dinner. It was close to supper

Things in the kitchen were, thankfully, going according to plan. Ginny's hands moved at a gratifying pace over the stove. She deftly controlled the four burners to simmer sauces with ease. A pair of solid wooden cutting boards were positioned at her elbow, piled with minced garlic, leafy herbs, and fresh root vegetables. A beautiful cut of Angus beef rested on the counter, coming to room temperature and marinating in rich juices. An elevated twist on a white chocolate cheesecake chilled on the packed refrigerator shelf. All in all, she had planned a fabulous meal. This was how Ginny had always envisioned Mesquite running, smooth and well staffed, with happy guests at the table and herself at the helm. If she thought about it hard enough, which she rarely had time to do, Ginny would say this evening was damn near perfection. Feeling sentimental, she allowed herself a pour from the bottle of chilled Oregon pinot noir in the refrigerator. She wiped her fingers clean with a nearby tea towel and watched as the golden evening light filtered through the windows, illuminating the translucent burgundy liquid in her glass. This is how it should be, she thought to herself. Happy customers in the other room, her daughter and her sister all under one roof, and a warm place to call home. She'd be content if she knew it could last.

Matins (which Adso sometimes refers to by the older expression “Vigiliae”) Between 2:30 and 3:00 in the morning. Lauds (which in the most ancient tradition were called “Matutini” or “Matins”) Between 5:00 and 6:00 in the morning, in order to end at dawn. Prime Around 7:30, shortly before daybreak. Terce Around 9:00. Sext Noon (in a monastery where the monks did not work in the fields, it was also the hour of the midday meal in winter). Nones Between 2:00 and 3:00 in the afternoon. Vespers Around 4:30, at sunset (the Rule prescribes eating supper before dark). Compline Around 6:00 (before 7:00, the monks go to bed). The calculation is based on the fact that in northern Italy at the end of November, the sun rises around 7:30 A.M. and sets around 4:40 P.M. Prologue

The ritual of the Lord’s Supper is explicitly identified by Jesus as a covenant renewal rite: “This cup that is poured out for you is the new covenant in My blood” (Lk. 22:10). That means we should find the same covenantal order and shape here as well. The Lord’s Supper is a covenant memorial meal. Every week at this meal the covenant is renewed when the Lord takes us through the order of covenant renewal: Jesus took hold of the bread and gave thanks. He did the same with the cup. He broke the bread and poured out the wine giving them new names (“my body” and “my blood”), and as Lord and Master distributed them to His followers. He taught them while they ate and spoke of the new covenant that would result from His death and resurrection. (Jn. 14–17) He told them to “do” what He did and so memorialize His life, death, and resurrection to the Father in this ritual meal. After they ate and enjoyed the bread and wine, the disciples were strengthened for the mission to which they were being called. They sang a psalm and departed.

First, I need space enough to get a good simple meal for six people. More of either would be wasteful as well as dangerously dull. Then, I need a window or two, for clear air and a sight of things growing. Most of all I need to be let alone. I need peace. From there—from there, on the sill of my wide window, the plan is yours. It will include an herb-bed surely, and a brick courtyard for summer suppers. And an apple orchard perhaps? A far sea view?

It was five o’clock and Susan agreed to join Pam for a drink while I made supper. I pounded some lamb steaks I’d bought for lamb cutlets. Dipped them in flour, then egg, then bread crumbs. When they were what Julia Child calls nicely coated I put them aside and peeled four potatoes. I cut them into little egg-shaped oblongs, which took a while, and started them cooking in a little oil, rolling them around to get them brown all over. I also started the cutlets in another pan. When the potatoes were evenly browned I covered them, turned down the heat and left them to cook through. When the cutlets had browned, I poured off the fat, added some Chablis and some fresh mint, covered them and let them cook. Susan came out into the kitchen once to make two new drinks. I made a Greek salad with feta cheese and ripe olives and Susan set the table while I took the lamb cutlets out of the pan and cooked down the wine. I shut off the heat, put in a lump of unsalted butter, swirled it through the wine essence and poured it over the cutlets. With the meal we had warm Syrian bread and most of a half gallon of California Burgundy. Pam Shepard told me it was excellent and what a good cook I was.

