C. S. Lewis Quotes

• For me, reason is the natural organ of truth; but imagination is the organ of meaning. Imagination, producing new metaphors or revivifying old, is not the cause of truth, but its condition.
• Only the skilled can judge the skilfulness, but that is not the same as judging the value of the result.
• I believe in Christianity as I believe that the sun has risen. Not only because I see it, but because by it I see everything else.
• Of all tyrannies, a tyranny sincerely exercised for the good of its victims may be the most oppressive. It would be better to live under robber barons than under omnipotent moral busybodies. The robber baron's cruelty may sometimes sleep, his cupidity may at some point be satiated; but those who torment us for our own good will torment us without end for they do so with the approval of their own conscience.
• It is Christ Himself, not the Bible, who is the true Word of God. The Bible, read in the right spirit and with the guidance of good teachers, will bring us to Him.
• Critics who treat adult as a term of approval, instead of as a merely descriptive term, cannot be adult themselves. To be concerned about being grown up, to admire the grown up because it is grown up, to blush at the suspicion of being childish; these things are the marks of childhood and adolescence. And in childhood and adolescence they are, in moderation, healthy symptoms. Young things ought to want to grow. But to carry on into middle life or even into early manhood this concern about being adult is a mark of really arrested development. When I was ten, I read fairy tales in secret and would have been ashamed if I had been found doing so. Now that I am fifty I read them openly. When I became a man I put away childish things, including the fear of childishness and the desire to be very grown up.
• You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you. It is easy to you believe a rope to be strong and sound as long as you are merely using it to cord a box. But suppose that you had to hang by that rope over a precipice. Wouldn't you then first discover how much you really trusted it? ... Only a real risk tests the reality of a belief.
• It is hard to have patience with people who say 'There is no death' or 'Death doesn't matter.' There is death. And whatever is matters. And whatever happens has consequences, and it and they are irrevocable and irreversible. You might as well say that birth doesn't matter.
• And now, by some transition, which he did not notice, it seemed that what had begun as speech was turned into sight, or into something that can be remembered only as if it were seeing. He thought he saw the Great Dance. It seemed to be woven out of the intertwining undulation of many cords or bands of light, leaping over and under one another and mutually embraced in arabesques and flower-like subtleties. Each figure as he looked at it became the master-figure or focus of the whole spectacle, by means of which his eye disentangled all else and brought it into unity--only to be itself entangled when he looked to what he had taken for mere marginal decorations and found that there also the same hegemony was claimed, and the claim made good, yet the former pattern thereby disposed but finding in its new subordination a significance greater than that which it had abdicated. He could see also ( but the word 'seeing' is now plainly inadequate)wherever the ribbons or serpents of light intersected minute corpuscles of momentary brightness: and he knew somehow that these particles were the secular generalities of which history tells--people, institutions, climates of opinion, civilizations, arts, sciences and the like--ephemeral coruscations that piped their short song and vanished. The ribbons or cords themselves, in which millions of corpuscles lived and died, were the things of some different kind. At first he could not say what. But he knew in the end that most of them were individual entities. If so, the time in which the Great Dance proceeds is very unlike time as we know it. Some of the thinner more delicate cords were the beings that we call short lived: flowers and insects, a fruit or a storm of rain, and once (he thought) a wave of the sea. Others were such things we think lasting: crystals, rivers, mountains, or even stars. Far above these in girth and luminosity and flashing with colours form beyond our spectrum were the lines of personal beings, yet as different from one another in splendour as all of them from the previous class. But not all the cords were individuals: some of them were universal truths or universal qualities. It did not surprise him then to find that these and the persons were both cords and both stood together as against the mere atoms of generality which lived and died in the clashing of their streams: But afterwards, when he came back to earth, he wondered. And by now the thing must have passed together out of the region of sight as we understand it. For he says that the whole figure of there enamored and inter -inanimate circling was suddenly revealed as the mere superficies of a far vaster pattern in four dimensions, and that figure as the boundary of yet others in other worlds: till suddenly as the movement grew yet swifter, the interweaving yet more ecstatic, the relevance of all to all yet more intense, as dimension was added to dimension and tat part of him which could reason and remember was dropped further and further behind that part of him which saw, even then, at the very zenith of complexity, complexity was eaten up and faded, as a thin white cloud fades into the hard blue burning of sky, and all simplicity beyond all comprehension, ancient and young as spring, illimitable, pellucid, drew him with cords of infinite desire into it's own stillness. He went up into such a quietness, a privacy, and a freshness that at the very moment when he stood farthest from our ordinary mode of being he had the sense of striping off encumbrances and awaking from a trance, and coming to himself. With a gesture of relaxation he looked about him:
• Not till then did his controllers allow him to suspect that death itself might not after all cure the illusion of being a soul--nay, might prove the entry into a world where that illusion raged infinite and unchecked. Escape for the soul, if not for the body, was offered him. He became able to know (and simultaneously refused the knowledge) that he had been wrong from the beginning, that souls and personal responsibility existed. He half saw: he wholly hated. The physical torture of the burning was not fiercer than his hatred of that.
• In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honour and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.
• Our father was married twice,' continued Humanist. 'Once to a lady named Epichaerecacia, and afterwords to Euphuia...[1]
• Love is something more stern and splendid than mere kindness.
• Love may forgive all infirmities and love still in spite of them: but Love cannot cease to will their removal.
• Everyone feels benevolent if nothing happens to be annoying him at the moment.
• God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to rouse a deaf world.
• God will look to every soul like its first love because He is its first love.
• Try to exclude the possibility of suffering which the order of nature and the existence of free-wills involve, and you find that you have excluded life itself.
• I call this Divine humility because it is a poor thing to strike our colours to God when the ship is going down under us; a poor thing to come to Him as a last resort, to offer up 'our own' when it is no longer worth keeping. If God were proud He would hardly have us on such terms: but He is not proud, He stoops to conquer, He will have us even though we have shown that we prefer everything else to Him, and come to Him because there is 'nothing better' now to be had.
