back to paganism, Indonesia: Java
|paganism||Ireland||500 C.E.||Card, Orson Scott. Xenocide. New York: Tor (1991); pg. 246.||"...I send Father Estavao forth on his mission exactly as a missionary named Patrick was once sent to the island of Eire. He was extraordinarily successful, converting kings and nations... There was a great deal of--let us say it was controvresy between [the Pope and Ireland]... But... Never did anyone suggest that it would be better if the Irish had remained pagan.' "|
|paganism||Louisiana: New Orleans||2027||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 190.||[Mardi Gras] "The air seemed full of ancient pagan ritual as green-eyed, red-haired, brown-skinned men and women, descendants of Africans and forty thousand Irish slaves Cromwell sent to the Caribbean, moved with pale white Americans of Irish descent wreathed in the sweet perfume of heavy ale. "|
|paganism||Mars||2001||Bradbury, Ray. The Martian Chronicles. New York: Bantam (2000; c. 1958); pg. 66.|| "Spender led him over into a little Martian village built all of cool perfect marble. There were great friezes of beautiful animals, white-limbed cat things and yellow-limbed sun symbols, and statues of bull-like creatures and statues of men and women and huge fine-featured dogs.
'There's your answer, Captain.'
'I don't see.'
'The Martians discovered the secret of life among animals. The animal does not question life. It lives. Its very reason for living is; it enjoys and relishes life. You see--the statuary, the animal symbols, again and again.'
'It looks pagan.'
'On the contrary, those are God symbols, symbols of life...' "
|paganism||Massachusetts||-1249 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 412.|| "The clerics looked at each other. Gomez cleared his throat and took up the thread: 'Well, Chief Cofflin, you must realize that God is also telling us something by putting us in a world still wholly pagan. Some of it reasonably clean paganisms like . . . Ms. Swindapa's. Others abominations like the Olmec jaguar cult. Obscene by worldly standards, and possibly of demonic inspiration.'
Cofflin nodded grimly. Cultural autonomy be damned, that deserved to be scrubbed off the face of the planet. The problem with eliminating undeserving customs, though, was that it was hard to do without wiping out the people who held them. He was a lot less enthusiastic about that.
'Well, the obvious inference is that God wants His word brought to these people.... Basically, we're called to spread the Word, and to do that, we need some help from the government of our new republic here.'
'Oh, Missionaries?' "
|paganism||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 102.||"'Christ's sacrifice is not yet made. Moses has yet to bring God's holy word down from Sinai to the Jews. We are lost in a world of pagans and devil-worshipers...' "|
|paganism||Nevada||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 276.||Pg. 276: "Thousands of lanterns, fires, and lights from humming generators illuminated the pagan fairyland. "; Pg. 277: A crowd was gathered around a bonfire watching a spectacle. Naked WASP aboriginals were tossing desiccated and mummified cow carcasses that they had collected from the playa on the fire. " [More. Burning Man festival.]|
|paganism||New Jersey||1974||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 34.||"She was a non-practicing Catholic and a dabbler in feminist paganism. She was a dreamer and a pragmatist, a hardheaded mystic who used numerology to find her perpetually misplaced keys and pyramidology to keep her Swiss Army knife sharp. She covered her bases. ".|
|paganism||New Jersey||1974||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 38.||"'Wing of angel.' Georgina the neo-Catholic. 'Wing of phoenix.' Georgina the pagan priestess. "|
|paganism||North Carolina||1998||Bradley, Marion Zimmer & Holly Lisle. In the Rift. New York: Baen (1998)||[Book jacket] "Kate Beacham had had a bad day. She knew that the pagan religion she had embraced was not acceptable to some. In fact, her parents had disowned her because of it. But she hadn't expected to be assaulted in an alley by three masked bigots, and then return home to find that her beloved stallion had been killed and left in her driveway with a note... " [Clearly there are many refs. to a form of paganism, an author-imagined mixture of actual Neo-paganism with historic paganism and science fiction/fantasy concepts. Most refs. not in DB.]|
|paganism||North Carolina||1998||Bradley, Marion Zimmer & Holly Lisle. In the Rift. New York: Baen (1998); pg. 180.|| "'Are . . . you . . . a witch?'
