Countryside Living Quotes

Those shining stars, he liked to point out, were one of the special treats for people like us who lived out in the wilderness. Rich city folks, he'd say, lived in fancy apartments, but their air was so polluted they couldn't even see the stars. We'd have to be out of our minds to want to trade places with any of them.

Is the sunrise of Mount Fuji more beautiful from the one you see in the countryside a bit closer to home? Are the beaches of Indonesia really that much more serene than those we have in our own countries? The point I make is not to downplay the marvels of the world, but to highlight the notion of the human tendency in our failure to see the beauty in our daily lives when we take off the travel goggles when we are home. It is the preconceived notion of a place that creates the difference in perception of environments rather than the actual geological location.

Boast of Quietness Writings of light assault the darkness, more prodigious than meteors. The tall unknowable city takes over the countryside. Sure of my life and death, I observe the ambitious and would like to understand them. Their day is greedy as a lariat in the air. Their night is a rest from the rage within steel, quick to attack. They speak of humanity. My humanity is in feeling we are all voices of that same poverty. They speak of homeland. My homeland is the rhythm of a guitar, a few portraits, an old sword, the willow grove's visible prayer as evening falls. Time is living me. More silent than my shadow, I pass through the loftily covetous multitude. They are indispensable, singular, worthy of tomorrow. My name is someone and anyone. I walk slowly, like one who comes from so far away he doesn't expect to arrive.

There is an internal landscape, a geography of the soul; we search for its outlines all our lives. Those who are lucky enough to find it ease like water over a stone, onto its fluid contours, and are home. Some find it in the place of their birth; others may leave a seaside town, parched, and find themselves refreshed in the desert. There are those born in rolling countryside who are really only at ease in the intense and busy loneliness of the city. For some, the search is for the imprint of another; a child or a mother, a grandfather or a brother, a lover, a husband, a wife, or a foe. We may go through our lives happy or unhappy, successful or unfulfilled, loved or unloved, without ever standing cold with the shock of recognition, without ever feeling the agony as the twisted iron in our soul unlocks itself and we slip at last into place.

We seldom consider how much of our lives we must render in return for some object we barely want, seldom need, buy only because it was put before us...And this is understandable given the workings of our system where without a job we perish, where if we don't want a job and are happy to get by we are labeled irresponsible, non-contributing leeches on society. But if we hire a fleet of bulldozers, tear up half the countryside and build some monstrous factory, casino or mall, we are called entrepreneurs, job-creators, stalwarts of the community. Maybe we should all be shut away on some planet for the insane. Then again, maybe that is where we are.

What madness, to love a man as something more than human! I lived in a fever, convulsed with tears and sighs that allowed me neither rest nor peace of mind. My soul was a burden, bruised and bleeding. It was tired of the man who carried it, but I found no place to set it down to rest. Neither the charm of the countryside nor the sweet scents of a garden could soothe it. It found no peace in song or laughter, none in the company of friends at table or in the pleasures of love, none even in books or poetry. Everything that was not what my friend had been was dull and distasteful. I had heart only for sighs and tears, for in them alone I found some shred of consolation.

Country things are the necessary root of our life - and that remains true even of a rootless and tragically urban civilization. To live permanently away from the country is a form of slow death.

I imagined a labyrinth of labyrinths, a maze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

Evelyn has left us?" Dru's eyes were huge. "You mean she died?" Magnus started to cough. “Of course not. She went to visit your great-aunt Marjorie, actually, in the countryside.” “Is this like when the family dog dies and they say he’s living on a family now?” Kit asked, curious It was Alec’s turn to choke. Kit strongly suspected he was laughing and trying not to show it.

Water beneath me, water above me, water in me--I was water. How appropriate that the one definition of the Japanese character for my name was "rain." I, too, was precious and copious, inoffensive and deadly, silent and raucous, joyous and despicable, live-giving and corrosive, pure and grasping, patient and insidious, musical and off-key--but more than any of that, and beyond all those things, I was invulnerable. ...From the heights and depths of my diluvian life, I knew that I was rain and rain was rapture. Some realised it would be best to accept me, let me overwhelm them, let me be who I was. There was no greater luxury than to fall to earth, in sprinkles or in buckets, lashing faces and drenching countryside, swelling sources and overflowing rivers, spoiling weddings and consecrating burials, the blesssing and curse of the skies. My rainy childhood thrived in Japan like a fish in water. Tired of my unending passion for my element, Nishio-san would finally call to me, "Out of the lake! You'll dissolve!" Too late. I had dissolved long before.

Well, this is how I feel: I want to live by the ocean but also in the forest but also in the mountains but also in a big city but also in the countryside. Do you understand me?

[Olga's dreams of happiness:] Get married, always live in the countryside winter and summer, see only good people, no one official.

We view the world very much as peasants in the countryside have for millennia. they've alsways said that the mountains are high and the emperor is far away, meaning palace intrigues and imperial threats have no impact on their lives.

Sometimes, when you're deep in the countryside, you meet three girls, walking along the hill tracks in the dusk, spinning. They each have a spindle, and on to these they are spinning their wool, milk-white, like the moonlight. In fact, it is the moonlight, the moon itself, which is why they don't carry a distaff. They're not Fates, or anything terrible; they don't affect the lives of men; all they have to do is to see that the world gets its hours of darkness, and they do this by spinning the moon down out of the sky. Night after night, you can see the moon getting less and less, the ball of light waning, while it grown on the spindles of the maidens. Then, at length, the moon is gone, and the world has darkness, and rest..... ...on the darkest night, the maidens take their spindles down to the sea, to wash their wool. And the wool slips from the spindles into the water, and unravels in long ripples of light from the shore to the horizon, and there is the moon again, rising above the sea....Only when all the wool is washed, and wound again into a white ball in the sky, can the moon-spinners start their work once more....

The desert landscape is always at its best in the half-light of dawn or dusk. The sense of distance lacks: a ridge nearby can be a far-off mountain range, each small detail can take on the importance of a major variant on the countryside's repetitious theme. The coming of day promises a change; it is only when the day had fully arrived that the watcher suspects it is the same day returned once again--the same day he has been living for a long time, over and over, still blindingly bright and untarnished by time.

This whole effort to rebuild and stabilize a countryside is not without its disappointments and mistakes... What matter though these temporary growing pains when one can cast his eye upon the hills and see hard-boiled farmers who have spent their lives destroying land now carrying water by hand to their new plantations

He had missed the deepest of all companionships, a relation with the earth itself, with a countryside and a people. That relationship he knew cannot be gone after and found; it must be long and deliberate, unconscious. It must, indeed, be a way of living.

Before I dozed off, I did not forget to get on my knees and thank God for helping me to live through this day and to ask His help on D+1. I would live this war one day at a time, and I promised myself that if I survived, I would find a small farm somewhere in the Pennsylvania countryside and spend the remainder of my life in quiet and peace.

For centuries, as pope and emperor tore each other apart in their quarrels over power, the excluded went on living on the fringe, like lepers, of whom true lepers are only the illustration ordained by God to make us understand this wondrous parable, so that in saying 'lepers' we would understand 'outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities.' But we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign.

Kitchen solace—the feeling that a delicious meal is simmering on the kitchen stove, misting up the windows, and that at any moment your lover will sit down to dinner with you and, between mouthfuls, gaze happily into your eyes. (Also known as living.)” RECIPES THE CUISINE of Provence is as diverse as its scenery: fish by the coast, vegetables in the countryside, and in the mountains lamb and a variety of staple dishes containing pulses. One region’s cooking is influenced by olive oil, another’s is based on wine, and pasta dishes are common along the Italian border. East kisses West in Marseilles with hints of mint, saffron and cumin, and the Vaucluse is a paradise for truffle and confectionery lovers. Yet

Why not eliminate schooling between age 12-16? It’s biologically + psychologically too turbulent a time to be cooped up inside, made to sit all the time. During these years, kids would live communally – doing some work, anyway being physically active, in the countryside(...) This simple change in the age specificity of schooling would a) reduce adolescent discontent, anomie, boredom, neurosis; b) radically modify the almost inevitable process by which people at 50 are psychologically and intellectually ossified (...) After all, since most people from now on are going to live to be 70, 75, 80, why should all their schooling be bunched together in the first 1/3 or 1/4 of their lives – so that it’s downhill all the way

One of Balzac’s characters might live here. It must have been built by a wealthy provincial notary who retired to the countryside. I imagine him, at night, in my room, counting out his gold coins.

She became all too aware of the three long scars down her back. Even if she won her freedom … even if she lived in peace in the countryside … those scars would always remind her of what she’d endured. And that even if she was free, others were not.

St Paul taught that the celibate cared for the things of the Lord while the married cared for the things of the world. This was endorsed (in theory at least) by the 500-year-old legacy of communal celibacy within the hundreds of monasteries that dominated the English countryside. At

Yes. Perhaps I have lived with love, not against it. Love is not just a bourgeois romantic notion of finding the one true match who will fill one's soul so full that it brims over and splashes out uninterruptedly as if from some eternal pump. Love is also in this life that I've lived here in the countryside. And when I chose this life and pursued it and didn't regret it, I learned that one should stick to one's decision, nurture it and not deviate—that this is an expression of love.

For the next thirteen-plus hours, I stared out the window at the passing towns and countryside. All those lives. All those untold stories and private dramas. There was something so beautiful and sad about it. I felt weirdly emotional, like I was running away from home, but also running to a new home.

I must go live at the ends of the earth and have my child there while I wait for Min and Jing to be freed. That happy day will come: two men making their way towards a little cottage lost in the open countryside. The door opens . . .

Moonspinners. They’re naiads – you know, water nymphs. Sometimes, when you’re deep in the countryside, you meet three girls, walking along the hill tracks in the dusk, spinning. They each have a spindle, and on to these they are spinning their wool, milk-white, like the moonlight. In fact, it is the moonlight, the moon itself, which is why they don’t carry a distaff. They’re not Fates, or anything terrible; they don’t affect the lives of men; all they have to do is to see that

Imagine a peaceful river running through the countryside. That’s your river of well-being. Whenever you’re in the water, peacefully floating along in your canoe, you feel like you’re generally in a good relationship with the world around you. You have a clear understanding of yourself, other people, and your life. You can be flexible and adjust when situations change. You’re stable and at peace. Sometimes, though, as you float along, you veer too close to one of the river’s two banks. This causes different problems, depending on which bank you approach. One bank represents chaos, where you feel out of control. Instead of floating in the peaceful river, you are caught up in the pull of tumultuous rapids, and confusion and turmoil rule the day. You need to move away from the bank of chaos and get back into the gentle flow of the river. But don’t go too far, because the other bank presents its own dangers. It’s the bank of rigidity, which is the opposite of chaos. As opposed to being out of control, rigidity is when you are imposing control on everything and everyone around you. You become completely unwilling to adapt, compromise, or negotiate. Near the bank of rigidity, the water smells stagnant, and reeds and tree branches prevent your canoe from flowing in the river of well-being. So one extreme is chaos, where there’s a total lack of control. The other extreme is rigidity, where there’s too much control, leading to a lack of flexibility and adaptability. We all move back and forth between these two banks as we go through our days—especially as we’re trying to survive parenting. When we’re closest to the banks of chaos or rigidity, we’re farthest from mental and emotional health. The longer we can avoid either bank, the more time we spend enjoying the river of well-being. Much of our lives as adults can be seen as moving along these paths—sometimes in the harmony of the flow of well-being, but sometimes in chaos, in rigidity, or zigzagging back and forth between the two. Harmony emerges from integration. Chaos and rigidity arise when integration is blocked.

