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Read through the most famous quotes by topic #fairy
But I'm collecting the story of his life. The real story.' Chronicler made a helpless gesture. 'Without the dark parts it's just some silly f—' Chronicler froze halfway through the word, eyes darting nervously to the side. Bast grinned like a child catching a priest midcurse. 'Go on,' he urged, his eyes were delighted, and hard, and terrible. 'Say it.' Like some silly faerie story,' Chronicler finished, his voice thin and pale as paper. Bast smiled a wide smile. 'You know nothing of the Fae, if you think our stories lack their darker sides. But all that aside, this is a faerie story, because you are gathering it for me. ↗
It’s destiny; the stars have aligned perfectly to bring us together as friends. You cannot argue with what’s meant to be, once the stars have spoken, it is absolute,” he uttered, all smug and knowing. Shocked that he used the word destiny, I cocked my head and shot him a look—for the first time actually seeing Parker. He was pretty…too pretty to be a guy; streaky blond hair—as if each streak had been strategically placed—dark eyes, pale skin, and a charming smile that dimpled in one cheek. “Destiny has already found me, with a clearly marked path for my future,” I retorted. “Then you are doubly fortunate, to have it find you twice.” Parker smiled again, his eyes eerily piercing into mine. ↗
Though it's fearful, Though it's deep, though it's dark And though you may lose the path, Though you may encounter wolves, You can't just act, You have to listen. you can't just act, You have to think. Though it's dark, There are always wolves, There are always spells, There are always beans, Or a giant dwells there. So into the woods you go again, You have to every now and then. Into the woods, no telling when, Be ready for the journey. Into the woods, but not too fast or what you wish, you lose at last. Into the woods, but mind the past. Into the woods, but mind the future. Into the woods, but not to stray, Or tempt the wolf, or steal from the giant-- The way is dark, The light is dim, But now there's you, me, her, and him. The chances look small, The choices look grim, But everything you learn there Will help when you return there. The light is getting dimmer.. I think I see a glimmer-- Into the woods--you have to grope, But that's the way you learn to cope. Into the woods to find there's hope Of getting through the journey. Into the woods, each time you go, There's more to learn of what you know. Into the woods, but not too slow-- Into the woods, it's nearing midnight-- Into the woods to mind the wolf, To heed the witch, to honor the giant, To mind, to heed, to find, to think, to teach, to join, to go to the Festival! Into the woods, Into the woods, Into the woods, Then out of the woods-- And happy ever after! ↗
I am not trying to give an image of a fairytale, perfect, everything else, I am just being myself. ↗
A scientist in his laboratory is not a mere technician: he is also a child confronting natural phenomena that impress him as though they were fairy tales. ↗
#child #confronting #fairy #fairy tales #him
At Bealltainn, or May Day, every effort was made to scare away the fairies, who were particularly dreaded at this season. In the West Highlands charms were used to avert their influence. In the Isle of Man the gorse was set alight to keep them at a distance. In some parts of Ireland the house was sprinkled with holy water to ward off fairy influence. These are only a mere handful out of the large number of references available, but they seem to me to reveal an effort to avoid the attentions of discredited deities on occasions of festival once sacred to them. The gods duly return at the appointed season, but instead of being received with adoration, they are rebuffed by the descendants of their former worshippers, who have embraced a faith which regards them as demons. In like manner the fairies in Ireland were chased away from the midsummer bonfires by casting fire at them. At the first approach of summer, the fairy folk of Scotland were wont to hold a "Rade," or ceremonial ride on horseback, when they were liable to tread down the growing grain. ↗
On the conversion of the European tribes to Christianity the ancient pagan worship was by no means incontinently abandoned. So wholesale had been the conversion of many peoples, whose chiefs or rulers had accepted the new faith on their behalf in a summary manner, that it would be absurd to suppose that any, general acquiescence in the new gospel immediately took place. Indeed, the old beliefs lurked in many neighbourhoods, and even a renaissance of some of them occurred in more than one area. Little by little, however, the Church succeeded in rooting out the public worship of the old pagan deities, but it found it quite impossible to effect an entire reversion of pagan ways, and in the end compromised by exalting the ancient deities to the position of saints in its calendar, either officially, or by usage. In the popular mind, however, these remained as the fairies of woodland and stream, whose worship in a broken-down form still flourished at wayside wells and forest shrines. The Matres, or Mother gods, particularly those of Celtic France and Ireland, the former of which had come to be Romanized, became the bonnes dames of folklore, while the dusii and pilosi, or hairy house-sprites, were so commonly paid tribute that the Church introduced a special question concerning them into its catechism of persons suspected of pagan practice. Nevertheless, the Roman Church, at a somewhat later era, reversed its older and more catholic policy, and sternly set its face against the cultus of paganism in Europe, stigmatizing the several kinds of spirits and derelict gods who were the objects of its worship as demons and devils, whom mankind must eschew with the most pious care if it were to avoid damnation. ↗
#christianity #faires #fairy #pagan #paganism
The whole tradition of [oral] story telling is endangered by modern technology. Although telling stories is a very fundamental human attribute, to the extent that psychiatry now often treats 'narrative loss' -- the inability to construct a story of one's own life -- as a loss of identity or 'personhood,' it is not natural but an art form -- you have to learn to tell stories. The well-meaning mother is constantly frustrated by the inability of her child to answer questions like 'What did you do today?' (to which the answer is usually a muttered 'nothing' -- but the 'nothing' is cover for 'I don't know how to tell a good story about it, how to impose a story shape on the events'). To tell stories, you have to hear stories and you have to have an audience to hear the stories you tell. Oral story telling is economically unproductive -- there is no marketable product; it is out with the laws of patents and copyright; it cannot easily be commodified; it is a skill without monetary value. And above all, it is an activity requiring leisure -- the oral tradition stands squarely against a modern work ethic....Traditional fairy stories, like all oral traditions, need the sort of time that isn't money. "The deep connect between the forests and the core stories has been lost; fairy stories and forests have been moved into different categories and, isolated, both are at risk of disappearing, misunderstood and culturally undervalued, 'useless' in the sense of 'financially unprofitable. ↗