...'I'm Wiccan,' she said. 'Pagan.' "
|paganism||Norway||1640||Anderson, Poul. The Boat of a Million Years. New York: Tor (1989); pg. 172.||"They drew the chariot of the Norse goddess of love. "|
|paganism||Ontario: Toronto||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 182.||[Ewell and Falsey are Evangelicals and/or Christian Fundamentalists, visiting the museum to plan how to bomb the Burgess Shale fossil exhibit.] "Each staircase encircled a huge totem pole of dark wood. Falsey had stopped by one of the totems and was staring up. The pole rose all the way to the ceiling and was topped by a carved eagle. The wood was devoid of paint, and had long vertical cracks in it.
'Will you look at that?' said Falsey.
Ewell glanced at it. Pagan symbols of a heathen people. 'Come on,' he said. "
|paganism||Roman Empire||307 C.E.||Bradley, Marion Zimmer & Diana L. Paxson Priestess of Avalon. New York: Viking (2001); pg. 290.|| "'But Virgin himself was a pagan--' I observed.
'He was,' answered Lactantius, 'but so noble in soul that the light of God was able to reach him, as it did so many of our greatest poets, men of the highest genius. Seneca and Maro and Cicero, of our own Roman writers, and Plato and Aristotle and Thales and many another among the Greeks, all touch upon the truth in places, and only the custom of their times, which insisted that God was not One, but many, caused them to continue to honor false gods.' "
|paganism||Roman Empire||316 C.E.||Bradley, Marion Zimmer & Diana L. Paxson Priestess of Avalon. New York: Viking (2001); pg. 300.||Pg. 300-301: "Now he was Emperor, with the power to enforce his will, unable to understand why the quarreling Christian factions to whom he had granted his favor still clung to their enmities. The Donatists of Africa and the followers of the Egyptian Arius elsewhere were being slandered by the Orthodox with more energy than they spent on the pagans, and giving as good as they got. "|
|paganism||Roman Empire||325 C.E.||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 69.||[At the council of Nicaea, the Christian leaders and scholars were leaning toward Arianism, the original Christian teaching that Jesus was distinct from God the Father, but ended going with Athanasianism, because:] "But wait. There's a problem. The instant you bring a subdeity on the scene, you've blurred the line between your precious Judaic monotheism and Roman paganism. Thus did the council forever fix Jesus as 'very God' through whom 'all things were made.' The Nicene Creed was recited in churches even in 1991. "|
|paganism||Roman Empire||327 C.E.||Bradley, Marion Zimmer & Diana L. Paxson Priestess of Avalon. New York: Viking (2001); pg. 343.||"'...To identify the places associated with our Lord can be a useful aid to faith, but to make them places of veneration and pilgrimage, as if they were in themselves holy, is to fall into the error of the pagans and the Jews. The religion of Moses was founded upon the Holy City, but even the name of Hierosolyma has been lost. Without the Temple, surely their religion must die. Now we call it Aelia Capitolina, and no Jews life there.' "|
|paganism||Roman Empire||400 C.E.||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 199.||"Other religions shared the fate of Mithra, and Christianity was supreme in Rome. As people of the northern European tribes were converted, they brought their pagan values with them and their pagan holidays. Christian titles were applied to those celebrations: Christmas, Easter--but their essence remained pagan, and therevore, were easily commercialized. "|
|paganism||Roman Empire||620 C.E.||Douglas, L. Warren. The Veil of Years. New York: Baen (2001); pg. 37.||"In this new history, had the Easter of Gods found a better source of sustenance than pagan gods and Christian sinners? " [Other refs., e.g., pg. 71, 134.]|
|paganism||Scandinavia||867 C.E.||Harrison, Harry & John Holm. One King's Way. New York: Tor (1995); pg. 354.|| "The Finns looked graceless, like birds with clipped wings. Yet they were often enough about the station, coming in to trade or to examine what went on. One of Herjolf's priest-companions was a devotee of the goddess Skathi, the ski-goddess of the mountains. He spoke the Finnish tongue and often traveled with them, learning their lore...
A while later, he found Ottar, Skathi's-priest, at his shoulder, and with him the Finn, Piruusi... 'He says the Swedes attacked his encampment two days ago,' said Ottar. 'Many men on horses. They had not seen them come because the snow was melting. Many Finns were killed. some taken.'
