Corn Harvest Quotes

Where now are the horse and the rider? Where is the horn that was blowing? Where is the helm and the hauberk, and the bright hair flowing? Where is the harp on the harpstring, and the red fire glowing? Where is the spring and the harvest and the tall corn growing? They have passed like rain on the mountain, like a wind in the meadow; The days have gone down in the West behind the hills into shadow. Who shall gather the smoke of the deadwood burning, Or behold the flowing years from the Sea returning?

Wake up now, look alive, for here is a day off work just to praise Creation: the turkey, the squash, and the corn, these things that ate and drank sunshine, grass, mud, and rain, and then in the shortening days laid down their lives for our welfare and onward resolve. There's the miracle for you, the absolute sacrifice that still holds back seed: a germ of promise to do the whole thing again, another time. . . Thanksgiving is Creation's birthday party. Praise harvest, a pause and sigh on the breath of immortality.

Your corn is ripe today; mine will be so tomorrow. 'Tis profitable for us both, that I should labour with you today, and that you should aid me tomorrow. I have no kindness for you, and know you have as little for me. I will not, therefore, take any pains upon your account; and should I labour with you upon my own account, in expectation of a return, I know I should be disappointed, and that I should in vain depend upon your gratitude. Here then I leave you to labour alone; You treat me in the same manner. The seasons change; and both of us lose our harvests for want of mutual confidence and security.

The Harvest Moon glows round and bold, In pumpkin shades outlined in gold, Illuminating eerie forms, Unnatural as a candied corn. Beware what dare crawls up your sleeve, For 'tis the night called Hallows Eve.

Ah, those days...for many years afterwards their happiness haunted me. Sometimes, listening to music, I drift back and nothing has changed. The long end of summer. Day after day of warm weather, voices calling as night came on and lighted windows pricked the darkness and, at day-break, the murmur of corn and the warm smell of fields ripe for harvest. And being young. If I'd stayed there, would I always have been happy? No, I suppose not. People move away, grow older, die, and the bright belief that there will be another marvelous thing around each corner fades. It is now or never; we must snatch at happiness as it flies.

i asked my dad if corn harvest is over it is way over, my dad said

While the train flashed through never-ending miles of ripe wheat, by country towns and bright-flowered pastures and oak groves wilting in the sun, we sat in the observation car, where the woodwork was hot to the touch and red dust lay deep over everything. The dust and heat, the burning wind, reminded us of many things. We were talking about what it is like to spend one’s childhood in little towns like these, buried in wheat and corn, under stimulating extremes of climate: burning summers when the world lies green and billowy beneath a brilliant sky, when one is fairly stifled in vegetation, in the color and smell of strong weeds and heavy harvests; blustery winters with little snow, when the whole country is stripped bare and gray as sheet-iron. We agreed that no one who had not grown up in a little prairie town could know anything about it. It was a kind of freemasonry, we said.

All-cheering Plenty, with her flowing horn, Led yellow Autumn, wreath'd with nodding corn." [Brigs of Ayr]

Since the Indians were better woodsmen than the English and virtually impossible to track down, the method was to feign peaceful intentions, let them settle down and plant their corn wherever they chose, and then, just before harvest, fall upon them, killing as many as possible and burning the corn. . . . Within two or three years of the massacre the English had avenged the deaths of that day many times over.

The people I love the best jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who stand in the line and haul in their places, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine or oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.

The farm labourers employed to harvest the corn often displayed a real fear of cutting the last sheaf, due to the fact that they felt they were slaying the spirit of the corn.

In clear-cutting, he said, you clear away the natural forest, or what the industrial forester calls "weed trees," and plant all one species of tree in neat straight functional rows like corn, sorghum, sugar beets or any other practical farm crop. You then dump on chemical fertilizers to replace the washed-away humus, inject the seedlings with growth-forcing hormones, surround your plot with deer repellants and raise a uniform crop of trees, all identical. When the trees reach a certain prespecified height (not maturity; that takes too long) you send in a fleet of tree-harvesting machines and cut the fuckers down. All of them. Then burn the slash, and harrow, seed, fertilize all over again, round and round and round again, faster and faster, tighter and tighter until, like the fabled Malaysian Concentric Bird which flies in ever-smaller circles, you disappear up your own asshole.

The local farmers, of course, were bitching because the bean and corn harvests were going to be huge and the prices depressed. Of course, if it hadn’t rained, they’d be bitching because their crops were small, even if the prices were high. You couldn’t win with farmers.

with farming, if you plant seeds in the spring you harvest them in the fall. If you plant spinach seeds, there is spinach; where you plant corn, there’s corn.… But there’s no beginning or end to kitchen work.

I seen but little of this world, Except my corner of it; The city never drew me, For I knew I could not love it. What I loved best was watching The garden getting ripe And a pouch of sweet tobacco And my old cob pipe. What I loved best was a harvest moon Before a frosty morn And lamplight in the barn lot And them long, straight rows of corn. I was plain and country; That's where it starts and ends, But nobody loved her family more, Or treasured more her friends. I loved the changing seasons, And looking for life's reasons, And honey in the comb, and home.

But now this taco soup is an anonymous commodity. It arrives on my table seemingly by magic. With this anonymity comes ingratitude—I do not recall those farmers and harvesters to whom I owe a debt of thanks. I do not think of God’s mercy in providing a harvest. And with anonymity and ingratitude comes injustice. Like so much of what we consume in our complicated world of global capitalism and multinational corporations, purchasing this corn and these beans involves me, however unwittingly, in webs of systemic injustice, exploitation, and environmental degradation that I am ignorant about and would likely not consent to. I do not know where the onions in my soup came from or how the workers who harvested them were treated. My leftovers may have been provided by a man whose kids can’t afford lunch today.

Neither the Pilgrims nor the Indians new what they had begun. The Pilgrims called the celebration a Harvest Feast. The Indians thought of it as a Green Corn Dance. It was both and more than both. It was the first Thanksgiving. In the years that followed, President George Washington issued the first national Thanksgiving proclamation, and President Abraham Lincoln proclaimed the last Thursday in November a holiday of “thanksgiving and praise.” Today it is still a harvest festival and Green Corn Dance. Families feast with friends, give thanks and play games. Plymouth Rock did not fare as well. It has been cut in half, moved twice, dropped, split and trimmed to fit its present-day portico. It is a mere memento of its once magnificent self. Yet to Americans, Plymouth Rock is a symbol. It is larger than the mountains, wider than the prairies and stronger than all our rivers. It is the rock on which our nation began.

With the decline of Italian agriculture and the provision of subsidized corn for the urban masses in the capital, Sicily was Rome’s most important provider of cereals and it was essential to ensure stability of its supply and price. The oldest of Rome’s provinces, the island had been won from the Carthaginians in 241 and, as tribute, its communities were required to export gratis 10 percent of their corn harvest to Rome. If more was needed, it could be acquired by compulsory purchase. It was the Quaestors’ job to calculate the price and the quantity of extra corn to be bought.

Soviet intelligence was playing a long game, laying down seed corn that could be harvested many years hence or left dormant forever. It was a simple, brilliant, durable strategy of the sort that only a state committed to permanent world revolution could have initiated. It would prove staggeringly successful.

the poet must sing, and the sculptor think in bronze, and the painter make the world a mirror for his moods, as surely and as certainly as the hawthorn must blossom in spring, and the corn turn to gold at the harvest-time, and the moon in her ordered wanderings change from shield to sickle, and from sickle to shield.

I take all these walks to every point of the compass, and it is always harvest-time with me. I am always gathering my crop from these woods and fields and waters, and no man is in my way or interferes with me. My crop is not their crop. I am not gathering beans and corn. Do they think there are no fruits but such as these?

