Berry Sayings And Quotes

If Peeta and I were both to die, or they thought we were....My fingers fumble with the pouch on my belt, freeing it. Peeta sees it and his hand clamps on my wrist. "No, I won't let you." "Trust me," I whisper. He holds my gaze for a long moment then lets go. I loosen the top of the pouch and pour a few spoonfuls of berries into his palm. Then I fill my own. "On the count of three?" Peeta leans down and kisses me once, very gently. "The count of three," he says. We stand, our backs pressed together, our empty hands locked tight. "Hold them out. I want everyone to see," he says. I spread out my fingers, and the dark berries glisten in the sun. I give Peeta's hand one last squeeze as a signal, as a good-bye, and we begin counting. "One." Maybe I'm wrong. "Two." Maybe they don't care if we both die. "Three!" It's too late to change my mind. I lift my hand to my mouth taking one last look at the world. The berries have just passed my lips when the trumpets begin to blare. The frantic voice of Claudius Templesmith shouts above them. "Stop! Stop! Ladies and gentlemen, I am pleased to present the victors of the 74th Hunger Games, Katniss Everdeen and Peeta Mellark! I give you - the tributes of District 12!

Some say the blacker the berry, the sweeter the juice I say the darker the flesh then the deeper the roots

There are, it seems, two muses: the Muse of Inspiration, who gives us inarticulate visions and desires, and the Muse of Realization, who returns again and again to say "It is yet more difficult than you thought." This is the muse of form. It may be then that form serves us best when it works as an obstruction, to baffle us and deflect our intended course. It may be that when we no longer know what to do, we have come to our real work and when we no longer know which way to go, we have begun our real journey. The mind that is not baffled is not employed. The impeded stream is the one that sings.

Peeta opens his mouth for the first bite without hesitation. He swallows, then frowns slightly. "They're very sweet." "Yes they're sugar berries. My mother makes jam from them. Haven't you've ever had them before?" I say, poking the next spoonful in his mouth. "No," he says, almost puzzled. "But they taste familiar. Sugar berries?" "Well, you can't get them in the market much, they only grow wild," I say. Another mouthful goes down. Just one more to go. "They're sweet as syrup," he says, taking the last spoonful. "Syrup." His eyes widen as he realizes the truth. I clamp my hand over his mouth and nose hard, forcing him to swallow instead of spit. He tries to make himself vomit the stuff up, but it's too late, he's already losing consciousness. Even as he fades away, I can see in his eyes what I've done is unforgiveable. I sit back on my heels and look at him with a mixture of sadness and satisfaction. A stray berry stains his chin and I wipe it away. "Who can't lie, Peeta?" I say, even though he can't hear me.

If you don't know where you're from, you'll have a hard time saying where you're going.

Especially among Christians in positions of wealth and power, the idea of reading the Gospels and keeping Jesus' commandments as stated therein has been replaced by a curious process of logic. According to this process, people first declare themselves to be followers of Christ, and then they assume that whatever they say or do merits the adjective "Christian".

The complexity of our present trouble suggests as never before that we need to change our present concept of education. Education is not properly an industry, and its proper use is not to serve industries, either by job-training or by industry-subsidized research. It's proper use is to enable citizens to live lives that are economically, politically, socially, and culturally responsible. This cannot be done by gathering or "accessing" what we now call "information" - which is to say facts without context and therefore without priority. A proper education enables young people to put their lives in order, which means knowing what things are more important than other things; it means putting first things first.

Who cares even if I didn't?!" Conor shouted back. "They're just stupid berries. Woo-hoo, so scary. Oh, please, please, save me from the berries!" The monster looked at him quizzically. How strange, it said. The words you say tell me you are scared of the berries, but your actions seems to suggest otherwise.

Love the quick profit, the annual raise, vacation with pay. Want more of everything ready-made. Be afraid to know your neighbors and to die. And you will have a window in your head. Not even your future will be a mystery any more. Your mind will be punched in a card and shut away in a little drawer. When they want you to buy something they will call you. When they want you to die for profit they will let you know. So, friends, every day do something that won’t compute. Love the Lord. Love the world. Work for nothing. Take all that you have and be poor. Love someone who does not deserve it. Denounce the government and embrace the flag. Hope to live in that free republic for which it stands. Give your approval to all you cannot understand. Praise ignorance, for what man has not encountered he has not destroyed. Ask the questions that have no answers. Invest in the millenium. Plant sequoias. Say that your main crop is the forest that you did not plant, that you will not live to harvest. Say that the leaves are harvested when they have rotted into the mold. Call that profit. Prophesy such returns. Put your faith in the two inches of humus that will build under the trees every thousand years. Listen to carrion — put your ear close, and hear the faint chattering of the songs that are to come. Expect the end of the world. Laugh. Laughter is immeasurable. Be joyful though you have considered all the facts. So long as women do not go cheap for power, please women more than men. Ask yourself: Will this satisfy a woman satisfied to bear a child? Will this disturb the sleep of a woman near to giving birth? Go with your love to the fields. Lie down in the shade. Rest your head in her lap. Swear allegiance to what is nighest your thoughts. As soon as the generals and the politicos can predict the motions of your mind, lose it. Leave it as a sign to mark the false trail, the way you didn’t go. Be like the fox who makes more tracks than necessary, some in the wrong direction. Practice resurrection.

You don't need to be told some things. You can sometimes tell more by a man's silence and the set of his head than by what he says.

And when she sobbed until her eyes were bloodshot and her nose ran, he gave her a handkerchief and took advantage of nothing. Nothing but the chance to say, wordlessly, Here; you’ve been carrying that alone for a long time. Let me carry it with you awhile.

And it’s all my fault, Gale. Because of what I did in the arena. If I had just killed myself with those berries, none of this would’ve happened. Peeta could have come home and lived, and everyone else would have been safe, too.” “Safe to do what?” he says in a gentler tone. “Starve? Work like slaves? Send their kids to the reaping? You haven’t hurt people – you’ve given them an opportunity. They just have to be brave enough to take it.

Women could probably be trained quite easily to see men first as sexual things. If girls never experienced sexual violence; if a girl's only window on male sexuality were a stream of easily available, well-lit, cheap images of boys slightly older than herself, in their late teens, smiling encouragingly and revealing cuddly erect penises the color of roses or mocha, she might well look at, masturbate to, and, as an adult, "need" beauty pornography based on the bodies of men. And if those initiating penises were represented to the girl as pneumatically erectible, swerving neither left nor right, tasting of cinnamon or forest berries, innocent of random hairs, and ever ready; if they were presented alongside their measurements, length, and circumference to the quarter inch; if they seemed to be available to her with no troublesome personality attached; if her sweet pleasure seemed to be the only reason for them to exist--then a real young man would probably approach the young woman's bed with, to say the least, a failing heart.

It's always you ladybird," he says softly "don't you know?

Lovers must not, like usurers, live for themselves alone. They must finally turn from their gaze at one another back toward the community. If they had only themselves to consider, lovers would not need to marry, but they must think of others and of other things. They say their vows to the community as much as to one another, and the community gathers around them to hear and to wish them well, on their behalf and its own. It gathers around them because it understands how necessary, how joyful, and how fearful this joining is. These lovers, pledging themselves to one another "until death," are giving themselves away, and they are joined by this as no law or contract could join them. Lovers, then, "die" into their union with one another as a soul "dies" into its union with God. And so here, at the very heart of community life, we find not something to sell as in the public market but this momentous giving. If the community cannot protect this giving, it can protect nothing...

But even in the much-publicized rebellion of the young against the materialism of the affluent society, the consumer mentality is too often still intact: the standards of behavior are still those of kind and quantity, the security sought is still the security of numbers, and the chief motive is still the consumer's anxiety that he is missing out on what is "in." In this state of total consumerism - which is to say a state of helpless dependence on things and services and ideas and motives that we have forgotten how to provide ourselves - all meaningful contact between ourselves and the earth is broken. We do not understand the earth in terms either of what it offers us or of what it requires of us, and I think it is the rule that people inevitably destroy what they do not understand.

Say it, do it, preach it, shout it, but never, absolutely never, believe your own bullshit.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure, with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don’t call it cruelty. I do not apologize.

But faith is not necessarily, or not soon, a resting place. Faith puts you out on a wide river in a boat, in the fog, in the dark. Even a man of faith knows that (as Burley Coulter used to say) we've all got to go through enough to kill us.

Eating is an agricultural act,' as Wendell Berry famously said. It is also an ecological act, and a political act, too. Though much has been done to obscure this simple fact, how and what we eat determines to a great extent the use we make of the world - and what is to become of it. To eat with a fuller consciousness of all that is at stake might sound like a burden, but in practice few things in life can afford quite as much satisfaction. By comparison, the pleasures of eating industrially, which is to say eating in ignorance, are fleeting. Many people today seem erfectly content eating at the end of an industrial food chain, without a thought in the world; this book is probably not for them.

It is possible, I think, to say that... a Christian agriculture [is] formed upon the understanding that it is sinful for people to misuse or destroy what they did not make. The Creation is a unique, irreplaceable gift, therefore to be used with humility, respect, and skill.

Love is the same as being lost,' says Jacques to the dark. 'Except you don't care that you're lost.

We can say without exaggeration that the present national ambition of the United States is unemployment. People live for quitting time, for weekends, for vacations, and for retirement; moreover, this ambition seems to be classless, as true in the executive suites as on the assembly lines. One works not because the work is necessary, valuable, useful to a desirable end, or because one loves to do it, but only to be able to quit - a condition that a saner time would regard as infernal, a condemnation.

If you could do it, I suppose, it would be a good idea to live your life in a straight line - starting, say, in the Dark Wood of Error, and proceeding by logical steps through Hell and Purgatory and into Heaven. Or you could take the King's Highway past the appropriately named dangers, toils, and snares, and finally cross the River of Death and enter the Celestial City. But that is not the way I have done it, so far. I am a pilgrim, but my pilgrimage has been wandering and unmarked. Often what has looked like a straight line to me has been a circling or a doubling back. I have been in the Dark Wood of Error any number of times. I have known something of Hell, Purgatory, and Heaven, but not always in that order. The names of many snares and dangers have been made known to me, but I have seen them only in looking back. Often I have not known where I was going until I was already there. I have had my share of desires and goals, but my life has come to me or I have gone to it mainly by way of mistakes and surprises. Often I have received better than I deserved. Often my fairest hopes have rested on bad mistakes. I am an ignorant pilgrim, crossing a dark valley. And yet for a long time, looking back, I have been unable to shake off the feeling that I have been led - make of that what you will.

We had, you could say, everything but money -- Grandmam and I did, anyhow. We had each other and our work, and not much time to think of what we didn't have.

I'm trying not to be an asshole,' you say. Sometimes trying to be the absence of something makes you that very thing.

You're not really here, are you?" says James. "This is part of my madness?" "Does it matter?" asked Frank. "If it's madness telling you to marry that girl and be happy, whose advice would you rather have?

It might seem to you that living in the woods on a riverbank would remove you from the modern world. But not if the river is navigable, as ours is. On pretty weekends in the summer, this riverbank is the very verge of the modern world. It is a seat in the front row, you might say. On those weekends, the river is disquieted from morning to night by people resting from their work. This resting involves traveling at great speed, first on the road and then on the river. The people are in an emergency to relax. They long for the peace and quiet of the great outdoors. Their eyes are hungry for the scenes of nature. They go very fast in their boats. They stir the river like a spoon in a cup of coffee. They play their radios loud enough to hear above the noise of their motors. They look neither left nor right. They don't slow down for - or maybe even see - an old man in a rowboat raising his lines... I watch and I wonder and I think. I think of the old slavery, and of the way The Economy has now improved upon it. The new slavery has improved upon the old by giving the new slaves the illusion that they are free. The Economy does not take people's freedom by force, which would be against its principles, for it is very humane. It buys their freedom, pays for it, and then persuades its money back again with shoddy goods and the promise of freedom.

How would you describe the difference between modern war and modern industry—between, say, bombing and strip mining, or between chemical warfare and chemical manufacturing? The difference seems to be only that in war the victimization of humans is directly intentional and in industry it is “accepted” as a “trade-off.

I see what I want of Love... I see horses making the meadow dance, fifty guitars sighing, and a swarm of bees suckling the wild berries, and I close my eyes until I see our shadow behind this dispossessed place... I see what I want of people: their desire to long for anything, their lateness in getting to work and their hurry to return to their folk... and their need to say: Good Morning...

Hephaestus: "I envy your mortals." Aphrodite: "As Ares says, they die you know." Hephaestus: "They do. But the lucky ones live first [...] The luckiest ones spend time with you.

It is hard to say what it means to be at work and thinking of a person you loved and love still who did that same work before you and who taught you to do it. It is a comfort ever and always, like hearing the rhyme come when you are singing a song.

The soul, in its loneliness, hopes only for "salvation." And yet what is the burden of the Bible if not a sense of the mutuality of influence, rising out of an essential unity, among soul and body and community and world? These are all the works of God, and it is therefore the work of virtue to make or restore harmony among them. The world is certainly thought of as a place of spiritual trial, but it is also the confluence of soul and body, word and flesh, where thoughts must become deeds, where goodness must be enacted. This is the great meeting place, the narrow passage where spirit and flesh, word and world, pass into each other. The Bible's aim, as I read it, is not the freeing of the spirit from the world. It is the handbook of their interaction. It says that they cannot be divided; that their mutuality, their unity, is inescapable; that they are not reconciled in division, but in harmony. What else can be meant by the resurrection of the body? The body should be "filled with light," perfected in understanding. And so everywhere there is the sense of consequence, fear and desire, grief and joy. What is desirable is repeatedly defined in the tensions of the sense of consequence.

I always say chocolate makes all the difference. Well, that and friendliness.

We must say of the universe that it is a communion of subjects, not a collection of objects. 

We say a building is made of brick, but it's the mortar, filling in the cracks, that holds it all together. That provides the strength." -Aphrodite

The sunlight now lay over the valley perfectly still. I went over to the graveyard beside the church and found them under the old cedars... I am finding it a little hard to say that I felt them resting there, but I did. I felt their completeness as whatever they had been in the world. I knew I had come there out of kindness, theirs and mine. The grief that came to me then was nothing like the grief I had felt for myself alone... This grief had something in it of generosity, some nearness to joy. In a strange way it added to me what I had lost. I saw that, for me, this country would always be populated with presences and absences, presences of absences, the living and the dead. The world as it is would always be a reminder of the world that was, and of the world that is to come.

This isn’t a story about survival because a lot of my pieces have already been lost. Some rebirth has occurred, so I cannot say I’ve survived when I’m not the same person who started this journey.