'Taken,' repeated Piruusi. 'One Swede got drunk, fell from horse. We catch him. He tell us, Finns to go to the temple. Temple at Uppsala. Hang there on a tree in honor of Swedish gods.' "
|paganism||Scandinavia||998 C.E.||Anderson, Poul. The Boat of a Million Years. New York: Tor (1989); pg. 91.||"'...Abroad they call on Christ, but if you fare southward long enough it is Muhammad; and eastward it is Gautama Buddha, save where they say the world is a dream of Brahm, or offer to a host of gods and ghosts and elves like ours in these Northlands...' "|
|paganism||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 4.||"...I enjoyed the mystical comfort provided by logical positivism, Lutheranism, and paganism. My birthchamber was so crowded by conflicting schools of thought, I marvel at my ability to assert myself. "|
|paganism||Sweden||1973||Batchelor, John Calvin. The Birth of the People's Republic of Antarctica. New York: Dial Press (1983); pg. 9.||"She placed several calls to her sister sibyls, the last of which, to Astra, secured a room for us for the night. Lamba was a practical pagan. She was prepared to return to the beer hall as often as it took. "|
|paganism||Tran||1996||Pournelle, Jerry & Roland Green. Tran. New York: Baen (1996); pg. 60.||Pg. 60: "If Rick could forge a Roman alliance, would the priests cooperate? The Romans were Christians who persecuted Yatar and Vothan One-eye as pagan gods. "; Pg. 103: "More to the point, though what did His Lordship [the Christian Archbishop] think of all these pagan allies? "|
|paganism||Ukraine||895 C.E.||Card, Orson Scott. Enchantment. New York: Ballantine Publishing Group (1999); pg. 89.||[Much of this book takes place in the 890s in Ukraine, when paganism, including a sort of hero-worship of Mikola Mozhaiski, as well as The Bear, is in the process of being replaced with Eastern Orthodox Christianity. In addition, many of the old magicks are still practiced in the 20th century by the main character's mother, who is faithfully Jewish but also a kitchen witch.] Pg. 89: 'King Matfei whispered to his daughter again... 'Are you sure he isn't sent by [Baba Yaga] as a trick?'
'For the answer to that,' said Katerina softly, 'you'll have to ask Mikola Mozhaiski.'
'Yes, well, he hasn't been by here in years. Not since you were little. I don't know if he even remembers I exist. After all, I'm only a king... Does Mikola Mozhaiski talk to anyone but the gods?' "
|paganism||Ukraine||895 C.E.||Card, Orson Scott. Enchantment. New York: Ballantine Publishing Group (1999); pg. 143.||"Dimitri awoke trembling from his dream... The Winter Bear has conceived of such a plan for me! Though why God should choose him, Dimitri had no idea. He had never converted to Christianity, having accepted baptism only as a courtesy to his king. He still did all the old rites, including calling the Bear back to the world in the spring, which Father Lukas had expressly forbidden. But they couldn't very well let the world languish in winter, could they? The soil had to thaw so they could plow. And now he had learned that apparently the Christian God had not replaced the old gods... the Winter Bear was full of promises. "|
|paganism||Ukraine||895 C.E.||Card, Orson Scott. Enchantment. New York: Ballantine Publishing Group (1999); pg. 144.||"Now, after this dream, he wondered: How could he have lost hope? The Winter Bear loved the people of Taina after all, and would give them the king they needed despite the curses of Baba Yaga... He would marry the widow and become the king of Taina after Matfei died. He would be a good king, too, especially if the messenger came to him again and taught him how to please the Bear. Then just as the great Emperor Constantine became a champion of Christ after seeing the cross in the heavens promising him victory, so would Dimitri make sure that in his kingdom and in every other kingdom where he might have influence, the name of Bear would be on every man's lips, and every knee would bow to the Lord of Snow. "|
|paganism||Ukraine||1992||Card, Orson Scott. Enchantment. New York: Ballantine Publishing Group (1999); pg. 230.||"He [Mikola] kept it up, too, for several centuries, until his people grew so rational that he had no mor rivals, no enemies disrupting the right order with their local spells. Witchcraft and wizardry had so effectively been denied that his own powers began to weaken, for there were few who contributed to his strength by invoking his name. He could cast all the old spells, of course, but it cost him more, wore him out, and he stopped doing any spells but the essential ones, and began to look out for less and less of the old lands, until most of his effort was spent caring for this area that was sometimes Poland, sometimes Russia, sometimes Ukraine and Belarus, even bits of Slovakia. Names could change, armies could pass, but they concerned him little. He steered them around his little hodhold, or made sure they passed lightly over the land and interfered little with the people. Beyond that, he simply tended to the weather. "|
|paganism||Ukraine||1992||Card, Orson Scott. Enchantment. New York: Ballantine Publishing Group (1999); pg. 231.||"Mikola looked at Zeus these days and saw his own future, when his people had at last forgotten him. but until then, he was still guardian. And now a great danger had come into the land, and he could hardly remember how to aim lighting... Mikola was no fool. He recognized that Baba Yaga was following the children's trail toward Kiev... "|
|paganism||United Kingdom||249 C.E.||Bradley, Marion Zimmer & Diana L. Paxson Priestess of Avalon. New York: Viking (2001)||[Book jacket] "Priestess of Avalon tells the engrossing story of the British princess Eilan, known to the Romans as Helena. Helena's journey begins in Avalon when she falls in love with a Roman officer destined for imperial greatness... We follow Helena as she grows from maiden to mother to wisewoman, experiencing both joy--with the birth of her child--and loss, when politics will force her lover to choose between her and the Empire. But when her son Constantine becomes Emperor, she slowly discovers that her role has gone far beyond that of the traditional mother. . . .
