Beginning of records
|Abkhazian||California||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 9.|| "Inside, a football-shaped Abkhazian man is running to and fro, holding a three-ring binder open, using his spare tire as a ledge to keep it from collapsing shut; he runs with the gait of a man carrying an egg on a spoon. He is shouting in the Abkhazian dialect; all the people who run CosaNostra pizza franchises in this part of the Valley are Abkhazian immigrants... The Abkhazian manager comes to the window...
...Abkhazia had been part of the Soviet... Union. A new immigrant from Abkhazia trying to operate a microwave was like a deep-sea tube worm doing brain surgery. Where did they get these guys? Weren't there any Americans who could bake a... pizza? "
|Abkhazian||Georgia (country)||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 20.||"The grand and beautiful side of the Republic of Georgia. Now . . . Flip the coin... ethnic cleansers, Georgians trying to move out Armenians and Ossetians, Abkhazis trying to move out Georgians... "|
|Abkhazian||Georgia (country)||2005||Aldiss, Brian. Somewhere East of Life. New York: Carroll & Graf Publishers (1994); pg. 140.||[The exact text, including an error involving an extra quotation mark, is as follows:] "You've never heard of Pius IV's gift? " The lowest Abkhazian peasant could tell you about it. "
"I don't mix with peasants, " Kadredin said, as the clouds came again.
|Abkhazian||Georgia (country)||2005||Aldiss, Brian. Somewhere East of Life. New York: Carroll & Graf Publishers (1994); pg. 150.||"'Did anyone else see these Abkhazian guerrillas?' "; "'...The Abkhazian rebels can sell [the ikon] for money for arms, of course...' "; Pg. 151: "'So the Abkhazians didn't sell her? is that it?... So what do you believe? That the Russians took the Madonna, or the Abkhazians, or maybe a wandering Italian? It can't have been all three parties! I don't understand your story.' "|
|Abkhazian||Georgia (country)||2114||Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 370.||"...and the Abkhasians had always been poor. Happy but poor. She tried to remember what it had been like in Georgia, in the region where the Caucasus met the Black Sea... "|
|Abyssinian||California: Hollywood||1955||Bradbury, Ray. A Graveyard for Lunatics. New York: Alfred A. Knopf (1990); pg. 35.||"'...On a backlot filled with Abyssinians, Greeks, Chicago mobsters...' "|
|Abyssinian||USA||1999||Hand, Elizabeth. Glimmering. New York: HarperCollins (1997); pg. 38.||"'Here,' he said, draping the chain over Trip's head. An elaborate Abyssinian cross dangled from it, larger than the other one, at once more archaic and fashionable. 'They'll notice this one.' "|
|Abyssinian||world||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 27.||"'Among the Romans, the Chinese, the Abyssinians, and the Indians of Canada the singular custom prevails of lifting the bride over the door-step of her husband's home.' "|
|Accadians||world||-1500 B.C.E.||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 21.||"Therion [the demon] remarked... 'The Sumerians, Accadians, Assyrians, Babylonians and the like had well-developed religious mythologies from which the Hebrews plagiarized freely...' "|
|Accadians||world||1978||Tucker, Wilson. The Year of the Quiet Sun. New York: Ace (1970); pg. 88.||"That is as old as time; the earliest Egyptians, the Sumerian, the Akkadians, all were crazy about astrology. It's the most enduring religion.' "|
|Accadians||world||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 235.|| "'Akkadian myths came after the Sumerian and are clearly based on Sumerian myths to a large extent. It is clear that Akkadian redactors went through the Sumerian myths, edited out the (to us) bizarre and incomprehensible parts, and strung them together into longer works, such as the Epic of Gilgamesh. The Akkadians were Semites--cousins of the Hebrews.'
'What do the Akkadians have to say about [Asherah]?'