I don't condone killing, but if killing happens anyway, then I think women go about it much more sensibly. Leave it to men to be loud and violent and messy about the business. It's egotistical of them. It's not enough to eliminate their enemy. No. They must conquer them face to face and watch them plead for mercy, whereas women dispatch victims quickly and silently." "Men might say poison isn't sporting." "Yes, and men think that organizing parties of dozens of riders and hounds to chase down one poor fox is sporting. Men's opinions are irrelevant.

I have this love for Mattie. It was formed in me as he himself was formed. It has his shape, you might say. He fits it. He fits into it as he fits into his clothes. He will always fit into it. When he gets out of the car and I meet him and hug him, there he is, him himself, something of my very own forever, and my love for him goes all around him just as it did when he was a baby and a little boy and a young man grown.

No one can love me,” she says. “No one.” “What do you mean?” “That is the price,” she tells him, “of being the goddess of love.

This was now officially the most inane conversation in which Griff had ever been a participant—and that included a drunken debate with Del over ostrich racing. “The color isn’t too awful?” She twisted a fold of the skirt. “The draper called it ‘dewy petal,’ but your mother said the shade was more of a ‘frosted berry.’ What do you say?” “I’m a man, Simms. Unless we’re discussing nipples, I don’t see the value in these distinctions.

Rats and roaches live by competition under the law of supply and demand; it is the privilege of human beings to live under the laws of justice and mercy. It is impossible not to notice how little the proponents of the ideal of competition have to say about honesty, which is the fundamental economic virtue, and how very little they have to say about community, compassion, and mutual help.

A person who undertakes to grow a garden at home, by practices that will preserve rather than exploit the economy of the soil, has his mind precisely against what is wrong with us... What I am saying is that if we apply our minds directly and competently to the needs of the earth, then we will have begun to make fundamental and necessary changes in our minds. We will begin to understand and to mistrust and to change our wasteful economy, which markets not just the produce of earth, but also the earth's ability to produce.

I could not have desired her enough. She was a living soul and could be loved forever. Like every living creature, she carried in her the presence of eternity. That was why, as she grew older, I saw in her always the child she had been, and why, looking at her when she was a child, I felt the influence of the woman she would be. That is why, in marrying one another, we mortals say "till death." We must take love to the limit of time, because time cannot limit it. A life cannot limit it. Maybe to have it in your hear all your life in this world, even while it fails here, is to succeed. Maybe that is enough

Once the creator was removed from the creation, divinity became only a remote abstraction, a social weapon in the hands of the religious institutions. This split in public values produced or was accompanied by, as it was bound to be, an equally artificial and ugly division in people's lives, so that a man, while pursuing Heaven with the sublime appetite he thought of as his soul, could turn his heart against his neighbors and his hands against the world... Though Heaven is certainly more important than the earth if all they say about it is true, it is still morally incidental to it and dependent on it, and I can only imagine it and desire it in terms of what I know of the earth. (pg. 23, "A Native Hill")

Nothing but the chance to say, wordlessly, Here; you’ve been carrying that alone for a long time. Let me carry it with you awhile.

We could say that the human race is a great coauthorship in which we are collaborating with God and nature in the making of ourselves and one another. From this there is no escape. We may collaborate either well or poorly or we may refuse to collaborate, but even to refuse to collaborate is to exert an influence and to affect the quality of the product. This is only a way of saying that by ourselves we have no meaning and no dignity; by ourselves we are outside the human definition, outside our identity.

How are you feeling, man?" he asks me. "Great," I tell him, and it is purely the truth. Doves clatter up out of a bare tree and turn at the same instant, transforming themselves from steel to silver in the snow-blown light. I know at that moment that the drug is working. Everything before me has become suddenly, radiantly itself. How could Carlton have known this was about to happen? "Oh," I whisper. His hand settles on my shoulder. "Stay loose, Frisco," he says. "There's not a thing in this pretty world to be afraid of. I'm here." I am not afraid. I am astonished. I had not realized until this moment how real everything is. A twig lies on the marble at my feet, bearing a cluster of hard brown berries. The broken-off end is raw, white, fleshly. Trees are alive. "I'm here," Carlton says again, and he is.

Hephaestus: "I envy your mortals." Aphrodite: "As Area says, they die you know." Hephaestus: "They do. But the lucky ones live first [...] The luckiest ones spend time with you.

You are not like him. No matter what anyone says.

You can sometimes tell more by a man's silence and the set of his head than by what he says. By such signs you can tell, for instance, what he thinks of his wife . . .

This meeting went on for some time, with only the weather having anything to say, and the weather spoke only of itself.

As Gill says, "every man is called to give love to the work of his hands. Every man is called to be an artist." The small family farm is one of the last places - they are getting rarer every day - where men and women (and girls and boys, too) can answer that call to be an artist, to learn to give love to the work of their hands. It is one of the last places where the maker - and some farmers still do talk about "making the crops" - is responsible, from start to finish, for the thing made. This certainly is a spiritual value, but it is not for that reason an impractical or uneconomic one. In fact, from the exercise of this responsibility, this giving of love to the work of the hands, the farmer, the farm, the consumer, and the nation all stand to gain in the most practical ways: They gain the means of life, the goodness of food, and the longevity and dependability of the sources of food, both natural and cultural. The proper answer to the spiritual calling becomes, in turn, the proper fulfillment of physical need.

You may say that I am just another outdated old man complaining about progress and the changes of time. But, you see, I have well considered that possibility myself, and am prepared o submit to correction by anybody who cares about a community, who can show me how the world is improved by that community's dying.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

We all accepted that this land was a gate to that other world, the realm of spirits and dreams and the Fair Folk, without any question. The place we grew up in was so full of magic that it was almost a part of everyday life - not to say you'd meet one of them every time you went out to pick berries, or draw water from your well, but everyone we knew had a friend of a friend who'd strayed too far into the forest, and disappeared; or ventured inside a ring of mushrooms, and gone away for a while, and come back subtly changed. Strange things could happen in those places. Gone for maybe fifty years you could be, and come back still a young girl; or away for no more than an instant by moral reckoning, and return wrinkled and bent with age. These tales fascinated us, but failed to make us careful. If it was going to happen to you, it would happen, whether you liked it or not.

I wonder how many moments like this I missed when my mind succumbed to my illness. I want to soak you in now that I can. I want to hear everything you’re saying, and I want to feel everything that you’re not.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure, with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don’t call it cruelty. I do not apologize.

I wasn’t saying it didn’t all happen like that, but all of that was included in the chunks of time that had gone missing from my brain. They dropped out somewhere. And if the chunks were round, they would have rolled away. So I was hoping they were bricks and heavy so they stayed in the same spot. I just needed to retrace my steps, if I only could remember where I’d been.

In the cosmic landscape, plants have front-row seats. God is thrilled to have an audience of creation made up mostly of plant life: trees and bushes, flowers and berries, sitting down to enjoy the show, and saying at intermission, What a romp!

The acquisition of knowledge always involves the revelation of ignorance - almost is the revelation of ignorance. Our knowledge of the world instructs us first of all that the world is greater than our knowledge of it. To those who rejoice in the abundance and intricacy in Creation, this is a source of joy, as it is to those who rejoice in freedom... To those would-be solvers of "the human problem," who hope for knowledge equal to (capable of controlling) the world, it is a source of unremitting defeat and bewilderment. The evidence is overwhelming that knowledge does not solve "the human problem." Indeed, the evidence overwhelmingly suggests - with Genesis - that knowledge is the problem. Or perhaps we should say instead that all our problems tend to gather under two questions about knowledge: Having the ability and desire to know, how and what should we learn? And, having learned, how and for what should we use what we know? (pg. 183, People, Land, and Community)

Rest in peace'. That's not the way these accounts are kept. We don't rest in peace. The life of a good man who has died belongs to the people who cared about him, and ought to, and maybe itself is as much comfort as ought to be asked or offered. And surely the talk of a reunion in Heaven is thin comfort to people who need each other here as much as we do. I ain't saying I don't believe there's a Heaven. I surely hope there is. That surely would pay off a lot of mortgages. But I do say it ain't easy to believe. And even while I hope for it, I've got to admit I'd rather go to Port William.

The old Ivy feared parental reaction from each tiny act of defiance. But the new Ivy says, "Fuck 'em all!" a sentiment that Rachel will surely appreciate. My new motto? Be who you are and own that shit-because only with true self-acceptance comes peace and joy.

Juniper berries are a superfood, which basically makes gin a cold-pressed juice,” he says. “I’m looking out for my health.

Berry,” Pursley said, “you’re in trouble, son. A cop. And an honest one. In trouble. In deep, spectacular, and, please, I have to say this, clearly heroic shit.

THANK GOD," sighs Ares. Aphrodite says: "You're welcome.

What's that old saying? You can't outrun the radio ?

I should understand the land, not as a commodity, an inert fact to be taken for granted, but as an ultimate value, enduring and alive, useful and beautiful and mysterious and formidable and comforting, beneficent and terribly demanding, worthy of the best of man's attention and care... [My father] insisted that I learn to do the hand labor that the land required, knowing--and saying again and again--that the ability to do such work is the source of a confidence and an independence of character that can come no other way, not by money, not by education.

Coo, coo." Constable Quill looked, for a moment, like a man regretting his choice of profession, but he plowed onward. "And you say you heard someone cooing in your back garden on Sunday night?

Daisy smiled and said, “Jay Berry, you won’t die. You may think you will, but you won’t. In a day or two, you’ll be as good as new, I hope.” “You’re just saying that because you heard Papa say it,” I said. “No, I’m not!” Daisy said. “I’m saying it because I’m a nurse, and nurses are supposed to cheer up their patients.” I knew all too well that once Daisy had gotten into one of her Red Cross nursing spells, it was ridiculous to even think of trying to argue her out of it. So I just groaned, closed my eyes, and sat there while

It was no thought or word that called culture into being, but a tool or a weapon. After the stone axe we needed song and story to remember innocence, to record effect- and so to describe the limits, to say what can be done without damage.

She had forgotten Henry and the unpleasant things she meant to say to him. She had come to the edge of the wood, and felt its cool breath in her face. It did not matter about the donkey, nor the house, nor the darkening orchard even. If she were not to pick fruit from her own trees, there were common herbs and berries in plenty for her, growing wherever she chose to wander. It is best as one grows older to strip oneself of possessions, to shed oneself downward like a tree, to be almost wholly earth before one dies.

Say that the berries on a tree fermented / say that some birds ate them got drunk demented / couldn't fly straight flew straight into instead / wall of an office block and fell down dead / down on the pavement people undeterred / stepping over the mound of broken bird

I have this love for [him]. It was formed in me as he himself was formed. It has his shape, you might say. He fits it. He fits into it as he fits into his own clothes. He will always fit into it. When he gets out of the car and I meet him and hug him, there he is, him himself, something of my own forever, and my love goes all around him just as it did when he was a baby and a little boy and a young man grown.

You may ask me, as others have done before, whether it was kindness or cruelty to allow them to meet, so soon before his departure with so little time to discover each other. Whether the pangs of loss do not invalidate the bliss of love. Especially where war is concerned, and Death runs rampant with his bloody scythe. You may say that it was wicked of me to allow James to find Hazel, and Hazel, James, if three days were all they would have. I don't call it cruelty I do not apologize

After more darkness and silence, I said, “Well, do you believe in the informed decision?” More darkness and silence. “No!” I envy his certainty! He understood that a determined life had its limits. “I had a wonderful life and I had nothing to do with it”—well, now I can say that, too. There is this sense of being on your own path.

They're just stupid berries. Woo-hoo, so scary. Oh, please, please, save me from the berries!" The monster looked at him quizzically. "How strange", it said. "The words you say tell me you are scared of the berries, but your actions seem to suggest otherwise. "You're as old as the land and you've never heard of sarcasm?" Conor asked.

My parents kept a small cabin the mountains. It was a simple thing, just four walls, and very dark inside. A heavy felt curtain blotted out whatever light made it through the canopy of huge pines and down into the cabin's only window. There was a queen-size bed in there, an armchair, and a wood-burning stove. It wasn't an old cabin. I think my parents built it in the seventies from a kit. In a few spots the wood beams were branded with the word HOME-RITE. But the spirit of the place me think of simpler times, olden days, yore, or whenever it was that people rarely spoke except to say there was a store coming or the berries were poisonous or whatnot, the bare essentials. It was deadly quiet up there. You could hear your own heart beating if you listened. I loved it, or at least I thought I ought to love it - I've never been very clear on that distinction.

People generally suppose that they don't understand one another very well, and that is true; they don't. But some things they communicate easily and fully. Anger and contempt and hatred leap from one heart to another like fire in dry grass. The revelations of love are never complete or clear, not in this world. Love is slow and accumulating, and not matter how large or high it grows, it falls short. Love comprehends the world, though we don't comprehend it. But hate comes off in slices, clear and whole—self-explanatory, you might say.

To say nothing is an answer of a kind. To answer is another.

Berry says, "I dislike the thought that some animal has been made miserable in order to feed me

Goddess,” he says, “in the matter of Hephaestus v. Aphrodite, you are charged with being an unfaithful wife. How do you plead?” Aphrodite considers. “Amused.

No one can love me,” she says. “No one.” “What do you mean?” “That is the price,” she tells him, “of being the goddess of love.

Clever be the tongue that can speak without talking. - old saying

There was still so much to tell you — things too ugly to know or say.

The words you say tell me you are scared of the berries, but your actions seem to suggest otherwise.

It’s ironic that as much as people say they hate crime, they love to talk about it.

See, that’s what I was saying last night—we need a girls’ weekend. It’s been way too long,

They always say the truth will set you free, but maybe it has to destroy you first.

Foragers feast," my father would say, and we'd set out into the woods, cedar bark baskets in our hands. In the summer, we harvested bright red huckleberries, and salal berries so dark blue they looked like night in your hand. In the fall, we found mushrooms hiding under the trees- I was captivated by the convoluted morels, each one a labyrinth of nooks and crannies.

When Spring unfolds the beechen leaf, and sap is in the bough; When light is on the wild-wood stream, and wind is on the brow; When stride is long, and breath is deep, and keen the mountain-air, Come back to me! Come back to me, and say my land is fair! entwife. When Spring is come to garth and field, and corn is in the blade; When blossom like a shining snow is on the orchard laid; When shower and Sun upon the Earth with fragrance fill the air, I’ll linger here, and will not come, because my land is fair. ent. When Summer lies upon the world, and in a noon of gold Beneath the roof of sleeping leaves the dreams of trees unfold; When woodland halls are green and cool, and wind is in the West, Come back to me! Come back to me, and say my land is best! entwife. When Summer warms the hanging fruit and burns the berry brown; 622 the two towers When straw is gold, and ear is white, and harvest comes to town; When honey spills, and apple swells, though wind be in the West, I’ll linger here beneath the Sun, because my land is best! ent. When Winter comes, the winter wild that hill and wood shall slay; When trees shall fall and starless night devour the sunless day; When wind is in the deadly East, then in the bitter rain I’ll look for thee, and call to thee; I’ll come to thee again! entwife. When Winter comes, and singing ends; when darkness falls at last; When broken is the barren bough, and light and labour past; I’ll look for thee, and wait for thee, until we meet again: Together we will take the road beneath the bitter rain! both. Together we will take the road that leads into the West, And far away will find a land where both our hearts may rest.