There is an internal landscape, a geography of the soul: we search for its outlines all over our lives. Those who are lucky enough to find it ease like water over stone, onto its fluid contours, and are home. Some find it in a place of their birth; others may leave a seaside town, parched, and find themselves refreshed in the desert. there are those born in rolling countryside who are really only at ease in the intense and busy loneliness of the city. For some, the search is for the imprint of another; a child or a mother, a grandfather or a brother, a lover, a husband, a wife, or a foe. We may go through our lives happy or unhappy, successful or unfulfilled, loved, or unloved, without ever standing cold with the shock or recognition, without ever feeling the agony as the twisted iron in our soul unlocks itself and we slip at last into place.

We survey lush landscapes with variations not dissimilar to a so-called "imperfect" female body with absolute pleasure -- say, an expanse of Irish countryside with grassy rolling hills. But is it really so much uglier when it's made of flesh instead of soil?

When we speak of living environments and their effects on us, then, we are often speaking too broadly—of the city, the countryside, and so on. Our most immediate environment is actually formed by what holds our attention from moment to moment, whether having received or taken it. As William James once put it, “My experience is what I agree to attend to.

Our stomachs live in towns," said Mma Potokwani, patting the front of her dress. 'That is where the work is. Our stomachs know that. But our hearts are usually somewhere else.

Let us hope that life grant an opportunity to those miserable who live in the golden palaces to taste the infinite peace of a wooden cottage in the countryside and so their misery ends!

You can never please humans. No matter what the weather—shine or rain—some will always complain! Humans are so hard to please that even if you grant them an eternal easy life in Paradise, some will still want to go back to Earth, even if living on Earth means struggling, starving, bleeding, and suffering!

People have always associated the country with love, and they have done well; nothing affords so fine a frame for the woman whom one loves as the blue sky, the odours, the flowers, the breeze, the shining solitude of fields, or woods. However much one loves a woman, whatever confidence one may have in her, whatever certainty her past may offer us as to her future, one is always more or less jealous. If you have been in love, you must have felt the need of isolating from this world the being in whom you would live wholly.

These days I live in a magical little village on Dartmoor in Devon, England, and my "special spot" is a moss-covered rock in a circle of trees in the woods behind my house. I often go into the woods, or walk through the fields and hills nearby, when I need inspiration, or to work out a plot problem, or come up with an idea. I think better on my feet, particularly when there is beautiful countryside around me and a dog at my side. When I was younger and lived in big cities, I had special places there too. There's magic everywhere, if you look.

If you divide the world into those countries where the majority live in cities, and those where the majority live in the countryside, you find that the former are four times as wealthy, in terms of average income, as the latter.

The path has a cottage garden on both sides; clumps of old-fashioned flowers ran all over each other: lamb's ear, mint, & rhubarb, roses, forget-me-nots, bleeding hearts & wisteria. I walked very slowly, savoring. At the end of the slate path was the house, very recognizable now... "As nearly perfect a little place as I ever lived in" is how Beatrix described it.

Their fellow Pennsylvanians knew nothing about the shattered shtetls and destroyed synagogues of the old country; they had not set eyes on the stunned elderly immigrants starving in tenements in New York, the old ones who came alone, who spoke Yiddish only, whose children died or left them to live in charity homes, the women frightened until the end, the men consigned to a life of selling vegetables and fruits on horse-drawn carts. They were a lost nation spread across the American countryside, bewildered, their yeshiva education useless, their proud history ignored, as the clankety-clank of American industry churned around them, their proud past as watchmakers and tailors, scholars and historians, musicians and artists, gone, wasted. Americans cared about money.

More than 90 percent of Americans lived in the countryside, either on farms or plantations. Only three cities, Philadelphia, Boston, and New York, had populations of more than 16,000, making them flyspecks compared with London (750,000) or Peking (almost 3 million).6

It is widely believed that Christianity remained an essentially urban cult and that the population of the countryside clung for generations to the old beliefs. The word `pagan' comes from paganus, or someone who lived in the countryside (pagus). Unfortunately, we know so little about the religious life in rural areas that this remains conjectural. Paganus was usually derogatory - something like `yokel' or `hick' would give the right idea - and may just reflect the common belief of urban dwellers that countrymen were dull and backward.

Here had lived an elder race, to which we look back with disquietude. The country which we visit at week-ends was really a home to it, and the graver sides of life, the deaths, the partings, the yearnings for love, have their deepest expression in the heart of the fields.

More broadly, the Nazis were ardent animal lovers and environmentalists who promoted calisthenics and healthy living, regular trips into the countryside, and far-reaching animal rights policies as they rose to power. Göring took pride in sponsoring wildlife sanctuaries ("green

And while I walked out again into the countryside, which was slowly growing darker and darker, it became painfully clear to me that I was played out. I had nothing left to live for, I had lost my footing in society, and I felt I had not the strength to look for a new one, nor to fight to regain the old.

By peaceful revolutionary unity, without violence we can do it. The poor are being driven by hate and bitterness, they want to eliminate the rich who have been oppressing them. The rich are also prisoners of the system. They will have security, peace of mind and peace in the countryside if they help the poor uplift their lives.

It was under English trees that I meditated on that lost labyrinth: I pictured it perfect and inviolate on the secret summit of a mountain; I pictured its outlines blurred by rice paddies, or underwater; I pictured it as infinite—a labyrinth not of octagonal pavillions and paths that turn back upon themselves, but of rivers and provinces and kingdoms....I imagined a labyrinth of labyrinths, a maze of mazes, a twisting, turning, ever-widening labyrinth that contained both past and future and somehow implied the stars. Absorbed in those illusory imaginings, I forgot that I was a pursued man; I felt myself, for an indefinite while, the abstract perceiver of the world. The vague, living countryside, the moon, the remains of the day did their work in me; so did the gently downward road, which forestalled all possibility of weariness. The evening was near, yet infinite.

In my mind's eye I can still see the first night flight I made in Argentina. It was pitch-dark. Yet in the black void, I could see the lights of man shining down below on the plains, like faintly luminous earthbound stars. Each star was a beacon signaling the presence of a human mind. Here a man was meditating on human happiness, perhaps, or on justice or peace. Lost among this flock of stars was the star of some solitary shepherd. There, perhaps, a man was in communication with the heavens, as he labored over his calculations of the nebula of Andromeda. And there, a pair of lovers. These fires were burning all over the countryside, and each of them, aven the most humble, had to be fed. The fire of the poet, of the teacher, of the carpenter. But among all these living fires, how many closed windows there were, how many dead stars, fires that gave off no light for lack of nourishment.

Higher desire and prices to live in overcrowded pollution. Lesser desire and prices to live in serene nature. It doesn't make sense regardless of what you say about opportunities.

Horses, boots and hats don't constitute country life, humility, simplicity and compassion do.

People from the country ought to be at the forefront of humankind's struggle for kindness and equality, and yet, the situation is quite the opposite.

The young were all fleeing the countryside to work in the city. Nobody seemed to want to live any more between the soil and the cow pats. [Italy in 1960s]

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

During World War II, a few years after Norma Jeane’s time in an orphanage, thousands of children were evacuated from the air raids and poor rations of London during the Blitz, and placed with volunteer families or group homes in the English countryside or even in other countries. It was only postwar studies comparing these children to others left behind that opened the eyes of many experts to the damage caused by emotional neglect. In spite of living in bombed-out ruins and constant fear of attack, the children who had been left with their mothers and families tended to fare better than those who had been evacuated to physical safety. Emotional security, continuity, a sense of being loved unconditionally for oneself—all those turn out to be as important to a child’s development as all but the most basic food and shelter.

Pastor Russell lived in nearby Pittsburgh and said that there was no hell. This was terrible for we all knew that everyone but the Baptists were going there, so to believe there was no hell upset all the countryside theology.

And to think that I might have become a poet like that if I had been allowed to settle somewhere, anywhere in the world, in one of the many shuttered-up houses in the country that no one looks after anymore. I would only have needed one room (the light room in the gable). I would have lived inside it with my old things, my family portraits, my books. And I would have had an armchair, and flowers and dogs, and a stout stick for rocky paths. And nothing else. Only a book bound in yellowing ivory-coloured leather with a flowery pattern for its endpapers: I would have written in it. I would have written a great deal, because I would have had many thoughts and memories of many things.

cities now became breeding grounds for crowd diseases, such that urban populations were unable to sustain themselves–they needed a constant influx of healthy peasants from the countryside to make up for the lives lost to infection.

But within those numbers, there are other stories. For one, the statistics show a sharp and notable drop in life expectancy over 1932–4, across a wide range of groups. Before 1932, urban men had a life expectancy at birth of 40 to 46 years, and urban women 47 to 52 years. Rural men had a life expectancy of 42 to 44 years, and rural women 45 to 48 years. By contrast, Ukrainian men born in 1932, in either the city or countryside, had an average life expectancy of about 30. Women born in that year could expect to live on average to 40. For those born in 1933, the numbers are even starker. Females born in Ukraine in that year lived, on average, to be eight years old. Males born in 1933 could expect to live to the age of five.6 These

Depending on whose numbers you use, somewhere between six million and thirteen million people died during the Soviet Union’s collectivization crisis in the early 1930s. Most of those who perished lived in the countryside, where birthrates were highest.

Studying in a developing/third-world country is way more intense and formative than studying in a first-world fancy country. It makes you so much more open-minded, adaptive, and confident. You become so much more real. When you have to shit on two little bricks into a hole the size of a tennis ball at an elementary school in the countryside, or sleep in a farmer's yurt after not bathing for five days, you become a much more easygoing person. It teaches you to value experience over material things real fast.

From my reading of history, the thing you have to have to use knowledge is leisure. Where everybody has to work hard just to get a living and there is leisure to think, knowledge stagnates, and people with it. The thinking has to be done largely by people who are not directly productive—by people who appear to be living almost entirely on the work of others, but are, in fact, a long-term investment. Learning grew up in the cities, and in great institutions—it was the labor of the countryside that supported them.

I was 17, living a fever dream with eyes full of stars, and she was Paris. If I was the slave, she was the Queen ruling over the regime. If I was a mortal French woman, she was a goddess. Wherever she went, whatever she said I followed suit, heart in my hands.