• If He who in Himself can lack nothing chooses to need us, it is because we need to be needed.
• There is wishful thinking in Hell as well as on Earth.
• I live in the Managerial Age, in a world of 'Admin.' The greatest evil is not now done in those sordid 'dens of crime' that Dickens loved to paint. It is not done even in concentration camps and labour camps. In those we see its final result. But it is conceived and ordered (moved, seconded, carried, and minuted) in clean, carpeted, warmed, and well-lighted offices, by quiet men with white collars and cut fingernails and smooth-shaven cheeks who do not need to raise their voice. Hence, naturally enough, my symbol for Hell is something like the bureaucracy of a police state or the offices of a thoroughly nasty business concern.
• My dear Wormwood, I note what you say about guiding your patient's reading and taking care that he sees a good deal of his materialist friend. But are you not being a trifle naive? It sounds as if you suppose that argument was the way to keep him out of the enemy's clutches. That might have been so if he had lived a few centuries earlier.
• Gratitude looks to the past and love to the present; fear, avarice, lust, and ambition look ahead.
• When they have really learned to love their neighbours as themselves, they will be allowed to love themselves as their neighbours.
• Courtship is the time for sowing those seeds which will grow up ten years into domestic hatred.
• There are two kinds of people: those who say to God, 'Thy will be done,' and those to whom God says, 'All right, then, have it your way.'
• The safest road to Hell is the gradual one - the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.
• Humans are amphibians - half spirit and half animal.... As spirits they belong to the eternal world, but as animals they inhabit time.
• Much of the modern resistance to chastity comes from men's belief that they 'own' their bodies - those vast and perilous estates, pulsating with the energy that made the worlds, in which they find themselves without their consent and from which they are ejected at the pleasure of Another!
• There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight.
• Of course a war is entertaining. The immediate fear and suffering of the humans is a legitimate and pleasing refreshment for our myriads of toiling workers. But what permanent good does it do us unless we make use of it for bringing souls to Our Father Below? When I see the temporal suffering of humans who finally escape us, I feel as if I had been allowed to taste the first course of a rich banquet and then denied all the rest. It is worse than not to have tasted it at all. The Enemy, true to His barbarous methods of warfare, allows us to see the short misery of His favourites only to tantalize and torment us - to mock the incessant hunger, which, during this present phase of great conflict, His blockade is admittedly imposing.
• Be not deceived, Wormwood, our cause is never more in jeopardy than when a human, no longer desiring but still intending to do our Enemy's will, looks round upon a universe in which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.
• All mortals tend to turn into the thing they are pretending to be.
• The humans live in time but our Enemy (God) destines them for eternity.
• A sensible human once said, 'If people knew how much ill-feeling unselfishness occasions, it would not be so often recommended from the pulpit'; and again, 'She's the sort of woman who lives for others-you can always tell the others by their hunted expression.'
• Reality is harsh to the feet of shadows.
• There are two kinds of people: those who say to God, 'Thy will be done,' and those to whom God says, 'Thy will be done.'
• 'I wish I had never been born,' she said. 'What are we born for?' 'For infinite happiness,' said the Spirit. 'You can step out into it at any moment...'
• 'But what of the poor Ghosts who never get into the omnibus at all?' ' Everyone who wishes it does. Never fear. There are only two kinds of people in the end: those who say to God, 'Thy will be done,' and those to whom God says, in the end, 'Thy will be done.' All that are in Hell choose it. ... No soul that seriously and constantly desires joy will ever miss it. Those who seek find. To those who knock, it is opened.'
• [Mortals] say of some temporal suffering, 'No future bliss can make up for it,' not knowing Heaven, once attained, will work backwards and turn even that agony into a glory. And of some sinful pleasure they say 'Let me have but this and I'll take the consequences': little dreaming how damnation will spread back and back into their past and contaminate the pleasure of the sin. Both processes begin even before death.
• 'Milton was right:' The choice of every lost soul can be expressed in the words 'Better to reign in Hell than to serve in Heaven.' There is always something they insist on keeping even at the price of misery:
• There have been men before : who got so interested in proving the existence of God that they came to care nothing for God himself: as if the good Lord had nothing to do but to exist. There have been some who were so preoccupied with spreading Christianity that they never gave a thought to Christ.
• Every poet and musician and artist, but for Grace, is drawn away from love of the thing he tells to love of the telling till, down in Deep Hell, they cannot be interested in God at all but only in what they say about Him.
• 'Ye can know nothing of the end of all things, or nothing expressible in those terms. It may be, as the Lord said to the Lady Julian, that all will be well, and all will be well, and all manner of things will be well. But it's ill talking of such questions.' 'Because they are too terrible, Sir?' 'No. Because all answers deceive. If ye put the question from within Time and are asking about possibilities, the answer is certain. The choice of ways is before you. Neither is closed. Any man may choose eternal death. Those who choose it will have it. But if ye are trying to leap on into Eternity, if ye are trying to see the final state of all things as it will be (for so ye must speak) when there are no more possibilities left but only the Real, then ye ask what cannot be answered to mortal ears. Time is the very lens through which ye see - small and clear, as men see through the wrong end of a telescope - something that would otherwise be too big for ye to see at all. That thing is Freedom: the gift whereby ye most resemble your Maker and are yourselves parts of eternal reality. But ye can see it only through the lens of Time, in a little clear picture, through the inverted telescope. It is a picture of moments following one another and yourself in each moment making some choice that might have been otherwise. Neither the temporal succession nor the phantom of what ye might have chosen and didn't is itself Freedom. They are a lens. The picture is a symbol: but it's truer than any philosophical theorem (or, perhaps, than any mystic's vision) that claims to go behind it. For every attempt to see the shape of eternity except through the lens of Time destroys your knowledge of Freedom.'
• Perfect humility dispenses with modesty.
• As long as this deliberate refusal to understand things from above, even where such understanding is possible, continues, it is idle to talk of any final victory over materialism.
• We live, in fact, in a world starved for solitude, silence, and private: and therefore starved for meditation and true friendship.