It is not enough to say that you have had a hunch. Once written down, most such inklings reveal themselves for what they are: something to be tossed into a wishing well, not into a file.

Perhaps it is a shame that I have vowed to keep my past locked up within me. At Hvammur, during the trial, they plucked at my words like birds. Dreadful birds, dressed in red with breasts of silver buttons, and cocked heads and sharp mouths, looking for guilt like berries on a bush. They did not let me say what happened in my own way, but took my memories of Illugastadir, of Natan, and wrought them into something sinister; they wrested my statement of that night and made me seem malevolent. Everything I said was taken from me and altered until the story wasn’t my own

If you are already solving your problem with the equipment you have - a pencil, say- why solve it with something more expensive and more damaging? If you don't have a problem, why pay for a solution? If you love the freedom and elegance of simple toons, why encumber yourself with something complicated? And yet, if we are ever again going to have a world fit and pleasant for little children, we are surely going to have to draw the line where it is not easily drawn. We are going to have to learn to give up things that we have learned (in only a few years, after all) to 'need'.

Because this painting has never been restored there is a heightened poignance to it somehow; it doesn’t have the feeling of unassailable permanence that paintings in museums do. There is a small crack in the lower left, and a little of the priming between the wooden panel and the oil emulsions of paint has been bared. A bit of abrasion shows, at the rim of a bowl of berries, evidence of time’s power even over this—which, paradoxically, only seems to increase its poetry, its deep resonance. If you could see the notes of a cello, when the bow draws slowly and deeply across its strings, and those resonant reverberations which of all instruments’ are nearest to the sound of the human voice emerge—no, the wrong verb, they seem to come into being all at once, to surround us, suddenly, with presence—if that were made visible, that would be the poetry of Osias Beert. But the still life resides in absolute silence. Portraits often seem pregnant with speech, or as if their subjects have just finished saying something, or will soon speak the thoughts that inform their faces, the thoughts we’re invited to read. Landscapes are full of presences, visible or unseen; soon nymphs or a stag or a band of hikers will make themselves heard. But no word will ever be spoken here, among the flowers and snails, the solid and dependable apples, this heap of rumpled books, this pewter plate on which a few opened oysters lie, giving up their silver. These are resolutely still, immutable, poised for a forward movement that will never occur. The brink upon which still life rests is the brink of time, the edge of something about to happen. Everything that we know crosses this lip, over and over, like water over the edge of a fall, as what might happen does, as any of the endless variations of what might come true does so, and things fall into being, tumble through the progression of existing in time. Painting creates silence. You could examine the objects themselves, the actors in a Dutch still life—this knobbed beaker, this pewter salver, this knife—and, lovely as all antique utilitarian objects are, they are not, would not be, poised on the edge these same things inhabit when they are represented. These things exist—if indeed they are still around at all—in time. It is the act of painting them that makes them perennially poised, an emergent truth about to be articulated, a word waiting to be spoken. Single word that has been forming all these years in the light on the knife’s pearl handle, in the drops of moisture on nearly translucent grapes: At the end of time, will that word be said?

It is a mercy, they say, to kill quickly those souls bound for the pyre. A mercy that also ensures the job gets done. Sometimes the marksman's arrow finishes the task. Sometimes it's done by strangling.

As Wendell Berry says, “Whether we and our politicians know it or not, Nature is party to all our deals and decisions, and she has more votes, a longer memory, and a sterner sense of justice than we do.

All women is brothers,' Burley Coulter used to say, and then look at you with a dead sober look as if he didn't know why you thought that was funny. But, as usual, he was telling the truth. Or part of it.

One of the worst things you could do to someone in the midst of tragedy was to give them a cliché, because the intensity of the loss was too big. I’d heard it all after James died. Sometimes it was better to say nothing.

Most people don't see half of what's in front of them. Your visual cortex does a shit load of imaging processing before the signal even gets to your brain, whose priorities are still checking the ancestral Savannah for dangerous predators, edible berries and climable trees. That's why a sudden cat in the night can make you jump and some people when distracted, can walk right out in front of a bus. Your brain just isn't interested in those large moving chunks of metal or the static heaps of brightly colored stuff that piles up in drifts around us. Never mind all that, says your brain, it's those silent fur-covered merchants of death you've got to watch out for.

But you do believe in something?' `Me? Oh, intellectually I believe in having a good heart, a chirpy penis, a lively intelligence, and the courage to say "shit!" in front of a lady.' `Well, you've got them all,' said Berry.

And now in my tenderness of remembering it all again, I think I am still there with him too. I am there with all the others, most of them gone but some who are still here, who gave me love and called forth love from me. When I number them over, I am surprised how many there are. And so I have to say that another of the golden threads is gratitude. I was grateful because I knew, even in my fear and grief, that my life had been filled with gifts.

I sat down in a chair by the bed. The house got altogether still again, and I thought he was asleep. Just ever so quietly I reached over and laid my hand on his shoulder. He said, 'I love you too, Hannah." He didn't last long after that. Death had become his friend. They say that people, if they want to, can let themselves slip away when the time comes. I think that is what Nathan did. He was not false or greedy. When the time came to go, he went.

If [the loss of fertility of the soil and the loss of soil as a renewable resource] does happen, we are familiar enough with the nature of American salesmanship to know that it will be done in the name of the starving millions, in the name of liberty, justice, democracy, and brotherhood, and to free the world from communism. We must, I think, be prepared to see, and to stand by, the truth: that the land should not be destroyed for any reason, not even for any apparently good reason. We must be prepared to say that enough food, year after year, is possible only for a limited number of peaople, and that this possibility can be preserved only by the steadfast, knowledgeable care of those people.

And there is no use in saying that if we can invent the nuclear bomb and fly to the moon, we can solve hunger and related problems of land use. Epic feats of engineering require only a few brilliant technicians and a lot of money. But feeding a world of people year to year for a long time requires cultures of husbandry fitted to the nature of millions of unique small places—precisely the kind of cultures that industrialism has purposely disvalued, uprooted, and destroyed.

Caleb dumped me on my birthday, Before I’d ordered an entrée, “What a dick!” some might say! But don’t you worry my little sheep, I am not sad and will not weep, For Caleb Jones is a cheat! He two-timed me with some ho, Whose name is Kacey ‘Slut’ Munroe! But I don’t care about my foe, For I have found a brand new guy, My Blue Eyed, Mr Berry Pie! And I know, he won’t make me cry, For I did fall under his spell, To him, I am his gorgeous Belle, So Caleb Jones can go to Hell!

All right!” he says. “All right. Because that’s what happened with Rue, and I watched her die!” I say. I turn away from him, go to the pack and open a fresh bottle of water, although I still have some in mine. But I’m not ready to forgive him. I notice the food. The rolls and apples are untouched, but someone’s definitely picked away part of the cheese. “And you ate without me!” I really don’t care, I just want something else to be mad about. “What? No, I didn’t,” Peeta says. “Oh, and I suppose the apples ate the cheese,” I say. “I don’t know what ate the cheese,” Peeta says slowly and distinctly, as if trying not to lose his temper, “but it wasn’t me. I’ve been down by the stream collecting berries. Would you care

Daniel Kahneman says ruminating on what went wrong makes evolutionary sense. Our ancestors survived by remembering the one poisonous berry they encountered and telling their friends about it. Describing the ten tasty ones didn’t do much good at all. We

I still don’t see why I have to do all the dirty work,” grumbled Pocketed Louise. “Because you’re the youngest, and we say so,” said Disgraceful Mary Jane, earning a kick in the heel from Stout Alice. “Because you’re so thorough, dear,” said Smooth Kitty.

We are dealing, then, with an absurdity that is not a quirk or an accident, but is fundamental to our character as people. The split between what we think and what we do is profound. It is not just possible, it is altogether to be expected, that our society would produce conservationists who invest in strip-mining companies, just as it must inevitably produce asthmatic executives whose industries pollute the air and vice-presidents of pesticide corporations whose children are dying of cancer. And these people will tell you that this is the way the "real world" works. The will pride themselves on their sacrifices for "our standard of living." They will call themselves "practical men" and "hardheaded realists." And they will have their justifications in abundance from intellectuals, college professors, clergymen, politicians. The viciousness of a mentality that can look complacently upon disease as "part of the cost" would be obvious to any child. But this is the "realism" of millions of modern adults. There is no use pretending that the contradiction between what we think or say and what we do is a limited phenomenon. There is no group of the extra-intelligent or extra-concerned or extra-virtuous that is exempt. I cannot think of any American whom I know or have heard of, who is not contributing in some way to destruction. The reason is simple: to live undestructively in an economy that is overwhelmingly destructive would require of any one of us, or of any small group of us, a great deal more work than we have yet been able to do. How could we divorce ourselves completely and yet responsibly from the technologies and powers that are destroying our planet? The answer is not yet thinkable, and it will not be thinkable for some time -- even though there are now groups and families and persons everywhere in the country who have begun the labor of thinking it. And so we are by no means divided, or readily divisible, into environmental saints and sinners. But there are legitimate distinctions that need to be made. These are distinctions of degree and of consciousness. Some people are less destructive than others, and some are more conscious of their destructiveness than others. For some, their involvement in pollution, soil depletion, strip-mining, deforestation, industrial and commercial waste is simply a "practical" compromise, a necessary "reality," the price of modern comfort and convenience. For others, this list of involvements is an agenda for thought and work that will produce remedies. People who thus set their lives against destruction have necessarily confronted in themselves the absurdity that they have recognized in their society. They have first observed the tendency of modern organizations to perform in opposition to their stated purposes. They have seen governments that exploit and oppress the people they are sworn to serve and protect, medical procedures that produce ill health, schools that preserve ignorance, methods of transportation that, as Ivan Illich says, have 'created more distances than they... bridge.' And they have seen that these public absurdities are, and can be, no more than the aggregate result of private absurdities; the corruption of community has its source in the corruption of character. This realization has become the typical moral crisis of our time. Once our personal connection to what is wrong becomes clear, then we have to choose: we can go on as before, recognizing our dishonesty and living with it the best we can, or we can begin the effort to change the way we think and live.

Oma says, when we were put on earth a really long time ago, each person came with a plant to heal all the troubles that come later....We've got Indian balsam, sage, wild rose. We've got juniper berries and honeysuckle. All of them do something different inside, heal things.

Marriage [is] not just a bond between two people but a bond between those two people and their forebears, their children, and their neighbors... Lovers must not . . . live for themselves alone. . . . They say their vows to the community as much as to one another, and the community gathers around them to hear and to wish them well, on their behalf and on its own. It gathers around them because it understands how necessary, how joyful, and how fearful this joining is. These lovers . . . are giving themselves away, and they are joined by this as no law or contract could ever join them. Lovers, then, 'die' into their union with one another as a soul 'dies' into its union with God. . . . If the community cannot protect this giving, it can protect nothing. . . . It is the fundamental connection without which nothing holds, and trust is its necessity.

The prince tilts his head to study me. 'Tell me what you dream of, Jude Duarte, if that's your true name. Tell me what you want.' ... 'To resist enchantments,' I say, trying to will myself in to stillness. Trying not to fidget. I want to seem like a serious person who makes serious bargains. He regards me steadily. 'You already have True Sight, given to you as a child. Surely you understand our ways. You know the charms. Salt our food and you destroy any ensorcellment on it. Turn your stockings inside out and you will never find yourself led astray. Keep your pockets full of dried rowan berries and your mind won't be influenced.' The last few days have shown me how woefully inadequate those protections are. 'What happens when they turn out my pockets? What happens when they rip my stockings? What happens when they scatter my salt in the dirt?

The emotional pattern seems to be something like, “[Karl] Polanyi, a person of the left like me, says many true things, beautifully. Therefore his tales about what happened in economic history must be true.” Marx before him got similar treatment. Lately the more eloquent of the environmentalists, such as Wendell Berry, get it too. People want to believe that beauty is truth. A supporting emotional frame on the left arises from the very idea of historical progress: “We must be able to do so much better than this wretched capitalism.” It is not true, but it motivates.

The absolute negative, the ultimate saying of no to the world, when it is just too late. And always the subtle conviction that if you had said No a moment earlier, it would none of it have happened. But the saying of no comes too late by a little. You are always a little too late in saying it.

For the thing that troubles us about the industrial economy is that it is not comprehensive enough, that, moreover, it tends to destroy what it does not comprehend, and that it is dependent upon much that it does not comprehend. In attempting to criticize such an economy, we naturally pose against it an economy that does not leave anything out, and we can say without presuming too much that the first principle of the Kingdom of God is that it includes everything; in it, the fall of every sparrow is significant. We are in it, whether we know it or not, and whether we wish to be or not.

What's the voice telling you now?" Chloe says. I pluck the thought like a poison berry and force it to my lips. "That I can't do this." Chloe tightens her grip on me. "And what do you say back?" Another thought blooms on my lips, the taste this time somewhere between bitter and sweet. "That I will.

Listen privately, silently to the voices that rise up from the pages of books and from your own heart. Be still and listen to the voices that belong to the streambanks and the trees and the open fields. There are songs and sayings that belong to this place, by which it speaks for itself and no other.

As psychotherapist Dr Alice Miller says: ‘the grandiose person is never really free. First, because he is so excessively dependent on admiration from others; and second, because his self-respect is dependent on qualities, functions and achievements that can suddenly fail with far-reaching consequences.

So good to meet another- what do you say, 'foodie'? And I was just buying jam." He holds up a single jar of raspberry jam the color of rubies. It is the same jam Mama would buy for us when we stayed in France, the texture runny, little lumps of berries soft on the tongue, tiny seeds sticking between teeth.

We had to save you because you're the mockingjay, Katniss,” says Plutarch. “While you live, the revolution lives.” The bird, the pin, the song, the berries, the watch, the cracker, the dress that burst into flames. I am the mockingjay. The one that survived despite the Capitol's plans. The symbol of the rebellion.

We had to save you because you're the mockingjay, Katniss," says Plutarch. "While you live, the revolution lives." The bird, the pin, the song, the berries, the watch, the cracker, the dress that burst into flames. I am the mockingjay. The one that survived despite the Capitol's plans. The symbol of the rebellion.

Why is it that medical strictures and recommendations so often work in favor of food processors and against food producers? Why, for example, do we so strongly favor the pasteurization of milk to health and cleanliness in milk production? (Gene Logsdon correctly says that the motive here "is monopoly, not consumer's health.")