'She is a goddess of the erotic and of fertility. She also has a destructive, vindictive side. In one myth, Kirta, a human king, is made grievously ill by Asherah. Only El, king of the gods, can heal him. El gives certain persons the privilege of nursing at Asherah's breasts. El and Asherah often adopt human babies and let them nurse on Asherah--in one text, she is wet nurse to seventy divine sons.' " [Other refs. not in DB.]
|Adventist||California||1959||Knight, Damon. A For Anything. New York: Tor (1990; 1959); pg. 13.||Pg. 13: "The rattle of a laboring engine came echoing up in the clear air... That sounded like somebody coming up the hill.
Trouble. It might be somebody from the Adventist colony down below, paying a neighborly call, but from what Ewing had seen, they all drove late-model cars. This sounded like a wreck. ";
Pg. 19: "From the top of the little mountain they could look down on the residential area, the Adventist college and food factory, all laid out like a tabletop village. The streets were neatly drawn, the trees bright green, the housetops blue or red. "
|Adventist||galaxy||2431||Kato, Ken. Yamato: A Rage in Heaven. New York: Time Warner (1990); pg. 435.||"'It's clear to me why Ramakrishnan [a Hindu guru] has been called a Satanist and a black magician by most of the Adventer churches, and why he's gone.' "|
|Adventist||galaxy||3000||Bear, Greg. Legacy. New York: Tor (1995); pg. 28.||[Year estimated.] "At the last, contrite, weeping, perhaps only half rational, the informer had told us of the Adventists, an opposition group formed to resist Lenk's rule. They had never been very effective; they waited for the Hexamon to send people to bring them back to Thistledown. In each village, he said, they had placed an operative to prepare the way for the Hexamon. Rumors of Hexamon investigators had acquired the status of folk myth. But nobody had come.
Darrow Jan Firma had argued with his fellow Adventists, broken ranks, pretended to serve Lenk, worked his way over a year into Lenk's inner council... "
|Adventist||galaxy||3000||Bear, Greg. Legacy. New York: Tor (1995); pg. 116.|| "'There was a small group of people, years ago, that kept a secret vigil. They call themselves Adventists. They were waiting for someone from the Hexamon to arrive.'
'Sounds Christian,' I said.
' 'Advent' means the coming of something big, something momentous. Nothing to do with Christians. Not all of them made their views known. One of them stole something and vanished. Nobody knows the details except perhaps Lenk himself. I had heard that there was an Adventist in Moonrise. Was there?' "
|Adventist||Tarot||2077||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 84.||"The man to the Reverend's right spoke: 'Janson, Adventist.' And, in turn, the others: 'Bonly, Mason.' 'Appermet, Yoga.' 'Smith, Swedenborgian.' 'Miller, Vegan Vegetarian.' "|
|African Traditional Religion||Africa||1943||Ondaatje, Michael. The English Patient. London, UK: Bloomsbury (1996; c. 1992); pg. 21.||Mzina tribe [More]|
|African Traditional Religion||Africa||1978||Maggin, Elliot S. Superman: Last Son of Krypton. New York: Warner Books (1978); pg. 74.||"The child [Clark Kent] was the source of a number of unsolved mysteries until he revealed himself to the world... He was the 'messiah' once as far as a tribe of Bantu were concerned. "|
|African Traditional Religion||Africa||1997||Duane, Diane. X-Men: Empire's End. New York: Berkley (1998 softcover; 1st ed. 1997); pg. 40.||"Storm raised her eyebrows. 'Should you ever give up your present job,' she said, 'equipped with a copy of this machine, you could easily qualify as a stand-in for one of the more malevolent wind elementals in several African religions.' "|
|African Traditional Religion||Africa||2008||McDonald, Ian. Evolution's Shore. New York: Bantam (1997; c. 1995)||[The entire novel takes place in Africa, and there are many refs. to traditional African religious concepts and things, although nobody is specifically identified as being an adherent of 'African traditional religion', per se.]|