• 100 per cent of us die, and the percentage cannot be increased.
• Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.
• You have never talked to a mere mortal. Nations, cultures, arts, civilizations - these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit - immortal horrors or everlasting splendours.
• At present we are on the outside of the world, the wrong side of the door. We discern the freshness and purity of the morning, but they do not make us fresh and pure. We cannot mingle with the splendours we see. But all the leaves of the New Testament are rustling with the rumour that it will not always be so. Some day, God willing, we shall get in.
• We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He has disabled death itself. That is the formula. That is Christianity. That is what has to be believed. Any theories we build up as to how Christ's death did all this are, in my view, quite secondary: mere plans or diagrams to be left alone if they do not help us, and, if they do help us, not to be confused with the thing itself.
• This year, or this month, or, more likely, this very day, we have failed to practise ourselves the kind of behaviour we expect from other people.
• This is the terrible fix we are in. If the universe is not governed by an absolute goodness, then all our efforts are in the long run hopeless. But if it is, then we are making ourselves enemies to that goodness every day, and are not in the least likely to do any better tomorrow, and so our case is hopeless again....God is the only comfort, He is also the supreme terror: the thing we most need and the thing we most want to hide from.
• Some people talk as if meeting the gaze of absolute goodness would be fun. They need to think again. They are still only playing with religion. Goodness is either the great safety or the great danger - according to the way you react to it.
• Now is our chance to choose the right side. God is holding back to give us that chance. It won't last forever. We must take it or leave it.
• Badness is only spoiled goodness.
• We have two bits of evidence about the Somebody. One is the universe He has made. If we used that as our only clue, I think we should have to conclude that He was a great artist (for the universe is a very beautiful place), but also that He is quite merciless and no friend to man (for the universe is a very dangerous and terrifying place.) ...The other bit of evidence is that Moral Law which He has put in our minds. And this is a better bit of evidence than the other, because it is inside information. You find out more about God from the Moral Law than from the universe in general just as you find out more about a man by listening to his conversation than by looking at a house he has built.
• My argument against God was that the universe seemed so cruel and unjust. But how had I got this idea of just and unjust? A man does not call a line crooked unless he has some idea of a straight line. What was I comparing this universe with when I called it unjust?
• [Christians] believe that the living, dynamic activity of love has been going on in God forever and has created everything else. And that, by the way, is perhaps the most important difference between Christianity and all other religions: that in Christianity God is not a static thing - not even a person - but a dynamic, pulsating activity, a life, almost a kind of drama. Almost, if you will not think me irreverent, a kind of dance.
• The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. There's not one of them which won't make us into devils if we set it up as an absolute guide. You might think love of humanity in general was safe, but it isn't. If you leave out justice you'll find yourself breaking agreements and faking evidence in trials 'for the sake of humanity' and become in the end a cruel and treacherous man.
• Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of - throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.
• Of course God knew what would happen if they used their freedom the wrong way: apparently He thought it worth the risk.
• When you have reached your own room, be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house.
• What can you ever really know of other people's souls - of their temptations, their opportunities, their struggles? One soul in the whole of creation you do know: and it is the only one whose fate is placed in your hands. If there is a God, you are, in a sense, alone with Him. You cannot put Him off with speculation about your neighbours or memories of what you have read in books.
• You can put this another way by saying that while in other sciences the instruments you use are things external to yourself (things like microscopes and telescopes), the instrument through which you see God is your whole self. And if a man's self is not kept clean and bright, his glimpse of God will be blurred - like the Moon seen through a dirty telescope. That is why horrible nations have horrible religions: they have been looking at God through a dirty lens.
• Among these Jews there suddenly turns up a man who goes about talking as if He was God. He claims to forgive sins. He says He has always existed. He says He is coming to judge the world at the end of time. Now let us get this clear. Among Pantheists, like the Indians, anyone might say that he was a part of God, or one with God: there would be nothing very odd about it. But this man, since He was a Jew, could not mean that kind of God. God, in their language, meant the Being outside of the world, who had made it and was infinitely different from anything else. And when you have grasped that, you will see that what this man said was, quite simply, the most shocking thing that has ever been uttered by human lips.
• God lends us a little of His reasoning powers and that is how we think: He puts a little of His love into us and that is how we love one another. When you teach a child writing, you hold its hand while it forms the letters: that is, it forms the letters because you are forming them. We love and reason because God loves and reasons and holds our hand while we do it.
• The Christian is in a different position from other people who are trying to be good. They hope, by being good, to please God if there is one; or - if they think there is not - at least they hope to deserve approval from good men. But the Christian thinks any good he does comes from the Christ-life inside him. He does not think God will love us because we are good, but that God will make us good because He loves us; just as the roof of a greenhouse does not attract the sun because it is bright, but becomes bright because the sun shines on it.
• I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would be either a lunatic - on a level with the man who says he is a poached egg - or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman or something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronising nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
• God made us: invented us as a man invents an engine. A car is made to run on petrol, and it would not run properly on anything else. Now God designed the human machine to run on Himself.
• Being in love is a good thing, but it is not the best thing. There are many things below it, but there are also things above it. You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling... Knowledge can last, principles can last, habits can last; but feelings come and go... But, of course, ceasing to be 'in love' need not mean ceasing to love. Love in this second sense - love as distinct from 'being in love' - is not merely a feeling. It is a deep unity, maintained by the will and deliberately strengthened by habit; reinforced by (in Christian marriage) the grace which both partners ask, and receive, from God... 'Being in love' first moved them to promise fidelity: this quieter love enables them to keep the promise. It is on this love that the engine of marriage is run: being in love was the explosion that started it.
• If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world.
• But how can the characters in a play guess the plot? We are not the playwright, we are not the producer, we are not even the audience. We are on the stage. To play well the scenes in which we are 'on' concerns us much more than to guess about the scenes that follow it.