Listen,” I say, my gaze going to the road, watching for headlights. “I don’t know how long I have, but if Bogdana knows where you are, it’s not safe. Fill your pockets with salt. Rowan berries will keep you from being glamoured by their magic. They hate cold-wrought iron. And they can’t lie.” I correct myself. “We. We can’t lie.

I am not a lady I live in an elevator in a big department store America. “Your floor, lady?” “I don't have a floor, I live in the elevator.” “You can't just live in an elevator.” They all say that except for the man from Time magazine who acted very cool. We stop and let people into dresses, better dresses, beauty, and on the top floor, home furnishings and then the credit office, suddenly stark and no nonsense this is it. At each floor I look out at the ladies quietly becoming ladies and I say “huh” reflectively. My hair is long and wild full of little twigs and cockleburrs. I visit the floors only for water. I make my own food from the berries and frightened rabbits— I pray forgive me brother as I eat— that grow wild in the elevator. Once every three months, solstice and equinox, a cop comes and clubs me a little. The man from Time says I articulate my generation something wobble squeegy squiggle pop pop Yesterday pausing at childrens I saw another lady take off all her clothes and go to live in #7. We are waiting to fill all thirteen.

It was a warm and sunny afternoon. Fresh breeze was combing the soughing reeds over the river. Some of our tourists began unpacking foods and preparing snacks; others went up the hills raiding the local thickets of thorny, wild blackberry shrubs, picking the sourly-sweet berries and greedily eating them, like they haven’t eaten anything for at least a week.

The bear, he says, is many animals in one. Like a lion, he downs mammals much bigger than he; like any ruminant, he pillages crops; he steals grapes and fruit like a monkey; nibbles on berries like a blackbird; plunders anthills and beehives like a woodpecker; digs up tubers and larvae like a pig; and catches fish with the dexterity of an otter. And he eats honey like a man.

knew that from now on, she would feel her mother’s touch in the breeze, hear her voice on the sound of the rising tide. Sometimes, berry-picking or making bread, or even the smell of coffee would make her cry. For the rest of her life, she would look up into the vast Alaskan sky and say, “Hey, Mama,” and remember. “I will always love you,” she whispered to the wind. “Always.

Did Grandma Niara say how he found time to study things like the migratory patterns of terns and errisbirds? Or Fallorinia moths? He spends three pages talking about companion planting breeson root and kellenweed, then goes off about zakia berries and how if the birds migrate to Hedotis too late, they’re overripe and the flock drops dead, their little yellow beaks stained blue.

...we begin to understand marriage as the insistently practical union that it is. We begin to understand it, that is, as it is represented in the traditional marriage ceremony, those vows being only a more circumstantial and practical way of saying what the popular songs say dreamily and easily: "I will love you forever"--a statement that, in this world, inescapably leads to practical requirements and consequences because it proposes survival as a goal. Indeed, marriage is a union much more than practical, for it looks both to our survival as a species and to the survival of our definition as human beings--that is, as creatures who make promises and keep them, who care devotedly and faithfully for one another, who care properly for the gifts of life in this world.

Edmund said they must gather gulls’ eggs from the rocks, but when they came to think of it they couldn’t remember having seen any gulls’ eggs and wouldn’t be able to cook them if they found any. Peter thought to himself that unless they had some stroke of luck they would soon be glad to eat eggs raw, but he didn’t see any point in saying this out loud. Susan said it was a pity they had eaten the sandwiches so soon. One or two tempers very nearly got lost at this stage. Finally Edmund said: “Look here. There’s only one thing to be done. We must explore the wood. Hermits and knights-errant and people like that always manage to live somehow if they’re in a forest. They find roots and berries and things.” “What sort of roots?” asked Susan. “I always thought it meant roots of trees,” said Lucy.

There is one in this tribe too often miserable - a child bereaved of both parents. None cares for this child: she is fed sometimes, but oftener forgotten: a hut rarely receives her: the hollow tree and chill cavern are her home. Forsaken, lost, and wandering, she lives more with the wild beast and bird than with her own kind. Hunger and cold are her comrades: sadness hovers over, and solitude besets her round. Unheeded and unvalued, she should die: but she both lives and grows: the green wilderness nurses her, and becomes to her a mother: feeds her on juicy berry, on saccharine root and nut. There is something in the air of this clime which fosters life kindly: there must be something, too, in its dews, which heals with sovereign balm. Its gentle seasons exaggerate no passion, no sense; its temperature tends to harmony; its breezes, you would say, bring down from heaven the germ of pure thought, and purer feeling. Not grotesquely fantastic are the forms of cliff and foliage; not violently vivid the colouring of flower and bird: in all the grandeur of these forests there is repose; in all their freshness there is tenderness. The gentle charm vouchsafed to flower and tree, - bestowed on deer and dove, - has not been denied to the human nursling. All solitary, she has sprung up straight and graceful. Nature cast her features in a fine mould; they have matured in their pure, accurate first lines, unaltered by the shocks of disease. No fierce dry blast has dealt rudely with the surface of her frame; no burning sun has crisped or withered her tresses: her form gleams ivory-white through the trees; her hair flows plenteous, long, and glossy; her eyes, not dazzled by vertical fires, beam in the shade large and open, and full and dewy: above those eyes, when the breeze bares her forehead, shines an expanse fair and ample, - a clear, candid page, whereon knowledge, should knowledge ever come, might write a golden record. You see in the desolate young savage nothing vicious or vacant; she haunts the wood harmless and thoughtful: though of what one so untaught can think, it is not easy to divine. On the evening of one summer day, before the Flood, being utterly alone - for she had lost all trace of her tribe, who had wandered leagues away, she knew not where, - she went up from the vale, to watch Day take leave and Night arrive. A crag, overspread by a tree, was her station: the oak-roots, turfed and mossed, gave a seat: the oak-boughs, thick-leaved, wove a canopy. Slow and grand the Day withdrew, passing in purple fire, and parting to the farewell of a wild, low chorus from the woodlands. Then Night entered, quiet as death: the wind fell, the birds ceased singing. Now every nest held happy mates, and hart and hind slumbered blissfully safe in their lair. The girl sat, her body still, her soul astir; occupied, however, rather in feeling than in thinking, - in wishing, than hoping, - in imagining, than projecting. She felt the world, the sky, the night, boundlessly mighty. Of all things, herself seemed to herself the centre, - a small, forgotten atom of life, a spark of soul, emitted inadvertent from the great creative source, and now burning unmarked to waste in the heart of a black hollow. She asked, was she thus to burn out and perish, her living light doing no good, never seen, never needed, - a star in an else starless firmament, - which nor shepherd, nor wanderer, nor sage, nor priest, tracked as a guide, or read as a prophecy? Could this be, she demanded, when the flame of her intelligence burned so vivid; when her life beat so true, and real, and potent; when something within her stirred disquieted, and restlessly asserted a God-given strength, for which it insisted she should find exercise?

Here, There Are Blueberries When I see the bright clouds, a sky empty of moon and stars, I wonder what I am, that anyone should note me. Here there are blueberries, what should I fear? Here there is bread in thick slices, of whom should I be afraid? Under the swelling clouds, we spread our blankets. Here in this meadow, we open our baskets to unpack blueberries, whole bowls of them, berries not by the work of our hands, berries not by the work of our fingers. What taste the bright world has, whole fields without wires, the blackened moss, the clouds swelling at the edge of the meadow. And for this, I did nothing, not even wonder. You must live for something, they say. People don't live just to keep on living. But here is the quince tree, a sky bright and empty. Here there are blueberries, there is no need to note me.

As I said before, the marriage had troubles in it, which is easy to say. . . When we were both mad, we would have something to say to each other. It wasn’t love, but it beat indifference, and sooner or later, mostly sooner, it would come to love. . . . We had often enough the pleasure of making up, because we fell out often enough. But now, looking back, it is hard to say why we fell out, or what we fell out about, or why whatever we fell out about ever mattered. But even then it was something hard to say. One time we were fussing and Nathan looked at me right in the middle of it and said, “Hannah, what in the hell got us started on this?” I said, “I don’t know.” “Well, I don’t know either,” he said. “So I think I’m going to quit.” “Well, go ahead and quit,” I said. He said, “I already did.” And that was the last word that time.

As I went about my work then as a young woman, and still now when I am old, Grandmam has been often close to me in my thoughts. And again I come to the difficulty of finding words. It is hard to say what it means to be at work and thinking of a person you loved and love still who did that same work before you and who taught you to do it. It is a comfort ever and always, like hearing the rhyme come when you are singing a song.

I am saying then, that literacy—the mastery of language and the knowledge of books—is not an ornament, but a necessity. It is impractical only by the standards of quick profit and easy power. Longer perspective will show that it alone can preserve in us the possibility of an accurate judgement of ourselves and the possibilities of correction and renewal. Without it, we are adrift in the present, in the wreckage of yesterday, in the nightmare of tomorrow.

Humans get hungry for blue, it seems: to hold the sea in their hands, to wear the sky in their hair, to drape themselves in the hazy blue of distant mountains. Blue is more than a colour: it is a feeling. We don’t say that we feel orange or purple, but we say we feel blue when our souls are sad and heavy. We play or sing or listen to the blues to express this sensation. Like any colour, it cannot be adequately described with words, only experienced, known through the eyes and the soul. Making blue has always been magic: the domain of alchemists since the beginning of human history. To find red only required blood or berries or the smearing of red clay. To make brown was as simple as reaching down to the earth beneath one’s feet. White chalk is plentiful in many places, or can be replaced by fire ash. But blue appears rarely in forms from which paints or dyes can be made…blue requires earthly magic.

fingers encircle a blackberry and pluck it from its stem. I roll it gently between my thumb and forefinger. Suddenly, I turn to him and toss it in his direction. “And may the odds —” I say. I throw it high so he has plenty of time to decide whether to knock it aside or accept it. Gale’s eyes train on me, not the berry, but at the last moment, he opens his mouth and catches it. He chews, swallows, and there’s a long pause before he says “— be ever in your favor.

So, did you see that community center I was talking about?” “What? Where?” “We walked right past it, just before that grocery store. I mentioned it on the way to the city? You just drop in and take classes. They’ve got all sorts of stuff. I bet you can get a student rate, even.” “But I’m not a student—” “You’re young enough that they’ll assume—” “—and how am I supposed to find the time to take dance classes, now that I’m the dessert?” “I’m starting to really regret using that metaphor,” Silas says, grinning. “And let me explain something, Rosie.” He takes a swig of the coffee and presses his lips together, searching for words. “I’m from a long, long, long, long line of woodsmen. My brothers are all supertalented. They all built their own rooms. For god’s sake, Lucas built a freaking wooden hot tub in his bedroom with wooden monkeys pouring water into it.” “Monkeys?” “Don’t ask. Anyway, I can do some woodworking. I know my way around the forest, I can handle an ax better than most, I can make a tree grow where nothing else will, I can live off berries and hunt for my food, and I’ve known about the Fenris since I could crawl. I’m a woodsman, for all intents and purposes. But that doesn’t mean I live for it any more than the fact that you’re good at hunting means you have to live for that. So maybe breaking out of the hunting lifestyle for a few hours here and there will help you figure out if it’s really for you or not.” I shake my head, confused as to why he’d even think that was possible. “I can’t just not hunt, Silas. So yeah, I take a few random classes, and what if I decide that I hate hunting and want to quit? That doesn’t mean I can. I owe Scarlett my life, and if she wants to cash in by having me spend my life hunting beside her, so be it. It’d kill her if she ever thought I wanted to quit.” “Rosie,” Silas says quietly. “I’m not suggesting you drop your sister like a bad habit and take up intense ballet training.

To “confess” [homologeō] the coming of Christ is to do more than say words or repeat certain lines. Nor is it simply a matter of asserting the content of one’s belief. To confess is rather to acknowledge, which is a self-involving speech act.16 In self-involving speech acts, speakers do not simply refer to a state of affairs, but they take up a particular posture toward it. The speakers are prepared to stand by their words (i.e., to take a stand), to borrow a phrase from Wendell Berry.

James, the soul of politeness, wouldn’t dream of drawing Hazel too close on a first dance. Which was not to say he wouldn’t like to. But Hazel, baffled by finding herself so safe and warm in the arms of this beautiful young man, realized, when the song ended, that she’d been resting her forehead against his cheek. That cheek, she had wanted to caress, and now, in a way, she’d done it. She began to be embarrassed, but as the other dancers applauded, James cradled her in his arms, and she knew she didn’t need to apologize.

You would need to draw a very big map of the world in order to make Port William visible upon it. In the actual scale of a state highway map, Port William would be smaller than the dot that locates it. In the eyes of the powers that be, we Port Williamites live and move and have our being within a black period about the size of the one that ends a sentence. It would be a considerable overstatement to say that before making their decisions the leaders of the world do not consult the citizens of Port William. Thousands of leaders of our state and nation, entire administrations, corporate board meetings, university sessions, synods and councils of the church have come and gone without hearing or pronouncing the name of Port William. And how many such invisible, nameless, powerless little places are there in this world? All the world, as a matter of fact, is a mosaic of little places invisible to the powers that be. And in the eyes of the powers that be all these invisible places do not add up to a visible place. They add up to words and numbers.

RIM shipped PlayBooks to major retail clients, such as Best Buy, which had preserved premium display space for the new product. Unfortunately, RIM had neglected to create a demo program to showcase and explain its latest product. With no helpful presentation on the screen of the device, shoppers were left to rummage around PlayBook programs on their own. Countless PlayBooks were immobilized after customers armed the devices with passwords, which the sales staff couldn’t unlock. “This happened hundreds of times,” says McDowell.

Tatiasha, my wife, I got cookies from you and Janie, anxious medical advice from Gordon Pasha (tell him you gave me a gallon of silver nitrate), some sharp sticks from Harry (nearly cried). I’m saddling up, I’m good to go. From you I got a letter that I could tell you wrote very late at night. It was filled with the sorts of things a wife of twenty-seven years should not write to her far-away and desperate husband, though this husband was glad and grateful to read and re-read them. Tom Richter saw the care package you sent with the preacher cookies and said, “Wow, man. You must still be doing something right.” I leveled a long look at him and said, “It’s good to know nothing’s changed in the army in twenty years.” Imagine what he might have said had he been privy to the fervent sentiments in your letter. No, I have not eaten any poison berries, or poison mushrooms, or poison anything. The U.S. Army feeds its men. Have you seen a C-ration? Franks and beans, beefsteak, crackers, fruit, cheese, peanut butter, coffee, cocoa, sacks of sugar(!). It’s enough to make a Soviet blockade girl cry. We’re going out on a little scoping mission early tomorrow morning. I’ll call when I come back. I tried to call you today, but the phone lines were jammed. It’s unbelievable. No wonder Ant only called once a year. I would’ve liked to hear your voice though: you know, one word from you before battle, that sort of thing . . . Preacher cookies, by the way, BIG success among war-weary soldiers. Say hi to the kids. Stop teaching Janie back flip dives. Do you remember what you’re supposed to do now? Kiss the palm of your hand and press it against your heart.   Alexander   P.S. I’m getting off the boat at Coconut Grove. It’s six and you’re not on the dock. I finish up, and start walking home, thinking you’re tied up making dinner, and then I see you and Ant hurrying down the promenade. He is running and you’re running after him. You’re wearing a yellow dress. He jumps on me, and you stop shyly, and I say to you, come on, tadpole, show me what you got, and you laugh and run and jump into my arms. Such a good memory. I love you, babe.