In the sky there is nobody asleep. Nobody, nobody. Nobody is asleep. The creatures of the moon sniff and prowl about their cabins. The living iguanas will come and bite the men who do not dream, and the man who rushes out with his spirit broken will meet on the street corner the unbelievable alligator quiet beneath the tender protest of the stars. Nobody is asleep on earth. Nobody, nobody. Nobody is asleep. In a graveyard far off there is a corpse who has moaned for three years because of a dry countryside on his knee; and that boy they buried this morning cried so much it was necessary to call out the dogs to keep him quiet. Life is not a dream. Careful! Careful! Careful! We fall down the stairs in order to eat the moist earth or we climb to the knife edge of the snow with the voices of the dead dahlias. But forgetfulness does not exist, dreams do not exist; flesh exists. Kisses tie our mouths in a thicket of new veins, and whoever his pain pains will feel that pain forever and whoever is afraid of death will carry it on his shoulders. One day the horses will live in the saloons and the enraged ants will throw themselves on the yellow skies that take refuge in the eyes of cows. Another day we will watch the preserved butterflies rise from the dead and still walking through a country of gray sponges and silent boats we will watch our ring flash and roses spring from our tongue. Careful! Be careful! Be careful! The men who still have marks of the claw and the thunderstorm, and that boy who cries because he has never heard of the invention of the bridge, or that dead man who possesses now only his head and a shoe, we must carry them to the wall where the iguanas and the snakes are waiting, where the bear’s teeth are waiting, where the mummified hand of the boy is waiting, and the hair of the camel stands on end with a violent blue shudder. Nobody is sleeping in the sky. Nobody, nobody. Nobody is sleeping. If someone does close his eyes, a whip, boys, a whip! Let there be a landscape of open eyes and bitter wounds on fire. No one is sleeping in this world. No one, no one. I have said it before. No one is sleeping. But if someone grows too much moss on his temples during the night, open the stage trapdoors so he can see in the moonlight the lying goblets, and the poison, and the skull of the theaters - City That Does Not Sleep

I have one and only one wish: to withdraw from the world, to live far away in the countryside in a beautiful house, and to study and work there, all alone. I hope to realize that dream next yeat, when I will be thirty years old and will say goodbye to the world forever.

From the middle of a tomb whose lights burn only for survival…our tired bodies finally understand and obey our beating hearts. Meet me in the country, Meet me in the country, The city's breath is getting way too evil to breathe. Meet us in the country, Leave the pigs and rats in the city— Under the gypsy sun, we all will clearly reach the grace of living—…to give and receive with love and ease. We'll dance to the drums of the open life… love is the rhythm of man and wife… faith in the beat for everyone. God breathes music…through the life of the Gypsy Sun…

High rents had priced out the very service sector whose presence at ready hand once helped to justify urban living. For all practical purposes, affluent New Yorkers resided in a crowded, cluttered version of the countryside, where you had to drive five miles for a quart of milk. Florence

I'd forgotten, I said to him, how relieving the anonymity of city life could be. People weren't forever having to explain themselves here: a city was a decipherable interface, a sort of lexicon of human behaviour that did half the work of decoding the mystery of self, so you could effectively communicate through a kind of shorthand. Where I had lived before, in the countryside, each individual was the unique, often illegible representation of their own acts and aims. So much got lost or mistaken, I said, in the process of self-explanation; so many words failed to maintain an integral meaning.

The thinking has to be done largely by people who are not directly productive—by people who appear to be living almost entirely on the work of others, but are, in fact, a long-term investment. Learning grew up in the cities, and in great institutions—it was the labor of the countryside that supported them.

I love so many books and authors that it's hard to name just a few, but I'm always particularly excited when new books by Alice Hoffman, John Crowley, Joanne Harris, Elizabeth Knox, and Patricia McKillip come out. (And, of course, books by Ellen [Kushner], and Holly [Black], and the rest of the Bordertown crew!) I'm impatiently looking forward to Susanna Clarke's next book too. Aside from writing and reading, my favorite things to do are paint, walk in the countryside with my dog, and listen to music -- especially when it's live and it's played by friends. Fortunately there's a lot of live music where I live.

I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people’s rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication.

We live, all of us, in sprung rhythm. Even in cities, folk stir without knowing it to the surge in the blood that is the surge and urgency of season. In being born, we have taken seisin of the natural world, and as ever, it is the land which owns us, not we, the land. Even in the countryside, we dwell suspended between the rhythms of earth and season, weather and sky, and those imposed by metropolitan clocks, at home and abroad. When does the year begin? No; ask rather, When does it not? For us – all of us – as much as for Mr Eliot, midwinter spring is its own season; for all of us, if we but see it, our world is as full of time-coulisses as was Thomas Mann’s. Countrymen know this, with the instinct they share with their beasts. Writers want to know it also, and to articulate what the countryman knows and cannot, perhaps, express to those who sense but do not know, immured in sad conurbations, rootless amidst Betjeman’s frightful vision of soot and stone, worker’s flats and communal canteens, where it is the boast of pride that a man doesn’t let the grass grow under his feet. As both countryman and writer, I have a curious relationship to time.

Jews had been so numerous in Poland, and because the share of urban property owned by Jews had been high, this amounted to a dramatic transformation of the whole society. It was not that all Poles were poorer than all Jews before the war. Nor was it the case that Poles prospered during the occupation—the scale of destruction, even in the countryside, was something inconceivable in western Europe. What was telling for the future was the German politics of relative deprivation: taking something from everyone, but taking everything from the Jews, and then taking their lives. This created the gaps—the empty apartments and commercial and professional niches—that Poles filled with all the greater determination given their losses during the war and their uncertainty about what was coming next.

Thousands of people who had been living in Paris and its countryside were barely able to hold on. Social life began to break down under the weight of the unremitting deep freeze, starvation, poor housing, and a political system that was ill equipped to handle the crisis. Beggars, always a part of the city’s life, filled public spaces in even greater numbers, giving evidence of social deterioration to all who traveled the city’s streets. The “people,” however, were not merely helpless supplicants. They were angry. The desperately poor, along with the faltering working and small middle classes, came out in great numbers to protest the government’s failures to deal effectively with the shortages, developing a political critique along the way that would escalate into a full-fledged revolution by midsummer.

THE BOTTOMS" succeeded to "Hell Row". Hell Row was a block of thatched, bulging cottages that stood by the brookside on Greenhill Lane. There lived the colliers who worked in the little gin-pits two fields away. The brook ran under the alder trees, scarcely soiled by these small mines, whose coal was drawn to the surface by donkeys that plodded wearily in a circle round a gin. And all over the countryside were these same pits, some of which had been worked in the time of Charles II, the few colliers and the donkeys burrowing down like ants into the earth, making queer mounds and little black places among the corn-fields and the meadows. And the cottages of these coal-miners, in blocks and pairs here and there, together with odd farms and homes of the stockingers, straying over the parish, formed the village of Bestwood.

Carrying their flints and torches, Native Americans were living in balance with Nature—but they had their thumbs on the scale. Shaped for their comfort and convenience, the American landscape had come to fit their lives like comfortable clothing. It was a highly successful and stable system, if “stable” is the appropriate word for a regime that involves routinely enshrouding miles of countryside in smoke and ash.

O," said he, "these children do not all come from the near houses, the woodland houses, but from the country-side generally. They often make up parties, and come to play in the woods for weeks together in summer-time, living in tents, as you see. We rather encourage them to it; they learn to do things for themselves, and get to notice the wild creatures; and, you see, the less they stew inside houses the better for them.

Dusk settled over our shoulders like a damp purple blanket. The river- the churn and clank of boat traffic, the shush of water, and the tangy smell of catfish and mud- was slowly beaten back by honeysuckle and cicadas and some bird that cooed the same three syllables in a lilting circle. It was all so familiar and so foreign. I pictured a young girl in a blue cotton dress running down this same road on cinnamon-stick legs. Then I pictured another girl, white and square-jawed, running before her. Adelaide. Mother. I would've missed it if I hadn't been looking: a narrow dirt drive crowded on either side by briars and untrimmed boughs. Even once I'd followed the track to its end I was uncertain- who would live in such a huddled, bent-back cabin, half-eaten by ivy and some sort of feral climbing rose? The wooden-shake shingles were green with moss; the barn had collapsed entirely.

The whole Romantic sham, Bernard! It’s what happened to the Enlightenment, isn’t it? A century of intellectual rigour turned in on itself. A mind in chaos suspected of genius. In a setting of cheap thrills and false emotion. The history of the garden says it all, beautifully. There’s an engraving of Sidley Park in 1730 that makes you want to weep. Paradise in the age of reason. By 1760 everything had gone – the topiary, pools and terraces, fountains, an avenue of limes – the whole sublime geometry was ploughed under by Capability Brown. The grass went from the doorstep to the horizon and the best box hedge in Derbyshire was dug up for the ha-ha so that the fools could pretend they were living in God’s countryside. And then Richard Noakes came in to bring God up to date. By the time he’d finished it looked like this (the sketch book). The decline from thinking to feeling, you see.

Back home, Huxley drew from this experience to compose a series of audacious attacks against the Romantic love of wilderness. The worship of nature, he wrote, is "a modern, artificial, and somewhat precarious invention of refined minds." Byron and Wordsworth could only rhapsodize about their love of nature because the English countryside had already been "enslaved to man." In the tropics, he observed, where forests dripped with venom and vines, Romantic poets were notably absent. Tropical peoples knew something Englishmen didn't. "Nature," Huxley wrote, "is always alien and inhuman, and occasionally diabolic." And he meant always: Even in the gentle woods of Westermain, the Romantics were naive in assuming that the environment was humane, that it would not callously snuff out their lives with a bolt of lightning or a sudden cold snap. After three days amid the Tuckamore, I was inclined to agree.

Irma, she said. But I had started to walk away. I heard her say some more things but by then I had yanked my skirt up and was running down the road away from her and begging the wind to obliterate her voice. She wanted to live with me. She missed me. She wanted me to come back home. She wanted to run away. She was yelling all this stuff and I wanted so badly for her to shut up. She was quiet for a second and I stopped running and turned around once to look at her. She was a thimble-sized girl on the road, a speck of a living thing. Her white-blond hair flew around her head like a small fire and it was all I could see because everything else about her blended in with the countryside. He offered you a what? she yelled. An espresso! I yelled back. It was like yelling at a shorting wire or a burning bush. What is it? she said. Coffee! I yelled. Irma, can I come and live-- I turned around again and began to run.

About five years ago, on our first day of office — Build, Build, Build Czar Mark Villar and I were talking — “What can we do to make the Philippines a better place?” His answer was simple —roads to the most rural areas so that children can go to school without risking their lives, bridges to connect farmers and fishermen to their markets and infrastructure that would open up opportunities in the countryside and allow Filipinos to dream and aspire for a better future.

Ye. Perhaps I have lived with love, not against it. Love is not just a bourgeois romantic notion of finding the one true match who will fill one's soul so full that it brims over and splashes uninterruptedly as if from some eternal pump. Love is also in this life that I've lived here in the countryside. And when I chose this life and pursued it an didn't regret it, I learned that one should stick to one's decision, nurture it and not deviate--that this is an expression of love.