• I can imagine no man who will look with more horror on the End than a conscientious revolutionary who has, in a sense sincerely, been justifying cruelties and injustices inflicted on millions of his contemporaries by the benefits which he hopes to confer on future generations: generations who, as one terrible moment now reveals to him, were never going to exist. Then he will see the massacres, the faked trials, the deportations, to be all ineffaceably real, an essential part, his part, in the drama that has just ended: while the future Utopia had never been anything but a fantasy.
• Christian Apocalyptic offers us no such hope. It does not even foretell, (which would be more tolerable to our habits of thought) a gradual decay. It foretells a sudden, violent end imposed from without; an extinguisher popped onto the candle, a brick flung at the gramophone, a curtain rung down on the play - 'Halt!'
• The doctrine of the Second Coming teaches us that we do not and cannot know when the world drama will end. The curtain may be rung down at any moment: say, before you have finished reading this paragraph.
• The doctrine of the Second Coming has failed, so far as we are concerned, if it does not make us realize that at every moment of every year in our lives Donne's question 'What if this present were the world's last night?' is equally relevant.
• Frantic administration of panaceas to the world is certainly discouraged by the reflection that 'this present' might be 'the world's last night'; sober work for the future, within the limits of ordinary morality and prudence, is not.
• For what comes is Judgment: happy are those whom it finds labouring in their vocations, whether they were merely going out to feed the pigs or laying good plans to deliver humanity a hundred years hence from some great evil. The curtain has indeed now fallen. Those pigs will never in fact be fed, the great campaign against White Slavery or Governmental Tyranny will never in fact proceed to victory. No matter; you were at your post when the Inspection came.
• I fancy that most people who think at all have done a great deal of their thinking in the first fourteen years.
• The First [Friend] is the alter ego, the man who first reveals to you that you are not alone in the world by turning out (beyond hope) to share all your most secret delights. There is nothing to be overcome in making him your friend; he and you join like raindrops on a window. But the Second Friend is the man who disagrees with you about everything... Of course he shares your interests; otherwise he would not become your friend at all. But he has approached them all at a different angle. he has read all the right books but has got the wrong thing out of every one... How can he be so nearly right, and yet, invariably, just not right? He is as fascinating (and infuriating) as a woman.
• The only non-Christians who seemed to me really to know anything were the Romantics; and a good many of them were dangerously tinged with something like religion, even at times with Christianity. The upshot of it all could nearly be expressed in a perversion of Roland's great line in the Chanson: 'Christians are wrong, but all the rest are bores.'
• Enough had been thought, and said, and felt, and imagined. It was about time that something should be done.
• The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape?
• I do not think the resemblance between the Christian and the merely imaginative experience is accidental. I think that all things, in their own way, reflect heavenly truth, the imagination not least. 'Reflect' is the important word. This lower life of the imagination is not a beginning of, nor a step toward, the higher life of the spirit, merely an image.
• The hardness of God is kinder than the softness of men, and His compulsion is our liberation.
• 'Who are you? Nobody. Who is Porridge? THE MOST IMPORTANT PERSON THERE IS.'
• Some people seem to think that I began by asking myself how I could say something about Christianity to children; then fixed on the fairy tale as an instrument, then collected information about child psychology and decided what age group I'd write for; then drew up a list of basic Christian truths and hammered out 'allegories' to embody them. This is all pure moonshine. I couldn't write in that way. It all began with images; a faun carrying an umbrella, a queen on a sledge, a magnificent lion. At first there wasn't anything Christian about them; that element pushed itself in of its own accord.
• I thought I saw how stories of this kind could steal past a certain inhibition which had paralysed much of my own religion in childhood. Why did one find it so hard to feel as one was told one ought to feel about God or about the sufferings of Christ? I thought the chief reason was that one was told one ought to. An obligation to feel can freeze feelings. And reverence itself did harm. The whole subject was associated with lowered voices; almost as if it were something medical. But supposing that by casting all these things into an imaginary world, stripping them of their stained-glass and Sunday school associations, one could make them for the first time appear in their real potency? Could one not thus steal past those watchful dragons? I thought one could.
• In those days Mr Sherlock Holmes was still living in Baker Street and the Bastables were looking for treasure in the Lewisham Road. (ch. 1)
• Make your choice, adventurous Stranger; Strike the bell and bide the danger, Or wonder, till it drives you mad, What would have followed if you had. (ch. 4)
• 'Creatures, I give you yourselves,' said the strong, happy voice of Aslan. 'I give to you forever this land of Narnia. I give you the woods, the fruits, the rivers. I give you the stars and I give you myself. The Dumb Beasts whom I have not chosen are yours also. Treat them gently and cherish them but do not go back to their ways lest you cease to be Talking Beasts. For out of them you were taken and into them you can return. Do not so.' (ch. 10)
• Laugh and fear not, creatures. Now that you are no longer dumb and witless, you need not always be grave. For jokes as well as justice come in with speech. (ch. 10)
• What did he say had entered the world? - A Neevil - What's a Neevil? - No, he didn't say a Neevil, he said a weevil - Well, what's that? (ch. 10)
• 'No, we're not [lettuce], honestly we're not,' said Polly hastily. 'We're not at all nice to eat.' - 'There!' said the Mole. 'They can talk. Who ever heard of a talking lettuce?' (ch. 10)
• 'No thanks,' said Digory, 'I don't know that I care much about living on and on after everyone I know is dead. I'd rather live an ordinary time and die and go to Heaven.' (ch. 13)
• He was very sad and he wasn't even sure all the time that he had done the right thing; but whenever he remembered the shining tears in Aslan's eyes he became sure. (ch. 13)
• [Said Aslan,] 'But I cannot tell that to this old sinner, and I cannot comfort him either; he has made himself unable to hear my voice. [...] But I will give him the only gift he is able to receive. [...] Sleep and be separated for some few hours from all the torments you have devised for yourself.' (ch. 14)
• All get what they want; they do not always like it. (ch. 14)
• When things go wrong, you'll find they usually go on getting worse for some time; but when things once start to go right they often go on getting better and better. (ch.15)
• The trouble about trying to make yourself stupider than you really are is that you very often succeed.