|African Traditional Religion||Africa||2018||Bova, Ben. Voyager II: The Alien Within. New York: Tor (1986); pg. 197.||"This is why, the village historian said quite seriously, a drought may be broken by building big bonfires and sending clouds of smoke into the empty sky. Naturally, he added, the smoke clouds will yield rain only if the men prepare the fire in precisely the correct way, according to ancient ritual, and placate the gods with gifts and prayers. For if the gods are angry with men, not even the greatest fire will produce a single drop of rain. " [Other refs., not in DB.]|
|African Traditional Religion||Africa||2018||Bova, Ben. Voyager II: The Alien Within. New York: Tor (1986); pg. 197.||"An Linh seemed to be nodding off to sleep, chin dropping, eyes closing, while the old villager droned on. Stoner listened, fascinated, as the historian jumped ahead to the time when fierce nomadic warriors swept across the land, converting every village to a new religion that worshiped only one god called Allah. The villagers accepted Allah and added him to their other gods, although to the warriors they pretended to worship only the warriors' god. Generations later a new kind of man came upon their village, offering gifts of steel tools if the villagers would accept a new god whose symbol was a cross. The villagers accepted the gifts gladly, together with the new god. The men of the cross also thought that their god was the only god, yet the villagers knew better. One of their oldest gods died every year, to be reborn in the planting season; this was nothing new. "|
|African Traditional Religion||Benin||2010||Brunner, John. Stand on Zanzibar. Garden City, NY: Doubleday (1968); pg. 10-11.|| "To his left, resting on a low table adjacent to a flat padded hassock, a copy of the Koran bound in green leather and tooled by hand with golden Arabic script listing the nine-and-ninety honourable names of the Almighty.
To his right, a prie-dieu in a traditional Beninian carved ebony, facing a wall on which hung a crucifix. The victim nailed to the wood as dark as the wood itself.
And facing the door, black masks, crossed spears, two drums, and a brazier of a type only the initiates of the Leopard Claw Brand might see without its disguise of leopard's fur. "
|African Traditional Religion||California: Los Angeles||1999||Koman, Victor. Jehovah Contract. New York: Franklin Watts (1984); pg. 66.|| "'No,' he said. 'You begin. You define God.'
'Come now... Any God will do. Greek, Christian, Moslem, Hindu, Hebrew, African. . . .' "
|African Traditional Religion||Cameroon||1966||Ballard, J. G. The Crystal World. New York: Farrar, Straus & Giroux (1966); pg. 31.||"Many of the carvings were made from lumps of impure jade and amber, and the sculptors had abandoned all pretence to Christian imagery and produced squatting idols with pendulous abdomens and grimacing. " [Novel takes place in Africa. May be other refs., not in DB, but African traditional religion does not appear to be prominently mentioned in novel.]|
|African Traditional Religion||galaxy||2375||Vornholt, John. The Genesis Wave: Book One (Star Trek: TNG). New York: Pocket Books (2001; c. 2000); pg. 38.||"He stepped inside a friendly suite of rooms that were decorated in the earth tones of Africa--dark green, rust, red, and yellow. There were masks from Africa, but Geordi's art collection was eclectic, reflecting his taste in modern sculpture... "|
|African Traditional Religion||Haiti||2048||Bear, Greg. Queen of Angels. New York: Warner Books (1994; 1st ed. 1990); pg. 376.||"'Archangels. Loa of the New Pantheon,' Soulavier said. 'I went to this church as a boy, when it was new. John D'Arqueville wished to reunite the best elements of African religion and catholic Christianity, to reshape Vodoun. His vision did not spread far from Terrier Noir, however. This church is unique.' "|
|African Traditional Religion||Kenya||-1998021 B.C.E.||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 208.|| "In any case, I told them a tale, a spur-of-the-moment tale, that probably ought to be called 'How the Reem Got Her Horns.'
'One upon a time,' I declaimed, furiously free associating, 'the rhinoceros had no horns at all. Further, in those distant days she was known by her Creator, Ngai, as the Reem rather than as the rhinoceros. This later word, O habilines, implies the possession of a horn that the Reem did not yet have.