LAST summer I happened to be crossing the plains of Iowa in a season of intense heat, and it was my good fortune to have for a traveling companion James Quayle Burden—Jim Burden, as we still call him in the West. He and I are old friends—we grew up together in the same Nebraska town—and we had much to say to each other. While the train flashed through never-ending miles of ripe wheat, by country towns and bright-flowered pastures and oak groves wilting in the sun, we sat in the observation car, where the woodwork was hot to the touch and red dust lay deep over everything. The dust and heat, the burning wind, reminded us of many things. We were talking about what it is like to spend one's childhood in little towns like these, buried in wheat and corn, under stimulating extremes of climate: burning summers when the world lies green and billowy beneath a brilliant sky, when one is fairly stifled in vegetation, in the color and smell of strong weeds and heavy harvests; blustery winters with little snow, when the whole country is stripped bare and gray as sheet-iron. We agreed that no one who had not grown up in a little prairie town could know anything about it. It was a kind of freemasonry, we said.

To live for others as a definite self-conscious aim was not his creed. It was not the basis of his creed. When he says, 'Forgive your enemies,' it is not for the sake of the enemy, but for one's own sake that he says so, and because love is more beautiful than hate. In his own entreaty to the young man, 'Sell all that thou hast and give to the poor,' it is not of the state of the poor that he is thinking but of the soul of the young man, the soul that wealth was marring. In his view of life he is one with the artist who knows that by the inevitable law of self-perfection, the poet must sing, and the sculptor think in bronze, and the painter make the world a mirror for his moods, as surely and as certainly as the hawthorn must blossom in spring, and the corn turn to gold at harvest-time, and the moon in her ordered wanderings change from shield to sickle, and from sickle to shield.

While Mesoamericans were harvesting corn and potatoes (and avocados and tomatoes and beans and about a hundred other plants we would be desolate to be without now),

The wind comes across the plains not howling but singing. It's the difference between this wind and its big-city cousins: the full-throated wind of the plains has leeway to seek out the hidden registers of its voice. Where immigrant farmers planted windbreaks a hundred and fifty years ago. it keens in protest; where the young corn shoots up, it whispers as it passes, crossing field after field in its own time, following eastward trends but in no hurry to find open water. You can't usually see it in paintings, but it's an important part of the scenery.

Harvest Time When Daddy's garden is ready it is filled with words that make me laugh when I say them -- pole beans and tomatoes, okra and corn sweet peas and sugar snaps, lettuce and squash. Who could have imagined so much color that the ground disappears and we are left walking through an autumn's worth of crazy words that beneath the magic of my grandmother's hands become side dishes.

Okay, I know--my superpower--I'd be able to shoot lightening bolts out from my fingertips--great big knowledge network lightening bolts--and when a person was zapped by one of those bolts, they'd fall down on their knees and once on their knees, they'd be under water, in this place I saw once off the east coast of the Bahamas, a place where a billion electric blue fish swam up to me and made me a part of their school--and then they'd be up in the air, up in Manhattan, above the World Trade Center, with a flock of pigeons, flying amid the skyscrapers, and then--then what? And then they'd go blind, and then they'd be taken away--they'd feel homesick--more homesick than they'd felt in their entire life--so homesick they were throwing up--and they'd be abandoned, I don't know...in the middle of a harvested corn field in Missouri. And then they'd be able to see again, and from the edges of the field people would appear--everybody they'd known--and they'd be carrying Black Forest cakes and burning tiki lamps and boom boxes playing the same song, and they sky would turn into a sunset, the way it does in Walt Disney brochure, and the person I zapped would never be alone or isolated again.

FIDDLER JONES The earth keeps some vibration going There in your heart, and that is you. And if the people find you can fiddle, Why, fiddle you must, for all your life. What do you see, a harvest of clover? Or a meadow to walk through to the river? The wind's in the corn; you rub your hands For beeves hereafter ready for the market; Or else you hear the rustle of skirts. Like the girls when dancing at Little Grove. To Cooney Potter a pillar of dust Or whirling leaves meant ruinous drouth; They looked to me like Red-Head Sammy Stepping it off, to Toor-a-Loor. How could I till my forty acres Not to speak of getting more, With a medley of horns, bassoons and piccolos Stirred in my brain by crows and robins And the creak of a will-mill – only these? And I never started to plow in my life That some one did not stop in the road And take me away to a dance or picnic. I ended up with forty acres; I ended up with a broken fiddle – And a broken laugh, and a thousand memories, And not a single regret.

The canyon is a ladder to the plain. The valley is pale in the end of July, when the corn and melons come of age and slowly the fields are made ready for the yield, and a faint, false air of autumn—an illusion still in the land—rises somewhere away in the high north country, a vague suspicion of red and yellow on the farthest summits. And the town lies out like a scattering of bones in the heart of the land, low in the valley, where the earth is a kiln and the soil is carried here and there in the wind and all harvests are a poor survival of the seed. It is a remote place, and divided from the rest of the world by a great forked range of mountains on the north and west; by wasteland on the south and east, a region of dunes and thorns and burning columns of air; and more than these by time and silence.

ent. 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.

Thank you, Daylight Savings Time, for making people wax on about the wonder of an extra hour of sleep, only to serve as an especially depressing reminder to parents that kids don’t care about farmers and harvests and extra hours of daylight. I enjoy my kids standing at my bedside at 4:30 a.m. like creepy, wide-awake Children of the Corn. Naptimes are also jacked, so there’s that. With all due respect-ish, A Tired Mom.

Have I no harvest but a thorn    To let me bloud, and not restore What I have lost with cordiall fruit? Sure there was wine    Before my sighs did drie it: there was corn    Before my tears did drown it.    Is the yeare onely lost to me?    Have I no bayes to crown it? No flowers, no garlands gay? all blasted? All wasted?    Not so, my heart: but there is fruit, And thou hast hands.    Recover all thy sigh-blown age On double pleasures: leave thy cold dispute Of what is fit, and not. Forsake thy cage, Thy rope of sands, Which pettie thoughts have made, and made to thee    Good cable, to enforce and draw, And be thy law,    While thou didst wink and wouldst not see.

dinner. I would climb over the farmer’s fence and toss back to my father samples of the crop I was harvesting. It could be ears of corn or tomatoes or whatever was in season. That’s what you had to do to get by and put food on the table. But the farmers weren’t any too happy with our ideas about sharing in nature’s bounty. Some nights they’d be waiting for us with shotguns. Some farmer would chase me, and I’d jump over the fence and get hit in the butt with birdshot. One

Moses questions God about death Moses asks God the most basic question, "You create us; then you kill us. "Why" God says, I understand the purpose within your question; therefore I'll answer. You want to know the meaning of phenomenal duration, so you can teach others and help their souls unfold. Anyone who asks this question has some of the answer. Sow seed corn, Moses, and you will experience the purpose of taking a form. Moses plants and tends the crop; when the ears have ripened to the shape of their beauty, he brings out to the field his blade and sharpening stone. The unseen voice comes, Why did you work to bring the corn to perfection only now to chop it down? "Lord, it is the winnowing time when we separate the corn grains we use for food from the straw we use for bedding and fodder. They must be stored in different cribs in the barn." Where did you learn this threshing-floor work? "You gave me discernment." Do you not feel that I should have a similar discernment in the planting and harvesting of forms that I do? So creation has a purpose. God has said, I was a hidden treasure, and I desired to be known. That desire is part of manifestation.