• Once there were four children whose names were Peter, Susan, Edmund and Lucy. This story is about something that happened to them when they were sent away from London during the war because of the air-raids. (ch. 1)
• 'Is he safe?' 'Safe?' said Mr. Beaver... 'Who said anything about safe? 'Course he isn't safe. But he's good. He's the King, I tell you.'
• Wrong will be right, when Aslan comes in sight, At the sound of his roar, sorrows will be no more, When he bares his teeth, winter meets its death, And when he shakes his mane, we shall have spring again. (ch. 8)
• Rise up, Sir Peter Wolf's-Bane. And, whatever happens, never forget to wipe your sword. (ch. 12)
• 'But what does it all mean?' asked Susan when they were somewhat calmer. - 'It means,' said Aslan, 'that though the Witch knew the Deep Magic, there is a magic deeper still which she did not know. Her knowledge goes back only to the dawn of Time. But if she could have looked a little further back, into the stillness and the darkness before Time dawned, she would have read there a different incantation. She would have known that when a willing victim who had committed no treachery was killed in a traitor's stead, the Table would crack and Death itself would start working backwards.' (ch. 15)
• How Aslan provided food for them all I don't know; but somehow or other they found themselves all sitting down on the grass to a fine high tea at about eight o'clock. (ch. 17)
• 'By the Lion's Mane, a strange device,' said King Peter, 'to set a lantern here where the trees cluster so thick about it and so high above it that if it were lit it should give light to no man!' (ch. 17)
• But always what we have taken in hand, the same we have achieved. (ch. 17)
• Once a King or Queen in Narnia, always a King or Queen in Narnia. (ch. 17)
• What do they teach them at these schools? (ch. 17)
• 'It's a lion, I know it's a lion,' thought Shasta. 'I'm done. I wonder, will it hurt much? I wish it was over. I wonder, does anything happen to people after they're dead? O-o-oh! Here it comes! ... Why, it's not nearly as big as I thought! It's only half the size. No, it isn't even quarter the size. I do declare it's only the cat!! I must have dreamed all that about its being as big as a horse.' (ch. 6)
• 'My good Horse,' said the Hermit... 'My good Horse, you've lost nothing but your self-conceit. No, no, cousin. Don't put back your ears and shake your mane at me. If you are really so humbled as you sounded a minute ago, you must learn to listen to sense. You're not quite the great Horse you had come to think, from living among poor dumb horses. Of course you were braver and cleverer than them. You could hardly help being that. It doesn't follow that you'll be anyone very special in Narnia. But as long as you know you're nobody special, you'll be a very decent sort of Horse, on the whole, and taking one thing with another....' (ch. 10)
• 'I was the lion who forced you to join with Aravis. I was the cat who comforted you among the houses of the dead. I was the lion who drove the jackals from you while you slept. I was the lion who gave the Horses the new strength of fear for the last mile so that you should reach King Lune in time. And I was the lion you do not remember who pushed the boat in which you lay, a child near death, so that it came to shore where a man sat, wakeful at midnight, to receive you.' 'Then it was you who wounded Aravis?' 'It was I.' 'But what for?' 'Child,' said the Voice, 'I am telling you your story, not hers. I tell no one any story but his own.' (ch. 11)
• And of course he knew none of the true stories about Aslan, the great Lion, the son of the Emperor-beyond-the-Sea, the King above all High Kings in Narnia. But after one glance at the Lion's face he slipped out of the saddle and fell at its feet. He couldn't say anything but then he didn't want to say anything, and he knew he needn't say anything. (ch. 11)
• 'But of course that was the same boat that Aslan (he seems to be at the back of all the stories) pushed ashore at the right place for Asheesh to pick me up. I wish I knew that knight's name, fore he must have kept me alive and starved himself to do it' 'I suppose Aslan would say that was part of someone else's story,' said Aravis. 'I was forgetting that,' said Cor. (ch. 14)
• Then Hwin, though shaking all over, gave a strange little neigh, and trotted across to the Lion. 'Please,' she said, 'you're so beautiful. You may eat me if you like. I'd sooner be eaten by you then fed by anyone else.' 'Dearest daughter,' said Aslan, planting a lion's kiss on her twitching, velvet nose, 'I knew you would not be long in coming to me. Joy shall be yours.' (ch. 14)
• 'But that's just the point,' groaned Bree. 'Do Talking Horses roll? Supposing they don't? I can't bear to give it up. What do you think, Hwin?' 'I'm going to roll anyway,' said Hwin. 'I don't suppose any of them will care two lumps of sugar whether you roll or not.' (ch. 15)
• Aravis also had many quarrels (and, I'm afraid, even fights) with Cor, but they always made it up again: so that years later, when they were grown up, they were so used to quarrelling and making it up again that they got married so as to go on doing it more conveniently. (ch. 15)
• Who believes in Aslan nowadays?
• 'If your Majesty is ever to use the Horn,' said Trufflehunter, 'I think the time has now come.' Caspian had of course told them of his treasure several days ago. 'We are certainly in great need,' answered Caspian. 'But it is hard to be sure we are at our greatest. Supposing there came an even worse need and we had already used it?' 'By that argument,' said Nikabrik, 'your Majesty will never use it until it is too late.' 'I agree with that,' said Doctor Cornelius. 'And what do you think, Trumpkin?' asked Caspian. 'Oh, as for me,' said the Red Dwarf, who had been listening with complete indifference, 'your Majesty knows I think the Horn - and that bit of broken stone over there and your great King Peter - and your Lion Aslan - are all eggs in moonshine. It's all one to me when your Majesty blows the Horn. All I insist on is that the army is told nothing about it. There's no good raising hopes of magical help which (as I think) are sure to be disappointed.'