'I want to tell you how she got it...' " [This story, told by a time traveler from 1986 to ancient inhabitants of Africa, continues for 8 pages.]
|African Traditional Religion||Louisiana: New Orleans||2014||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 4.||"Not that she knew anything about voudoun, though her name and heritage were intimately related to the practice. She was not superstitious; her rather scattered scientific and mathematical background precluded that. She had no truck with her family background of voudoun though her grandmere, a true believer in tehybrid of African religions and Catholicism, had sternly tried to bring her around until her dying day. "|
|African Traditional Religion||Louisiana: New Orleans||2014||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 56.||"'...I've been too busy for voudoun. I do know that it's a real religion, not the cartoon that some people think it is. A mix of Catholicism and African spiritism. A New World hybrid...' " [Much more.]|
|African Traditional Religion||Senegal||1982||Norden, Eric. "The Curse of Mhondoro Nkabele " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 156-157.||"I was born twenty-nine years ago in the town of Kaolak, in the eastern recesses of Senegal, by the Faleme River. My 'first' language was Diola, the tongue of my people... French was... useful in that it allowed the main tribes--Diolas, Fulas and Mandingos--to communicate with one another... My father, Sikhalo, was paramount chief of our people and my uncle, Nbulamauti, was the mganga, or spiritual counselor of our tribe, and a learned master of uchawi, our indigenous religion. The Diolas are traditionally animist, but my father sent me at the age of nine to the mission school in Mbawne Province... my father approved of the doctrine of transubstantiation, viewing it as an affirmation of our own ancient practices. He himself, as a very young child, had once tasted a priest, of the Franciscan order I believe, and he felt that consuming the blood and flesh of Christ would be a salutary experience for me. " [Other refs. throughout - central to story.]|
|African Traditional Religion||Senegal||2015||Julian, Astrid. "Bringing Sissy Home " in L. Ron Hubbard Presents The Best of Writers of the Future (Algis Budrys, ed.) Los Angeles, CA: Bridge Publications (2000; c. 1992); pg. 223.||"Lying on a hand mirror next to the camera is a brooch. A two-inch long, gray lump of man-shaped clay. Not quite representational, but about as good as my clumsy fingers are capable of. I call him Jan. Jan Sikorski, my death doll. He's been with me a long time. Since the Frankfurt debriefing after my very first action. Grossed Dad out when that old African custom was explained to him. Don't know that I myself really believe that Jan's soul is contained in the doll or that it's anywhere at all, but Dad's from the South [Alabama]. He was raised with a lot more religion than I was. " [There likely are other African religion refs., not in DB. The entire story takes place in Senegal.]|
|African Traditional Religion||Senegal||2015||Julian, Astrid. "Bringing Sissy Home " in L. Ron Hubbard Presents The Best of Writers of the Future (Algis Budrys, ed.) Los Angeles, CA: Bridge Publications (2000; c. 1992); pg. 232.|| "The woman in the medicine stall smiles at me and beckons with both hands. Her face is scarred by sinister geometric patterns, but her smile is all fresh air and sunshine. 'Love potion?' she asks in Wolof. 'Cure for a toothache?'
I shake my head and pretend to be interested in the vendor's statuettes, miniature Catholic saints ringed by eight-armed Indian gods. Many of the African gods and fetishes are familiar with my days at the University of London, when I still hoped to emigrate to Africa. Cheap ivory-colored, plastic crucifixes are jumbled together with garishly painted European mermaid dolls that are used by the Mami-Wata cult. Bata, the god of smallpox, has his brown skin dotted with white paint. Standing next to Bata are Edan, the snake god, who can send a snake to kill an enemy, and Akiti, a particularly malicious fetish who causes mental illness. " [More, not in DB.]