Whatever the final cost of HS2, all those tens of billions could clearly buy lots of things more generally useful to society than a quicker ride to Birmingham. Then there is all the destruction of the countryside. A high-speed rail line offers nothing in the way of charm. It is a motorway for trains. It would create a permanent very noisy, hyper-visible scar across a great deal of classic British countryside, and disrupt and make miserable the lives of hundreds of thousands of people throughout its years of construction. If the outcome were something truly marvellous, then perhaps that would be a justifiable price to pay, but a fast train to Birmingham is never going to be marvellous. The best it can ever be is a fast train to Birmingham. Remarkably, the new line doesn’t hook up to most of the places people might reasonably want to go to. Passengers from the north who need to get to Heathrow will have to change trains at Old Oak Common, with all their luggage, and travel the last twelve miles on another service. Getting to Gatwick will be even harder. If they want to catch a train to Europe, they will have to get off at Euston station and make their way half a mile along the Euston Road to St Pancras. It has actually been suggested that travelators could be installed for that journey. Can you imagine travelling half a mile on travelators? Somebody find me the person who came up with that notion. I’ll get the horsewhip. Now here’s my idea. Why not keep the journey times the same but make the trains so comfortable and relaxing that people won’t want the trip to end? Instead, they could pass the time staring out the window at all the gleaming hospitals, schools, playing fields and gorgeously maintained countryside that the billions of saved pounds had paid for. Alternatively, you could just put a steam locomotive in front of the train, make all the seats inside wooden and have it run entirely by volunteers. People would come from all over the country to ride on it. In either case, if any money was left over, perhaps a little of it could be used to fit trains with toilets that don’t flush directly on to the tracks, so that when I sit on a platform at a place like Cambridge or Oxford glumly eating a WH Smith sandwich I don’t have to watch blackbirds fighting over tattered fragments of human waste and toilet paper. It is, let’s face it, hard enough to eat a WH Smith sandwich as it is.

For centuries, as pope and emperor tore each other apart in their quarrels over power, the excluded went on living on the fringe, like lepers, of whom true lepers are only the illustration ordained by God to make us understand this wondrous parable, so that in saying ‘lepers’ we would understand ‘outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities.’ But we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign.

It’s a long story,” he said, taking a sip of Mr. Braeburn’s whiskey, “so I will tell only a very condensed version of it. “Mrs. Marsden and I grew up on adjacent properties in the Cotswold. But the Cotswold, as fair as it is, plays almost no part in this tale. Because it was not in the green, unpolluted countryside that we fell in love, but in gray, sooty London. Love at first sight, of course, a hunger of the soul that could not be denied.” Bryony trembled somewhere inside. This was not their story, but her story, the determined spinster felled by the magnificence and charm of the gorgeous young thing. He glanced at her. “You were the moon of my existence; your moods dictated the tides of my heart.” The tides of her own heart surged at his words, even though his words were nothing but lies. “I don’t believe I had moods,” she said severely. “No, of course not. ‘Thou art more lovely and more temperate’—and the tides of my heart only rose ever higher to crash against the levee of my self-possession. For I loved you most intemperately, my dear Mrs. Marsden.” Beside her Mrs. Braeburn blushed, her eyes bright. Bryony was furious at Leo, for his facile words, and even more so at herself, for the painful pleasure that trickled into her drop by drop. “Our wedding was the happiest hour of my life, that we would belong to each other always. The church was filled with hyacinths and camellias, and the crowd overflowed to the steps, for the whole world wanted to see who had at last captured your lofty heart. “But alas, I had not truly captured your lofty heart, had I? I but held it for a moment. And soon there was trouble in Paradise. One day, you said to me, ‘My hair has turned white. It is a sign I must wander far and away. Find me then, if you can. Then and only then will I be yours again.’” Her heart pounded again. How did he know that she had indeed taken her hair turning white as a sign that the time had come for her to leave? No, he did not know. He’d made it up out of whole cloth. But even Mr. Braeburn was spellbound by this ridiculous tale. She had forgotten how hypnotic Leo could be, when he wished to beguile a crowd. “And so I have searched. From the poles to the tropics, from the shores of China to the shores of Nova Scotia. Our wedding photograph in hand, I have asked crowds pale, red, brown, and black, ‘I seek an English lady doctor, my lost beloved. Have you seen her?’” He looked into her eyes, and she could not look away, as mesmerized as the hapless Braeburns. “And now I have found you at last.” He raised his glass. “To the beginning of the rest of our lives.

The excluded when on living on the fringe, like lepers, of whom true leper are only the illustration ordained by god to make us understand this wondrous parable, so that in saying “lepers” we would understand “outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities” but we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign. Excluded as they were from the flock, all of them were ready to hear, or to produce, every sermon that, harking back to the words of Christ, would condemn the behaviour of the dogs and shepherds and would promise their punishment one day. The powerful have always realised this. The recovery of the outcasts demanded a reduction of the privileges of the powerful, so the excluded who became aware of their exclusion had to be branded as heretics, whatever their doctrine. This is the illusion of heresy. Everyone is heretical, everyone is orthodox. The faith a movement proclaims doesn’t count: what counts is the hope it offers.

If you are a member of a WEIRD society, your eyes tend to fall on individual objects such as people, and you don’t automatically see the relationships among them. Having a concept such as social capital is helpful because it forces you to see the relationships within which those people are embedded, and which make those people more productive. I propose that we take this approach one step further. To understand the miracle of moral communities that grow beyond the bounds of kinship we must look not just at people, and not just at the relationships among people, but at the complete environment within which those relationships are embedded, and which makes those people more virtuous (however they themselves define that term). It takes a great deal of outside-the-mind stuff to support a moral community. For example, on a small island or in a small town, you typically don’t need to lock your bicycle, but in a big city in the same country, if you only lock the bike frame, your wheels may get stolen. Being small, isolated, or morally homogeneous are examples of environmental conditions that increase the moral capital of a community. That doesn’t mean that small islands and small towns are better places to live overall—the diversity and crowding of big cities makes them more creative and interesting places for many people—but that’s the trade-off. (Whether you’d trade away some moral capital to gain some diversity and creativity will depend in part on your brain’s settings on traits such as openness to experience and threat sensitivity, and this is part of the reason why cities are usually so much more liberal than the countryside.) Looking

As they were talking, they saw thirty or forty of the windmills found in that countryside, and as soon as Don Quixote caught sight of them, he said to his squire: “Good fortune is guiding our affairs better than we could have desired, for there you see, friend Sancho Panza, thirty or more enormous giants with whom I intend to do battle and whose lives I intend to take, and with the spoils we shall begin to grow rich, for this is righteous warfare, and it is a great service to God to remove so evil a breed from the face of the earth.” “What giants?” said Sancho Panza.

mind. I was a writer with high — with the highest — ideals. I had withdrawn myself from the world, lived isolated, hidden in the countryside, lived as hermits do, on the hope of one day doing something — of putting greatness on paper. She suddenly fathomed my thoughts: “You write,” she affirmed. I asked how she knew, wondered what she had read of mine — there was so little. “Are you a popular author?” she asked. “Alas, no!” I answered. “You must know that.” “You would like to be?” “We should all of us like,” I answered; “though it is true some of us protest that we aim for higher things.

Hypothetically, then, you may be picking up in someone a certain very strange type of sadness that appears as a kind of disassociation from itself, maybe, Love-o.’ ‘I don’t know disassociation.’ ‘Well, love, but you know the idiom “not yourself” — “He’s not himself today,” for example,’ crooking and uncrooking fingers to form quotes on either side of what she says, which Mario adores. ‘There are, apparently, persons who are deeply afraid of their own emotions, particularly the painful ones. Grief, regret, sadness. Sadness especially, perhaps. Dolores describes these persons as afraid of obliteration, emotional engulfment. As if something truly and thoroughly felt would have no end or bottom. Would become infinite and engulf them.’ ‘Engulf means obliterate.’ ‘I am saying that such persons usually have a very fragile sense of themselves as persons. As existing at all. This interpretation is “existential,” Mario, which means vague and slightly flaky. But I think it may hold true in certain cases. My own father told stories of his own father, whose potato farm had been in St. Pamphile and very much larger than my father’s. My grandfather had had a marvelous harvest one season, and he wanted to invest money. This was in the early 1920s, when there was a great deal of money to be made on upstart companies and new American products. He apparently narrowed the field to two choices — Delaware-brand Punch, or an obscure sweet fizzy coffee substitute that sold out of pharmacy soda fountains and was rumored to contain smidgeons of cocaine, which was the subject of much controversy in those days. My father’s father chose Delaware Punch, which apparently tasted like rancid cranberry juice, and the manufacturer of which folded. And then his next two potato harvests were decimated by blight, resulting in the forced sale of his farm. Coca-Cola is now Coca-Cola. My father said his father showed very little emotion or anger or sadness about this, though. That he somehow couldn’t. My father said his father was frozen, and could feel emotion only when he was drunk. He would apparently get drunk four times a year, weep about his life, throw my father through the living room window, and disappear for several days, roaming the countryside of L’Islet Province, drunk and enraged.’ She’s not been looking at Mario this whole time, though Mario’s been looking at her. She smiled. ‘My father, of course, could himself tell this story only when he was drunk. He never threw anyone through any windows. He simply sat in his chair, drinking ale and reading the newspaper, for hours, until he fell out of the chair. And then one day he fell out of the chair and didn’t get up again, and that was how your maternal grandfather passed away. I’d never have gotten to go to University had he not died when I was a girl. He believed education was a waste for girls. It was a function of his era; it wasn’t his fault. His inheritance to Charles and me paid for university.’ She’s been smiling pleasantly this whole time, emptying the butt from the ashtray into the wastebasket, wiping the bowl’s inside with a Kleenex, straightening straight piles of folders on her desk.

If these girls sold into prostitution had remained in the countryside, they would have gone their whole lives not knowing how to write, never straining to find words to express the beauty of flowers. They would have led lives where flowers were flowers, birds were birds, trees were trees, and that was that. It was a world without flaws but lacking in subtlety, taste, and suggestion. They would have worn rustic clothes and crawled around in muddy rice paddies, working up a seat, till they reached the end of their lives as stooped old women. If there was any benefit in becoming a prostitute, it was only the possibility of becoming literate and discovering the power of words.

But China’s mandatory household registration system, the hukou, presents a significant barrier for this type of match. Citizens from the countryside are not allowed to move to urban areas without state approval. The prospect of more desirable employment lures many to cities anyway, but even if they find a good job, they are barred from accessing urban health care, education, and housing benefits. And since children inherit their mother’s hukou status, no self-respecting urban bachelor wants to marry a poor girl from the sticks—unless they are truly in love, and in which case, everyone lives happily ever after. Except for the woman and her children, who, because of their hukou, are essentially illegal aliens in their own country.