Helena finds herself at the center of a crucial turning point in Western history as she seeks a way to bridge the pagan world of the Goddess and the new Christian Empire. And, as Empress-Mother, Helena embarks on a pilgrimage to the Holy Land to find the truth that transcends both the old religion and the new. " [Refs. throughout novel, not in DB.]
|paganism||United Kingdom||1360 C.E.||Dickson, Gordon R. The Dragon on the Border. New York: Ace Books (1992); pg. 29.||"'...Indeed, even those who worship the old gods like Odin are shut out of Valhalla; while others like them are shut out from their own pagan afterworld, no matter what form it takes...' "|
|paganism||United Kingdom||2025||Dick, Philip K. The Penultimate Truth. New York: Dell (1964); pg. 75.||"'there is an ancient Christian idea, which you may know, that life on Earth, or in your instance, beneath Earth, is a transition. An episode between a life that came before and an eternal, other-kind-of-life to follow. Once a pagan king in the British Isles was converted to Christianity by the image of his life being the short flight of a nocturnal bird which has flown in through one window of a warm and lighted dining hall of a castle...' "|
|paganism||United Kingdom||2026||Moffett, Judith. Time, Like an Ever-Rolling Stream. New York: St. Martin's Press (1992); pg. xi.||"'...Many leys radiate out from a central point, usually a hill or a mountain, with a tradition of being a holy place. Lots of aligned churches in England are built on the former sites of pagan temples. Those sites are old--and nobody knows what the leys were there for--nobody! Now we have a tool we can use to find out if primitive peoples, people with a relationship to the landscape we can't even imagine, may have been sensitive to forces most modern humans can't sense at all.' "|
|paganism||United Kingdom||287 C.E.||Bradley, Marion Zimmer. Lady of Avalon. New York: Viking Penguin (1997); pg. 225.||"At Midwinter, the Romans celebrated Saturnalia. The Admiral granted his men their holiday and returned to the villa for some much needed rest. On the eve of the solstice they feasted. It was time to make merry and the men drank deeply. Even Teleri allowed herself more of the sweet Gallic wine than she was used to. At Avalon, they would be celebrating this night with holy rituals, to midwife the newborn sun back into the world. " [No refs. to 'paganism' by name, but certainly there are many pagan elements in novel.]|
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 28.||"'...I'd rather he was an honest pagan than a Christian for the benefits he can get from it.' "|
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 269.|| "'... He is son to Ban of Benwick by my sister, who is the Great Priestess of Avalon. He was born in the Great Marriage--know you anything of that? In Less Britain, some of the people call for the old pagan rites... Even Uther, when he was made High King, was taken to Dragon Island and crowned by the old rites there, though they did not demand of him that he marry the land; in Britain, that is done by the Merlin, so that he is sacrifice for the King if need be. . . .'
Gwenhwyfar said, 'I did not know these old pagan rites were still known in Britain. Was--Arthur crowned so?'
'If he was,' said Igraine, 'he has not told me. Perhaps by now things have changed, and he is content that the Merlin should be only his chiefest of councilors.' " [Some other refs., not in DB.]