|African Traditional Religion||USA||1982||Norden, Eric. "The Curse of Mhondoro Nkabele " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 164.|| "Dear Oginga:
Once again, I want to thank you for your most precious gifts. The silver-chased assegai is hanging above the fireplace as I write this, and the beautiful carved wood fertility statue has a place of honor in my study. I really shouldn't have accepted such magnificent, and obviously valuable, presents from you; it must have been the last 'sundowner' you prepared that undermined my resistance. "
|African Traditional Religion||USA||1982||Norden, Eric. "The Curse of Mhondoro Nkabele " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 179.||"I have received your wire and am most sympathetic to your plight, although I cannot countenance the idea that multi, or witch-power, is at the root of your difficulties. Nevertheless, inasmuch as your welfare and happiness are so important to me, I have swallowed my doubts and performed certain uchawi rituals of cleansing or, in Western parlance, exorcism, that were handed down to me by my uncle, the Mganga of our people. If a vindictive mhondoro is indeed pursuing you, he is now banished to the Eternal Night from whence he came... " [More.]|
|African Traditional Religion||Washington, D.C.||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 66.||Pg. 66: "We saw a few other people straggling up the path--middle-aged couples in evening dress, students in thrift shop finery... a tall black woman wearing elaborate African tribal robes. "; Pg. 72: "I saw tuxedos of every vintage, as well as morning coats, evening gowns, beaded miniskirts, tribal robes, kimonos, velvet yarmulkas, and every kind of ecclesiastical attire, including a woman who appeared to be wearing a cardinal's birett and dalmatic. "|
|African Traditional Religion||world||1953||Barnes, Steven. Far Beyond the Stars (Star Trek: DS9). New York: Pocket Books (1998); pg. 176.||Pg. 176-177|
|African Traditional Religion||world||1982||Norden, Eric. "The Curse of Mhondoro Nkabele " in The Best from Fantasy & Science Fiction: 24th Series (Edward L. Ferman, ed.) New York: Charles Scribner's Sons (1982); pg. 173.||"In my land it is believed that when one of royal blood is wronged and unable to redress that wrong himself a mhondoro, or 'mouthpiece of the spirit,' will appear to avenge him. It has been known for the spirit of a great warrior or medicine man to materialize on earth and enter into the body of a wild animal in order to torment and ultimately devour those ignorant or malicious humans who prey like insolent jackals on his hapless descendants. Only the intercession of the original victim, it is said, can break the curse... But whom have you wronged so deeply, whom have you misunderstood so profoundly, whom have you hurt so callously, as to bring down on your head the wrath of the victim's ancestral spirits? "|
|African Traditional Religion||world||1993||DeChance, John. MagicNet. New York: William Morrow and Co. (1993); pg. 214.|| "'How do you view what they're calling 'Afrocentrism'?'
Merlin snorted. 'Are you talking about certain Egyptian fantasies, about black pharaohs building the pyramids? That's Semitic culture. Why they don't realize this is beyond my comprehension. Those Afrocentrist dudes are nuts. Grasping at straws. They don't know what African culture is. African culture is totally different from Western culture. You can't compare the two.' "
|African Traditional Religion||world||2250||Zelazny, Roger & Jane Lindskold. Donnerjack. New York: Avon (1998; c.1997); pg. 14.||"At first lumped together with the many short-lived cults of Virtu--Gnostic, Africa, Spiritualist, Caribbean--it [the fictional Church of Elish] had shown greater staying power and... "|
|African Traditional Religion||Zambia||2017||Baxter, Stephen. Manifold: Time. New York: Ballantine (2000); pg. 434.||"Michael shrugged. My people, in Zambia, believed that we, on Earth, are the dead. Left behind by the true living, who have passed through their graves. " [Also pg. 268.]|
|Afro-Brazilian religions||Brazil||1998||Friesner, Esther M. "Brown Dust " in Starlight 2 (Patrick Nielsen Hayden, ed.). New York: Tor (1998); pg. 183.||"They found him thrashing in his madness, the women in their brightly flounced and tiered skirts, the good steeds of the orixas Xango and Exu and Oxumare. They had carried these gods of their ancestors within their bodies often enough to think they recognized what had happened to this child... Santos woke in the godspeaker's arms to the beating of the drums, the smell of the offerings and the orixas spoke out of the mouths of their human steeds. His vision was only in his eyes. " [Other refs. not in DB.]|
|Afro-Brazilian religions||California||2103||Silverberg, Robert. Tom O'Bedlam. New York: Donald I. Fine, Inc. (1985); pg. 180.|| "'...It's been a purely local San Diego thing...'