But Eugene was untroubled by thought of a goal. He was mad with such ecstasy as he had never known. He was a centaur, moon-eyed and wild of name, torn apart with hunger for the golden world. He became at times almost incapable of coherent speech. While talking with people, he would whinny suddenly into their startled faces, and leap away, his face contorted with an idiot joy. He would hurl himself squealing through the streets and along the paths, touched with the ecstasy of a thousand unspoken desires. The world lay before him for his picking—full of opulent cities, golden vintages, glorious triumphs, lovely women, full of a thousand unmet and magnificent possibilities. Nothing was dull or tarnished. The strange enchanted coasts were unvisited. He was young and he could never die. He went back to Pulpit Hill for two or three days of delightful loneliness in the deserted college. He prowled through the empty campus at midnight under the great moons of the late rich Spring; he breathed the thousand rich odours of tree and grass and flower, of the opulent and seductive South; and he felt a delicious sadness when he thought of his departure, and saw there in the moon the thousand phantom shapes of the boys he had known who would come no more. He still loitered, although his baggage had been packed for days. With a desperate pain, he faced departure from that Arcadian wilderness where he had known so much joy. At night he roamed the deserted campus, talking quietly until morning with a handful of students who lingered strangely, as he did, among the ghostly buildings, among the phantoms of lost boys. He could not face a final departure. He said he would return early in autumn for a few days, and at least once a year thereafter. Then one hot morning, on sudden impulse, he left. As the car that was taking him to Exeter roared down the winding street, under the hot green leafiness of June, he heard, as from the sea-depth of a dream, far-faint, the mellow booming of the campus bell. And suddenly it seemed to him that all the beaten walks were thudding with the footfalls of lost boys, himself among them, running for their class. Then, as he listened, the far bell died away, and the phantom runners thudded into oblivion. The car roared up across the lip of the hill, and drove steeply down into the hot parched countryside below. As the lost world faded from his sight, Eugene gave a great cry of pain and sadness, for he knew that the elfin door had closed behind him, and that he would never come back again. He saw the vast rich body of the hills, lush with billowing greenery, ripe-bosomed, dappled by far-floating cloudshadows. But it was, he knew, the end. Far-forested, the horn-note wound. He was wild with the hunger for release: the vast champaign of earth stretched out for him its limitless seduction. It was the end, the end. It was the beginning of the voyage, the quest of new lands. Gant was dead. Gant was living, death-in-life. In

It was Gandhi who gave the Congress Party a mass base, a rural base. Four out of five Indians live in villages; and the Congress remains the only party in India (except for certain regional parties) which has a rural organization; it cannot lose. The opposition parties, even a revivalist Hindu party like the Jan Sangh, the National Party, are city parties. In the villages, the Congress is still Gandhi's party; and the village tyrannies that have been established through nearly thirty years of unbroken Congress rule cannot now be easily removed. In the countryside, the men to watch for are the men in white Gandhian homespun. They are the men of power, the politicians; their authority, rooted in antique reverences of caste and clan, has been emboldened by Independence and democracy.

Writings of light assault the darkness, more prodigious than meteors. The tall unknowable city takes over the countryside. Sure of my life and my death, I observe the ambitious and would like to understand them. Their day is greedy as a lariat in the air. Their night is a rest from the rage within steel, quick to attack. They speak of humanity. My humanity is in feeling we are all voices of the same poverty. They speak of homeland. My homeland is the rhythm of a guitar, a few portraits, an old        sword, the willow grove’s visible prayer as evening falls. Time is living me. More silent than my shadow, I pass through the loftily covetous multitude. They are indispensable, singular, worthy of tomorrow. My name is someone and anyone. I walk slowly, like one who comes from so far away he doesn’t expect to arrive. —Jorge Luis Borges

Though I was now in ill health and did not go out alone, and though I might never aspire to making love with them, it still gladdened me to know this, as though I were a child who, having been born in prison or a hospital, and having come to believe that the human organism can digest nothing but dry bread and medicines, suddenly learns that peaches, apricots, and grapes are not just pretty things that grow in the countryside, but mouth-watering delicacies on which one may feed. Even though the jailer or the nurse may prevent him from picking such fine fruit, the world seems a better place, and life itself more worth living. Any desire we may feel seems to us a finer thing, and we have an impression of it as a more reliable thing, when we know that external reality is in conformity with it, even if its fulfillment remains out of our personal reach.

My name is Claudine, I live in Montigny; I was born there in 1884; I shall probably not die there. My Manual of Departmental Geography expresses itself thus: "Montigny-en-Fresnois, a pretty little town of l, 950 inhabitants, built in tiers above the Thaize; its well-preserved Saracen tower is worthy of note .... "Tome, those descriptions are totally meaningless! To begin with, the Thaize doesn't exist. Of course I know it's supposed to run through the meadows under the level-crossing but you won't find enough water there in any season to give a sparrow a foot-bath. Montigny "built in tiers"? No, that's not how I see it; to my mind, the houses just tumble haphazard from the top of the hill to the bottom of the valley. They rise one above the other, like a staircase, leading up to a big chateau that was rebuilt under Louis XV and is already more dilapidated than the squat, ivy-sheathed Saracen tower that crumbles away from the top a trifle more every day. Montigny is a village, not a town: its streets, thank heaven, are not paved; the showers roll down them in little torrents that dry up in a couple of hours; it is a village, not even a very pretty village, but, all the same, I adore it. The charm, the delight of this countryside composed of hills and of valleys so narrow that some are ravines, lies in the woods-the deep, encroaching woods that ripple and wave away into the distance as far as you can see .... Green meadows make rifts in them here and there, so do little patches of cultivation. But these do not amount to much, for the magnificent woods devour everything. As a result, this lovely region is atrociously poor and its few scattered farms provide just the requisite number of red roofs to set off the velvety green of the woods. Dear woods! I know them all; I've scoured them so often. (...)

We can withstand a siege for some time,” Arin said. “The city walls are strong. They’re Valorian-built.” “Which means that we will know how to bring them down.” Arin swirled his glass, watching the water’s clear spin. “Care to bet? I have matches. I hear they make very fine stakes.” There was the quirk of a smile. “We aren’t playing at Bite and Sting.” “But if we were, and I kept raising the stakes higher to the point where you couldn’t bear to lose, what would you do? Maybe you’d give up the game. Herran’s only hope of winning against the empire is to become too painful to retake. To mire the Valorians in an unending siege when they’d rather be fighting the east. To force them to conquer the countryside again, piece by piece, spending money and lives. Someday, the empire will decide we’re not worth the fight.” Kestrel shook her head. “Herran will always be worth it.” Arin looked at her, his hands resting on the table. He, too, had no knife. Kestrel knew that this was to make it less obvious that she wasn’t to be trusted with one. Instead, it became more. “You’re missing a button,” he said abruptly. “What?” He reached across the table and touched the cloth at her wrist, on the spot of an open seam. His fingertip brushed the frayed thread. Kestrel forgot that she had been troubled. She had been thinking about knives, she remembered, and now they were talking about buttons, but what one had to do with the other, she couldn’t say. “Why don’t you mend it?” he said. She recovered herself. “That is a silly question.” “Kestrel, do you not know how to sew a button?” She refused to answer. “Wait here,” he said. Arin returned with a sewing kit and button. He threaded a needle, bit it between his teeth, and took her wrist with both hands. Her blood turned to wine. “This is how you do it,” he said. He took the needle from his mouth and pierced it through the cloth.

When Sam and I were living in Australia, one winter weekend we rented a cottage in the countryside. We toured local wineries by day and at sunset we wrapped ourselves up in blankets on the porch overlooking the valley below, tucking into our bounty of wine and local cheese. I can’t remember who initiated it (OK, fine, probably me), but we decided that during this magic hour while day turned to night we could ask each other anything. This moment in our relationship changed everything. I got to ask all my questions and so did Sam. We also had to answer them. I think for both of us it’s the night we tipped over from infatuation to falling in love. Even now, the phrase ‘wine and cheese hour’ is shorthand for this safe space, when we need to sit down and reconnect. This is so bougie and painful to admit, especially because I don’t even like wine and this is now far more likely to be ‘coffee and Jaffa cake hour’. (Vodka and Pringles works, too.)

The crone is the irrational power of nature that causes all things to decay and be changed. The experience of change is terrifying to both men and women who have lived their lives believing that material reality is all there is and that reason is the ultimate means by which all our problems will be solved. Whatever else she may be, the crone is most certainly not reasonable. No more reasonable than the forces that cause leaves to decay when they fall in autumn, transforming them into leaf mold that will eventually bring new life to the forest. No more reasonable than the hurricane which, irrespective of man’s wishes or longings, blows its course through city and countryside. No more reasonable than the earth herself as she ques and trembles with the shifts taking place in the continental plates of her body. It is little wonder that male-centered religions have diabolized the crone, for the is the ultimate destroyer, the emasculator of male reason.

If I cried just now in church it wasn’t for the reason that you thought. I’ve cried enough for that, heaven knows, but just then it was for something different. I felt so lonely. All those people, they have a country, and in that country, homes; to-morrow they’ll spend Christmas Day together, father and mother and children; some of them, like you, went only to hear the music, and some have no faith, but just then, all of them, they were joined together by a common feeling; that ceremony, which they’ve known all their lives, and whose meaning is in their blood, every word spoken, every action of the priests, is familiar to them, and even if they don’t believe with their minds, the awe, the mystery, is in their bones and they believe with their hearts; it is part of the recollections of their childhood, the gardens they played in, the countryside, the streets of the towns. It binds them together, it makes them one, and some deep instinct tells them that they belong to one another.

When a federal court upholds a law that literally makes it a crime to give a child a cup of water in the desert; when Immigrants and Customs Enforcement abducts a child at an airport in order to force the (undocumented) parents to turn themselves in; when Border Patrol shoots people at the Mexican border with tear gas; that's the reactionary response to a warming world. It is a much simpler and more satisfying response than regulating energy companies or taxing carbon. It only has two problems. It is evil, and it will result in, if nothing else, the end of this country. People who want to live in such a world are already too querulous to make a society, even with each other, even if they get everything they want. Picture them trying to manage a baking earth, an evaporating Lake Superior riddled with Asian carp, a countryside full of feral bacteria and reeking of CAFOs that produce less food every year. It won't work. A fully achieved Fortress America would just be the Donner Party a day or two before the cannibalism starts.

Let's look at one more quick example of modern evolution at work. In the early 1800s, light-colored lichens covered many of the trees in the English countryside. The peppered moth was a light-colored insect that blended in unnoticeably with the lichens. Predators had great difficulty distinguishing the peppered moth from its background environment, so the moths easily survived and reproduced. Then the Industrial Revolution came to the English country- side. Coal-burning factories turned the lichens a sooty black. The light-colored peppered moth became clearly visible. Most of them were eaten. But because of genetic variation and mutation, a few peppered moths displayed a slightly darker color. These darker moths were better able to blend in with the sooty lichens, and so lived to produce other darker-colored moths. In little over a hun- dred years, successive generations of peppered moths evolved from almost completely white to completely black. Natural selec- tion, rather than "random accident," guided the moth's evolution- ary progress.

And the enchanted silences converged there too from all realms. And each of the silences also had infinite possibilities and magnification without end. He could have lived in any of the silences for a millennium and not exhausted its mystery. Each of the silences, vast and serene, like a moment on the highest mountain, or a gentle breeze within a mirror, permeated the room, and dwelled at ease with all the others. The silences came from mountaintops covered with snow and the depths of unfathomed oceans, from the face of the moon and the forests at night, from the stalagmites of green caves and the axis of constellations, from human beings in their lonely places and beings in their higher spaces, from the dreams of a newborn babe and the first moments of emerging flowers, from angels and diamonds, from the heart of Time and the languid countrysides, from the hidden dimensions and the hidden heaven, from all the dead and all whose hearts quicken to the highest love, the silences came, and they passed through him, and they altered no spaces, and he noticed how real the room of meditations was for such dancing eternities.