From that age until seventeen I did all the work done with horses, such as breaking up the land, furrowing, ploughing corn and potatoes, bringing in the crops when harvested, hauling all the wood, besides tending two or three horses, a cow or two, and sawing wood for stoves, etc., while still attending school. For this I was compensated by the fact that there was never any scolding or punishing by my parents; no objection to rational enjoyments, such as fishing, going to the creek a mile away to swim in summer, taking a horse and visiting my grandparents in the adjoining county, fifteen miles off, skating on the ice in winter, or taking a horse and sleigh when there was snow on the ground. While still quite young I had visited Cincinnati, forty-five miles away, several times, alone; also Maysville, Kentucky, often, and once Louisville. The journey to Louisville was a big one for a boy of that day. I had also gone once with a two-horse carriage to Chilicothe, about seventy miles, with a neighbor’s family, who were removing to Toledo, Ohio, and returned alone; and had gone once, in like manner, to Flat Rock, Kentucky, about seventy miles away. On this latter occasion I was fifteen years of age.

Can you keep a secret, Sarah?" she asked. I nodded, remembering all our secrets shared together in her mother's house, and she said, her breath hot in my ear, "You cannot harvest the corn until you go into the corn." I awoke with tears on my face, my hands clutching at the ribs around my heart. I had for more than forty years kept the past behind an impenetrable wall of my own devising. I thought that to move beyond this wall and revisit the past would scorch my reason and make me mad. But then, as I lay sweating in bed, restless and prickly, it came to me that to harvest a field of corn one does not wade into the dark middle of things and cut the stalks from the inside out. It is best done starting with the outside ears and working inward, stalk by stalk, keeping the light of the sun always at one's back so that its rays can illuminate each ear of corn, be it whole and sweet or black and blighted. And in this way does one make a meal that feeds a starving body back to wholeness. (183)

Hampshire was dressed in scarlet and brilliant orange, the hounds were out four mornings a week, and the last baskets of fruit had been harvested from heavy-laden trees. Now that the hay had been cut, the raucous corn-cakes had left the fields, their clamor replaced by the liquid notes of song-thrushes and the chatter of yellow buntings.

Three postcards await our perusal, yea, three visions of a world. One: I see a theme park where there are lots of rides, but there is nobody who can control them and nobody who knows how the rides end. Grief counseling, however, is included in the price of admission. Two: I see an accident. An explosion of some kind inhabited by happenstantial life forms. A milk spill gone bacterial, only with more flame. It has no meaning or purpose or master. It simply is. Three: I see a stage, a world where every scene is crafted. Where men act out their lives within a tapestry, where meaning and beauty exist, where right and wrong are more than imagined constructs. There is evil. There is darkness. There is the Winter of tragedy, every life ending, churned back into the soil. But the tragedy leads to Spring. The story does not end in frozen death. The fields are sown in grief. The harvest will be reaped in joy. I see a Master's painting. I listen to a Master's prose. When darkness falls on me, when I stand on my corner of the stage and hear my cue, when I know my final scene has come and I must exit, I will go into the ground like corn, waiting for the Son.

he is one with the artist who knows that by the inevitable law of self-perfection, the poet must sing, and the sculptor think in bronze, and the painter make the world a mirror for his moods, as surely and as certainly as the hawthorn must blossom in spring, and the corn turn to gold at harvest-time, and the moon in her ordered wanderings change from shield to sickle, and from sickle to shield

THE MEETING" "Scant rain had fallen and the summer sun Had scorched with waves of heat the ripening corn, That August nightfall, as I crossed the down Work-weary, half in dream. Beside a fence Skirting a penning’s edge, an old man waited Motionless in the mist, with downcast head And clothing weather-worn. I asked his name And why he lingered at so lonely a place. “I was a shepherd here. Two hundred seasons I roamed these windswept downlands with my flock. No fences barred our progress and we’d travel Wherever the bite grew deep. In summer drought I’d climb from flower-banked combe to barrow’d hill-top To find a missing straggler or set snares By wood or turmon-patch. In gales of March I’d crouch nightlong tending my suckling lambs. “I was a ploughman, too. Year upon year I trudged half-doubled, hands clenched to my shafts, Guiding my turning furrow. Overhead, Cloud-patterns built and faded, many a song Of lark and pewit melodied my toil. I durst not pause to heed them, rising at dawn To groom and dress my team: by daylight’s end My boots hung heavy, clodded with chalk and flint. “And then I was a carter. With my skill I built the reeded dew-pond, sliced out hay From the dense-matted rick. At harvest time, My wain piled high with sheaves, I urged the horses Back to the master’s barn with shouts and curses Before the scurrying storm. Through sunlit days On this same slope where you now stand, my friend, I stood till dusk scything the poppied fields. “My cob-built home has crumbled. Hereabouts Few folk remember me: and though you stare Till time’s conclusion you’ll not glimpse me striding The broad, bare down with flock or toiling team. Yet in this landscape still my spirit lingers: Down the long bottom where the tractors rumble, On the steep hanging where wild grasses murmur, In the sparse covert where the dog-fox patters.” My comrade turned aside. From the damp sward Drifted a scent of melilot and thyme; From far across the down a barn owl shouted, Circling the silence of that summer evening: But in an instant, as I stepped towards him Striving to view his face, his contour altered. Before me, in the vaporous gloaming, stood Nothing of flesh, only a post of wood.

Without us, the harvest would not ripen in the fields; without our millstones the corn would not turn to flour; nor the flour to bread by stirring and baking. Let us then cooperate with nature in its mineral as well as in its agricultural labours, and treasures will be opened to all. Alchemy, we shall see, takes its place in the same spiritual category: the Alchemist takes up and perfects the work of Nature, while at the same time working to 'make' himself.

The Garden of Proserpine" Here, where the world is quiet; Here, where all trouble seems Dead winds' and spent waves' riot In doubtful dreams of dreams; I watch the green field growing For reaping folk and sowing, For harvest-time and mowing, A sleepy world of streams. I am tired of tears and laughter, And men that laugh and weep; Of what may come hereafter For men that sow to reap: I am weary of days and hours, Blown buds of barren flowers, Desires and dreams and powers And everything but sleep. Here life has death for neighbour, And far from eye or ear Wan waves and wet winds labour, Weak ships and spirits steer; They drive adrift, and whither They wot not who make thither; But no such winds blow hither, And no such things grow here. No growth of moor or coppice, No heather-flower or vine, But bloomless buds of poppies, Green grapes of Proserpine, Pale beds of blowing rushes Where no leaf blooms or blushes Save this whereout she crushes For dead men deadly wine. Pale, without name or number, In fruitless fields of corn, They bow themselves and slumber All night till light is born; And like a soul belated, In hell and heaven unmated, By cloud and mist abated Comes out of darkness morn. Though one were strong as seven, He too with death shall dwell, Nor wake with wings in heaven, Nor weep for pains in hell; Though one were fair as roses, His beauty clouds and closes; And well though love reposes, In the end it is not well. Pale, beyond porch and portal, Crowned with calm leaves, she stands Who gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love's who fears to greet her To men that mix and meet her From many times and lands. She waits for each and other, She waits for all men born; Forgets the earth her mother, The life of fruits and corn; And spring and seed and swallow Take wing for her and follow Where summer song rings hollow And flowers are put to scorn. There go the loves that wither, The old loves with wearier wings; And all dead years draw thither, And all disastrous things; Dead dreams of days forsaken, Blind buds that snows have shaken, Wild leaves that winds have taken, Red strays of ruined springs. We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful Sighs, and with eyes forgetful Weeps that no loves endure. From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be That no life lives for ever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea. Then star nor sun shall waken, Nor any change of light: Nor sound of waters shaken, Nor any sound or sight: Nor wintry leaves nor vernal, Nor days nor things diurnal; Only the sleep eternal In an eternal night.