'Tumbonde,' Elszabet said.
'It's a hybrid Brazilian-African spiritist cult, with some Caribbean and Mexican overtones...' "
|Afro-Brazilian religions||California||2103||Silverberg, Robert. Tom O'Bedlam. New York: Donald I. Fine, Inc. (1985); pg. 236.||"'The opposite of what this other bunch, these Brazilian voodoo people, are saying...' "|
|Afro-Brazilian religions||California: San Diego||2103||Silverberg, Robert. Tom O'Bedlam. New York: Donald I. Fine, Inc. (1985); pg. 30.||"There were very few Anglos in the crows. Tumbonde had emerged out of the Latino-African refugee community that had come crowding into San Diego after the Dust War, and most of these people were dark-skinned or outright black. The cult was an international stew, a mix of Brazilian and Guinean stuff with an underlay of something Haitian, and of course it had taken on a Mexican tinge too; you couldn't have any kind of apocalyptic cult operating this close to the border without very quickly having it acquire a subtle Aztec coloration. But it was more ecstatic in nature than the usual Mexican variety--less death, more transfiguration. "|
|Agnostic||California: Los Angeles||1980||Simmons, Dan. Carrion Comfort. New York: Warner Books (1990; c. 1989); pg. 384.||"He remembered reading The Exorcist years before and understanding the agnostic priest's glee at witnessing a power that could only be demonic in nature. The existence of demons suggested, if not proved, the existence of a God the priest had doubted. "|
|Agnostic||Colorado||1989||Simmons, Dan. Phases of Gravity. New York: Bantam (1989); pg. 98.|| "'Dick, you're not a Christian, are you?'
Baedecker felt surprise change to anger. He had been asked that before and the question agitated him by its strange combination of aggressiveness and self-serving provincialism. Yet the answer, as always, eluded him. Baedecker's father had been a lapsed member of the Dutch Reformed Church, his mother an agnostic, if anything. "
|Agnostic||Deep Space 9||2375||Perry, S. D. Avatar, Book One (Star Trek: DS9). New York: Pocket Books (2001); pg. 176.||"[Ro:] '...I wear [my earring] in memory of my father. He loved his culture, and in my own way, I suppose I do, too. But I've never been very religious. Not all Bajorans are, you know. Wearing my earring on the left was the best way to discourage the random vedek from wandering up to feel my pagh...' "|
|Agnostic||Deep Space 9||2375||Perry, S. D. Avatar, Book One (Star Trek: DS9). New York: Pocket Books (2001); pg. 193.||Pg. 192-193: "Ro stood up, facing her directly across the desk: 'Maybe if I was human, there wouldn't be a problem.'
Kira frowned. 'Human? I don't see how that could--'
'Yes, you do. Without accepting the Prophets as divine, I'm not a real Bajoran, isn't that right?'
Reason only went so far. Kira could take a lot, but what Ro had just implied was insulting. Yes, she'd disliked Ro's pompous agnosticism, but had also gone entirely out of her way to be fair to Ro because of it.
'That's right, Ro,' Kira said, her voice quickly raising to a near shout. 'That's it exactly, I can' work with anyone who doesn't believe the same things I believe, and it has nothing to do with your constant, obvious disrespect for me as commanding officer of this station, which is both unfair and childish!'
...She hasn't lived on Bajor since she was a child, she seems to despise our faith, she's either withdrawn or openly challenging most of the time--
|Agnostic||France||1916||Anthony, Patricia. Flanders. New York: Ace Books (1998); pg. 43.|| "I watched Miller and O'Shaughnessy, shoulders touching, fade into the gloom. What were they talking about so seriously? Not God, surely. Why, God isn't a serious thing at all.