He is the butcher who showed me how the price of flesh is love; skin the rabbit, he says! Off come my clothes. He makes his whistles out of an elder twig and that is what he uses to call the birds out of the air - all the birds come; and the sweetest singers he will keep in cages. He could thrust me into the seed-bed of next year's generation and I would have to wait until he whistled me up from my darkness before I could come back again. His skin is the tint and texture of sour cream, he has stiff, russet nipples ripe as berries. Like a tree that bears bloom and fruit on the same bough together, how pleasing, how lovely. I feel your sharp teeth in the subaqueous depths of your kisses. You sink your teeth into my throat and make me scream. His embraces were his enticements and yet, oh yet! they were the branches of which the trap itself was woven. I shall take two huge handfuls of his rustling hair as he lies half dreaming, half waking, and wind them into ropes, very softly, so he will not wake up, and, softly, with hands as gentle as rain, I shall strangle him with them.

7. But what kind of love is it, really? Don't fool yourself and call it sublimity. Admit that you have stood in front of a little pile of powdered ultramarine pigment in a glass cup at a museum and felt a stinging desire. But to do what? Liberate it? Purchase it? Ingest it? There is so little blue food in nature- in fact blue in the wild tends to mark food to avoid (mold, poisonous berries)- that culinary advisers generally recommend against blue light, blue paint, and blue plates when wand where serving food. But while the color may sap appetite in the most literal sense, it feeds it in others. You might want to reach out and disturb the pile of pigment, for example, first staining your fingers with it, then staining the world. You might want to dillute it and swim in it, you might want to rouge your nipples with it, you might want to paint a virgin's robe with it. But still you wouldn't be accessing the blue of it. Not exactly. 8. Do not, however, make the mistake of thinking all desire is yearning. "We love to contemplate blue, not because it advances to us, but because it draws us after it," wrote Goethe, and perhaps he is right. But I am not interested in longing to live in a world in which I already live. I don't want to yearn for blue things, and God forbid for any "blueness." Above all, I want to stop missing you. 9. So please do not write to tell me about anymore beautiful blue things. To be fair, this book will not tell you about any, either. It will not say, Isn't X beautiful? Such demands are murderous to beauty. 10. The most I want to do is show you the end of my index finger. Its muteness. 11. That is to say: I don't care if it's colorless.

What room is there for anger? Everything ought either to move us to tears or to laughter. The wise man will not be angry with sinners. Why not? Because he knows that no one is born wise, but becomes so: he knows that very few wise men are produced in any age, because he thoroughly understands the circumstances of human life. Now, no sane man is angry with nature: for what should we say if a man chose to be surprised that fruit did not hang on the thickets of a forest, or to wonder at bushes and thorns not being covered with some useful berry? No one is angry when nature excuses a defect.

after the first time they did not listen. So Sarah tried teaching them words. Pointing to the table, stool, fire, she would say the name slowly and clearly. Then the Indian children said—or tried to say—the words, shouting with laughter when their tongues could not find a way around the strange sounds. They, in turn, showed her where the wild strawberries grew. So she went out and filled a basket with the berries, which were like red jewels in the grass. When John Noble came home with a duck he had shot, or a fish caught in the river, he would find ripe berries waiting, too. They traded with

The real writer, the fellow who sends planets spinning and models a man asleep and eagerly tampers with the sleeper's rib, that kind of author has no given values at his disposal: he must create them himself. The art of writing is a very futile business if it does not imply first of all the art of seeing the world as the potentiality of fiction. The material of this world may be real enough (as far as reality goes) but it does not exist at all as an accepted entirety: it is chaos, and to this chaos the author says "go!" allowing the world to flicker and to fuse. It is now recombined in its very atoms, not merely in its visible and superficial parts. The writer is the first man to map it and to name the natural objects it contains. Those berries are edible. That speckled creature that bolted across my path might be tamed. That lake between those trees will be called Lake Opal or, more artistically, Dishwater Lake. That mist is a mountain--and that mountain must be conquered. Up a trackless slope climbs the master artist, and at the top, on a windy ridge, whom do you think he meets? The panting and happy reader, and there they spontaneously embrace and are linked forever if the book lasts forever.

What if my da is Breccan?” Frae kicked a pebble on the road, keeping her eyes on the ground. “Would you still want to walk me home?” Ella was quiet for a moment, but maybe only because the question had taken her by surprise. Frae snuck a glance at her. For the past several days, Ella had walked her home from school and the boys had not bothered her again. But there were still whispers and pointed glances. A few times during class, no one had wanted to partner up with Frae. “If your da is a Breccan,” Ella began to say, “then yes, I’d still walk you home, and I’d still be your friend, Frae. Do you want to know why?” Frae nodded, but she could feel her face flush, her relief knotted with shame that she even had to ask this question when no other children she knew did. “Because your heart is good and brave and kind,” Ella said. “You are thoughtful and smart. And those are the kind of people who I want to be friends with. Not the ones who think they are above everyone else. Who scowl and judge things they don’t understand and throw mud and have cowardly hearts.” Frae soaked in Ella’s words, which were warm and soft as a plaid, and she suddenly could walk faster, her chin held higher. “And,” Ella added with a mischievous smile, “you make the best berry pies.

But it wasn't all bad. Sometimes things wasn't all bad. He used to come home easing into bed sometimes, not too drunk. I make out like I'm asleep, 'casue it's late, and he taken three dollars out of my pocketbook that morning or something. I hear him breathing, but I don't look around. I can see in my mind's eye his black arms thrown back behind his head, the muscles like a great big peach stones sanded down, with veins running like little swollen rivers down his arms. Without touching him I be feeling those ridges on the tips of my fingers. I sees the palms of his hands calloused to granite, and the long fingers curled up and still. I think about the thick, knotty hair on his chest, and the two big swells his breast muscles make. I want to rub my face hard in his chest and feel the hair cut my skin. I know just where the hair growth slacks out-just above his navel- and how it picks up again and spreads out. Maybe he'll shift a little, and his leg will touch me, or I feel his flank just graze my behind. I don't move even yet. Then he lift his head, turn over, and put his hand on my waist. If I don't move, he'll move his hand over to pull and knead my stomach. Soft and slow-like. I still don't move, because I don't want him to stop. I want to pretend sleep and have him keep rubbing my stomach. Then he will lean his head down and bite my tit. Then I don't want him to rub my stomach anymore. I want him to put his hand between my legs. I pretend to wake up, and turn to him, but not opening my legs. I want him to open them for me. He does, and I be soft and wet where his fingers are strong and hard. I be softer than I ever been before. All my strength in his hand. My brain curls up like wilted leaves. A funny, empty feeling is in my hands. I want to grab holt of something, so I hold his head. His mouth is under my chin. Then I don't want his hands between my legs no more, because I think I am softening away. I stretch my legs open, and he is on top of me. Too heavy to hold, too light not to. He puts his thing in me. In me. In me. I wrap my feet around his back so he can't get away. His face is next to mine. The bed springs sounds like them crickets used to back home. He puts his fingers in mine, and we stretches our arms outwise like Jesus on the cross. I hold tight. My fingers and my feet hold on tight, because everything else is going, going. I know he wants me to come first. But I can't. Not until he does. Not until I feel him loving me. Just me. Sinking into me. Not until I know that my flesh is all that be on his mind. That he couldnt stop if he had to. That he would die rather than take his thing our of me. Of me. Not until he has let go of all he has, and give it to me. To me. To me. When he does, I feel a power. I be strong, I be pretty, I be young. And then I wait. He shivers and tosses his head. Now I be strong enough, pretty enough, and young enough to let him make me come. I take my fingers out of his and put my hands on his behind. My legs drop back onto the bed. I don't make a noise, because the chil'ren might hear. I begin to feel those little bits of color floating up into me-deep in me. That streak of green from the june-bug light, the purple from the berries trickling along my thighs, Mama's lemonade yellow runs sweet in me. Then I feel like I'm laughing between my legs, and the laughing gets all mixed up with the colors, and I'm afraid I'll come, and afraid I won't. But I know I will. And I do. And it be rainbow all inside. And it lasts ad lasts and lasts. I want to thank him, but dont know how, so I pat him like you do a baby. He asks me if I'm all right. I say yes. He gets off me and lies down to sleep. I want to say something, but I don't. I don't want to take my mind offen the rainbow. I should get up and go to the toilet, but I don't. Besides Cholly is asleep with his leg thrown over me. I can't move and I don't want to.

If you could do it, I suppose, it would be a good idea to live your life in a straight line—starting, say, in the Dark Wood of Error, and proceeding by logical steps through Hell and Purgatory and into Heaven. Or you could take the King’s Highway past appropriately named dangers, toils, and snares, and finally cross the River of Death and enter the Celestial City. But that is not the way I have done it, so far. I am a pilgrim, but my pilgrimage has been wandering and unmarked. Often what has looked like a straight line to me has been a circle or a doubling back. I have been in the Dark Wood of Error any number of times. I have known something of Hell, Purgatory, and Heaven, but not always in that order. The names of many snares and dangers have been made known to me, but I have seen them only in looking back. Often I have not known where I was going until I was already there. I have had my share of desires and goals, but my life has come to me or I have gone to it mainly by way of mistakes and surprises. Often I have received better than I have deserved. Often my fairest hopes have rested on bad mistakes. I am an ignorant pilgrim, crossing a dark valley. And yet for a long time, looking back, I have been unable to shake off the feeling that I have been led—make of that what you will. I

A farmer, as one of his farmer correspondents once wrote to Liberty Hyde Bailey, is “a dispenser of the ‘Mysteries of God.’” The mothering instinct of animals, for example, is a mystery that husbandry must use and trust mostly without understanding. The husband, unlike the “manager” or the would-be objective scientist, belongs inherently to the complexity and the mystery that is to be husbanded, and so the husbanding mind is both careful and humble. Husbandry originates precautionary sayings like “Don’t put all your eggs into one basket” and “Don’t count your chickens before they hatch.” It does not boast of technological feats that will “feed the world.” Husbandry,

He’d ventured from the White House only to say goodbye to a former friend—Warren Davis of South Carolina, elected twice to Congress, once as an ally, a Jacksonian Democrat, the other as a Nullifier. His enemy, the former vice president John C. Calhoun, had concocted the Nullifier Party, its members actually believing that states could choose what federal laws they wanted to obey. The devil’s work was how he’d described such foolishness. There’d be no country if the Nullifiers had their way—which, he supposed, was their entire intent. Thankfully, the Constitution spoke of a unified government, not a loose league where everyone could do as they pleased. People, not states, were paramount.

Gavin appeared and vanished numerous times each day checking up on me. Now and then he’d randomly pop the question, often disguising it within our conversations. “Did you know that bubbleberries are in season right now? They’re blooming all over Dreamland.” “I love those berries. They’re fun and strange.” I recalled the time that Gavin and I had burped up iridescent-purple bubbles after swallowing handfuls of berries. They were deliciously sweet. Gavin nudged me with his elbow. “Not half as strange as you are.” I laughed. “So, Annabelle, will you come with me?” I nearly spoke without thinking, but caught myself, careful not to slip and say the word, yes. “Sorry, Gavin. I can’t.

Indigenous Lives Holding Our World Together, by Brenda J. Child American Indian Stories, by Zitkala-Sa A History of My Brief Body, by Billy-Ray Belcourt The Falling Sky: Words of a Yanomami Shaman, by Davi Kopenawa and Bruce Albert Apple: Skin to the Core, by Eric Gansworth Heart Berries, by Terese Marie Mailhot The Blue Sky, by Galsan Tschinag Crazy Brave, by Joy Harjo Standoff, by Jacqueline Keeler Braiding Sweetgrass, by Robin Wall Kimmerer You Don’t Have to Say You Love Me, by Sherman Alexie Spirit Car, by Diane Wilson Two Old Women, by Velma Wallis Pipestone: My Life in an Indian Boarding School, by Adam Fortunate Eagle Split Tooth, by Tanya Tagaq Walking the Rez Road, by Jim Northrup Mamaskatch, by Darrel J. McLeod

Wendell and Tanya and I spoke at length about one of his themes that drives me with constancy, that of “good work.” One aspect of this topic that I often regurgitate is his dislike for a society that celebrates the notion of “Thank God it’s Friday!” Taking this position, people are necessarily saying that they despise five of every seven days of their lives. He said he first noticed it when he was teaching college, that people would answer the question “How are you doing?” with “Well, pretty good, for a Monday.” This exposed a joylessness that filled Mr. Berry with concern. “It’s a great harbinger of what’s to come. If you don’t like the classes about what you’re going to do, you’re not going to like going to do it.” “More

There’s a short memoir called The Crane Wife by C. J. Hauser. Hauser had recently broken off an engagement and headed to Texas to study whooping cranes for a novel. This is what she says: Here is what I learned once I began studying whooping cranes: only a small part of studying them has anything to do with the birds. Instead we counted berries. Counted crabs. Measured water salinity. Stood in the mud. Measured the speed of the wind. It turns out, if you want to save a species, you don’t spend your time staring at the bird you want to save. You look at the things it relies on to live instead. You ask if there is enough to eat and drink. You ask if there is a safe place to sleep. Is there enough here to survive? (Author’s emphasis.)

The difference is that in Scandinavia fears regarding such dangers are fought with familiarity, both at preschool and at home. When you grow up going to the woods on a regular basis, climb those trees, roll down those hills, cross those creeks, scramble up those boulders, those activities don’t feel any more dangerous than sitting on your couch. (Which, it could be argued, is actually far riskier, considering the very real and serious effects of a sedentary lifestyle on children’s health.) “In the forest there are poisonous berries and mushrooms, but instead of telling the children that they can’t pick any of them, we teach them which ones are poisonous,” Linde says. “Otherwise they won’t know once they get out in the woods on their own.