Herdsmen, I say, but they call themselves the good and just. Herdsmen, I say, but they call themselves the believers in the orthodox belief. Behold the good and just! Whom do they hate most? Him who breaketh up their tables of values, the breaker, the lawbreaker:--he, however, is the creator. Behold the believers of all beliefs! Whom do they hate most? Him who breaketh up their tables of values, the breaker, the law-breaker--he, however, is the creator. Companions, the creator seeketh, not corpses--and not herds or believers either. Fellow-creators the creator seeketh--those who grave new values on new tables. Companions, the creator seeketh, and fellow-reapers: for everything is ripe for the harvest with him. But he lacketh the hundred sickles: so he plucketh the ears of corn and is vexed. Companions, the creator seeketh, and such as know how to whet their sickles. Destroyers, will they be called, and despisers of good and evil. But they are the reapers and rejoicers. Fellow-creators, Zarathustra seeketh; fellow-reapers and fellow-rejoicers, Zarathustra seeketh: what hath he to do with herds and herdsmen and corpses! And thou, my first companion, rest in peace! Well have I buried thee in thy hollow tree; well have I hid thee from the wolves. But I part from thee; the time hath arrived. 'Twixt rosy dawn and rosy dawn there came unto me a new truth. I am not to be a herdsman, I am not to be a grave-digger. Not any more will I discourse unto the people; for the last time have I spoken unto the dead. With the creators, the reapers, and the rejoicers will I associate: the rainbow will I show them, and all the stairs to the Superman. To the lone-dwellers will I sing my song, and to the twain-dwellers; and unto him who hath still ears for the unheard, will I make the heart heavy with my happiness. I make for my goal, I follow my course; over the loitering and tardy will I leap. Thus let my on-going be their down-going!

There is no place left for the buffalo to roam. There’s only corn, wheat, and soy. About the only animals that escaped the biotic cleansing of the agriculturalists are small animals like mice and rabbits, and billions of them are killed by the harvesting equipment every year. Unless you’re out there with a scythe, don’t forget to add them to the death toll of your vegetarian meal. They count, and they died for your dinner, along with all the animals that have dwindled past the point of genetic feasibility.

As a stalwart reader of printed books, I’m left to wonder what will happen to the wide, slow silty river of the their history, to the countless volumes waiting now in the abandoned silence of library stacks. Stacks: The word itself connects books to the harvest, to corn and hay. They were always earthbound. Smell the must, feel the brittle, browning pages between your thumb and forefinger. The tears, the cracked spines, the stains and folds. Even if we readers forget them, printed books will hold us in their memory.

Like cold air passing through lips” I shall think of you as my ventriloquist, lying under the cedar trees. Your lips unreadable, my mouth daydreaming: journey, draining, geranium. My head heavy more with rhymes than sleep, resting on your arm, near the shadow’s edge. The fragrance of wood neither green nor brown, but shallow blue. Your compliments lodged in me like harvest mice nesting under leaves, foxgloves at our feet, the north winds singing. My ear as dumb as corn and too far gone, to catch your heart closing like a gate behind me.

In my beginning is my end. In succession Houses rise and fall, crumble, are extended, Are removed, destroyed, restored, or in their place Is an open field, or a factory, or a by-pass. Old stone to new building, old timber to new fires, Old fires to ashes, and ashes to the earth Which is already flesh, fur and faeces, Bone of man and beast, cornstalk and leaf. Houses live and die: there is a time for building And a time for living and for generation And a time for the wind to break the loosened pane And to shake the wainscot where the field-mouse trots And to shake the tattered arras woven with a silent motto. In my beginning is my end. Now the light falls Across the open field, leaving the deep lane Shuttered with branches, dark in the afternoon, Where you lean against a bank while a van passes, And the deep lane insists on the direction Into the village, in the electric heat Hypnotised. In a warm haze the sultry light Is absorbed, not refracted, by grey stone. The dahlias sleep in the empty silence. Wait for the early owl. In that open field If you do not come too close, if you do not come too close, On a summer midnight, you can hear the music Of the weak pipe and the little drum And see them dancing around the bonfire The association of man and woman In daunsinge, signifying matrimonie— A dignified and commodiois sacrament. Two and two, necessarye coniunction, Holding eche other by the hand or the arm Whiche betokeneth concorde. Round and round the fire Leaping through the flames, or joined in circles, Rustically solemn or in rustic laughter Lifting heavy feet in clumsy shoes, Earth feet, loam feet, lifted in country mirth Mirth of those long since under earth Nourishing the corn. Keeping time, Keeping the rhythm in their dancing As in their living in the living seasons The time of the seasons and the constellations The time of milking and the time of harvest The time of the coupling of man and woman And that of beasts. Feet rising and falling. Eating and drinking. Dung and death. Dawn points, and another day Prepares for heat and silence. Out at sea the dawn wind Wrinkles and slides. I am here Or there, or elsewhere. In my beginning.

In those days the Pimas always had plenty. The Papagos who lived in the desert south of us did not have a river like the Gila to water their fields, and their food was never plentiful. During the summer months, some of them would come to our village, with cactus syrup put up in little ollas, and salt, and we would give them beans and corn in exchange. The only salt we had came from the Papagos. At a certain time of the year they would go down to the ocean and get the salt from the shore where the tide left the water to dry. It was a kind of ceremony with them. They always felt that we gave them more than they could give us, although to get the salt they had walked hundreds of miles to the ocean and back. And so they would stay with us for a few days and help us harvest our wheat.

In the end Carson’s men leveled and burned untold thousands of acres of crops—by his estimation nearly 2 million pounds of food, most of it in its prime, ready for harvest. The impact of this obliteration had a built-in time lag; it would not really show itself until the autumn, when the Navajos would face the coming cold in the grip of inevitable famine. Carson only had to be patient. At one point in his August logs, he pondered the fate of a particular band whose cornfields had just fallen under his blade and torch. “They have no stock,” he writes in a tone devoid of either pleasure or remorse, “and were depending entirely for subsistence on the corn destroyed by my command on the previous day.” The loss, he predicts, “will cause actual starvation, and oblige them to come in and accept emigration to the Bosque Redondo.

More food is good, but agricultural diets can provoke mismatch diseases. One of the biggest problems is a loss of nutritional variety and quality. Hunter-gatherers survive because they eat just about anything and everything that is edible. Hunter-gatherers therefore necessarily consume an extremely diverse diet, typically including many dozens of plant species in any given season.26 In contrast, farmers sacrifice quality and diversity for quantity by focusing their efforts on just a few staple crops with high yields. It is likely that more than 50 percent of the calories you consume today derived from rice, corn, wheat, or potatoes. Other crops that have sometimes served as staples for farmers include grains like millet, barley, and rye and starchy roots such as taro and cassava. Staple crops can be grown easily in massive quantities, they are rich in calories, and they can be stored for long periods of time after harvest. One of their chief drawbacks, however, is that they tend to be much less rich in vitamins and minerals than most of the wild plants consumed by hunter-gatherers and other primates.27 Farmers who rely too much on staple crops without supplemental foods such as meat, fruits, and other vegetables (especially legumes) risk nutritional deficiencies. Unlike hunter-gatherers, farmers are susceptible to diseases such as scurvy (from insufficient vitamin C), pellagra (from insufficient vitamin B3), beriberi (from insufficient vitamin B1), goiter (from insufficient iodine), and anemia (from insufficient iron).28 Relying heavily on a few crops—sometimes just one crop—has other serious disadvantages, the biggest being the potential for periodic food shortages and famine. Humans,