Some NT commentators view Jesus predominantly as a religious figure with little or no concern about the politics and culture of his day. Such an interpretation results when one anachronistically presupposes that the idea of separation between church and state existed during NT times. The first-century Roman world had no such concept or custom. Religion and politics, whether Roman or Jewish, were interwoven into a single fabric.

I have found this to be true in my own ministry. As a church we often put ourselves in the client position, offering to help those who are poor. We serve meals to the poor, but seldom eat with the poor, or acknowledge that we are the poor, or embrace the poor as us and vice versa. One reason I love the Sunday Suppers program that an ecumenical group of churches organizes here in Fayetteville is because, at least in theory, it is supposed to be a community meal, with everyone eating together. However, all of us find that in practice it is harder to break out of the scripts we inhabit. It is easier as church people to go serve the meal than it is to go and just eat the meal. And vice versa, those who go to eat the meal are not as likely to help serve the meal, because they are playing their part in the script.

So let’s agree to use all our energy in getting along with each other. Help others with encouraging words; don’t drag them down by finding fault. You’re certainly not going to permit an argument over what is served or not served at supper to wreck God’s work among you, are you? I said it before and I’ll say it again: All food is good, but it can turn bad if you use it badly, if you use it to trip others up and send them sprawling. When you sit down to a meal, your primary concern should not be to feed your own face but to share the life of Jesus. So be sensitive and courteous to the others who are eating. Don’t eat or say or do things that might interfere with the free exchange of love.

THE SABBAT, TREGUENDA OR WITCH-MEETING— HOW TO CONSECRATE THE SUPPER. Here follows the supper, of what it must consist, and what shall be said and done to consecrate it to Diana. You shall take meal and salt, honey and water, and make this incantation: Scongiurasione alia Farina. Scongiuro te, o farina! Che sei i! corpo nostro—senia di te Non si potrebbe vivere—tu che Prima di divenire la farina, Sei stata sotto terra, dove tutti Sono nascosti tutti in segreti, Maccinata che siei a metterte al vento, Tu spolveri per 1' aria e te ne fuggi Portando con te i tuoi segreti! Ma quando grano sarai in spighe, In spige belle che le lucciole, Vengeno a ferti lume perche tu Possa crescere piii bella, altrimenti Tu non polresd crescere a divenire bella, Dunque anche tu appartieni THE SABBAT Alle Strege o alle Fate, perche IjC lucciole appartengono AIsol. . . . Lucciola caporala, Vieni corri e vieni a gara, Metti la briglia a la cavalla! Metti la briglia al figluol del t6 ! Vieni, corri e portala a m^ ! II figluol del i6 te lasciera andare Pero voglio te pigliare, Giache siei bella e lucente, Ti voglio mettere sotto un bicchiere £ guardarti coUa lente; Sotto un bicchiere tu staiai Fino che tutti i segreti, Di questo mondo e di quell' altro non n Sapere e anche quelle del grano, E della farina appena, Questi segreti io saprb, Lucciola mia libera ti lascierd Quando i segreti della terra io saprtS Tu sia benedetta ti diro! Scongiurazione del Sale. Scongiuro il sale suona mezza gibmo. In punlo in mezza a un fiume, Entro e qui miro 1' acqua, L' acqua e al sol altro non penso, Che a r acqua e al sol, alloro La mia mente tutta e rivolta, Altra pensier non ho desidero. Saper la, verissima che tanto tempo 6 Che soffro, vorrei saper il mio avenir, Se cattivo fosse, acqua e sol Migliorate il destino mio! 7Sb Conjuration of Meal. I conjure thee, O Meal! Who art indeed our body, since without thee We could not live, Ehou who (at first as seed) Before becoming flower went in the earth, Where all deep secrets hide, and then when ground Didst dance like dust in the wind, and yet meanwhile Didst bear with thee in flitting, secrets strange ! And