Next morning all of us would move out, agnostics and believers together. I said, 'I believe in horses, too.' "
|Agnostic||galaxy||2049||Blish, James. A Case of Conscience. New York: Ballantine (1979; c. 1958); pg. 72.||"'...and I include you, Paul, for despite your tricks and your agnosticism you still subscribe to the Christian ethical doctrines enough to be put on the defensive when you flout them...' "|
|Agnostic||galaxy||2050||Blish, James. A Case of Conscience. New York: Ballantine (1979; c. 1958); pg. 128.||"...and it was probably that the agnostics, atheists and don't-cares taken as a separate group were at least as numerous [in the world] as the Jews, perhaps more so. "|
|Agnostic||galaxy||2075||Card, Orson Scott & Kathryn H. Kidd. Lovelock. New York: Tor (1994); pg. 278.||[Year is estimated.] "And I had the insane thought: What will I tell my children? That death is the end? That there is no soul? Never mind that any hope of having children was definitely on hold right now. I could only think that it was the fact of intentional burial with food bowls and weapons that was taken as a sign of real sentience in prehistoric humans. You know that someone is intelligent when he believes that there's a life after death. Which suggested something rather unfortunate about the agnosticism of science. But not really; even those who denied the literal existence of the soul nevertheless had to live as if there was one. As if life mattered. As if individual humans had a free will that was not the product of genes and upbringing. You can have whatever opinion you like on the matter, but if you're going to live with other people in a community you have to believe that all individual are volitional, and... that means a soul, or something like it. "|
|Agnostic||galaxy||2200||Farmer, Philip Jose. "Prometheus " (first published 1961) in Other Worlds, Other Gods: Adventures in Religious Science Fiction (Mayo Mohs, ed.) Garden City, NY: Doubleday (1971); pg. 140.||[Actual year this story takes place is unknown.] "Holmyard was an agnostic and denied that there was any valid evidence for the immortality of man. Carmody, of course, agreed with him that there was no scientifically provable evidence, not facts. But there was enough indications of the survival of the dead to make any open-minded agnostic wonder about the possibility. "|
|Agnostic||galaxy||2350||Bear, Greg. Beyond Heaven's River. New York: Dell (1980); pg. 80.|| "'Do you believe in gods?' he asked.
'I don't disbelieve in anything. I've seen too much to be a complete agnostic, so I suppose I do believe in something, yes.' "
|Agnostic||galaxy||2800||Modesitt, Jr., L.E. The Parafaith War. New York: Tor (1996); pg. 32.||"Trystin shook his head. Was there a God? If so, what human could presume to know his mind? " [Many other references to agnostic philosophy are in book.]|
|Agnostic||galaxy||13500||Herbert, Frank. Dune. Philadelphia: Chilton Book Co. (1965); pg. 497.||"Any comparison of the religious beliefs dominant in the Imperium up to the time of Maud'Dib must start with the  major forces which shaped those beliefs:... 3. The agnostic ruling class (including the Guild) for whom religion was a kind of puppet show to amuse the populace and keep it docile, and who believed essentially that all phenomena--even religious phenomena--could be reduced to mechanical explanations... "|
|Agnostic||God-Does-Battle||3460||Bear, Greg. Strength of Stones. New York: Warner Books (1991 revised ed.; copyright 1981, 1988); pg. 89.|| "'...You know why I'm called the Apostate, old man?'
Ezeki stared straight ahead.
'Because I once trained to be a rab [rabbi]. What do you think of that? I was young, but devout. Then I decided the creed of the Catholic was more attractive. Then I joined a group which worshipped a very dark, ugly sort of goddess. None of them satisfied me. From rab to pagan, and then to agnostic.' "
|Agnostic||New Jersey||1992||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 110.|| "'You're an agnostic, Mr. Constantine?'
'Used to be... Then one day--you want to hear about it?'
'My favorite subject.'
'One day I picked up my cousin's new baby and realized how at any moment this pathetic innocent creature might die in a car crash or get leukemia, and in that moment of revelation, my Road to Damascus, I went the whole way to atheism.'