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 388.||"'...Gwenhwyfar was borne away into a world where pagan or Christian made no difference, war or peace, but only the human spirit...' "|
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 438.||"And then Beltane. The very fullness of pagandom--she was sure that many of her serving-men and women would be slipping away from the court tonight, when the Beltane fires were lighted on Dragon Island in honor of their Goddess, there to lie in the fields... "|
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 484.||"'It is what happens to the soul of the man,' said Lancelet, 'not whether it is Christian or pagan or Druid. If Gareth faces the mystery in his heart, and it makes him a better man in his soul, does it matter whence it comes, from the Goddess of from Christ or from the Name the Druids may not speak--or from the very goodness within himself?' "|
|paganism||United Kingdom: England||500 C.E.||Bradley, Marion Zimmer. The Mists of Avalon. New York: Ballantine (1984; c. 1982); pg. 629.|| "'But--but what of her? She is a Christian child--how can I send her from her mother into--into a world of pagan sorceries . . .?'
'I am, after al, her kinswoman,' Moraine said gently. 'How long have you known me, Elaine? Have you ever known me do anything so dishonorable or wicked that you would hesitate to entrust a child to me? I do not, after all, want her for feeding to a dragon, and the days are long, long past when even criminals were burnt on altars of sacrifice.' "
|paganism||United Kingdom: England||500 C.E.||Woolley, Persia. Queen of the Summer Stars. New York: Poseidon Press (1990); pg. 67.||Pg. 65: "As the days shortened toward winter, the rituals were all observed--Arthur sacrificed a white bullock on the morning of Samhain to begin the slaughter of those beasts that could not be kept over for lack of forage. "; Pg. 67: "'He's a good man,' she sighed when the tears abated. 'One of the best in the whole world. And I'd give anything to have had him fall in love with someone else. But it matters not whether he's Pagan or Christian, whole or half-crippled . . . I do not want to marry, and it would be unfair to pretend otherwise...' "; Pg. 68: "Even I had been considered, back when I was barely thirteen years old, but Mark kept a very Christian court and I'd managed to disqualify myself by stressing my Pagan beliefs. "; Pg. 78: "The change of seasons is always a chancy time, when both Gods & mortals run the risk of coming face to face. Samhain is by far the most frightening, for in that autumn time ghouls and spirits move abroad... " [Many other refs., not in DB.]|
|paganism||United Kingdom: England||500 C.E.||Woolley, Persia. Queen of the Summer Stars. New York: Poseidon Press (1990); pg. 90.||"There was no church big enough for the ceremony at Castle Dore, so Mark had a temporary chapel built around a Pagan holy spot, blessing and rededicating it to the new religion. " [Most refs. not in DB. Christianity and ancient Celtic paganism are two of the central themes of the novel.]|
|paganism||United Kingdom: England||1979||Ballard, J. G. The Unlimited Dream Company. New York: Holt, Rinehart and Winston (1979); pg. 170.||"The last of the townspeople had walked home through the jungle streets. No one had noticed that I was naked, taking for granted that the pagan gods of their suburbia, the presiding deity of these television sets and kitchen appliances, would be dressed in nothing but the costume of his skin. "|
|paganism||United Kingdom: London||1990||Byatt, A.S. Possession. New York: Random House (1991; c. 1990); pg. 176.||"I digress wildly from Ragnarok and its pagan day of Judgment and its pagan interpretation of the mystery of the Resurrection, and the New Heaven and the New Earth. " [Also pg. 381. Likely other refs.]|
|paganism||United Kingdom: Scotland||1567 C.E.||Dukthas, Ann. A Time for the Death of a King. New York: St. Martin's Press (1995; c. 1994); pg. 13.||"In the January of 1567, Murder was becoming a common visitor to Scotland's harsh, wild land, where people lived close to the earth and the beasts that fed upon it. The common people believed in the magical influence of the sun and planets, in the magic of their pagan past, in devilish imps and monsters as well as the crucifixion of their Saviour. "|