• But I thought you didn't believe in the Horn, Trumpkin, said Caspian. No more I do, your Majesty. But what does that got to do with it? I might as well die on a wild goose chase as die here. You are my King. 'I know the difference between giving advice and giving orders. You have my advice and now it's the time for orders'
• 'Yes,' said Peter, 'I suppose what makes it feel so queer is that in the stories it's always someone in our world who does the calling. One doesn't really think about where the Jinn's coming from.' 'And now we know what it feels like for the Jinn,' said Edmund with a chuckle. 'Golly! It's a bit uncomfortable to know that we can be whistled for like that. It's worse than what Father says about living at the mercy of the telephone.'
• 'You have listened to fears, Child,' said Aslan. 'Come, let me breathe on you. Forget them. Are you brave again?'
• 'Sire,' said Reepicheep [the chief mouse]. 'My life is ever at your command, but my honour is my own. Sire, I have among my people the only trumpeter in your Majesty's army. I had thought, perhaps, we might have been sent with the challenge [to single combat between the High King Peter and King Miraz]. Sire, my people are grieved. Perhaps if it were your pleasure that I should be a marshal of the lists, it would content them.' [...] - 'I am afraid it would not do,' said Peter very gravely. 'Some humans are afraid of mice - ' - 'I have observed it, Sire,' said Reepicheep. - 'And it would not be quite fair to Miraz,' Peter continued, 'to have in sight anything that might abate the edge of his courage.' - 'Your Majesty is the mirror of honor,' said the Mouse with one of his admirable bows.
• 'Have you pen and ink, Master Doctor?' 'A scholar is never without them, your Majesty,' answered Doctor Cornelius.
• 'Welcome, Prince,' said Aslan. 'Do you feel yourself sufficient to take up the Kingship of Narnia?' 'I - I don't think I do, Sir,' said Caspian. 'I'm only a kid.' 'Good,' said Aslan. 'If you had felt yourself sufficient, it would have been a proof that you were not. ...'
• 'You come from the Lord Adam and the Lady Eve', said Aslan. 'And that is both honour enough to erect the head of the poorest beggar, and shame enough to bow the shoulders of the greatest emperor on earth; Be content.'
• There was once a boy named Eustace Clarence Scrubb, and he almost deserved it. He didn't call his Father and Mother 'Father' and 'Mother', but Harold and Alberta. They [his family] were very up-to-date and advanced people. They were vegetarians, non-smokers and tee-totallers, and wore a special kind of underclothes. In their house there was very little furniture and very few clothes on beds and the windows were always open. (ch. 1)
• He liked books if they were books of information and had pictures of grain elevators or of fat foreign children doing exercises in model schools. (ch. 1)
• 'But who is Aslan? Do you know him?' 'Well - he knows me,' said Edmund. (ch. 7)
• The Lord Octesian's arm-ring had a curious fate. Eustace did not want it and offered it to Caspian, and Caspian offered it to Lucy. She did not care about having it. 'Very well, then, catch as catch can,' said Caspian and flung it up in the air. [...] Up went the ring, flashing in the sunlight, and caught, and hung, as neatly as a well-thrown quoit, on a little projection on the rock. No one could climb up to get it from below and no one could climb down to get it from above. And there, for all I know, it is hanging still and may hang till the world ends. (ch. 7)
• In describing the scene Lucy said afterwards, 'He was the size of an elephant,' though at another time she only said, 'The size of a cart-horse.' But it was not the size that mattered. Nobody dared to ask what it was. They knew it was Aslan. (ch. 8)
• (I don't know what the Bearded Glass was for because I am not a magician.) (ch. 10)
• She [Lucy] tried to open it but couldn't at first; this, however, was only because it was fastened by two leaden clasps, and when she had undone these it opened easily enough. And what a book it was! (ch. 10)
• They were cures for warts (by washing your hands in moonlight in a silver basin) and toothache and cramp, and a spell for taking a swarm of bees. The picture of the man with toothache was so lifelike that it would have set your own teeth aching if you looked at it too long, and the golden bees which were dotted all round the fourth spell looked for a moment as if they were really flying. ... And the longer she read the more wonderful and more real the pictures became. (ch. 10)
• 'I will say the spell,' said Lucy. 'I don't care. I will.' She said I don't care because she had a strong feeling that she mustn't. But when she looked back at the opening words of the spell, there in the middle of the writing, where she felt quite sure there had been no picture before, she found the great face of a lion, of The Lion, Aslan himself, staring into hers. It was painted such a bright gold that it seemed to be coming towards her out of the page; and indeed she never was quite sure afterwards that it hadn't really moved a little. At any rate, she knew the expression on his face quite well. He was growling and you could see most of his teeth. She became horribly afraid and turned over the page at once. (ch. 10)
• And all in a hurry, for fear her mind would change, she said the words [for a different spell] (nothing will induce me to tell you what they were). Then she waited for something to happen. - As nothing happened she began looking at the pictures. And all at once she saw the very last thing she expected - a picture of a third-class carriage in a train, with two schoolgirls sitting in it. ... Only now it was much more than a picture. It was alive. She could see the telegraph posts flicking past outside the window.... (ch. 10)
• When she had got to the third page [of another story] and come to the end, she said, 'That is the loveliest story I've ever read or ever shall read in my whole life. Oh, I wish I could have gone on reading it for ten years. At least I'll read it over again.' - But here part of the magic of the Book came into play. You couldn't turn back. The right-hand pages, the ones ahead, could be turned; the left-hand pages could not. ... 'It was about a cup and a sword and a tree and a green hill, I know that much. But I can't remember, and what shall I do?' (ch. 10)