Brother Cadfael was standing in the middle of his walled herb-garden, looking pensively about him at the autumnal visage of his pleasance, where all things grew gaunt, wiry and sombre. Most of the leaves were fallen, the stems dark and clenched like fleshless fingers holding fast to the remnant of the summer, all the fragrances gathered into one scent of age and decline, still sweet, but with the damp, rotting sweetness of harvest over and decay setting in. It was not yet very cold, the mild melancholy of November still had lingering gold in it, in falling leaves and slanting amber light. All the apples were in the loft, all the corn milled, the hay long stacked, the sheep turned into the stubble fields. A time to pause, to look round, to make sure nothing had been neglected, no fence unrepaired, against the winter. He had never before been quite so acutely

The adults continued having nightmares. They cried out in their sleep. In the mornings, they sat at the table and talked to us about their bad dreams: the war was around them, the land was falling to pieces, Pathet Lao and North Vietnamese soldiers were coming, the sound of guns raced with the beating of their hearts. In their dreams, they met people who were no longer alive but who had loved them back in their old lives. There were stomach ulcers from worrying and heads that throbbed late into the night. My aunts and uncles in California farmed on a small acreage, five or ten, to add to the money they received from welfare. My aunts and uncles in Minnesota, in the summers, did “under the table” work to help make ends meet if they could, like harvesting corn or picking baby cucumbers to make pickles. And the adults kept saying: how lucky we are to be in America. I wasn’t convinced.

But not more than what’s in the Bible, Aunt,” said Dinah. “Yes, and the Bible too, for that matter,” Mrs. Poyser rejoined, rather sharply; “else why shouldn’t them as know best what’s in the Bible — the parsons and people as have got nothing to do but learn it — do the same as you do? But, for the matter o’ that, if everybody was to do like you, the world must come to a standstill; for if everybody tried to do without house and home, and with poor eating and drinking, and was allays talking as we must despise the things o’ the world as you say, I should like to know where the pick o’ the stock, and the corn, and the best new-milk cheeses ‘ud have to go. Everybody ‘ud be wanting bread made o’ tail ends and everybody ‘ud be running after everybody else to preach to ‘em, istead o’ bringing up their families, and laying by against a bad harvest. It stands to sense as that can’t be the right religion.

Ironically, in spite of all the care and attention my grandparents devoted to their land, all the food they grew each year ultimately became anonymous, and it ended up eaten by complete strangers. Young calves were sent to feed lots in the Midwest to be fattened on grain. Apples, their skins never perfect enough to be sold as fresh fruit, were transformed into juice, or sauce, or apple pies. The corn, like most grain raised in America, was destined for animal feed. It was, perhaps, fed to the very calves that they had sold, now 1000 miles away. Once the food left the farm, the entire system was turned on its head. The freshness they had worked so hard to attain, picking the fruit at the peak of harvest was replaced with shelf life… their harvest was trucked all across America. It was processed, boxed, frozen, and then shipped again. Their food was trucked down the interstate in 18 wheelers, and hauled away by trains while they slept. Their apples might end up in the filling of a donut in Chicago, or their beef in a taco in Alabama. They had no way of ever really knowing.

Servers moved among the guests with trays of hors d'oeuvres and the signature cocktail, champagne with a honey infused liqueur and a delicate spiral twist of lemon. The banquet was bursting with color and flavor- flower-sprinkled salads, savory chili roasted salmon, honey glazed ribs, just-harvested sweet corn, lush tomatoes and berries, artisan cheeses. Everything had been harvested within a fifty-mile radius of Bella Vista. The cake was exactly what Tess had requested, a gorgeous tower of sweetness. Tess offered a gracious speech as she and Dominic cut the first slices. "I've come a long way from the city girl who subsisted on Red Bull and microwave burritos," she said. "There's quite a list of people to thank for that- my wonderful mother, my grandfather and my beautiful sister who created this place of celebration. Most of all, I'm grateful to Dominic." She turned to him, offering the first piece on a yellow china plate. "You're my heart, and there is no sweeter feeling than the love we share. Not even this cake. Wait, that might be overstating it. Everyone, be sure you taste this cake. It's one of Isabel's best recipes.

But I need living companions, who will follow me because they want to follow themselves—and to the place where I will. A light hath dawned upon me. Not to the people is Zarathustra to speak, but to companions! Zarathustra shall not be the herd's herdsman and hound! To allure many from the herd—for that purpose have I come. The people and the herd must be angry with me: a robber shall Zarathustra be called by the herdsmen. Herdsmen, I say, but they call themselves the good and just. Herdsmen, I say, but they call themselves the believers in the orthodox belief. Behold the good and just! Whom do they hate most? Him who breaketh up their tables of values, the breaker, the lawbreaker:—he, however, is the creator. Behold the believers of all beliefs! Whom do they hate most? Him who breaketh up their tables of values, the breaker, the law-breaker—he, however, is the creator. Companions, the creator seeketh, not corpses—and not herds or believers either. Fellow-creators the creator seeketh—those who grave new values on new tables. Companions, the creator seeketh, and fellow-reapers: for everything is ripe for the harvest with him. But he lacketh the hundred sickles: so he plucketh the ears of corn and is vexed. Companions, the creator seeketh, and such as know how to whet their sickles. Destroyers, will they be called, and despisers of good and evil. But they are the reapers and rejoicers.

Bibb Steam Mill Company also introduced to the county the ruthless form of industrial slavery that would become so important as the Civil War loomed. The mill acquired twenty-seven male African Americans, nearly all strapping young men, and kept them packed into just six small barracks on its property. The Cottingham slave cabins would have seemed luxurious in contrast.51 The founders of Bibb Steam, entrepreneurs named William S. Philips, John W. Lopsky, Archibald P. McCurdy, and Virgil H. Gardner, invested a total of $24,000 to purchase 1,160 acres of timbered land and erect a steam-powered sawmill to cut lumber and grind corn and flour.52 In addition to the two dozen slaves, Bibb Steam most likely leased a larger number of slaves from nearby farms during its busiest periods of work. The significance of those evolutions wouldn’t have been lost on a slave such as Scipio. By the end of the 1850s, a vigorous practice of slave leasing was already a fixture of southern life. Farm production was by its nature an inefficient cycle of labor, with intense periods of work in the early spring planting season and then idleness during the months of “laid-by” time in the summer, and then another great burst of harvest activity in the fall and early winter, followed finally by more months of frigid inactivity. Slave owners were keen to maximize the return on their most valuable assets, and as new opportunities for renting out the labor of their slaves arose, the most clever of slave masters quickly responded.

This ritual was straight out of the 1965 movie Shenandoah: “We thank you, Lord, for this food. We cleared the land. We tended the herd and planted the corn, cared for it, and harvested it. Then my wife prepared the meal, and we thank you for the opportunity

As of now, it takes more than a calorie of fossil fuel to produce a calorie of food energy for humans—somewhere between four and ten calories of fossil fuel for a calorie of food. The fossil fuel is in both the fertilizer and the pesticides, and it’s essential to the machinery needed to plant, harvest, process, and transport grain. All told, an acre of corn drinks about fifty gallons of oil.

to every man in the Colony [excepting the Bermuda Hundred people], three English acres of cleere corne ground, which every man is to manure and tend, being in the nature of farmers." Along with the three acres went exemption from much Company service and such as was required was not to be in "seede time, or in harvest." There was, however, to be a yearly levy of "two barrels and a halfe of corne" and, except for clothing, a loss of right to draw on the Company store. This greatly advanced individual responsibility and was a big step toward the evolution of private property. In the beginning all ownership was Company controlled. The reason for this is evident.