Glenskehy is outside Dublin, tucked away in the Wicklow mountains near nothing very much. I'd lived half my life in Wicklow without getting any closer to it than the odd signpost. It turned out to be that kind of place: a scatter of houses getting old around a once-a-month church and a pub and a sell-everything shop, small and isolated enough to have been overlooked even by the desperate generation trawling the countryside for homes they can afford. Eight o'clock on a Thursday morning, and the main street - to use both words loosely - was postcard-perfect and empty, just one old woman pulling a shopping trolley past a worn granite monument to something or other, little sugared-almond houses lined up crookedly behind her, and the hills rising green and brown and indifferent over it all. I could imagine someone getting killed there, but a farmer in a generations-old fight over a boundary fence, a woman whose man had turned savage with drink and cabin fever, a man sharing a house with his brother forty years too long: deep-rooted, familiar crimes old as Ireland, nothing to make a detective as experienced as Sam sound like that.

traditional tales are neither so simplistic nor so predictable. They give generous space to the subaltern voice: to the powerless, to the poor, to girls and wives, even to animals, all those creatures who need to find ways not only to survive in this difficult world, but to live well in it, despite the dark forces ranged against them. These stories compel, seizing our attention with their strangeness while at the same time speaking clearly to shared themes of human existence. They explore huge questions: of love and loss, and of the conditions under which we do our everyday work and how we might thrive in it. They patrol the shadowy borderlands between life and death and they tease out our hopes and fears for our children. They demand we consider issues such as migration, asking who belongs here, who can make a home here, who can find the strength to begin all over again in a strange new land – and who might have been here for much longer than you think. Folktales pick fights about disability and aging, about women and men, and, crucially, they hold out to us the environments in which we live – our much-loved British countryside – and show how it might slip through our fingers.

The current generation of huts might help creative folk focus on making new work but the bothy's original function was more egalitarian. It wanted to offer shelter in remote Scottish locations for walkers and climbers, the idea being that if hikers made the sacrifice to explore extreme locations they should be rewarded by basic accommodation that was free of charge. The concept was rolled out across the country and aroused a new kind of generosity among landowners. More than a hundred of these shelters are provided by estate owners on the proviso they are left clean and undamaged. "Bothying" came about as agricultural methods changed and farmsteads were increasingly abandoned. During the 1940s the idea of leisure was shifting as it began to mean roaming in the hills and countryside. Walkers looked for shelter on their meanderings and these small buildings did the trick. All share the same unique highlight: they are sited within some of the most breath-taking scenery that rural Scotland has to offer. To come across a bothy is the closest experience Scotland has to a palm tree dotted island mirage after hours stranded out at sea. With one slight difference: this vision is real.

Kekulé dreams the Great Serpent holding its own tail in its mouth, the dreaming Serpent which surrounds the World. But the meanness, the cynicism with which this dream is to be used. The Serpent that announces, "The World is a closed thing, cyclical, resonant, eternally-returning," is to be delivered into a system whose only aim is to violate the Cycle. Taking and not giving back, demanding that "productivity" and "earnings" keep on increasing with time, the System removing from the rest of the World these vast quantities of energy to keep its own tiny desperate fraction showing a profit: and not only most of humanity—most of the World, animal, vegetable, and mineral, is laid waste in the process. The System may or may not understand that it's only buying time. And that time is an artificial resource to begin with, of no value to anyone or anything but the System, which must sooner or later crash to its death, when its addiction to energy has become more than the rest of the World can supply, dragging with it innocent souls all along the chain of life. Living inside the System is like riding across the country in a bus driven by a maniac bent on suicide . . . though he's amiable enough, keeps cracking jokes back through the loudspeaker . . . on you roll, across a countryside whose light is forever changing--castles, heaps of rock, moons of different shapes and colors come and go. There are stops at odd hours of teh mornings, for reasons that are not announced: you get out to stretch in lime-lit courtyards where the old men sit around the table under enormous eucalyptus trees you can smell in the night, shuffling the ancient decks oily and worn, throwing down swords and cups and trumps major in the tremor of light while behind them the bus is idling, waiting--"passengers will now reclaim their seats" and much as you'd like to stay, right here, learn the game, find your old age around this quiet table, it's no use: he is waiting beside the door of the bus in his pressed uniform, Lord of the Night he is checking your tickets, your ID and travel papers, and it's the wands of enterprise that dominate tonight...as he nods you by, you catch a glimpse of his face, his insane, committed eyes, and you remember then, for a terrible few heartbeats, that of course it will end for you all in blood, in shock, without dignity--but there is meanwhile this trip to be on ... over your own seat, where there ought to be an advertising plaque, is instead a quote from Rilke: "Once, only once..." One of Their favorite slogans. No return, no salvation, no Cycle--that's not what They, nor Their brilliant employee Kekule, have taken the Serpent to mean.

The use of ghosts as a means of social control predated the Klan. Slave owners employed so-called patterollers, usually poor whites, who would patrol the countryside at night; such patrols would regularlyuse spook stories, among other tactics, to help keep enslaved people from escaping. "The fraudulent ghost," [Gladys-Marie] Fry writes, "was the first in a gradually developed system of night-riding creatures, the fear of which was fostered by white for the purpose of slave control." A man in a white sheet on horseback riding ominously through a forest could help substantiate rumers that the forest was haunted and that those who valued their lives best avoid it. By spreading ghost stories, Southern whites hoped to limit the unauthorized movement of black people. If cemeteries, crossroads, and forests came to be known particularly as haunted, it's because they presented the easiest means of escape and had to be patrolled. Now it's common to think of such places as the provenance of spirits. We have stories for such places: a tragic death, forlorn lovers, a devil waiting to make a deal -- stories that reflect a rich tradition of American folklore. But all this might have come much later, and these places might have first earned their haunted reputation through much more deviant methods. In the ghost-haunting legacies of many of these public spaces lies a hidden history of patrolling and limiting access.

His home was a part of him, an externalized expression of his will, for upon his inherited Dutch Manor house he had superimposed the Gothic magnificence which he desired. He had been attracted by the formulations of Andrew Downing, the young landscape architect who lived on the river at Newburgh and whose directions for building "romantic and picturesque villas" were changing the countryside; but it was not in Nicholas to accept another's ideas, and when five years ago he had remodeled the old Van Ryn homestead, he had used Downing simply as a guide. To the original ten rooms he had added twenty more, the gables and turrets, and the one high tower. The result, though reminiscent of a German Schloss on the Rhine, crossed with Tudor English and interwoven with pure fantasy, was nevertheless Hudson River American and not unsuited to its setting. The Dragonwyck gardens were as much as an expression of Nicholas' personality as was the mansion, for here, he had subdued Nature to a stylized ornateness. Between the untouched grove of hemlocks to the south and the slope of a rocky hill half a mile to the north he had created along the river an artificial and exotic beauty. To Miranda it was overpowering, and she felt dazed as they mounted marble steps from the landing. She was but vaguely conscious of the rose gardens and their pervasive scent, of small Greek temples set beneath weeping willows, of rock pavilions, violet-bordered fountains, and waterfalls.

I realized how often I made the mistake of thinking that fixing things was what the journey was all about. If I can only “find these donkeys,” solve the issue, and get past this problem, everything will work out. I’ll go back to my normal life in my little town in obscurity and live happily ever after. Maybe we all do this. We wander all over the figurative countryside trying to solve our donkey problems. Our financial setbacks. Our hurting marriages. Our parenting issues. Our soul-killing jobs. Rocky relationships. Ill health. Insecurities. Fears. Doubts. We begin to think we’re on a hopeless mission and there is no end in sight. We feel like we have failed. We think we are insignificant. We think God does not see or notice us. We become frustrated with the task. But what we don’t realize is that, even while we’re out there in the middle of Nowhereville like Saul was, God has already been at work. In fact, Nowhereville is just where we are supposed to be. I started to see that all of our donkey problems, our hard situations, are the very things God uses to get us to a place of encounter. A place where our hearts are made new. Like Saul, we’ve come to the end of everything we can think of to do, and we’ve given up. And then we give it one last chance, one more shot, and boom. That’s the moment God shows up. When we’re out of our comfort zones, have used up all of our resources, and are at the end of all hope. That’s exactly the place where He meets us.

Throughout the whole absurd life I'd lived, a dark wind had been rising toward me from somewhere deep in my future, across years that were still to come, and as it passed, this wind leveled whatever was offered to me at the time, in years no more real than the ones I was living. What did other people's deaths or a mother's love matter to me; what did his God or the lives people choose or the fate they think they elect matter to me when we're all elected by the same fate, me and billions of privileged people like him who also called themselves my brothers? Couldn't he see, couldn't he see that? Everybody was privileged. There were only privileged people. The others would all be condemned one day. And he would be condemned, too. What would it matter if he were accused of murder and then executed because he didn't cry at his mother's funeral? Salamano's dog was worth just as much as his wife. The little robot woman was just as guilty as the Parisian woman Masson married, or as Marie, who had wanted me to marry her. What did it matter that Raymond was as much my friend as Celeste, who was worth a lot more than him? What did it matter that Marie now offered her lips to a new Meursault? Couldn't he, couldn't this condemned man see ... And that from somewhere deep in my future ... All the shouting had me gasping for air. But they were already tearing the chaplain from my grip and the guards were threatening me. He calmed them, though, and looked at me for a moment without saying anything. His eyes were full of tears. Then he turned and disappeared. With him gone, I was able to calm down again. I was exhausted and threw myself on my bunk. I must have fallen asleep, because I woke up with the stars in my face. Sounds of the countryside were drifting in. Smells of night, earth, and salt air were cooling my temples. The wondrous peace of that sleeping summer Rowed through me like a tide. Then, in the dark hour before dawn, sirens blasted. They were announcing departures for a world that now and forever meant nothing to me. For the first time in a long time I thought about Maman. I felt as if I understood why at the end of her life she had taken a "fiance," why she had played at beginning again. Even there, in that home where lives were fading out, evening was a kind of wistful respite. So close to death, Maman must have felt free then and ready to live it all again. Nobody, nobody had the right to cry over her. And I felt ready to live it all again too. As if that blind rage had washed me clean, rid me of hope; for the first time, in that night alive with signs and stars, I opened myself to the gentle indifference of the world. Finding it so much like myself-so like a brother, really-! felt that I had been happy and that I was happy again. For everything to be consummated, for me to feel less alone, I had only to wish that there be a large crowd of spectators the day of my execution and that they greet me with cries of hate.

I’d never been with anyone like Marlboro Man. He was attentive--the polar opposite of aloof--and after my eighteenth-month-long college relationship with my freshman love Collin, whose interest in me had been hampered by his then-unacknowledged sexual orientation, and my four-year run with less-than-affectionate J, attentive was just the drug I needed. Not a day passed that Marlboro Man--my new cowboy love--didn’t call to say he was thinking of me, or he missed me already, or he couldn’t wait to see me again. Oh, the beautiful, unbridled honesty. We loved taking drives together. He knew every inch of the countryside: every fork in the road, every cattle guard, every fence, every acre. Ranchers know the country around them. They know who owns this pasture, who leases that one, whose land this county road passes through, whose cattle are on the road by the lake. It all looked the same to me, but I didn’t care. I’d never been more content to ride in the passenger seat of a crew-cab pickup in all my life. I’d never ridden in a crew-cab pickup in all my life. Never once. In fact, I’d never personally known anyone who’d driven a pickup; the boys from my high school who drove pickups weren’t part of my scene, and in their spare time they were needed at home to contribute to the family business. Either that, or they were cowboy wannabes--the kind that only wore cowboy hats to bars--and that wasn’t really my type either. For whatever reason, pickup trucks and I had never once crossed paths. And now, with all the time I was spending with Marlboro Man, I practically lived in one.