• 'Aslan!' said Lucy almost a little reproachfully. 'Don't make fun of me. As if anything I could do would make you visible!' 'It did,' said Aslan. 'Do you think I wouldn't obey my own rules?' (ch. 10)
• 'Do you grow weary, Coriakin, of ruling such foolish subjects as I have given you here?' [Aslan asked.] - 'No,' said the Magician, 'they are very stupid but there is no real harm in them. I begin to grow rather fond of the creatures. Sometimes, perhaps, I am a little impatient, waiting for the day when they can be governed by wisdom instead of this rough magic.' - 'All in good time, Coriakin,' said Aslan. - 'Yes, all in very good time, Sir,' was the answer. (ch. 11)
• 'Please, Aslan,' said Lucy, 'what do you call soon?' 'I call all times soon,' said Aslan. ... 'Come,' said the Magician. 'All times may be soon to Aslan, but in my home all hungry times are one o'clock.' (ch. 11)
• 'Of course I could turn him [the Chief Duffer] into something else, or even put a spell on him which would make them not believe a word he said. But I don't like to do that. It's better for them to admire him than to admire nobody.' (ch. 11)
• 'A few months ago they [the Duffers] were all for washing up the plates and knives before dinner: they said it saved time afterwards. I've caught them planting boiled potatoes to save cooking them when they were dug up. One day the cat got into the dairy and twenty of them were at work moving all the milk out; no one thought of moving the cat.' (ch. 11)
• 'Fools!' said the man, stamping his foot with rage. 'That is the sort of talk that brought me here, and I'd better have been drowned or never born. Do you hear what I say? This is where dreams - dreams, do you understand - come to life, come real. Not daydreams: dreams.' (ch. 12)
• [Caspian]'You can say what you like, Reepicheep. There are some things no man can face.' 'It is, then, my good fortune not to be a man,' replied Reepicheep with a very stiff bow. (ch. 12)
• 'Courage, dear heart'
• 'Oh, Aslan,' said Lucy. 'Will you tell us how to get into your country from our world?' - 'I shall be telling you all the time,' said Aslan. 'But I will not tell you how long or short the way will be; only that it lies across a river. But do not fear that, for I am the great Bridge Builder.' (ch. 16)
• 'Please Aslan, before we go, will you tell us when we can come back to Narnia again? Please. And oh, do, do, do, make it soon.' - 'Dearest,' said Aslan very gently, 'you and your brother will never come back to Narnia.' - 'Oh, Aslan!!' said Edmund and Lucy both together in despairing voices. - 'You are too old, children,' said Aslan, 'and you must begin to come close to your own world now.' - 'It isn't Narnia, you know,' sobbed Lucy. 'It's you. We shan't meet you there. And how can we live, never meeting you?' - 'But you shall meet me, dear one,' said Aslan. - 'Are - are you there too, Sir?' said Edmund. - 'I am,' said Aslan. 'But there I have another name. You must learn to know me by that name. This was the very reason why you were brought to Narnia, that by knowing me here for a little, you may know me better there.' (ch. 16)
• 'My own plans are made. While I can, I sail east in the Dawn Treader. When she fails me, I paddle east in my coracle. When she sinks, I shall swim east with my four paws. And when I can swim no longer, if I have not reached Aslan's country, or shot over the edge of the world in some vast cataract, I shall sink with my nose to the sunrise and Peepiceek shall be head of the talking mice in Narnia' (Ch. 14) said by Reepicheep
• 'Are you not thirsty?' said the Lion. 'I am dying of thirst,' said Jill. 'Then drink,' said the Lion. 'May I - could I - would you mind going away while I do?' said Jill. The Lion answered this only by a look and a very low growl. And as Jill gazed at its motionless bulk, she realized that she might as well have asked the whole mountain to move aside for her convenience. The delicious rippling noise of the stream was driving her nearly frantic. 'Will you promise not to - do anything to me, if I do come?' said Jill. 'I make no promise,' said the Lion. Jill was so thirsty now that, without noticing it, she had come a step nearer. 'Do you eat girls?' she said. 'I have swallowed up girls and boys, women and men, kings and emperors, cities and realms,' said the Lion. It didn't say this as if it were boasting, nor as if it were sorry, nor as if it were angry. It just said it. 'I daren't come and drink,' said Jill. 'Then you will die of thirst,' said the Lion. 'Oh dear!' said Jill, coming another step nearer. 'I suppose I must go and look for another stream then.' 'There is no other stream,' said the Lion.
• 'You would not have called to me unless I had been calling to you,' said the Lion. (ch. 2)
• 'One word, Ma'am,' he said, coming back from the fire; limping, because of the pain. 'One word. All you've been saying is quite right, I shouldn't wonder. I'm a chap who always liked to know the worst and then put the best face I can on it. So I won't deny any of what you said. But there's one thing more to be said, even so. Suppose we have only dreamed, or made up, all those things - trees and grass and sun and moon and stars and Aslan himself. Suppose we have. Then all I can say is that, in that case, the made-up things seem a good deal more important than the real ones. Suppose this black pit of a kingdom of yours is the only world. Well, it strikes me as a pretty poor one. And that's a funny thing, when you come to think of it. We're just babies making up a game, if you're right. But four babies playing a game can make a playworld which licks your real world hollow. That's why I'm going to stand by the play-world. I'm on Aslan's side even if there isn't any Aslan to lead it. I'm going to live as like a Narnian as I can even if there isn't any Narnia. So, thanking you kindly for our supper, if these two gentlemen and the young lady are ready, we're leaving your court at once and setting out in the dark to spend our lives looking for Overland. Not that our lives will be very long, I should think; but that's a small loss if the world's as dull a place as you say.'
• It is the stupidest children who are the most childish and the stupidest grown-ups who are the most grown-up.