Children Are a Gift Behold, children are a gift of the LORD; the fruit of the womb is a reward. Like arrows in the hand of a warrior, so are the children of one’s youth. —PSALM 127:3 NASB     In a recent women’s Bible study, the teacher asked the group, “Did you feel loved by your parents when you were a child?” Here are some of the responses. • “A lot of pizza came to the house on Friday nights when my parents went out for the evening.” • “I got in their way. I wasn’t important to them.” • “They were too busy for me.” • “Mom didn’t have to work, but she did just so she wouldn’t have to be home with us kids.” • “I spent too much time with a babysitter.” • “Mom was too involved at the country club to spend time with me.” • “Dad took us on trips, but he played golf all the time we were away.” So many of the ladies felt they were rejected by their parents in their childhoods. There was very little love in their homes. What would your children say in response to the same question? I’m sure we all would gain insight from our children’s answers. In today’s verse we see that children are a reward (gift) from the Lord. In Hebrew, “gift” means “property—a possession.” Truly, God has loaned us His property or possessions to care for and to enjoy for a certain period of time. My Bob loves to grow vegetables in his raised-bed garden each summer. I am amazed at what it takes to get a good crop. He cultivates the soil, sows seeds, waters, fertilizes, weeds, and prunes. Raising children takes a lot of time, care, nurturing, and cultivating as well. We can’t neglect these responsibilities if we are going to produce good fruit. Left to itself, the garden—and our children—will end up weeds. Bob always has a smile on his face when he brings a big basket full of corn, tomatoes, cucumbers, and beans into the kitchen. As the harvest is Bob’s reward, so children are parents’ rewards. Let your home be a place where its members come to be rejuvenated after a very busy time away from it. We liked to call our home the “trauma center”—a place where we could make mistakes, but also where there was healing. Perfect people didn’t reside at our address. We tried to teach that we all make mistakes and certainly aren’t always right. Quite often in our home we could hear the two

It All Starts at Home The quality of the time that their parents devote to them indicates to children the degree to which they are valued by their parents…. When children know that they are valued, and when they truly feel valued in the deepest parts of themselves, then they feel valuable. —M. SCOTT PECK     It was a source of much aggravation to some fish to see a number of lobsters swimming backward instead of forward. So they called a meeting, and it was decided to start a class for the lobsters’ instruction. This was done, and a number of young lobsters came. (The fish had reasoned that if they started with the young lobsters, as they grew up, they would learn to swim properly.) At first they did very well, but afterward, when they returned home and saw their fathers and mothers swimming in the old way, they soon forgot their lessons. So it is with many children who are well-taught at school but drift backward because of a bad home influence. Psalm 127:1-128:4 gives us some principles for building a family in which children are confident that their parents love them. First, the psalmist addresses the foundation and protection of the home: “Unless the LORD builds the house, its builders labor in vain. Unless the LORD watches over the city, the watchmen stand guard in vain” (127:1). The protective wall surrounding a city was the very first thing to be constructed when a new city was built. The people of the Old Testament knew they needed protection from their enemies, but they were also smart enough to know that walls could be climbed over, knocked down, or broken apart. They realized that their ultimate security was the Lord standing guard over the city. Are you looking for God to help you build your home? Are you trusting the Lord to be the guard over your family? Many forces in today’s society threaten the family. In Southern California we see parents who are burning the candle at both ends to provide all the material things they think will make their families happy. We rise early and retire late, but Psalm 127:2 tells us that these efforts are futile. We are to do our best to provide for and protect our families, but we must trust first and foremost in God to take care of them. When we tend our gardens, we’re rewarded by corn, tomatoes, cucumbers, and beans. Just as the harvest of vegetables is our reward, a God-fearing child is a parent’s reward. After parents tend to their children’s instruction in the ways of God’s wisdom and His Word, they do see the work God is

Strapping, blue-eyed brothers, harvesting corn in 2012! No incessant Instagramming, no real-time Twitter updates: Jacob’s got the reins, FML.

At this crossroads the Christian city came to control the wealth of a huge hinterland. To the east, the riches of Central Asia could be funneled through the Bosphorus into the godowns of the imperial city: barbarian gold, furs, and slaves from Russia; caviar from the Black Sea; wax and salt, spices, ivory, amber, and pearls from the far Orient. To the south, routes led overland to the cities of the Middle East: Damascus, Aleppo, and Baghdad; and to the west, the sea lanes through the Dardanelles opened up the whole of the Mediterranean: the routes to Egypt and the Nile delta, the rich islands of Sicily and Crete, the Italian peninsula, and everything that lay beyond to the Gates of Gibraltar. Nearer to hand lay the timber, limestone, and marble to build a mighty city and all the resources to sustain it. The strange currents of the Bosphorus brought a rich seasonal harvest of fish, while the fields of European Thrace and the fertile lowlands of the Anatolian plateau provided olive oil, corn, and wine in rich abundance.

by 1947 nearly 47,000 worked in the region.78 They harvested onions, peas, sweet corn, sugar beets, cucumbers, hops and other crops, and, in direct violation of the agreement, found themselves pressed into jobs in canneries and food processing plants. The U.S. Forest Service even employed braceros as fire fighters, where at least one died on the job.79 In spite of their considerable contributions to the war effort, braceros faced a mixed response in Northwest communities. Residents praised braceros as a “God-send to farmers,” yet they routinely faced overt discrimination. 80 Bars and other public accommodations denied entry with signs reading “No Mexicans, White Trade Only” and “No Japs or Mexicans Allowed.

While rye grew well in Pennsylvania and Maryland, corn grew like wildfire in Kentucky. Settlers could plant it quickly, even haphazardly, and its yield was robust and bountiful. Kentucky farmers ate their corn, drank their corn, and fed it to their animals. They also quickly learned that the fastest way to turn their excess harvest into extra cash was to distill it, as liquid traveled better than grain across the mountains that hedged in Kentucky's Bluegrass region.

The people I love the best jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half-submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine or oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.

Corn dollies are used to represent the Crone aspect of Brigid when made during harvest (most traditionally at Lugnasadh) but the same type of corn dolly made at Imbolc represent Brigid’s Maiden form. Sometimes corn dollies made at Lugnasadh are stored through the winter and brought out again at Imbolc as a symbol of the transformation from Crone to Maiden.5 At Imbolc the corn dolly (called “the biddy”) was placed in a specially made small-scale bed (“Brid’s bed”) along with a symbol of male fertility such as a wand or stick. The bed was placed in the ashes of the home’s hearth fire, sometimes accompanied by burning candles. If the ashes were disturbed in the morning, it was seen as a very positive omen for the coming year.

Autumn rises into the bright sky. Corn is down. Fields shine after harvest. Over orchards smelling of vinegary windfalls, busy with tits and bullfinches, a peregrine glides to a perch in a river-bank alder. River shadows ripple on the spare, haunted face of the hawk in the water. They cross the cold eyes of the watching heron. Sunlight glints. The heron blinds the white river cornea with the spear of his bill. The hawk flies quickly upward to the breaking clouds. Swerving and twisting away from the misty lower air, he rises to the first faint warmth of the sun, feels delicately for winghold on the sheer fall of sky.

American democracy at its best is like that island of restored prairie. In a world where human diversity is often suppressed—where authoritarian regimes have kept people lined up like rows of cultivated corn, harvesting their labor and sometimes their lives to protect the interests of the state—the diversity that grows in a democracy delights the heart as well as the eye.