She turned to him with wide, shocked eyes. "Why did he..." His lips twitched. No coarse language in front of the infants limited the ability to discuss the fountain of baby piss that had just arced halfway across the room. "Twasn't you, darling. It's one of their favorite bath-time games. "Something about the cool air on their naked...berries," he substituted at the last second.... "Do I have piddle in my hair?" she whispered, her eyes sparkling with laughter above her flushed cheeks. "Not much," he assured her with a straight face. "You look almost becoming."... "Decades from now, when our children ask how I fell in love with their mother, I'll say 'twas her sweet, gentle compliments during bath-time, and her fleetness of foot whilst dodging a flow of ---

But you could not be where I was without experiencing many such transformations. One of your customers, one of your neighbors (let us say), is a man known to be more or less a fool, a big talker, and one day he comes into your shop and you have heard and you see that he is dying even as he is standing there looking at you, and you can see in his eyes that (whether or not he admits it) he knows it, and all of a sudden everything is changed. You seem no longer to be standing together in the center or time. Now you are on time's edge, looking off into eternity. And this man, your foolish neighbor, your friend and brother, has shed somehow the laughter that has followed him through the world, and has assumed the dignity and the strangeness of a traveler departing forever.

Sunday Morning V She says, "But in contentment I still feel The need of some imperishable bliss." Death is the mother of beauty; hence from her, Alone, shall come fulfilment to our dreams And our desires. Although she strews the leaves Of sure obliteration on our paths, The path sick sorrow took, the many paths Where triumph rang its brassy phrase, or love Whispered a little out of tenderness, She makes the willow shiver in the sun For maidens who were wont to sit and gaze Upon the grass, relinquished to their feet. She causes boys to pile new plums and pears On disregarded plate. The maidens taste And stray impassioned in the littering leaves. VI Is there no change of death in paradise? Does ripe fruit never fall? Or do the boughs Hang always heavy in that perfect sky, Unchanging, yet so like our perishing earth, With rivers like our own that seek for seas They never find, the same receding shores That never touch with inarticulate pang? Why set the pear upon those river-banks Or spice the shores with odors of the plum? Alas, that they should wear our colors there, The silken weavings of our afternoons, And pick the strings of our insipid lutes! Death is the mother of beauty, mystical, Within whose burning bosom we devise Our earthly mothers waiting, sleeplessly. VII Supple and turbulent, a ring of men Shall chant in orgy on a summer morn Their boisterous devotion to the sun, Not as a god, but as a god might be, Naked among them, like a savage source. Their chant shall be a chant of paradise, Out of their blood, returning to the sky; And in their chant shall enter, voice by voice, The windy lake wherein their lord delights, The trees, like serafin, and echoing hills, That choir among themselves long afterward. They shall know well the heavenly fellowship Of men that perish and of summer morn. And whence they came and whither they shall go The dew upon their feet shall manifest. VIII She hears, upon that water without sound, A voice that cries, "The tomb in Palestine Is not the porch of spirits lingering. It is the grave of Jesus, where he lay." We live in an old chaos of the sun, Or old dependency of day and night, Or island solitude, unsponsored, free, Of that wide water, inescapable. Deer walk upon our mountains, and the quail Whistle about us their spontaneous cries; Sweet berries ripen in the wilderness; And, in the isolation of the sky, At evening, casual flocks of pigeons make Ambiguous undulations as they sink, Downward to darkness, on extended wings

The Farmer's Bride Three Summers since I chose a maid, Too young maybe - but more's to do At harvest-time than bide and woo. When us was wed she turned afraid Of love and me and all things human; Like the shut of a winter's day Her smile went out, and 'twasn't a woman - More like a little frightened fay. One night, in the Fall, she runned away. 'Out 'mong the sheep, her be,' they said, Should properly have been abed; But sure enough she wasn't there Lying awake with her wide brown stare. So over seven-acre field and up-along across the down We chased her, flying like a hare Before our lanterns. To Church-Town All in a shiver and a scare We caught her, fetched her home at last And turned the key upon her, fast. She does the work about the house As well as most, but like a mouse: Happy enough to chat and play With birds and rabbits and such as they, So long as men-folk keep away. 'Not near, not near!' her eyes beseech When one of us comes within reach. The women say that beasts in stall Look round like children at her call. I've hardly heard her speak at all. Shy as a leveret, swift as he, Straight and slight as a young larch tree, Sweet as the first wild violets, she, To her wild self. But what to me? The short days shorten and the oaks are brown, The blue smoke rises to the low grey sky, One leaf in the still air falls slowly down, A magpie's spotted feathers lie On the black earth spread white with rime, The berries redden up to Christmas-time. What's Christmas-time without there be Some other in the house than we! She sleeps up in the attic there Alone, poor maid. 'Tis but a stair Betwixt us. Oh! my God! the down, The soft young down of her; the brown, The brown of her - her eyes, her hair, her hair!

At first glance, writing may seem not nearly so much an art of the body as, say, dancing or gardening or carpentry. And yet language is the most intimately physical of all the artistic means. We have it palpably in our mouths...Writing it, we shape it with our hands. Reading aloud what we have written—as we must do, if we are writing carefully—our language passes in at the eyes, out at the mouth, in at the ears; the words are immersed and steeped in the senses of the body before they make sense in the mind. They cannot make sense in the mind until they have made sense in the body. Does shaping one's words with one's own hand impart character and quality to them, as does speaking them with one's own tongue to the satisfaction of one's own ear? There is no way to prove that it does. On the other hand, there is no way to prove that it does not, and I believe that it does.

It’s not me telling you,” she said. “It’s neuroscience that would say that our capacity to multitask is virtually nonexistent. Multitasking is a computer-derived term. We have one processor. We can’t do it.” “I think that when I’m sitting at my desk feverishly doing seventeen things at once that I’m being clever and efficient, but you’re saying I’m actually wasting my time?” “Yes, because when you’re moving from this project to this project, your mind flits back to the original project, and it can’t pick it up where it left off. So it has to take a few steps back and then ramp up again, and that’s where the productivity loss is.” This problem was, of course, exacerbated in the age of what had been dubbed the “info-blitzkrieg,” where it took superhuman strength to ignore the siren call of the latest tweet, or the blinking red light on the BlackBerry. Scientists had even come up with a term for this condition: “continuous partial attention.” It was a syndrome with which I was intimately familiar, even after all my meditating.

But I enjoy eating these days. More of us do than care to admit it publicly. I revel in it, as one only revels in pursuits one does not need. The runner enjoys running when she need not ee a lion. Sex improves when decoupled—sorry—from animalist procreative desperation (or even from the desperation of not having had sex in a while, as I’ve had cause to note after my recent two decades’ sojourn and attendant dry spell). I bite blueberry pancakes drizzled with maple syrup, extra butter—that expanding u, the berry’s pop against my teeth, butter’s bloom in my mouth. I explore sweetnesses and textures. I’m never hungry, so I don’t race to the next bite. I eat glass, and as it cuts my gums, I savor minerals, metals, impurities; I see the beach from which some poor bastard skimmed the sand. Small rocks taste of the river, of rubbed sh scale, of glaciers long gone. They crunch, crisp, celery-like. I share the sensation with fellow acionados; they share theirs with me, though there’s lag, and sensor granularity remains an issue. So, a roundabout way of saying: I love to eat.

I still have no choice but to bring out Minerva instead.” “But Minerva doesn’t care about men,” young Charlotte said helpfully. “She prefers dirt and rocks.” “It’s called geology,” Minerva said. “It’s a science.” “It’s certain spinsterhood, is what it is! Unnatural girl. Do sit straight in your chair, at least.” Mrs. Highwood sighed and fanned harder. To Susanna, she said, “I despair of her, truly. This is why Diana must get well, you see. Can you imagine Minerva in Society?” Susanna bit back a smile, all too easily imagining the scene. It would probably resemble her own debut. Like Minerva, she had been absorbed in unladylike pursuits, and the object of her female relations’ oft-voiced despair. At balls, she’d been that freckled Amazon in the corner, who would have been all too happy to blend into the wallpaper, if only her hair color would have allowed it. As for the gentlemen she’d met…not a one of them had managed to sweep her off her feet. To be fair, none of them had tried very hard. She shrugged off the awkward memories. That time was behind her now. Mrs. Highwood’s gaze fell on a book at the corner of the table. “I am gratified to see you keep Mrs. Worthington close at hand.” “Oh yes,” Susanna replied, reaching for the blue, leatherbound tome. “You’ll find copies of Mrs. Worthington’s Wisdom scattered everywhere throughout the village. We find it a very useful book.” “Hear that, Minerva? You would do well to learn it by heart.” When Minerva rolled her eyes, Mrs. Highwood said, “Charlotte, open it now. Read aloud the beginning of Chapter Twelve.” Charlotte reached for the book and opened it, then cleared her throat and read aloud in a dramatic voice. “’Chapter Twelve. The perils of excessive education. A young lady’s intellect should be in all ways like her undergarments. Present, pristine, and imperceptible to the casual observer.’” Mrs. Highwood harrumphed. “Yes. Just so. Hear and believe it, Minerva. Hear and believe every word. As Miss Finch says, you will find that book very useful.” Susanna took a leisurely sip of tea, swallowing with it a bitter lump of indignation. She wasn’t an angry or resentful person, as a matter of course. But once provoked, her passions required formidable effort to conceal. That book provoked her, no end. Mrs. Worthington’s Wisdom for Young Ladies was the bane of sensible girls the world over, crammed with insipid, damaging advice on every page. Susanna could have gleefully crushed its pages to powder with a mortar and pestle, labeled the vial with a skull and crossbones, and placed it on the highest shelf in her stillroom, right beside the dried foxglove leaves and deadly nightshade berries. Instead, she’d made it her mission to remove as many copies as possible from circulation. A sort of quarantine. Former residents of the Queen’s Ruby sent the books from all corners of England. One couldn’t enter a room in Spindle Cove without finding a copy or three of Mrs. Worthington’s Wisdom. And just as Susanna had told Mrs. Highwood, they found the book very useful indeed. It was the perfect size for propping a window open. It also made an excellent doorstop or paperweight. Susanna used her personal copies for pressing herbs. Or occasionally, for target practice. She motioned to Charlotte. “May I?” Taking the volume from the girl’s grip, she raised the book high. Then, with a brisk thwack, she used it to crush a bothersome gnat. With a calm smile, she placed the book on a side table. “Very useful indeed.

In the Gospels the sinfulness of all humans is assumed. It is neediness that is exceptional, and in Jesus’s ministry need clearly takes a certain precedence over sin. His kindness is best exemplified by his feedings and healings with no imputation at all of deserving. But the wealth of this idea of kindness is not exhausted by kindnesses to humans. It is far more encompassing. From some Christians as far back as the twelfth century, certainly from farther back in so-called primitive cultures, and from some ecologists of our own time, we have the idea of a great kindness including and binding together all beings: the living and the nonliving, the plants and animals, the water, the air, the stones. All, ultimately, are of a kind, belonging together, interdependently, in this world. From the point of view of Genesis 1 or of the 104th Psalm, we would say that all are of one kind, one kinship, one nature, because all are creatures. Much happiness, much joy, can come to us from our membership in a kindness so comprehensive and original. It is a shame, as I know from long acquaintance with myself, to be divided from it by the autoerotic pleasure of despising other members.

It was as though a curtain had fallen on a stage and the credulous audience (I, that is to say) was now in a different world from the one I had waked up in only a short time ago. The world I was in now was an older one that had been in existence a long time, though it would last only a few more years. The time was about over when a boy traveling into the Port William community might be met by a team of mules and a wagon. Dick Watson would die in the fall of 1945 and Grandpa Catlett in the late winter of 1946. By 1950 or so most of the horse and mule teams would have departed from the country. The men and women who had known only the old ways were departing fast. I knew well at that time that the two worlds existed and that I lived in both. During the school year I lived mostly in Hargrave, the county seat at the confluence of the rivers. Hargrave, though it seemed large to me, was a small town that loved its connections with the greater world, had always aspired to be bigger, richer, and grander than it was, and had always apologized to itself for being only what it was. When school was out, I lived mostly in the orbit of the tiny village of Port William, which, so long as it remained at the center of its own attention, was entirely satisfied to be what it was.

say. Is not one shark dood right as toder to dat whale? And, by Gor, none on you has de right to dat whale; dat whale belong to some one else. I know some o' you has berry brig mout, brigger dan oders; but den de brig mouts sometimes has de small bellies; so dat de brigness of de mout is not to swaller wid, but to bit off de blubber for de small fry ob sharks, dat can't get into de scrouge to help demselves." "Well done, old Fleece!" cried Stubb, "that's Christianity; go on." "No use goin' on; de dam willains will keep a scougin' and slappin' each oder, Massa Stubb; dey don't hear one word; no use a-preaching to such dam g'uttons as you call 'em, till dare bellies is full, and dare bellies is bottomless; and when dey do get 'em full, dey wont hear you den; for den dey sink in the sea, go fast to sleep on de coral, and can't hear noting at all, no more, for eber and eber." "Upon my soul, I am about of the same opinion; so give the benediction, Fleece, and I'll away to my supper." Upon this, Fleece, holding both hands over the fishy mob, raised his shrill voice, and cried— "Cussed fellow-critters! Kick up de damndest row as ever you can; fill your dam bellies 'till dey bust—and den die." "Now, cook," said Stubb, resuming his supper at the capstan; "stand just where you stood before, there, over against me, and pay particular attention.

In those days there were two dark elves who lived in a fortress by the sea. They did magic there, and feats of alchemy. Like all dwarfs, they built things, wonderful, remarkable things, in their workshop and their forge. But there were things they had not yet made, and making those things obsessed them. They were brothers, and were called Fjalar and Galar. When they heard that Kvasir was visiting a town nearby, they set out to meet him. Fjalar and Galar found Kvasir in the great hall, answering questions for the townsfolk, amazing all who listened. He told the people how to purify water and how to make cloth from nettles. He told one woman exactly who had stolen her knife, and why. Once he was done talking and the townsfolk had fed him, the dwarfs approached. “We have a question to ask you that you have never been asked before,” they said. “But it must be asked in private. Will you come with us?” “I will come,” said Kvasir. They walked to the fortress. The seagulls screamed, and the brooding gray clouds were the same shade as the gray of the waves. The dwarfs led Kvasir to their workshop, deep within the walls of their fortress. “What are those?” asked Kvasir. “They are vats. They are called Son and Bodn.” “I see. And what is that over there?” “How can you be so wise when you do not know these things? It is a kettle. We call it Odrerir—ecstasy-giver.” “And I see over here you have buckets of honey you have gathered. It is uncapped, and liquid.” “Indeed we do,” said Fjalar. Galar looked scornful. “If you were as wise as they say you are, you would know what our question to you would be before we asked it. And you would know what these things are for.” Kvasir nodded in a resigned way. “It seems to me,” he said, “that if you were both intelligent and evil, you might have decided to kill your visitor and let his blood flow into the vats Son and Bodn. And then you would heat his blood gently in your kettle, Odrerir. And after that you would blend uncapped honey into the mixture and let it ferment until it became mead—the finest mead, a drink that will intoxicate anyone who drinks it but also give anyone who tastes it the gift of poetry and the gift of scholarship.” “We are intelligent,” admitted Galar. “And perhaps there are those who might think us evil.” And with that he slashed Kvasir’s throat, and they hung Kvasir by his feet above the vats until the last drop of his blood was drained. They warmed the blood and the honey in the kettle called Odrerir, and did other things to it of their own devising. They put berries into it, and stirred it with a stick. It bubbled, and then it ceased bubbling, and both of them sipped it and laughed, and each of the brothers found the verse and the poetry inside himself that he had never let out.