Yes. We were talking about those excluded from the flock of sheep. For centuries, as pope and emperor tore each other apart in their quarrels over power, the excluded went on living on the fringe, like lepers, of whom true lepers are only the illustration ordained by God to make us understand this wondrous parable, so that in saying ‘lepers’ we would understand ‘outcast, poor, simple, excluded, uprooted from the countryside, humiliated in the cities.’ But we did not understand; the mystery of leprosy has continued to haunt us because we have not recognized the nature of the sign. Excluded as they were from the flock, all of them were ready to hear every sermon that, harking back to the word of Christ, would in effect condemn the behavior of the dogs and shepherds and would promise their punishment one day. The powerful always knew this. Acknowledging the outcasts meant reducing their own privileges, so the outcasts who were acknowledged as outcasts had to be branded as heretics, whatever their doctrine. And for their part, maddened by their exclusion, they were not interested in any doctrine. This is the illusion of heresy. The faith a movement proclaims doesn’t count: what counts is the hope it offers. Scratch the heresy and you will find the leper. Every battle against heresy wants only to keep the leper as he is. As for the lepers, what can you ask of them? That they distinguish between two definitions of the Trinity or of the Eucharist? Come, Adso, these games are for us men of learning. The simple have other problems. And mind you, they solve them all in the wrong way. This is why they become heretics.

I’d been reflecting on this--the drastic turn my life and my outlook on love had taken--more and more on the evenings Marlboro Man and I spent together, the nights we sat on his quiet porch, with no visible city lights or traffic sounds anywhere. Usually we’d have shared a dinner, done the dishes, watched a movie. But we’d almost always wind up on his porch, sitting or standing, overlooking nothing but dark, open countryside illuminated by the clear, unpolluted moonlight. If we weren’t wrapping in each other’s arms, I imagined, the quiet, rural darkness might be a terribly lonely place. But Marlboro Man never gave me a chance to find out. It was on this very porch that Marlboro Man had first told me he loved me, not two weeks after our first date. It had been a half-whisper, a mere thought that had left his mouth in a primal, noncalculated release. And it had both surprised and melted me all at once; the honesty of it, the spontaneity, the unbridled emotion. But though everything in my gut told me I was feeling exactly the same way, in all the time since I still hadn’t found the courage to repeat those words to him. I was guarded, despite the affection Marlboro Man heaped upon me. I was jaded; my old relationship had done that to me, and watching the crumbling of my parents’ thirty-year marriage hadn’t exactly helped. There was just something about saying the words “I love you” that was difficult for me, even though I knew, without a doubt, that I did love him. Oh, I did. But I was hanging on to them for dear life--afraid of what my saying them would mean, afraid of what might come of it. I’d already eaten beef--something I never could have predicted I’d do when I was living the vegetarian lifestyle. I’d gotten up before 4:00 A.M. to work cattle. And I’d put my Chicago plans on hold. At least, that’s what I’d told myself all that time. I put my plans on hold. That was enough, wasn’t it? Putting my life’s plans on hold for him? Marlboro Man had to know I loved him, didn’t he? He was so confident when we were together, so open, so honest, so transparent and sure. There was no such thing as “give-and-take” with him. He gave freely, poured out his heart willingly, and either he didn’t particularly care what my true feelings were for him, or, more likely, he already knew. Despite my silence, despite my fear of totally losing my grip on my former self, on the independent girl that I’d wanted to believe I was for so long…he knew. And he had all the patience he needed to wait for me to say it.

[T]o look back on our life and also to discover something that can no longer be made good: the squandering of our youth when our educators failed to employ those eager, hot and thirsty years to lead us towards knowledge of things but used them for a so-called 'classical education'! The squandering of our youth when we had a meagre knowledge of the Greeks and Romans and their languages drummed into us in a way as clumsy as it was painful and one contrary to the supreme principle of all education, that one should offer food only to him who hungers for it ! When we had mathematics and physics forced upon us instead of our being led into despair at our ignorance and having our little daily life, our activities, and all that went on at home, in the work-place, in the sky, in the countryside from morn to night, reduced to thousands of problems, to annoying, mortifying, irritating problems so as to show us that we needed a knowledge of mathematics and mechanics, and then to teach us our first delight in science through showing us the absolute consistency of this knowledge! If only we had been taught to revere these sciences, if only our souls had even once been made to tremble at the way in which the great men of the past had struggled and been defeated and had struggled anew, at the martyrdom which constitutes the history of rigorous science! What we felt instead was the breath of a certain disdain for the actual sciences in favour of history, of 'formal education' and of 'the classics'! And we let ourselves be deceived so easily! Formal education! Could we not have pointed to the finest teachers at our grammar schools, laughed at them and asked: 'are they the products of formal education? And if not, how can they teach it?' And the classics! Did we learn anything of that which these same ancients taught their young people? Did we learn to speak or write as they did? Did we practise unceasingly the fencing-art of conversation, dialectics? Did we learn to move as beautifully and proudly as they did, to wrestle, to throw, to box as they did? Did we learn anything of the asceticism practised by all Greek philosophers? Were we trained in a single one of the antique virtues and in the manner in which the ancients practised it? Was all reflection on morality not utterly lacking in our education not to speak of the only possible critique of morality, a brave and rigorous attempt to live in this or that morality? Was there ever aroused in us any feeling that the ancients regarded more highly than the moderns? Were we ever shown the divisions of the day and of life, and goals beyond life, in the spirit of antiquity? Did we learn even the ancient languages in the way we learn those of living nations namely, so as to speak them with ease and fluency? Not one real piece of ability, of new capacity, out of years of effort! Only a knowledge of what men were once capable of knowing!

Bram stared into a pair of wide, dark eyes. Eyes that reflected a surprising glimmer of intelligence. This might be the rare female a man could reason with. “Now, then,” he said. “We can do this the easy way, or we can make things difficult.” With a soft snort, she turned her head. It was as if he’d ceased to exist. Bram shifted his weight to his good leg, feeling the stab to his pride. He was a lieutenant colonel in the British army, and at over six feet tall, he was said to cut an imposing figure. Typically, a pointed glance from his quarter would quell the slightest hint of disobedience. He was not accustomed to being ignored. “Listen sharp now.” He gave her ear a rough tweak and sank his voice to a low threat. “If you know what’s good for you, you’ll do as I say.” Though she spoke not a word, her reply was clear: You can kiss my great woolly arse. Confounded sheep. “Ah, the English countryside. So charming. So…fragrant.” Colin approached, stripped of his London-best topcoat, wading hip-deep through the river of wool. Blotting the sheen of perspiration from his brow with his sleeve, he asked, “I don’t suppose this means we can simply turn back?” Ahead of them, a boy pushing a handcart had overturned his cargo, strewing corn all over the road. It was an open buffet, and every ram and ewe in Sussex appeared to have answered the invitation. A vast throng of sheep bustled and bleated around the unfortunate youth, gorging themselves on the spilled grain-and completely obstructing Bram’s wagons. “Can we walk the teams in reverse?” Colin asked. “Perhaps we can go around, find another road.” Bram gestured at the surrounding landscape. “There is no other road.” They stood in the middle of the rutted dirt lane, which occupied a kind of narrow, winding valley. A steep bank of gorse rose up on one side, and on the other, some dozen yards of heath separated the road from dramatic bluffs. And below those-far below those-lay the sparkling turquoise sea. If the air was seasonably dry and clear, and Bram squinted hard at that thin indigo line of the horizon, he might even glimpse the northern coast of France. So close. He’d get there. Not today, but soon. He had a task to accomplish here, and the sooner he completed it, the sooner he could rejoin his regiment. He wasn’t stopping for anything. Except sheep. Blast it. It would seem they were stopping for sheep. A rough voice said, “I’ll take care of them.” Thorne joined their group. Bram flicked his gaze to the side and spied his hulking mountain of a corporal shouldering a flintlock rifle. “We can’t simply shoot them, Thorne.” Obedient as ever, Thorne lowered his gun. “Then I’ve a cutlass. Just sharpened the blade last night.” “We can’t butcher them, either.” Thorne shrugged. “I’m hungry.” Yes, that was Thorne-straightforward, practical. Ruthless. “We’re all hungry.” Bram’s stomach rumbled in support of the statement. “But clearing the way is our aim at the moment, and a dead sheep’s harder to move than a live one. We’ll just have to nudge them along.” Thorne lowered the hammer of his rifle, disarming it, then flipped the weapon with an agile motion and rammed the butt end against a woolly flank. “Move on, you bleeding beast.

The PEOPLE, SCHOOL, EVERYONE, and EVERYTHING is so FAKE AND GAY.' 'I shrieked, at the top of my voice fingers outspread and frozen in fear, unlike ever before in my young life; being the gentle, sweet, and shy girl that I am.' 'Besides always too timid to have a voice, to stand up for me, and forced not to, by masters.' Amidst my thoughts racing ridiculously, 'I feel that it is all just another way for the 'SOCIETY' to make me feel inferior, they think, they are so 'SUPERIOR' to me, and who I am to them.' 'Nonetheless, every day of my life, I have felt like I have been drowning in a pool, with weights attached to my ankles.' 'Like, of course, there is no way for me to escape the chains that are holding me down.' 'The one and only person, that holds the key to my freedom: WILL NEVER LET ME GO! It's like there is within me, and has been deep inside me!' 'I now live in this small dull town for too damn long. It is an UNSYMPATHETIC, obscure, lonely, totally depressed, and depressing place, for any teenage girl to be, most definitely if you're a girl like me.' 'All these streets surrounding me are covered with filth, and born in the hills of middle western Pennsylvania mentalities of slow-talking and deep heritages, and beliefs, that don't operate me as a soul lost and lingering within the streets and halls.' 'My old town was ultimately left behind when the municipality neighboring made the alterations to the main roads; just to save five minutes of commuting, through this countryside village. Now my town sits on one side of that highway.' 'Just like a dead carcass to the rest of the world, which rushes by. What is sullen about this is that it is a historic town, with some immeasurable old monuments, and landmarks.' 'However, the others I see downright neglect what is here, just like me, it seems. Other than me, no one cares. Yet I care about all the little things.' 'I am so attached to all these trivial things as if they are a part of me. It disheartens me to see anything go away from me.' 'It's a community where the litter blows and bisects the road, like the tumble-wheats of the yore of times past.' 'Furthermore, if you do not look where you are going, you will fall in our trip, in one of the many potholes or heaved up bumps in the pavement, or have an evacuated structure masonry descending on your head.' 'Merely one foolproof way of simplifying the appearance of this ghost town.' 'There are still some reminders of the glory days when you glance around.' 'Like the town clock, that is evaporated black that has chipped enamel; it seems that it is always missing a few light bulbs.' 'The timepiece only has time pointing hands on the one side, and it nevermore shows the right time of day.' 'The same can be assumed for the neon signs on the mom-and-pop shops, which flicker at night as if they're in agonizing PAIN.' 'Why? To me is a question that is asked frequently.' 'It is all over negligence!' 'I get the sense and feeling most of the time, as they must prepare when looking around here at night.' 'The streetlamps do not all work, as they should. The glass in them is cracked.' 'The parking meters are always jammed, or just completely broken off their posts altogether.' 'The same can be said, for the town sign that titles this area. It is not even here anymore, as it should be now moved to the town square or shortage of a park.