Another question fell out with him, about some bargains he had made with some poor men, members of the same congregation, to whom he had sold seven bushels and an half of corn to receive ten for it after harvest, which the governor and some others held to be oppressing usury, and within compass of the statute; but he persisted to maintain it to be lawful, and there arose hot words about it, he telling the governor, that, if he had thought he had sent for him to his house to give him such usage, he would not have come there; and that he never knew any man of understanding of other opinion; and that the governor thought otherwise of it, it was his weakness.

Today, we give thanks to the cycle of rebirth For the grains, corn, and fruit that we pluck from the earth To those who carry with them the seed of new life That we reap during harvest with the basket and scythe We give thanks for the blessings upon fertile ground That keeps us fed and hale all the year-’round Everything that is and all that has been Carried forth by faithful servants within A blessing unto nature and the goddess of three Ever sacred is your will that is worked through me.

In springtime when I lived at the White House, we used to plant what’s called a “three sisters” vegetable patch in our garden on the South Lawn, mixing a crop of corn, beans, and squash together in one place. This is a traditional Native American method for growing food in a resourceful way, one that’s been used for many hundreds of years and is based on the idea that each type of plant has something vital to offer the others: The corn grows tall and creates a natural pole for the bean plants to climb. The beans provide nitrogen, a nutrient that helps the other plants grow more efficiently, and the squash stays low to the ground, its large, spreading leaves helping to block weeds and keep the soil moist. The plants grow at different rates; the vegetables harvest at different times. But the mix provides a system of mutual protection and benefit—the tall and the small continually working together. It’s not just the corn, and not just the beans, but rather the corn and the beans and the squash combined that yield a healthy crop. The balance comes from the combination. I’ve started to think about both my life and our wider human community in these terms. We are here to share benefits and protection. Our balance rests upon this ideal, the richness of these combinations. If I begin to feel out of sync, if I’m feeling unsupported or overwhelmed, I try to take stock of what my garden holds, what I’ve planted and what I still need to mix in: What’s feeding my soil? What’s helping to block the weeds? Am I cultivating both the small and the tall?

idea that each type of plant has something vital to offer the others: The corn grows tall and creates a natural pole for the bean plants to climb. The beans provide nitrogen, a nutrient that helps the other plants grow more efficiently, and the squash stays low to the ground, its large, spreading leaves helping to block weeds and keep the soil moist. The plants grow at different rates; the vegetables harvest at different times. But the mix provides a system of mutual protection and benefit—the tall and the small continually working together. It’s not just the corn, and not just the beans, but rather the corn and the beans and the squash combined that yield a healthy crop. The balance comes from the combination.

When Sauk leader Black Hawk led his people back from a winter stay in Iowa to their homeland in Illinois in 1832 to plant corn, the squatter settlers there claimed they were being invaded, bringing in both Illinois militia and federal troops. The "Black Hawk War" that is narrated in history texts was no more than a slaughter of Sauk farmers. The Sauks tried to defend themselves but were starving when Black Hawk surrendered under a white flag.

Listen, my son", said Chumra, "I have not come here to plead my defense. But all the same, I will tell you this: the Polish peasant is on my side, not on yours. What have you done for him? Nothing. The value of your prowess to him is that he has been shot, his harvest has been confiscated, his village burned to the ground. What corn and potatoes he has managed to keep, he owes not to you, but to me. Myself, I don't blow up bridges: I simply see to it that my peasants do not die of hunger. I stand between them and the Germans: I prevent them from being starved or driven like lousy cattle to the West. The Polish state will cease to exist? So what? That's better than a Polish state peopled with corpses where every inhabitant looks like a survivor. It's very nice, a hopeless struggle — but the destiny of a race is to survive, and not to die beautifully..." He tapped his foot. "If you were to show me ten Polish children, and if I could save them by licking the boots of ten German soldiers, I should say: 'Your servant'...

Harvest Bread Bread is the quintessential harvest food. Its civilizing influence trails beer. It is almost a cultural universal. Europeans have bread loaves, Mexicans and some Central and South American countries have tortillas, the southern United States has corn bread, India and Pakistan have naan—the varieties, shapes, and forms bread comes in is infinite, as is the artistry in creating it. Ingredients: ¾ cup warm water 1 package active dry yeast 1 teaspoon salt 1½ tablespoons sugar 1 tablespoon vegetable shortening ½ cup milk 3 heaping cups all-purpose flour 1 stick softened butter Preheat oven to 375°F. In a large bowl, add the warm water. Slowly stir in the dry yeast. Continue to stir until the yeast dissolves. Add salt, sugar, shortening, and milk to the bowl. Stir well. Mix in the first 2 cups of flour. If needed, begin adding more flour, one tablespoon at a time, until the dough chases the spoon around the bowl. You do not need to use up all the flour called for in this recipe, or you may need more flour than is called for. The amounts vary depending on many factors, including weather, which is why most bread recipes only give an approximate amount of flour needed. Turn the dough out onto a floured board and knead it, adding small spoonfuls of flour as needed, until the dough is soft and smooth, not sticky to the touch. Use the softened butter to butter a bowl and a bread pan. Put the dough in the buttered bowl, and turn the dough over to grease all sides evenly. Cover and let rise in a warm spot for 1 hour. Punch down dough. Turn out onto floured board and knead again. Form dough into a loaf and set it in the buttered bread pan. Cover and let rise for about 30 minutes. Before baking, score the dough by cutting three slashes across the top with a sharp knife. Then, put it in oven and bake for about 45 minutes or until golden brown. Turn the bread out of the pan, and let it cool on a rack or a clean dishtowel.

The fall of 1623 marked the end of Plymouth’s debilitating food shortages. For the last two planting seasons, the Pilgrims had grown crops communally—the approach first used at Jamestown and other English settlements. But as the disastrous harvest of the previous fall had shown, something drastic needed to be done to increase the annual yield. In April, Bradford had decided that each household should be assigned its own plot to cultivate, with the understanding that each family kept whatever it grew. The change in attitude was stunning. Families were now willing to work much harder than they had ever worked before. In previous years, the men had tended the fields while the women tended the children at home. “The women now went willingly into the field,” Bradford wrote, “and took their little ones with them to set corn.” The Pilgrims had stumbled on the power of capitalism.

Nixon's opening to Moscow had permitted a grain sale that sent millions of tons of American wheat and corn to Russia at below-market prices. Critics called it the "Great Grain Robbery," but their ranks didn't include the midwestern farmers who were delighted at the boost the sale gave to prices for the rest of their crops. General Ford extended the deal in 1975, following a new shortfall in the Soviet harvest.

Sunflower seeds on their cushion lie in a pattern of interlacing circles, all in sober tones of gray that seem to repent the wanton flowering of summer. Jade green soybeans in bristly, dark-brown pods and rich yellow corn in faded husks. It is a near miracle to pull tapering orange carrots out of the ground or dark-red beets; sweet potatoes most of all, so varied in shape and size, of such a golden color. The slanting sun is warm, the sky above the tawny earth is of deepest blue. The gardener harvests much that was never planted.

Prehistoric peoples probably charged interest on loans of corn and livestock. The association between interest and the fruit of a loan is embedded in ancient languages. Across the ancient world the etymologies of interest derive from the offspring of livestock. The Sumerian word for interest, mas, signifies a kid goat (or lamb).2 The ancient Egyptian equivalent ms means to give birth.3 In ancient Greek interest is tokos, a calf. Among the several Hebrew words for interest are marbit and tarbit, meaning to increase and multiply. The Latin for interest, foenus, connotes fertility, and for money, pecunia, is derived from pecus, a flock. Our word capital comes from caput, a head of cattle. These derivations, claim Sydney Homer and Richard Sylla, imply that interest originated with loans of seeds and of animals. These were loans for productive purposes. The seeds yielded an increase. At harvest time the seed could conveniently be returned with interest. Some part or all of the animal’s progeny could be returned with the animal. We shall never know but we can surmise that the concept of interest in its modern sense arose from just such productive loans.