CONTENTS Preface CHAPTER I PAGE V How Diana gave Birth to Arabia (Herodias) Of the sufferings of Mankind, and how Diana sent Aradia on earth to relieve them by teaching resistance and Sorcery—Poem addressed to Mankind—How to invoke Diana or Aradia, CHAPTER II The Sabbat—Treguenda or Witch-Meeting . 8 How to consecrate the supper—Conjuration of the meal and of Salt—Invocation to Cain—Conjuration of Diana and to Aradia, CHAPTER III How Diana made the Stars and the Rain i8 CHAPTER IV The Charm of the Stones consecrated to Diana—The Incantation of Perforated Stones—The Spell or Conjuration of the Round Stone . 21 PAGE CHAPTER V The Conjuration of the Lemon and Pins—Incantation TO Diana 29 CHAPTER VI A Spell to Win Love 35 CHAPTER VII To Find or Buy anything, or to have Good Fortune thereby 38 CHAPTER VIII To HAVE A Good Vintage and very Good Wine BY THE Aid of Diana 44 CHAPTER IX Tana and Endamone, or Diana and Endymion 51 CHAPTER X Madonna Diana 61 A Legend of Cettardo, and how Diana appeared with ten Bridesmaids to give away a Bride—Incantation to Diana for a Wedding. CHAPTER XI The House of the Wind 65 Showing how Diana rescued a Lady from Death at the Honse of the Wind in Volterra. PAGE CHAPTER XII Tana or Diana, the Moon-Goddess ... 72 CHAPTER XIII Diana and the Children 78 CHAPTER XIV The Goblin Messengers of Diana and Mercury 86 CHAPTER XV Laverna 89 APPENDIX loi ARADIA OR THE GOSPEL OF THE WITCHES CHAPTER

TTien shall follow the Conjuration of Diana. Scongiurazione a Diana. You shall make cakes of meal, wine, salt, and honey in the shape of a (crescent or homed) moon, and then put them to bake, and say: Non cuoco ne il pane re il sale, Non cuoco re il vino ne il miele, Cuoco il corpo il sangue e 1' anima, L' anima di Diana, che non possa Avere ne la pace e ne bene, Possa essere sempre in mezzo alle pene Fino che la grazia non mi fari, Che glielo chiesta egliela chiedo di cuore! Se qaesla grazia, o Diana, mi farai, La cena In tua lode in molti la faremo, Mangiaremo, beveremo, Ealleremo, salteremo, Se questa grazia che ti ho chiesta, Se questa grazia tu mi farai, Nel tempo che balliamo, H lume spengnerai, Cosi al 1' amore liberamente la faremo I Conjuration of Diana. I do not bake the bread, nor with it salt, Nor do I cook the honey with the wine; I bake the body and the blood and soul, The soul of (great) Diana, that she shall ARABIA Know neither rest nor peace, and ever be In cruel suffering till she will grant What I request, what I do most desire, I beg it of her from my very heart! And if the grace be granted, O Diana I In honour of thee I will hold this feast. Feast and drain the goblet deep. We will dance and wildly leap, And if thou grant'st the grace which I require, Then when the dance is wildest, all the lamps Shall be extinguished and we'll freely love! And thus shall it be done: all shall sit down to the supper all naked, men and women, and, the feast over, they shall dance, sing, make music, and then love in the darkness, with all the lights extinguished; for it is the Spirit of Diana who extinguishes them, and so they will dance and make music in her praise. And

Nobody will buy a half-cooked food!

The work party is also a strong tradition in the South. It was a hard life as a small farmer, and when it came time to plant or harvest, neighbors often came together. While the men worked the fields, the women would prepare an enormous meal: okra, squash casserole, potatoes, collard greens, and maybe even a chicken or two if times were good. At noon, the first sitting (called dinner) would begin on a long outdoor table, with men eating and women rushing back and forth with the food and sun tea. After the meal, the women would take the plates away and cover the food with a tablecloth to keep the flies away. At the end of the day, they’d just take the tablecloth away, and supper was ready to eat! Waste not, want not: that’s an idea even modern Grits can learn from.