• Nothing now remains for us seven but to go back to Stable Hill, proclaim the truth, and take the adventure that Aslan sends us. (ch.9)
• [Aslan speaking,] He went to the door and they all followed him. He raised his head and roared, 'Now it is time!' then louder, 'Time!'; then so loud that is could have shaken the stars, 'TIME.' The Door flew open. (ch. 13)
• 'Sir,' said Peter, 'I do not know whether you are my friend or my foe, but I should count it to my honour to have you for either. Has not one of the poets said that a noble friend is the best gift and a noble enemy the next best?' (ch. 14)
• [Said Emeth,] 'And this is the marvel of marvels, that he [Aslan] called me Beloved, me who am but as a dog - ' - 'Eh? What's that?' said one of the Dogs. [...] - 'He doesn't mean any harm,' said an older Dog. 'After all, we call our puppies Boys when they don't behave properly.' - 'So we do,' said the first Dog. 'Or girls.' - 'S-s-sh!' said the Old Dog. 'That's not a nice word to use. Remember where you are.' (ch. 15)
• 'Perhaps you will get some idea of it if you think like this. You may have been in a room in which there was a window that looked out on a lovely bay of the sea or a green valley that wound away among the mountains. And in the wall of that room opposite to the glass there may have been a looking glass. And the sea in the mirror, or the valley in the mirror, were in one sense just the same as the real ones: yet at the same time they were somehow different - deeper, more wonderful, more like places in a story: in a story you have never heard but very much want to know. The difference between the old Narnia and the new Narnia was like that. The new one was a deeper country: every rock and flower and blade of grass looked like it meant more. I can't describe it any better than that: if you ever get there you will know what I mean. It was the unicorn who summed up what everyone was feeling. He stamped his right fore-hoof on the ground and neighed, and then cried: 'I have come home at last! This is my real country! I belong here. This is the land I have been looking for all my life, though I never knew it till now. The reason why we loved the old Narnia so much is because it sometimes looked a little like this. Bree-hee-hee! Come further up, come further in!'(ch. 15)
• 'The term is over: the holidays have begun. The dream is ended: this is the morning.' And as He spoke He no longer looked to them like a lion; but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this is the end of all stories, and we can most truly say they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before. (ch. 16)
• To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly be broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket - safe, dark, motionless, airless - it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. The alternative to tragedy, or at least to the risk of tragedy, is damnation. The only place outside of Heaven where you can be perfectly safe from all the dangers and perturbations of love is Hell.
• Need-love cries to God from our poverty; Gift-love longs to serve, or even to suffer for, God; Appreciative love says: 'We give thanks to thee for thy great glory.' Need-love says of a woman 'I cannot live without her'; Gift-love longs to give her happiness, comfort, protection - if possible, wealth; Appreciative love gazes and holds its breath and is silent, rejoices that such a wonder should exist even if not for him, will not be wholly dejected by losing her, would rather have it so than never to have seen her at all.
• Friendship is unnecessary, like philosophy, like art... It has no survival value; rather it is one of those things that give value to survival.
• Friendship arises out of mere companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden). The typical expression of opening Friendship would be something like, 'What? You too? I thought I was the only one.'
• All that is not eternal is eternally out of date.
• If we cannot 'practice the presence of God,' it is something to practice the absence of God, to become increasingly aware of our unawareness till we feel like man who should stand beside a great cataract and hear no noise, or like a man in a story who looks in a mirror and finds no face there, or a man in a dream who stretches his hand to visible objects and gets no sensation of touch. To know that one is dreaming is to no longer be perfectly asleep. Bur for news of the fully waking world you must go to my betters.
• It's so much easier to pray for a bore than to go and see one.
• What seem our worst prayers may really be, in God's eyes, our best. Those, I mean, which are least supported by devotional feeling. For these may come from a deeper level than feeling. God sometimes seems to speak to us most intimately when he catches us, as it were, off our guard.
• 'But why,' (some ask), 'why, if you have a serious comment to make on the real life of men, must you do it by talking about a phantasmagoric never-never land of your own?' Because, I take it, one of the main things the author wants to say is that the real life of men is of that mythical and heroic quality. One can see the principle at work in his characterization. Much that in a realistic work would be done by 'character delineation' is here done simply by making the character an elf, a dwarf, or a hobbit. The imagined beings have their insides on the outside; they are visible souls. And man as a whole, Man pitted against the universe, have we seen him at all till we see that he is like a hero in a fairy tale?
• The Value of myth is that it takes all the things you know and restores to them the rich significance which has been hidden by the veil of familiarity.
• We do not retreat from reality, we rediscover it. As long as the story lingers in our mind, the real things are more themselves... By dipping them in myth we see them more clearly.
• 'If we are going to be destroyed by an atomic bomb, let that bomb when it comes find us doing sensible and human things -- praying, working, teaching, reading, listening to music, bathing the children, playing tennis, chatting to our friends over a pint and a game of darts -- not huddled together like frightened sheep and thinking about bombs. They might break our bodies (a microbe can do that) but they need not dominate our minds.'
• Nothing is yet in its true form.
• I have always - at least, ever since I can remember - had a kind of longing for death.'
• 'Ah, Psyche,' I said, 'have I made you so little happy as that?'
• 'No, no no,' she said. 'You don't understand. Not that kind of longing. It was when I was happiest that I longed most. It was on happy days when we were up there on the hills, the three of us, with the wind and the sunshine : where you couldn't see Glome or the palace. Do you remember? The colour and the smell, and looking at the Grey Mountain in the distance? And because it was so beautiful, it set me longing, always longing. Somewhere else there must be more of it. Everything seemed to be saying, Psyche come! But I couldn't (not yet) come and I didn't know where I was to come to. It almost hurt me. I felt like a bird in a cage when the other birds of its kind are flying home.
• The sweetest thing in all my life has been the longing - to reach the Mountain, to find the place where all the beauty came from - my country, the place where I ought to have been born. Do you think it all meant nothing, all the longing? The longing for home? For indeed it now feels not like going, but like going back.
• ''Are the gods not just?' 'Oh no, child. What would become of us if they were?''
• Die before you Die. There is no chance after.
• 'A pleasure is full grown only when it is remembered. You are speaking, Hman, as if the pleasure were one thing and the memory another. It is all one thing. The seroni could say it better than I say it now. Not better than I could say it in a poem. What you call remembering is the last part of the pleasure, as the crah is the last part of a poem. When you and I met, the meeting was over very shortly, it was nothing. Now it is growing something as we remember it. But still we know very little about it. What it will be when I remember it as I lie down to die, what it makes in me all my days till then-that is the real meeting. The other is only the beginning of it.' [2]
• If there is equality, it is in His love, not in us.
• The best way to drive out the devil, if he will not yield to texts of Scripture, is to jeer and flout him, for he cannot bear scorn.
• The devil...the prowde spirit...cannot endure to be mocked.

c. s. lewis