|paganism||USA||1761||Green, Roland J. "The King of Poland's Foot Cavalry " in Alternate Tyrants (Mike Resnick, ed.) New York: Tor (1997); pg. 245.||"Also, nowhere along the frontier has any man stayed alive without adopting some of the skills of the redskins, who are unblushed pagans! "|
|paganism||USA||1940||Hubbard, L. Ron. Fear. Los Angeles, CA: Bridge Publications (1991; c. 1940); pg. 11.||"'No mind. We are here to develop the intelligence and youth of a great nation, not to exhume the moldering bones of a heathen civilization. I am no ethnologist. I have little sympathy with ethnology. I can understand that a man might utilize such play as a hobby, but, holding as I do that man is wholly a product of his own environment, I cannot see that a study of pagan customs can furnish any true light by which to understand mankind. Very well. You know my opinions in this matter. We teach ethnology and you are the chair in anthropology and ethnology. I have no quarrel with learning of any kind, but I do quarrel with a fixation!' "|
|paganism||USA||1963||Freedman, Nancy. Joshua Son of None. New York: Delacorte Press (1973); pg. 18.||"But an older god, pagan and red-headed, has come from Thorsmorsk, world of night, to lift despair from the world of Midgard. Dashing, lighthearted, and without fear, he looks into the well of fate. " [See other refs. under 'Teutonic paganism,' and many other refs. in novel, not in DB.]|
|paganism||USA||1978||King, Stephen. The Stand. Garden City, NY: Doubleday (1978); pg. 229.||Pg. 229: "'...What we have here is one old pagan communing with nature instead...' "; Pg. 328: "...to see the time of the change as summer gave in to pagan, jocund autumn. "|
|paganism||USA||1978||Rosenbaum, Karen. "Hit the Frolicking, Rippling Brooks " in Bright Angels & Familiars. (Eugene England, ed.) Salt Lake City, UT: Signature Books (1992; story c. 1978); pg. 82.||"...when I wooshed off in the dress she made to a [wedding] ceremony she and Dad couldn't even watch. She was glad she couldn't watch, that I'd done it up right with Ben rather than wrong with that pagan Eddie... "|
|paganism||USA||1987||Shepard, Lucius. Green Eyes. New York: Ace Books (1984); pg. 72.||"...suggesting we had linked the myth of Christ arisen to our deep insecurity at having die and been reborn so changed and incomplete. but I sense in myself and the others nothing that reflects the gentle Christian fabrication; rather the imagery is of a pagan sort and the feeling of nobility is one of a great brooding spirit, half-animal, his perceptions darkening the trivial light of day. "|
|paganism||USA||1991||McCammon, Robert R. Boy's Life. New York: Pocket Books (1992; c. 1991); pg. 58.||"You might thing, as Reverend Blessett at the Freedom Baptist Church did, that it was pagan and of the devil and should be outlawed by the mayor and town council... " [More.]|
|paganism||USA||1996||Hauman, Glenn. "On the Air " in The Ultimate X-Men (Stan Lee, ed.) New York: Berkley (1996); pg. 173.||[Radio interview with Warren Worthington III, a.k.a. 'Angel' of the X-Men.]
"Finckley: In light of that last caller, and with the nom-de-guerre Angel, I have to ask: are you religious? Do you follow a particular faith?
Worthington: [pause] I've known women who believed they were goddesses, beings who have been called gods for centuries... "
|paganism||USA||1997||Byrne, John. Wonder Woman: Gods and Goddesses. Rocklin, CA: Prima Publishing (1997); pg. 31.|| "'...I do not wish to be your enemy.'
...'I'm afraid there is not much choice, there, Diana,' Rebecca said, again putting extra emphasis on the name. 'Unless you have come here to tell me you renounce this paganism, this heresy you preach?'
'I preach no heresy,' Diana said. " [See also pg. 91.]
|paganism||USA||1999||Anderson, Jack. Millennium. New York: Tor (1994); pg. 243.||"'And what America must say is that democracy is something to be worked at, not merely thought about. Something to be lived, not merely talked about. Democracy is the will of the people, but the people have abandoned their will in favor of hedonism. They must take back their will from political leaders, who can no longer be trusted to do anything but serve their own desires...' "|
|paganism||USA||1999||Bear, Greg. Darwin's Radio. New York: Del Rey (1999); pg. 317.|| "'It's beautiful,' she said. 'Kind of a pagan site, don't you think?' Mitch nodded, keeping his eye on the advancing crowd.
