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1 " Solovey will take me to the ends of the earth if I ask it. I am going into the world, Alyosha. I will be no one's bride, neither of man nor of God. I am going to Kiev and Sarai and Tsargrad, and I will look upon the sun on the sea. "
― Katherine Arden , The Bear and the Nightingale (The Winternight Trilogy, #1)
2 " It was so awful! And he kept on looking at me and I knew I must get out of bed or he'd come and touch me. I did, too, but when I got out I wasn't me-I was a little white bunny. And he started out of the room and I had to go with him for fear he'd touch me. It felt so horrid, going out with him and looking back at mother there asleep." We went into the main part of the house, and one of the big front doors was open, and we went out through it. And then he gave a big jump, and so did I, and it took us clear up into the sky. We couldn't fly, but we kept jumping and jumping." Sometimes we stayed in the sky a little while, jumping from cloud to cloud, and the moon would get closer and closer and bigger and bigger, and its face would change and get horrible and grin at us until it seemed like its mouth was a mile wide and open, to swallow us up. And then we'd come down again and jump from one cliff to another, and the sea would be roaring down under us, and the waves all grey and cold and moving around and boiling like they were mad or afraid." We went all over the island and sometimes we jumped over the sea to the mainland and back again; and sometimes I tried to get away and run back to Mother - I thought she'd know me even if I was a bunny - but always, whichever way I turned, the hare was there in front of me, and his teeth were shining." We kept it up all night, and I was so tired and cold and miserable, and so scared. I didn't know whether he would ever let me go home or whether he would take me to Aunt Sarai. Then finally I did get away and the hare chased me!" She broke off, her voice rising again to a wail." It was so awful! I ran all over the island, into all sorts of queer little places that I never knew were there before - it seems so different after dark - and finally, when two or three times I'd been so tired that I thought I just couldn't go any farther, before he caught me, I saw the house in front of me and the front door still open and I started to run in, and then I thought - what if they'd planned it that way, and Aunt Sarai had come down from her portrait and was inside there in the dark, waiting for me? "
3 " The function of hate, as Sarai saw it, was to stamp out compassion—to close a door in one's own self and forget it was ever there. If you had hate, then you could see suffering—and cause it—and feel nothing except perhaps a sordid vindication. "
― Laini Taylor , Strange the Dreamer (Strange the Dreamer, #1)
4 " The central fact of biblical history, the birth of the Messiah, more than any other, presupposes the design of Providence in the selecting and uniting of successive producers, and the real, paramount interest of the biblical narratives is concentrated on the various and wondrous fates, by which are arranged the births and combinations of the 'fathers of God.' But in all this complicated system of means, having determined in the order of historical phenomena the birth of the Messiah, there was no room for love in the proper meaning of the word. Love is, of course, encountered in the Bible, but only as an independent fact and not as an instrument in the process of the genealogy of Christ. The sacred book does not say that Abram took Sarai to wife by force of an ardent love, and in any case Providence must have waited until this love had grown completely cool for the centenarian progenitors to produce a child of faith, not of love. Isaac married Rebekah not for love but in accordance with an earlier formed resolution and the design of his father. Jacob loved Rachel, but this love turned out to be unnecessary for the origin of the Messiah. He was indeed to be born of a son of Jacob - Judah - but the latter was the offspring, not of Rachel but of the unloved wife, Leah. For the production in the given generation of the ancestor of the Messiah, what was necessary was the union of Jacob precisely with Leah; but to attain this union Providence did not awaken in Jacob any powerful passion of love for the future mother of the 'father of God' - Judah. Not infringing the liberty of Jacob's heartfelt feeling, the higher power permitted him to love Rachel, but for his necessary union with Leah it made use of means of quite a different kind: the mercenary cunning of a third person - devoted to his own domestic and economic interests - Laban. Judah himself, for the production of the remote ancestors of the Messiah, besides his legitimate posterity, had in his old age to marry his daughter-in-law Tamar. Seeing that such a union was not at all in the natural order of things, and indeed could not take place under ordinary conditions, that end was attained by means of an extremely strange occurrence very seductive to superficial readers of the Bible. Nor in such an occurrence could there be any talk of love. It was not love which combined the priestly harlot Rahab with the Hebrew stranger; she yielded herself to him at first in the course of her profession, and afterwards the casual bond was strengthened by her faith in the power of the new God and in the desire for his patronage for herself and her family. It was not love which united David's great-grandfather, the aged Boaz, with the youthful Moabitess Ruth, and Solomon was begotten not from genuine, profound love, but only from the casual, sinful caprice of a sovereign who was growing old. "
― Vladimir Sergeyevich Solovyov , The Meaning of Love
5 " Are these black cats like the hare?" " No. They're smaller; they only want me to play with them. Fly away with them to a place on the other side of the moon. There's a garden there, all silvery-gold, and the cats and hares dance and jump round and round. They can jump so much farther than they can on earth; it's like flying, and they love it so. Sometimes I've felt as if I'd like to dance and jump through the air too, they looked so happy, and I've thought maybe if I did I wouldn't be afraid any more, but when I look they're all dancing round a Figure that sits still in the middle of the garden. A big black Figure with a hood on. And It hasn't got any face. Its face is so awful that It keeps it covered. And then I get so terribly afraid. And everything stops." " And you see all that in the picture?" " I don't know." She hesitated again. " I think it's partly dreams. After I've thought they were at the windows - the cats and the big hare. They sit there and watch, you see, after I've gone to sleep. But they don't come often. I don't usually know what's there." She came closer and whispered, her blue eyes earnest and weird, " I don't think it's an animal hare. I think it's Aunt Sarai's hare, that maybe it came from hell. It isn't swearing to say that word just as the name of a place, is it? That's why people used to be so scared of witches' black cats, isn't it, because they thought they weren't earth-cats, they were from the devil? Mother says there isn't any hell or any witches. But Aunt Sarai was a witch; that's why she can come back. I think they've all been witches here; the house is mad because mother wouldn't be; that's why it wants me now." Carew said, " It was all dreams, Betty. There is no hell. There is no garden on the other side of the moon. It's a dead world, full of volcanic craters, with no air for anything to grow in or breathe. A hare frightened you and, being nervous, you've had nightmares about it - pictures that fear paints on your mind just as an artist would on canvas, with paints and brushes." Every dream is now a movie we make for ourselves in our sleep... "