My mint chocolate is delicious----and not at all leafy. Benny has made a mixed-berries-and-cream concoction that is, I hate to admit upon tasting it, next level. Nia, Seb, and Lily are brought in as the blind taste testers, and while they stress that both ice creams were excellent, two out of three prefer Benny's. He takes an obnoxious bow as the whole group---including me, grudgingly---gives him a round of applause. I try not to let my annoyance show until filming wraps up and most people disperse from the kitchen, at which point I take it out on a sticky spot on the counter where some batter spilled. "I think you got it all." Benny's voice is so close behind me that I nearly jump out of my shoes. "Keep scrubbing that hard and you'll wear a hole through the counter." "Keep minding your own business if you don't want me to wear a hole through your head, mister." He laughs as he leans against the counter beside me, one muscular forearm making its way into my line of sight. "I'm not even sure what that means, but you're cute when you're grumpy. Relax, Reese's Pieces. It's still early in the season and we're only oh-and-one. Not that anyone's keeping score." I grit my teeth but say no more, and soon enough he gets the picture and makes himself scarce. He's joking around, but I'm already all too aware of the score, picturing it in bold letters and neon lights: Benny---1, Reese---0.

They are also, both in origin and effect, religious. I am uneasy with the term, for such religion as has been openly practiced in this part of the world has promoted and fed upon a destructive schism between body and soul, Heaven and earth. It has encouraged people to believe that the world is of no importance, and that their only obligation in it is to submit to certain churchly formulas in order to get to Heaven. And so the people who might have been expected to care most selflessly for the world have had their minds turned elsewhere – to a pursuit of ‘salvation’ that was really only another form of gluttony and self-love, the desire to perpetuate their lives beyond the life of the world. The Heaven-bent have abused the earth thoughtlessly, by inattention, and their negligence has permitted and encouraged others to abuse it deliberately. Once the creator was removed from the creation, divinity became only a remote abstraction, a social weapon in the hands of the religious institutions. This split in public values produced or was accompanied by, as it was bound to be, an equally artificial and ugly division in people’s lives, so that a man, while pursuing Heaven with the sublime appetite he thought of as his soul, could turn his heart against his neighbors and his hands against the world. For these reasons, though I know that my questions are religious, I dislike having to say that they are.

The term “imagination” in what I take to be its truest sense refers to a mental faculty that some people have used and thought about with the utmost seriousness. The sense of the verb “to imagine” contains the full richness of the verb “to see.” To imagine is to see most clearly, familiarly, and understandingly with the eyes, but also to see inwardly, with “the mind’s eye.” It is to see, not passively, but with a force of vision and even with visionary force. To take it seriously we must give up at once any notion that imagination is disconnected from reality or truth or knowledge. It has nothing to do either with clever imitation of appearances or with “dreaming up.” I will say, from my own belief and experience, that imagination thrives on contact, on tangible connection. For humans to have a responsible relationship to the world, they must imagine their places in it. To have a place, to live and belong in a place, to live from a place without destroying it, we must imagine it. By imagination we see it illuminated by its own unique character and by our love for it. By imagination we recognize with sympathy the fellow members, human and nonhuman, with whom we share our place. By that local experience we see the need to grant a sort of preemptive sympathy to all the fellow members, the neighbors, with whom we share the world. As imagination enables sympathy, sympathy enables affection. And in affection we find the possibility of a neighborly, kind, and conserving economy.

And then we spoke of the weather, which had been awfully hot. After that, unable to think of anything more to say, we fell into a silence that was troubled and unwelcome. Trying to end it, I said finally, “Well, we’ve had a time,” speaking of the weather. And Mat said, “Yes, we’ve had a time,” speaking of the war. We spoke in very general terms, then, of the war and other trials of life in this world. Mat said, “Everything that will shake has got to be shook.” “That’s Scripture,” I said, and he nodded. Thinking to try to comfort him, I said, “Well, along with all else, there’s goodness and beauty too. I guess that’s the mercy of the world.” Mat said, “The mercy of the world is you don’t know what’s going to happen.” And then after a pause, speaking on in the same dry, level voice as before, he told me why he had been up walking about so late. He had had a dream. In the dream he had seen Virgil as he had been when he was about five years old: a pretty little boy who hadn’t yet thought of anything he would rather do than follow Mat around at work. He looked as real, as much himself, as if the dream were not a dream. But in the dream Mat knew everything that was to come. He told me this in a voice as steady and even as if it were only another day’s news, and then he said, “All I could do was hug him and cry.” And then I could no longer sit in that tall chair. I had to come down. I came down and went over and sat beside Mat. If he had cried, I would have. We both could have, but we didn’t. We sat together for a long time and said not a word. After a while, though the grief did not go away from us, it grew quiet. What had seemed a storm wailing through the entire darkness seemed to come in at last and lie down. Mat got up then and went to the door. “Well. Thanks,” he said, not looking at me even then, and went away.

Our plane lands ahead of schedule, but it’s still late at night when we finally pull up to our house. The stars and the crickets are all out and calling us home. Our curtains are drawn, but a soft glow pours around the edges. A familiar pang hits me. This is how the house used to look when I came home after dark and Mom was in the living room, trilling away at the piano. If I don’t walk inside, maybe I can just stand out here with my suitcase and feel like she’s still there, waiting for me to go in so she can shout a greeting over the music without stopping her fingers. I can pretend that when she finishes the Rachmaninoff, she’ll swing her legs around the piano bench and leap up to give me a hug. And in a few days, when it’s Sunday, I’ll roll out of bed and find her in the kitchen making waffles with berries and whipped cream. I’ll hear that sunny voice chirp “Good morning!” to me while I’m still shaking off the fog of sleep, and I’ll grunt back in response, remember to smile at her, offer to help mix the batter. I’ll do all the things I constantly forgot to, all the things I wish I could go back and add in like another layer on a watercolor painting. “You coming, Leigh?” says Dad. Our driver pulls away from the house, and then there’s just me standing in the driveway with my suitcase, staring as Dad fiddles with his keys on the front porch. I let loose a long, slow exhale. “Guess we forgot to turn off the lights, huh?” “We didn’t,” he says, and the two simple words send my heart racing. Because what could that mean, except that Mom is actually alive and home and waiting for us right inside? My heart speeds as I drag my suitcase up to the porch and haul it in, trailing after Dad through the soft yellow light and into our house. “You’re home! Welcome back!” Arms wrap around me, and it takes a moment too long for me to process the shoulder pressing into my cheek, the soft shirt against my skin, the smell of deodorant and shampoo all wrong.

The store smells of roasted chicken and freshly ground coffee, raw meat and ripening stone fruit, the lemon detergent they use to scrub the old sheet-linoleum floors. I inhale and feel the smile form on my face. It's been so long since I've been inside any market other than Fred Meyer, which smells of plastic and the thousands of people who pass through every day. By instinct, I head for the produce section. There, the close quarters of slim Ichiban eggplant, baby bok choy, brilliant red chard, chartreuse-and-purple asparagus, sends me into paroxysms of delight. I'm glad the store is nearly empty; I'm oohing and aahing with produce lust at the colors, the smooth, shiny textures set against frilly leaves. I fondle the palm-size plums, the soft fuzz of the peaches. And the berries! It's berry season, and seven varieties spill from green cardboard containers: the ubiquitous Oregon marionberry, red raspberry, and blackberry, of course, but next to them are blueberries, loganberries, and gorgeous golden raspberries. I pluck one from a container, fat and slightly past firm, and pop it into my mouth. The sweet explosion of flavor so familiar, but like something too long forgotten. I load two pints into my basket. The asparagus has me intrigued. Maybe I could roast it with olive oil and fresh herbs, like the sprigs of rosemary and oregano poking out of the salad display, and some good sea salt. And salad. Baby greens tossed with lemon-infused olive oil and a sprinkle of vinegar. Why haven't I eaten a salad in so long? I'll choose a soft, mild French cheese from the deli case, have it for an hors d'oeuvre with a beautiful glass of sparkling Prosecco, say, then roast a tiny chunk of spring lamb that I'm sure the nice sister will cut for me, and complement it with a crusty baguette and roasted asparagus, followed by the salad. Followed by more cheese and berries for dessert. And a fruity Willamette Valley Pinot Noir to wash it all down. My idea of eating heaven, a French-influenced feast that reminds me of the way I always thought my life would be.

He served Adaira the first slice and grinned when she cast a wary look his way. “You made this?” “Aye,” he said, standing close to her, waiting. Adaira took her spoon and poked at the pie. “What’s in it, Jack?” “Oh, what all did we dump in there, Frae? Blackberries, strawberries, pimpleberries—” “Pimpleberries?” Frae gasped in alarm. “What’s a pim—” “Honey and butter and a dash of good luck,” he finished, his gaze remaining on Adaira. “All of your favorite things, as I recall, heiress.” Adaira stared at him, her face composed save for her pursed lips. She was trying not to laugh, he realized. He was suddenly flustered. “Heiress, I did not put pimpleberries in there,” Frae frantically said. “Oh, sweet lass, I know you didn’t,” Adaira said, turning a smile upon the girl. “Your brother is teasing me. You see, when we were your age, there was a great dinner in the hall one night. And Jack brought me a piece of pie, to say sorry for something he had done earlier that day. He looked so contrite that I foolishly believed him and took a bite, only to realize something was very strange about it.” “What was it?” Frae asked, as if she could not imagine Jack doing something so awful. “He called it a ‘pimpleberry’, but it was actually a small skin of ink,” Adaira replied. “And it stained my teeth for a week and made me very ill.” “Is this true, Jack?” Mirin cried, setting her teacup down with a clatter. “‘Tis truth,” he confessed, and before any of the women could say another word, he took the plate and the spoon from Adaira and ate a piece of the pie. It was delicious, but only because he and Frae had found and harvested the berries and rolled out the dough and talked about swords and books and baby cows while they made it. He swallowed the sweetness and said, “I believe this one is exceptional, thanks to Frae.” Mirin bustled into the kitchen to cut a new slice for Adaira and find her a clean utensil, muttering about how the mainland must have robbed Jack of all manners. But Adaira didn’t seem to hear. She took the plate from his hands, as well as the spoon, and ate after him.

Then she cried quickly, "Stay, brother, stay! do not drink, or you will become a wild beast, and tear me to pieces." Thirsty as he was, the brother conquered his desire to drink at her words, and said, "Dear sister, I will wait till we come to a spring." So they wandered farther, but as they approached, she heard in the bubbling spring the words— "Who drinks of me, a wolf will be." "Brother, I pray you, do not drink of this brook; you will be changed into a wolf, and devour me." Again the brother denied himself and promised to wait; but he said, "At the next stream I must drink, say what you will, my thirst is so great." Not far off ran a pretty streamlet, looking clear and bright; but here also in its murmuring waters, the sister heard the words— "Who dares to drink of me, Turned to a stag will be." "Dear brother, do not drink," she began; but she was too late, for her brother had already knelt by the stream to drink, and as the first drop of water touched his lips he became a fawn. How the little sister wept over the enchanted brother, and the fawn wept also. He did not run away, but stayed close to her; and at last she said, "Stand still, dear fawn; don't fear, I must take care of you, but I will never leave you." So she untied her little golden garter and fastened it round the neck of the fawn; then she gathered some soft green rushes, and braided them into a soft string, which she fastened to the fawn's golden collar, and then led him away into the depths of the forest. After wandering about for some time, they at last found a little deserted hut, and the sister was overjoyed, for she thought it would form a nice shelter for them both. So she led the fawn in, and then went out alone, to gather moss and dried leaves, to make him a soft bed. Every morning she went out to gather dried roots, nuts, and berries, for her own food, and sweet fresh grass for the fawn, which he ate out of her hand, and the poor little animal went out with her, and played about as happy as the day was long. When evening came, and the poor sister felt tired, she would kneel down and say her prayers, and then lay her delicate head on the fawn's back, which was a soft warm pillow, on which she could sleep peacefully. Had this dear

To their surprise, they found that dopamine actively regulates both the formation and the forgetting of new memories. In the process of creating new memories, the dCA1 receptor was activated. By contrast, forgetting was initiated by the activation of the DAMB receptor. Previously, it was thought that forgetting might be simply the degradation of memories with time, which happens passively by itself. This new study shows that forgetting is an active process, requiring intervention by dopamine. To prove their point, they showed that by interfering with the action of the dCA1 and DAMB receptors, they could, at will, increase or decrease the ability of fruit flies to remember and forget. A mutation in the dCA1 receptor, for example, impaired the ability of the fruit flies to remember. A mutation in the DAMB receptor decreased their ability to forget. The researchers speculate that this effect, in turn, may be partially responsible for savants’ skills. Perhaps there is a deficiency in their ability to forget. One of the graduate students involved in the study, Jacob Berry, says, “Savants have a high capacity for memory. But maybe it isn’t memory that gives them this capacity; maybe they have a bad forgetting mechanism. This might also be the strategy for developing drugs to promote cognition and memory—what about drugs that inhibit forgetting as a cognitive enhancers?” Assuming that this result holds up in human experiments as well, it could encourage scientists to develop new drugs and neurotransmitters that are able to dampen the forgetting process. One might thus be able to selectively turn on photographic memories when needed by neutralizing the forgetting process. In this way, we wouldn’t have the continuous overflow of extraneous, useless information, which hinders the thinking of people with savant syndrome. What is also exciting is the possibility that the BRAIN project, which is being championed by the Obama administration, might be able to identify the specific pathways involved with acquired savant syndrome. Transcranial magnetic fields are still too crude to pin down the handful of neurons that may be involved. But using nanoprobes and the latest in scanning technologies, the BRAIN project might be able to isolate the precise neural pathways that make possible photographic memory and incredible computational, artistic, and musical skills. Billions of research dollars will be channeled into identifying the specific neural pathways involved with mental disease and other afflictions of the brain, and the secret of savant skills may be revealed in the process. Then it might be possible to take normal individuals and make savants out of them. This has happened many times in the past because of random accidents. In the future, this may become a precise medical process.

