“But, of course, what mattered most of all was my deep-seated hatred of authority, my monstrous individualism, my lawlessness. No word in my vocabulary expressed deeper hatred than the word INTERFERENCE. But Christianity placed at the centre what then seemed to me a transcendental Interferer. If its picture were true then no sort of 'treaty with reality' could ever be possible. There was no region even in the innermost depth of one's soul (nay, there least of all) which one could surround with a barbed wire fence and guard with a notice No Admittance. And that was what I wanted; some area, however small, of which I could say to all other beings, 'This is my business and mine only.”

“All the books were beginning to turn against me. Indeed, I must have been blind as a bat not to have seen it long before, the ludicrous contradiction between my theory of life and my actual experiences as a reader. George MacDonald had done more to me than any other writer; of course it was a pity that he had that bee in his bonnet about Christianity. He was good in spite of it. Chesterton has more sense than all the other moderns put together; bating, of course, his Christianity. Johnson was one of the few authors whom I felt I could trust utterly; curiously enough, he had the same kink. Spenser and Milton by a strange coincidence had it too. Even among ancient authors the same paradox was to be found. The most religious (Plato, Aeschylus, Virgil) were clearly those on whom I could really feed. On the other hand, those writers who did not suffer from religion and with whom in theory my sympathy ought to have been complete -- Shaw and Wells and Mill and Gibbon and Voltaire -- all seemed a little thin; what as boys we called "tinny". It wasn't that I didn't like them. They were all (especially Gibbon) entertaining; but hardly more. There seemed to be no depth in them. They were too simple. The roughness and density of life did not appear in their books.”

“The ideas that the whole human race is, in a sense, one thing- one huge organism, like a tree-must not be confused with the idea that individual difference is not important or that real people, Tom and Nobby and Kate, are some how less important than collective things like classes, races and so forth. Indeed the two ideas are opposites. Things which are parts of a single organism may be very different form one another: things which are not, may be very alike. Six pennies are quite separate and very alike: my nose and my lungs are very different but they are only alive at all because they are parts of my body and share its common life. Christianity thinks of individuals not as mere members of a group or items in a list, but as organs in a body- different from one another and each contributing what no other could.”

“And yet all loneliness, angers, hatreds, envies, and itchings that (Hell) contains, if rolled into one single experience and put into the scale against the least moment of the joy that is felt by the least in Heaven, would have no weight that could be registered at all. Bad cannot succeed even in being bad as truly as good is good.”

“And above all, you must be asking which door is the true one; not which pleases you best by its paint and panelling…the question should never be: ‘Do I like that kind of service?’ but ‘Are these doctrines true: Is holiness there? Does my conscience move me towards this? Is my reluctance to move to this door due to my pride, or my mere taste, or my personal dislike for this particular door-keeper?”

“In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets... Hence true Friendship is the least jealous of loves. Two friends delight to be joined by a third, and three by a fourth, if only the newcomer is qualified to become a real friend. They can then say, as the blessed souls say in Dante, "Here comes one who will augment our loves." For in this love "to divide is not to take away.”

“Tu-whoo! Ahem! Lord Regent," said the Owl, stooping down a little and holding its beak near the Dwarf's ear. "Heh? What's that?" said the Dwarf. "Two strangers, my Lord," said the Owl. "Rangers! What d'ye mean?" said the Dwarf. "I see two uncommonly grubby man-cubs. What do they want?" "My name's Jill," said Jill, pressing forward. She was very eager to explain the important business on which they had come. "The girl's called Jill," said the Owl, as loud as it could. "What's that?" said the Dwarf. "The girls are all killed! I don't believe a word of it. What girls? Who killed 'em?" "Only one girl, my Lord," said the Owl. "Her name is Jill." "Speak up, speak up," said the Dwarf. "Don't stand there buzzing and twittering in my ear. Who's been killed?" "Nobody's been killed," hooted the Owl. "Who?" "NOBODY." "All right, all right. You needn't shout. I'm not so deaf as all that. What do you mean by coming here to tell me that nobody's been killed? Why should anyone have been killed?" "Better tell him I'm Eustace," said Scrubb. "The boy's Eustace, my Lord," hooted the Owl as loud as it could. "Useless?" said the Dwarf irritably. "I dare say he is. Is that any reason for bringing him to court? Hey?" "Not useless," said the Owl. "EUSTACE." "Used to it, is he? I don't know what you're talking about, I'm sure. I'll tell you what it is, Master Glimfeather; when I was a young Dwarf there used to be talking beasts and birds in this country who really could talk. There wasn't all this mumbling and muttering and whispering. It wouldn't have been tolerated for a moment, Sir. Urnus, my trumpet please-”