Outside, the moon is up - the harvest moon over harvest fields. It casts a sheen upon the empty stubbles, the bare rounding slopes, so altered from the close-crowded landscape of standing corn. It has glimmering secrets among the trees, and pierces into every entanglement of foliage, and lays faint shadows across the paths. Each finds a ghost of himself beside him on the ground. An elusive radiance haunts the country; the distances have a sense of shining mist. The men move homeward from the field; the last load creaking up the hill behind them, the hoofs of horses thudding, their breath sounding short. Peace comes, a vision in the fairy armour of moonlight, the peace of 'man goeth forth unto his work until the evening.

Ambling through the market, I spot baskets of purple and orange cauliflower, bundles of Swiss chard and collard greens, and crates of Honeycrisp apples and Italian prune plums. The tables at the market always feel a little schizophrenic this time of year, as piles of fat summer tomatoes rub shoulders with apples and knobby winter squash. Just as the late-summer fruits and vegetables are celebrating their last hurrah, the autumn harvest makes its timid debut, competing for the attention of market-goers who may have tired of the surfeit of corn on the cob and tomato salad, but who may not be ready to commit to six months of gourds.

Ah, those days... for many years afterwards their happiness haunted me. Sometimes, listening to music, I drift back and nothing has changed. The long end of summer. Day after day of warm weather, voices calling as night came on and lighted windows pricked the darkness and, at day-break, the murmur of corn and the warm smell of fields ripe for harvest. And being young.

January brings the snow, Makes our feet and fingers glow. February brings the rain, Thaws the frozen lake again. March brings breezes, loud and shrill, To stir the dancing daffodil. April brings out the primrose sweet, Scatters daisies at our feet. May brings flock of pretty lambs, Skipping by their fleecy dams, June brings tulips, lilies, roses, Fills the children's hands with posies. Hot July brings cooling showers, Apricots, and gillyflowers. August brings the sheaves of corn, Then the harvest home is borne. Warm September brings the fruit; Sportsmen then begin to shoot. Fresh October brings the pheasant; Then to gather nuts is pleasant. Dull November brings the blast; Then the leaves are whirling fast. Chill December brings the sleet, Blazing fire, and Christmas treat.

When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. (Acts 16:7) What a strange thing for the Lord to prohibit, for they were going into Bithynia to do Christ’s work! And the door was shut before them by Christ’s own Spirit. There have been times when I have experienced the same thing. Sometimes I have been interrupted in what seemed to be quite productive work. And at times, opposition came and forced me to go back, or sickness came and forced me to rest in some isolated place. During such times, it was difficult for me to leave my work unfinished when I believed it was service done in the power of His Spirit. But I finally remembered that the Spirit requires not only a service of work but also a service of waiting. I came to see that in the kingdom of Christ, there are not only times for action but times to refrain from action. And I also came to learn that a place of isolation is often the most useful place of all in this diverse world. Its harvest is more rich than the seasons when the corn and wine were the most abundant.

Thank you, Daylight Savings Time, for making people wax on about the wonder of an extra hour of sleep, only to serve as an especially depressing reminder to parents that kids don’t care about farmers and harvests and extra hours of daylight. I enjoy my kids standing at my bedside at 4:30 a.m. like creepy, wide-awake Children of the Corn. Naptimes are also jacked, so there’s that. With all due respect-ish, A Tired Mom. Thank you, Obvious

In the garden of my childhood my mother grew corn and asparagus, beans, zucchini, and more, but the thing I remember most is the cherry tomatoes, bushy in their cages, the leaves slightly sticky, funny smelling. My mother wore long-sleeve shirts to weed the tomatoes. I remember her plucking them off the bush, my brother and me opening our mouths like baby birds for her to pop them in. I closed my eyes to experience the exact moment my teeth pierced the smooth skin and the tomato exploded in a burst of acid sweet, the seeds slightly bitter in their jelly pouches. The sensation was so unexpected each time it happened that my eyes flew open. And there was my mother, smiling at me. That is what I remember. My mother did not smile often. We have pictures where she is smiling, me or my brother nestled on her lap. You can tell she loves us. Her body language shows it. But mostly we knew she loved us because of how hard she worked for us. Usually elsewhere. But the garden—the garden was her project. In the little time she had not devoted to work and cleaning and trying to hold her small world together, my mother grew food. My brother and I didn't help in the garden, but we were usually playing nearby. We always wanted to be nearby when she was home. I remember her letting us crawl through the dried cornstalks after the ears had been harvested. I remember running my hands through the asparagus that had been allowed to go to seed. I remember eating plums from the old tree that lived in the corner of the yard. I remember her feeding us tomatoes fresh off the vine and still warm from the sun. When I think of those tomatoes, it is not the flavor that moves me. They were shockingly sweet and tangy, but that is not what I remember the most. It is not what I yearned for. Eating cherry tomatoes meant my mother was home; it meant she was smiling at me.

This was the grace hour when they existed in dreams as ordinary men and women, free to lie down or get up whenever they wanted. This was the hour before they rose to meet cane. To seed and weed, to cut and harvest it. The hour before some would run away or stay undermine it, withdraw their enthusiasm from it, throw words and sing battering songs, and meet in secret at night to plot bloody overthrow of it. They rode past the time, before cane, when Jamaican people planted mainly corn and cassava, hunted wild boar and coneys, and went to sea in magnificent boats they had fashioned form trees; when their artists made sacred wood carvings that would survive for hundreds of years; when their scientists discovered how to extract poison from the roots of cassava; when they played an early form of soccer and lived mostly in peace, till three leaking ships filled with lost men came towards them bearing Hard Life.

It was harvest festival. The altar steps were spread with an array of offerings. Sheaves of corn, marrows of yellow and green, new potatoes in baskets, and several bushels of beans filled the church air with the fertile scent of autumn.

Koch Agriculture first branched out into the beef business, and it did so in a way that gave it control from the ranch to the butcher’s counter. Koch bought cattle feedlots. Then it developed its own retail brand of beef called Spring Creek Ranch. Dean Watson oversaw a team that worked to develop a system of “identity preservation” that would allow the company to track each cow during its lifespan, allowing it over time to select which cattle had the best-tasting meat. Koch held blind taste tests of the beef it raised. Watson claimed to win nine out of ten times. Then Koch studied the grain and feed industries that supplied its feedlots. Watson worked with experts to study European farming methods because wheat farmers in Ukraine were far better at raising more grain on each acre of land than American farmers were. The Europeans had less acreage to work with, forcing them to be more efficient, and Koch learned how to replicate their methods. Koch bought a stake in a genetic engineering company to breed superyielding corn. Koch Agriculture extended into the milling and flour businesses as well. It experimented with building “micro” mills that would be nimbler than the giant mills operated by Archer Daniels Midland and Cargill. Koch worked with a start-up company that developed a “pixie dust” spray preservative that could be applied to pizza crusts, making crusts that did not need to be refrigerated. It experimented with making ethanol gasoline and corn oil. There were more abstract initiatives. Koch launched an effort to sell rain insurance to farmers who had no way to offset the risk of heavy rains. To do that, Koch hired a team of PhD statisticians to write formulas that correlated corn harvests with rain events, figuring out what a rain insurance policy should cost. At the same time, Koch’s commodity traders were buying contracts for corn and soybeans, learning more every day about those markets.