He ran long at the White House, and arrived late to his next meeting with Hillary Clinton, Jake Sullivan and Frank Ruggiero—their first major strategy session on Taliban talks after the secret meeting with A-Rod. She was waiting in her outer office, a spacious room paneled in white and gilt wood, with tasseled blue and pink curtains and an array of colorfully upholstered chairs and couches. In my time reporting to her later, I only ever saw Clinton take the couch, with guests of honor in the large chair kitty-corner to her. She’d left it open for him that day. “He came rushing in. . . . ” Clinton later said. “And, you know, he was saying ‘oh I’m so sorry, I’m so sorry.’ ” He sat down heavily and shrugged off his coat, rattling off a litany of his latest meetings, including his stop-in at the White House. “That was typical Richard. It was, like, ‘I’m doing a million things and I’m trying to keep all the balls in the air,’ ” she remembered. As he was talking, a “scarlet red” flush went up his face, according to Clinton. He pressed his hands over his eyes, his chest heaving. “Richard, what’s the matter?” Clinton asked. “Something horrible is happening,” he said. A few minutes later, Holbrooke was in an ambulance, strapped to a gurney, headed to nearby George Washington University Hospital, where Clinton had told her own internist to prepare the emergency room. In his typically brash style, he’d demanded that the ambulance take him to the more distant Sibley Memorial Hospital. Clinton overruled him. One of our deputies on the SRAP team, Dan Feldman, rode with him and held his hand. Feldman didn’t have his BlackBerry, so he scrawled notes on a State Department expense form for a dinner at Meiwah Restaurant as Holbrooke dictated messages and a doctor assessed him. The notes are a nonlinear stream of Holbrooke’s indomitable personality, slashed through with medical realities. “Call Eric in Axelrod’s office,” the first read. Nearby: “aortic dissection—type A . . . operation risk @ > 50 percent”—that would be chance of death. A series of messages for people in his life, again interrupted by his deteriorating condition: “S”—Secretary Clinton—“why always together for medical crises?” (The year before, he’d been with Clinton when she fell to the concrete floor of the State Department garage, fracturing her elbow.) “Kids—how much love them + stepkids” . . . “best staff ever” . . . “don’t let him die here” . . . “vascular surgery” . . . “no flow, no feeling legs” . . . “clot” . . . and then, again: “don’t let him die here want to die at home w/ his fam.” The seriousness of the situation fully dawning on him, Holbrooke turned to job succession: “Tell Frank”—Ruggiero—“he’s acting.” And finally: “I love so many people . . . I have a lot left to do . . . my career in public service is over.” Holbrooke cracked wise until they put him under for surgery. “Get me anything you need,” he demanded. “A pig’s heart. Dan’s heart.

Derian pulled the blanket snug around himself. “This is my added assurance.” Eena wrinkled her nose as if she thought his answer was odder than his actions. “It’s your what?” “If you recall the last time we were here standing in this very spot, you pelted me with neumberries.” He held up a single berry before popping it into his mouth. “I doubt you would risk soiling your blanket, so I figure wrapping it around me this way I’m pretty much assured safety from any potential attack.” He winked playfully, and she laughed out loud. “I’m afraid you don’t know me half as well as you think,” she announced. Aiming low, she flung a sizable berry at his calf. It hit its mark. “Whoa, whoa!” He lowered the blanket to cover his legs. “You can’t hide yourself entirely, Derian,” she said, aiming for his face. He ducked, raising the blanket like a shield in the process. Another round of ammunition pelted his ankles before he decided it was time to fight back. Eena found herself bound up in her own blanket, arms wrapped securely at her sides. She laughed nonstop, unable to move within his strong hold. Derian leaned forward until their noses touched, and then he kissed her giggles silent. He kept her in the blanket, snug and close to him, but Eena managed to wriggle an arm free and drape it around his neck, holding his lips in reach. She uttered a quick count in between kisses. “Seven,” she breathed. Derian paused, his mouth a whisper away from hers. It tickled when he spoke. “No, no, Eena.” “No what?” “No counting. Not today. No ground rules.” She barely uttered a partial “’kay” before his mouth covered hers again. His hot breath tasted like breakfast. He fixed his hands on each side of her face, and the blanket fell to the ground. As the intensity of their kisses grew hungry, he gripped her cheeks more securely. Eena could feel the air electrifying around them. Her heartbeat drummed—excited and anxious. “Derian…” she breathed. But he didn’t stop. She felt his hand move to support her neck while the other slid down her back, urging her closer. She brought her arms together and pressed against his chest, somewhat objecting to the intimacy. “Derian…” she tried again. But he covered her mouth with his own. She pushed more firmly against him without success. Her protest weakened as his kisses softened. The fervor subsided, and she could feel her wild pulse even out. Amidst a string of supple kisses, Derian’s breathing slowed. He planted his lips on her forehead for a moment before squeezing her tenderly. She snuggled up against his warm chest. “One ground rule,” he whispered in her ear. “We stop when you say ‘when.’” “When,” she uttered. “Okay,” he agreed. Then, as if the thought had just occurred to her, she stepped back to look up questioningly at the captain. “Wasn’t there a leftover sandwich in that basket from last night?” His lips formed a guilty smile as he confessed, “Yes—and it was delicious.

Maybe tangled will be a spectacular rump. maybe i will adore it: it could happen. But one thing is for sure: tangled will not be rapunzel. And thats too bad , because rapunzel is an specially layered and relevant fairytale, less about the love between a man and a woman than the misguided attempts of a mother trying to protect her daughter from (what she perceives ) as the worlds evils. The tale, you may recall, begins with a mother-to-bes yearning for the taste of rapunzel, a salad green she spies growing in the garden of the sorceress who happens to live next door. The womans craving becomes so intense , she tells her husband that if he doesn't fetch her some, she and their unborn baby will die. So he steals into the baby's yard, wraps his hands around a plant, and, just as he pulls... she appears in a fury. The two eventually strike a bargain: the mans wife can have as much of the plant as she wants- if she turns over her baby to the witch upon its birth. `i will take care for it like a mother,` the sorceress croons (as if that makes it all right). Then again , who would you rather have as a mom: the woman who would do anything for you or the one who would swap you in a New York minute for a bowl of lettuce? Rapunzel grows up, her hair grows down, and when she is twelve-note that age-Old Mother Gothel , as she calls the witch. leads her into the woods, locking her in a high tower which offers no escape and no entry except by scaling the girls flowing tresses. One day, a prince passes by and , on overhearing Rapunzel singing, falls immediately in love (that makes Rapunzel the inverse of Ariel- she is loved sight unseen because of her voice) . He shinnies up her hair to say hello and , depending on the version you read, they have a chaste little chat or get busy conceiving twins. Either way, when their tryst is discovered, Old Mother Gothel cries, `you wicked child! i thought i had separated you from the world, and yet you deceived me!` There you have it : the Grimm`s warning to parents , centuries before psychologists would come along with their studies and measurements, against undue restriction . Interestingly the prince cant save Rapuzel from her foster mothers wrath. When he sees the witch at the top of the now-severed braids, he jumps back in surprise and is blinded by the bramble that breaks his fall. He wanders the countryside for an unspecified time, living on roots and berries, until he accidentally stumbles upon his love. She weeps into his sightless eyes, restoring his vision , and - voila!- they rescue each other . `Rapunzel` then, wins the prize for the most egalitarian romance, but that its not its only distinction: it is the only well-known tale in which the villain is neither maimed nor killed. No red-hot shoes are welded to the witch`s feet . Her eyes are not pecked out. Her limbs are not lashed to four horses who speed off in different directions. She is not burned at the stake. Why such leniency? perhaps because she is not, in the end, really evil- she simply loves too much. What mother has not, from time to time, felt the urge to protect her daughter by locking her in a tower? Who among us doesn't have a tiny bit of trouble letting our children go? if the hazel branch is the mother i aspire to be, then Old Mother Gothel is my cautionary tale: she reminds us that our role is not to keep the world at bay but to prepare our daughters so they can thrive within it. That involves staying close but not crowding them, standing firm in one`s values while remaining flexible. The path to womanhood is strewn with enchantment , but it also rifle with thickets and thorns and a big bad culture that threatens to consume them even as they consume it. The good news is the choices we make for our toodles can influence how they navigate it as teens. I`m not saying that we can, or will, do everything `right,` only that there is power-magic-in awareness.

Tradition-minded Christians who have immersed themselves in the writings of Wendell Berry should understand that agrarianism is no panacea. “You can’t make a living as a farmer, but you can make a living as a die-setter,” says MacDonald. “Industrialism is the new agrarianism. It’s not back to the land, but back to the trades.

It was the same with poetry. Other than Silverstein’s Where the Sidewalk Ends I was skeptical of modern poetry and mostly ignorant of older stuff. Then at a retreat my friend Al Andrews recited a Billy Collins poem called “The Revenant.” (Once again, you should probably google it and read it right now.) I was staggered, not only by the poem itself but by its effect on the room. The next day Al read something by Mary Oliver, and I began to think that perhaps there was something to this whole “poetry” thing. First I read Collins’s Sailing Alone Around the Room, then Nine Horses, then I fell into Wendell Berry’s Sabbath poems, and then more Mary Oliver, then Heaney, Hopkins, Shaw, Levertov, and so on. I’m not saying I’m some kind of expert on poetry, but after having read it for a few years I at least know something of what it’s capable of, and now when I write my own poems it’s humbling to realize how difficult it is to produce something effective, let alone beautiful—whether or not it rhymes.

But now I could see something else too—something, I suppose, that old Dr. Ardmire knew I did not see, and knew I would not easily see. My mistake was not in asking the questions that so plagued my mind back there at Pigeonville, for how could I have helped it? I can’t help it yet; the questions are with me yet. My mistake was ignoring the verses that say God loves the world. But now (by a kind of generosity, it seemed) the world had so beaten me about the head, and so favored me with good and beautiful things, that I was able to see. “God loves Port William as it is,” I thought. “Why else should He want it to be better than it is?

He said he’d decided to think of the attack as he would, say, a bicycle accident. What would my life have been like if I’d made that decision.

The rest of the year was a practice in language. Every new word became more horrific. I can say full sentences.

Among the other perquisites of my office, I might as well say, were all my customers. I remembered a surprising number of them from the days when, for one reason or another, they would turn up at Uncle Othy’s store at Squires Landing. And a surprising number of them sooner or later acknowledged that they had taken notice of me back in those old days. I liked them varyingly; some I didn’t like at all. But all of them have been interesting to me; some I have liked and some I have loved. I have raked my comb over scalps that were dirty both above and beneath. I have lowered the ears of good men and bad, smart and stupid, young and old, kind and mean; of men who have killed other men (think of that) and of men who have been killed (think of that). I cut the hair of Tom Coulter and Virgil Feltner and Jimmy Chatham and a good many more who went away to the various wars and never came back, or came back dead.

If you could do it, I suppose, it would be a good idea to live your life in a straight line—starting, say, in the Dark Wood of Error, and proceeding by logical steps through Hell and Purgatory and into Heaven. Or you could take the King’s Highway past appropriately named dangers, toils, and snares, and finally cross the River of Death and enter the Celestial City. But that is not the way I have done it, so far. I am a pilgrim, but my pilgrimage has been wandering and unmarked. Often what has looked like a straight line to me has been a circle or a doubling back. I have been in the Dark Wood of Error any number of times. I have known something of Hell, Purgatory, and Heaven, but not always in that order. The names of many snares and dangers have been made known to me, but I have seen them only in looking back. Often I have not known where I was going until I was already there. I have had my share of desires and goals, but my life has come to me or I have gone to it mainly by way of mistakes and surprises. Often I have received better than I have deserved. Often my fairest hopes have rested on bad mistakes. I am an ignorant pilgrim, crossing a dark valley. And yet for a long time, looking back, I have been unable to shake off the feeling that I have been led—make of that what you will.

Or in the latter part of a late-winter Saturday afternoon, his mind turning (as he would not say, but as we knew) to the prospect of a visit to his might-as-well-be wife, Kate Helen Branch, he would stand up and stretch. “Well, boys, I reckon I better get on home and shine, shave, clean up, and sandpaper my tool.

Make the lie big, make it simple, keep saying it, and eventually they will believe.

What if my da is Breccan?” Frae kicked a pebble on the road, keeping her eyes on the ground. “Would you still want to walk me home?” Ella was quiet for a moment, but maybe only because the question had taken her by surprise. Frae snuck a glance at her. For the past several days, Ella had walked her home from school and the boys had not bothered her again. But there were still whispers and pointed glances. A few times during class, no one had wanted to partner up with Frae. “If your da is a Breccan,” Ella began to say, “then yes, I’d still walk you home, and I’d still be your friend, Frae. Do you want to know why?” Frae nodded, but she could feel her face flush, her relief knotted with shame that she even had to ask this question when no other children she knew did. “Because your heart is good and brave and kind,” Ella said. “You are thoughtful and smart. And those are the kind of people who I want to be friends with. Not the ones who think they are above everyone else. Who scowl and judge things they don’t understand and throw mud and have cowardly hearts.” Frae soaked in Ella’s words, which were warm and soft as a plaid, and she suddenly could walk faster, her chin held higher. “And,” Ella added with a mischievous smile, “you make the best berry pies.

I am a man who has hoped, in time, that his life, when poured out at the end, would say, “Good-good-good-good-good!” like a gallon jug of the prime local spirit. I am a man of losses, regrets, and griefs. I am an old man full of love. I am a man of faith.

He’d dealt with his fair share of people like Fenn. The old saying was right. A fanatic is one who can’t change his mind and won’t change the subject.

send our joyful greetings and thanks. Now our minds are one. The oratory is more than an economic model; it’s a civics lesson, too. Freida emphasizes that hearing the Thanksgiving Address every day lifts up models of leadership for the young people: the strawberry as leader of the berries, the eagle as leader of the birds. “It reminds them that much is expected of them eventually. It says this is what it means to be a good leader, to have vision, and to be generous, to sacrifice on behalf of the people. Like the maple, leaders are the first to offer their gifts.” It reminds the whole community that leadership is rooted not in power and authority, but in service and wisdom.

talking in this high-pressured way, and all her movements were spastic. She kept saying it felt like bugs were crawling all over her body. He called her primary doctor back home, and he determined Nichole was having a rare allergic reaction to Benadryl. He told us to monitor her through the night and to take her to the clinic in the morning if she wasn’t better. At her follow-up once she got home, her doctor warned her to refrain from any antihistamine use because it could trigger a similar allergic reaction and result in worse hallucinations and mania.

If a berry is powerful enough to hurt your sister and kill your mother, then who are you to say a plant cannot heal with that same power.

i say i want the loud street noises, chatter down the sidewalks, and access to quicky get my favorite iced coffee. but i also want the slow life on acreage with berry bushes, apple trees, and no close access- making for intentional ventures only. i say i want to stay off the internet and social media. be unknown to the world. but i also want to share my words and hear the stories of others i may never get the chance to physically meet. but maybe what my mind and body are telling me is that i need a balance of these things. to honor the moments i want to be alone and also when i want to be loud and seen. to be more intentional but also be open to what adventure brings.