Of all things: she [Julie Katz] laughed. A spontaneous display of amused assent. 'Hey, if I weren't divine,' she said, 'I'd probably be an atheist too... It's certainly the more logical choice.' " [Julie is actually a deity, the daughter of God.]
|Agnostic||Ontario: Toronto||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 64.|| "'I see,' continued the alien, 'the source of your misunderstanding. In the past, the scientists of my world were mostly atheists or agnostics. We have long known of the apparently finely tuned forces that govern our universe; I form the impression that you were already somewhat familiar with them yourself. And that same argument--that there are perhaps an infinite number of universes, manifesting continuums of alternative values for the fundamental constants--was what allowed previous generations of Forhilnor scientists to dismiss the notion of a creator. As you say, if all the possible values exist somewhere, there is nothing noteworthy about the existence of one universe governed by a particular set of values that happens to make life possible.
'But it turns out that there are no long-term parallel universes existing simultaneously with this one; there cannot be. The physicists of my world have attained... a grand unified theory...' "
|Agnostic||Ontario: Toronto||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 199.|| "I thought about that; certainly, Hollus intervening on my behalf with Christine was altruistic, but it obviously had nothing whatsoever to do with favoring a genetic relative. 'I guess,' I said.
'But,' said Hollus, 'our friends the Wreeds, because they never developed traditional math, never find themselves vexed by such matters [as the causes for altruism].'
'Well, they certainly vex me,' I said. 'Over the years, I've often lain in my bed, trying to sort out moral quandaries.' The old dyslexic agnostic insomniac joke came to mind: lying awake at night, wondering if there is a dog. 'I mean, where does morality come from? We know it's wrong to steal... and yet why do we feel it's wrong? If it increases reproductive success, shouldn't evolution have favored it? For that matter, we think infidelity is wrong, but I could obviously increase my reproductive success by impregnating multiple females...' "
|Agnostic||Pennsylvania||1993||Simmons, Dan. The Hollow Man. New York: Bantam (1993); pg. 11.||"Witnessing. Wouldn't Pastor Miller think it wonderful if I brought this college professor to the Lord. If I quote Scripture, I'm liable to lose him . . . oh, wouldn't Darlene have a fit if I came to Wednesday-night services with this agnostic . . . atheist . . . whatever he is, ready to come to Christ! "|
|Agnostic||Riverworld||2008||Farmer, Philip Jose. To Your Scattered Bodies Go. New York: Berkeley Medallion Books (1971); pg. 57-58.||"He laughed tightly and said, 'I've been an agnostic since I was fourteen years old, and I died one at the age of ninety, although I was thinking about calling in a priest then. But the little child that's scared of the Old Father God and Hellfire and Damnation, he's still down there, even in the old man. Or in the young man raised from the dead.' "|
|Agnostic||South Carolina||1980||Simmons, Dan. Carrion Comfort. New York: Warner Books (1990; c. 1989); pg. 267.|| "'...What restaurant is open on Christmas morning?'
Gentry took his hat off, held it over his heart, and looked hurt. 'Restaurant? Restaurant? Why, ma'am, this is a Christian God-fearin' city. There's no restaurant open this mornin' . . . 'cept maybe Tom Delphin's diner out on the Interstate. Tom's an agnostic. No, Ma'am, this grub comes from yours truly's kitchen. Now eat up before it all gets cold.' "
|Agnostic||United Kingdom: England||1905||Gibson, William & Bruce Sterling. The Difference Engine. New York: Bantam (1991); pg. 204.||"There was nothing for it but to tramp back to the Palace of Paleontology and prepare for the night's dinner with the Young Men's Agnostic Association. The Y.M.A.A. were a savantry student-group. Mallory, as lion of the evening, would be expected to make a few after-dinner remarks. He'd been quite looking forward to the event, as the Y.M.A.A. were a jolly lot, not at all as pompous as their respectable name might suggest, and the all-male company would allow him to make a few unbuttoned jests suitable for young bachelors. "|