Just before six, Bee pulled three wineglasses out of the cabinet and uncorked the bottle of white that Greg had selected for us. "Light the candles, dear, will you please?" I reached for the matches and thought about the dinners at Bee's house during my childhood. Bee never served a meal without candles. "A proper supper requires candlelight," she'd told my sister and me years ago. I though it was elegant and exciting, and when I asked my mom if we could start the same tradition at home, she said no. "Candles are for birthday parties," she said, "and those only come once a year.

For brief explanation I may say that witch craft is known to its votaries as la vecchia religione, or the old religion, of which Diana is the Goddess, her daughter Aradia (or Herodias) the female Messiah, and that this little work sets forth how the latter was born, came down to earth, established witches and witchcraft, and then returned to heaven. With it are given the ceremonies and invocations or incantations to be addressed to Diana and Aradia, the exorcism of Cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak, which is to be chanted or pronounced at the witch-meetings. There are also included the very curious incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which is curiously classical, and evidently a relic of the Roman Mysteries.

Dearest mother, John Grey wrote, later that night. I am arrived safely at my new post, and find it comfortable. Colonel Quarry, my predecessor—he is the Duke of Clarence’s nephew, you recall?—made me welcome and acquainted with my charge. I am provided with a most excellent servant, and while I am bound to find many things about Scotland strange at first, I am sure I will find the experience interesting. I was served an object for my supper which the steward told me was called a “haggis.” Upon inquiry, this proved to be the interior organ of a sheep, filled with a mixture of ground oats and a quantity of unidentifiable cooked flesh. Though I am assured the inhabitants of Scotland esteem this dish a particular delicacy, I sent it to the kitchens and requested a plain boiled saddle of mutton in its place. Having thus made my first—humble!—meal here, and being somewhat fatigued by the long journey—of whose details I shall inform you in a subsequent missive—I believe I shall now retire, leaving further descriptions of my surroundings—with which I am imperfectly acquainted at present, as it is dark—for a future communication.

disciples. He brought the twelve of them together in a large room in a house in Jerusalem. They sat down to have a seder—the Passover meal—together. It was to be Jesus’s Last Supper. According to the Gospel of Mark, as they ate, Jesus said to them, “Truly I tell you, one of you will betray me.” The disciples were shocked. Who would betray Jesus? Each said, “Surely, not I?” Jesus insisted that “It is one of the twelve.” He did not say who. He did not seem angry. Jesus blessed the bread and the wine, and the seder continued. At the end of the seder, Jesus said, “I will never again drink of the fruit of the vine”—by that he meant wine—“until that day when I drink it new in the kingdom of God.” He knew that his enemies were gathering. He knew he would die soon. Afterward, Jesus and the disciples left the room and went to the Mount of Olives. There Jesus gave them another warning. He

Well, then,” Mrs. Byrne says. “Let’s get back to work. Dorothy, your suitcase is in the foyer. We’ll discuss sleeping arrangements at supper.” She turns to leave, then adds, “We keep strict hours for mealtimes. Breakfast at eight, lunch at twelve, supper at six. There is no snacking between meals. Self-discipline is one of the most important qualities a young lady can possess.

Agnes cleared the toques and sequin chains from the kitchen table and set four places for supper. She would have liked for Lydia to join them, would happily have cradled her in her own lap. But that would ruin the meal for Eddie. So Agnes left Lydia alone in the front room, compensating, as always, by keeping her own attention fixed upon her like a rope whose two ends she and her younger daughter were holding. Through this rope Agnes felt the quiver of Lydia’s consciousness and curiosity, her trust that she wasn’t alone. She hoped that Lydia could feel her own feverish love and assurance. Of course, holding the rope meant that Agnes was only half-present—distracted, as Eddie often remarked. But in caring so little, he left her no choice.