...Five older women dressed in light yellow robes walked into the circle with hands clasped, smiling with dignity, and surrounded the ring in the center of the compass. The group said not a word. " [More about this outdoor site.]
|paganism||USA||1999||Koman, Victor. Jehovah Contract. New York: Franklin Watts (1984); pg. 154.||"'...Even in the United States there is evidence of an internal battle for control of this continent by at least two factions--a productive, isolationistsect of woman-worshipping pagans and atheists versus a brutal, interventionist patriarchic cult that worships the Hebrew and Christian god Yahveh.' "|
|paganism||Utah: Beaver County||2010||Hickman, Tracy. The Immortals. New York: ROC/Penguin Books (1997; c. 1996); pg. 60.||"The [Protestant] reverend leaned forward, the cold fire again alight in his eyes. 'And when you do, you will, of course, let us know anything you may hear that may be of use to us. There are certain deviant elements in this camp--centered in those blocks--which would propose to bring about the destruction of our entire social order. Their unenlightened and pagan viewpoints are contrary not only to our traditional values but the will of God...' "|
|paganism||Washington, D.C.||1995||Hand, Elizabeth. Waking the Moon. New York: HarperPrism (1995); pg. 128.||Pg. 128: "If you know anything at all about history, you can see the signs: there'll be these little isolated outbreaks, like the old religions that were persecuted as witchcraft during the Middle Ages, and again in Salem. The whole hippie movement in the 1960s, and some of this pagan revival stuff that's going on now. "; Pg. 213: "Two years ago in October, she'd attended Angelica's Samhain workshop in Minneapolis, the one where Angelica had been heckled by a guy who kept calling her a castrating bitch and a bull dyke. "|
|paganism||world||33 C.E.||Wilson, Robert Charles. The Harvest. New York: Bantam (1993); pg. 69.||"He had grown up with what he recognized now as a sanitized Christianity... in which a gentle Jesus had redeemed humanity from the adoration of similarly pastel pagan idols--Athena and Dionysus worshiped in a glade. "|
|paganism||world||100 C.E.||Godwin, P. Waiting for the Galactic Bus. New York: Doubleday (1988); pg. 25.||"More and more people arrived, prejudiced as Augustine. Barion was forced to subdivide his nebulous domain into different realities. Pagans were no problem as long as they had sunlight and greenery... "|
|paganism||world||150 C.E.||Hoban, Russell. Riddley Walker. New York: Summit Books (1980); pg. 123-124.||[Description of the painting of the Legend of St Eustace.] "
The Legend of St Eustace dates from the year A.D. 120 and this XVth-century wall painting depicts with fidelity the several episodes in his life.
... 5. Fifteen years pass by. St Eustace has recovered his wife and sons and is the victorious general of the Emperor Hadrian, who orders a great sacrifice to the gods in honour of his victories. Eustace and his family refuse to offer incense. We see them being roasted to death in a brazen bull. The Emperor Hadrian stands on the left with a drawn sword in his hand. "
|paganism||world||800 C.E.||Atwood, Margaret. The Handmaid's Tale. Boston, MA: Houghton Mifflin (1986); pg. 305.||[Academic symposium in Nanavit, year 2195.] "As we know from the study of history, no new system can impose itself upon a previous one without incorporating many of the elements to be found in the latter, as witness the pagan elements in medieval Christianity... "|
|paganism||world||875 C.E.||Harrison, Harry & John Holm. King and Emperor. New York: Tor (1996); pg. 32.||Pg. 32: "...invasion by Charles the Bald's Franks and Ivar the Boneless's pagans... "; pg. 97: "...just as the Holy Lance on which his rule rested had existed, hidden among the pagans... "|
|paganism||world||1000 C.E.||Eddings, David. Domes of Fire. New York: Ballantine (1993); pg. 23.|| "'There are some rumors up there of backsliding--reversion to the worship of the old pagan Gods.'
'It's the sort of thing you'd expect. When a Lamork starts thinking about Drychtnath, he automatically hauls the old Gods out of the closet. It's so foolish. Aren't there enough real Gods for them?'
'The old Lamork Gods aren't real, then?'
'Of course not. Where's your mind, Sparhawk?'
'The Troll-Gods are real. What's the difference?'
'There's all the difference in the world, Father. Any child can see that.' " [Other refs., not in DB.]
|paganism||world||1000 C.E.||Fox, Janet. "Demon and Demoiselle " in Dragon Tales (Isaac Asimov, ed.) New York: Ballantine (1982; c. 1978); pg. 249.|| "Arcana began to move crabwise along the wall, but any movement was a mistake. The nigh bore down on her like a juggernaut. 'Avaunt, pagan dog!'
...'Who be you, stranger?'
'Arcan, a scop, teller of thrilling tales of bold knights...' "