This is the only story of mine whose moral I know. I don't think it's a marvelous moral, I simply happen to know what it is: We are what we pretend to be, so we must be careful about what we pretend to be. My personal experience with Nazi monkey business was limited. There were some vile and lively native American Fascists in my home town of Indianapolis during the thirties, and somebody slipped me a copy of The Protocols of the Elders of Zion, I remember, which was supposed to be the Jews' secret plan for taking over the world. And I remember some laughs about my aunt, too, who married a German German, and who had to write to Indianapolis for proofs that she had no Jewish blood. The Indianapolis mayor knew her from high school and dancing school, so he had fun putting ribbons and official seals all over the documents the Germans required, which made them look like eighteenth-century peace treaties. After a while the war came, and I was in it, and I was captured, so I got to see a little of Germany from the inside while the war was still going on. I was a private, a battalion scout, and, under the terms of the Geneva Convention, I had to work for my keep, which was good, not bad. I didn't have to stay in prison all the time, somewhere out in the countryside. I got to go to a city, which was Dresden, and to see the people and the things they did. There were about a hundred of us in our particular work group, and we were put out as contract labor to a factory that was making a vitamin-enriched malt syrup for pregnant women. It tasted like thin honey laced with hickory smoke. It was good. I wish I had some right now. And the city was lovely, highly ornamented, like Paris, and untouched by war. It was supposedly an 'open' city, not to be attacked since there were no troop concentrations or war industries there. But high explosives were dropped on Dresden by American and British planes on the night of February 13, 1945, just about twenty-one years ago, as I now write. There were no particular targets for the bombs. The hope was that they would create a lot of kindling and drive firemen underground. And then hundreds of thousands of tiny incendiaries were scattered over the kindling, like seeds on freshly turned loam. More bombs were dropped to keep firemen in their holes, and all the little fires grew, joined one another, and became one apocalyptic flame. Hey presto: fire storm. It was the largest massacre in European history, by the way. And so what? We didn't get to see the fire storm. We were in a cool meat-locker under a slaughterhouse with our six guards and ranks and ranks of dressed cadavers of cattle, pigs, horses, and sheep. We heard the bombs walking around up there. Now and then there would be a gentle shower of calcimine. If we had gone above to take a look, we would have been turned into artefacts characteristic of fire storms: seeming pieces of charred firewood two or three feet long - ridiculously small human beings, or jumbo fried grasshoppers, if you will. The malt syrup factory was gone. Everything was gone but the cellars where 135,000 Hansels and Gretels had been baked like gingerbread men. So we were put to work as corpse miners, breaking into shelters, bringing bodies out. And I got to see many German types of all ages as death had found them, usually with valuables in their laps. Sometimes relatives would come to watch us dig. They were interesting, too. So much for Nazis and me. If I'd been born in Germany, I suppose I would have been a Nazi, bopping Jews and gypsies and Poles around, leaving boots sticking out of snowbanks, warming myself with my secretly virtuous insides. So it goes. There's another clear moral to this tale, now that I think about it: When you're dead you're dead. And yet another moral occurs to me now: Make love when you can. It's good for you.

Keynes was a voracious reader. He had what he called ‘one of the best of all gifts – the eye which can pick up the print effortlessly’. If one was to be a good reader, that is to read as easily as one breathed, practice was needed. ‘I read the newspapers because they’re mostly trash,’ he said in 1936. ‘Newspapers are good practice in learning how to skip; and, if he is not to lose his time, every serious reader must have this art.’ Travelling by train from New York to Washington in 1943, Keynes awed his fellow passengers by the speed with which he devoured newspapers and periodicals as well as discussing modern art, the desolate American landscape and the absence of birds compared with English countryside.54 ‘As a general rule,’ Keynes propounded as an undergraduate, ‘I hate books that end badly; I always want the characters to be happy.’ Thirty years later he deplored contemporary novels as ‘heavy-going’, with ‘such misunderstood, mishandled, misshapen, such muddled handling of human hopes’. Self-indulgent regrets, defeatism, railing against fate, gloom about future prospects: all these were anathema to Keynes in literature as in life. The modern classic he recommended in 1936 was Forster’s A Room with a View, which had been published nearly thirty years earlier. He was, however, grateful for the ‘perfect relaxation’ provided by those ‘unpretending, workmanlike, ingenious, abundant, delightful heaven-sent entertainers’, Agatha Christie, Edgar Wallace and P. G. Wodehouse. ‘There is a great purity in these writers, a remarkable absence of falsity and fudge, so that they live and move, serene, Olympian and aloof, free from any pretended contact with the realities of life.’ Keynes preferred memoirs as ‘more agreeable and amusing, so much more touching, bringing so much more of the pattern of life, than … the daydreams of a nervous wreck, which is the average modern novel’. He loved good theatre, settling into his seat at the first night of a production of Turgenev’s A Month in the Country with a blissful sigh and the words, ‘Ah! this is the loveliest play in all the world.’55 Rather as Keynes was a grabby eater, with table-manners that offended Norton and other Bloomsbury groupers, so he could be impatient to reach the end of books. In the inter-war period publishers used to have a ‘gathering’ of eight or sixteen pages at the back of their volumes to publicize their other books-in-print. He excised these advertisements while reading a book, so that as he turned a page he could always see how far he must go before finishing. A reader, said Keynes, should approach books ‘with all his senses; he should know their touch and their smell. He should learn how to take them in his hands, rustle their pages and reach in a few seconds a first intuitive impression of what they contain. He should … have touched many thousands, at least ten times as many as he reads. He should cast an eye over books as a shepherd over sheep, and judge them with the rapid, searching glance with which a cattle-dealer eyes cattle.’ Keynes in 1927 reproached his fellow countrymen for their low expenditure in bookshops. ‘How many people spend even £10 a year on books? How many spend 1 per cent of their incomes? To buy a book ought to be felt not as an extravagance, but as a good deed, a social duty which blesses him who does it.’ He wished to muster ‘a mighty army … of Bookworms, pledged to spend £10 a year on books, and, in the higher ranks of the Brotherhood, to buy a book a week’. Keynes was a votary of good bookshops, whether their stock was new or second-hand. ‘A bookshop is not like a railway booking-office which one approaches knowing what one wants. One should enter it vaguely, almost in a dream, and allow what is there freely to attract and influence the eye. To walk the rounds of the bookshops, dipping in as curiosity dictates, should be an afternoon’s entertainment.

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.

As Guy Bois has written, the Roman town was a parasitic community, not a center of production: “In the Roman period, the dominant function of a city was of a political order. It lived primarily from the revenues draining into it from its surroundings by the agency of the land tax.… The town, in effect, produced little or nothing for the benefit of the surrounding countryside.

Even at that hour, London was awake and there would be cutpurses and pickpockets and maunderers about. Each week he saw more and more of them, lurking on street corners and huddled in doorways – vagrants and paupers pouring in from the countryside where they could not eke out a living on land being enclosed for animals, and could no longer turn to the charity of the old religious houses. For all their extravagance and corruption, the ancient monasteries had provided food and shelter to the poor and sick of their counties. Now London grew larger, dirtier and more overcrowded with each day while Londoners grumbled and cursed and demanded an end to the river of vagrants and harsher penalties for their crimes. But to no avail. A man had only to walk along Fleet Street to see that the problem was getting worse by the week. On the corner of Pilgrim Street, butchers and bakers were already setting out their stalls and aiming kicks at the half-naked urchins who scrabbled about in the dirt, squabbling over a stale crust or a scrap of offal. The urchins had to be quick. Hungry dogs sniffed about while kites watched hopefully from the rooftops. Christopher saw a bird swoop from its perch, take a morsel in its beak and flap away before it could be frightened off. A filthy child saw him and dashed across the street to demand a coin. She grabbed his gown and held on like a terrier with a rat until he gave up trying to free himself and tossed

If someone left you, you had to answer with silence. She bore the scent of a mixture of oriental spices and the sweetness of flowers and honey. Dreams are the interface between the worlds, between time and space. He calls books freedoms. And homes too. They preserve all the good words that we so seldom use. Tango is a truth drug. It lays bare your problems and your complexes, but also the strengths you hide from others so as not to vex them. Saudade. It is the sense of being loved in a way that will never come again. It is a unique experience of abandon. It is everything that words cannot capture. They say that men who are at one with their bodies can sense and smell when a woman wants more from life than she is getting. Another woman found it incredibly erotic when I backed pate en croute. Aromas do funny things to the soul. Habit is a vain and treacherous goddess. She lets nothing disrupt her rule. She smothers one desire after another: the desire to travel, the desire for a better job or a new love. She stops us from living as we would like, because habit prevents us from asking ourselves whether we continue to enjoy doing what we do. Books can do many things but not everything. We have to live the important things, not read them. It was the season for truffles and literature. The countryside was redolent of wild herbs and glowed in autumnal rust reds and wine yellows.

I think about a story told by a Serbian player I very much admired. He must have lived in a village that was like mine but even poorer, far from everything, lost in the Yugoslavian countryside. When he was small, his uncle had given him a fabulous, shiny-white new ball. In order not to spoil it, he and his brother decided never to let it bounce on the ground and play only with their heads. There was only one ball, and they had to make it last. During one match, a coach from Red Star Belgrade spotted him. He was recruited thanks to the skills he had developed playing with his head in this way. What sort of player would he have been if he’d had access to twenty balls? Not spoiling the ball he was given, playing all the time, developing his own qualities through perseverance and training: I liked everything about this story. The white ball was sacred to me, too, and it remains so to this day. That was the kind of football I came from.

Until then (& I really do hate to admit this), I believed that everyone pretty much lived exactly the way we did where I grew up... at Reseda, California, USA. I thought everyone believed the same things, wanted the same things, read the same things, & thought the same things were funny. You grew up, got married, had children, & lived happily ever after. This was the way life worked. Ask Ozzie & Harriet, June & Ward Cleaver, Pollyanna's Aunt, or The Cunningham's. It seemed that's how it was for my parents, how it would be for me, & how it was everyone. But this couple lived in a way I'd never heard of, or imagined, & yet, it all seemed to work out fine.

Together, Vita (Sackville-West) & Harold (Sir Harold Nicholson) had a passion bigger than them-selves, bigger than their marriage, bigger than everything~their garden. No matter what they did during their lives, the legacy they left for generations to come is pure magic.

he took direct aim at the comforts of the modern world: “With a wistfulness, perhaps a little tinged with sentimentality,” he wrote, “I think of the leisurely days of a few hundred years ago, before life was so mad a rush, before the countryside was spoiled by droves of people, and beauty itself exploited as a commercial proposition. We have become so accustomed to having everyday life made easy for us, that our energies are not absorbed in the art of living, but run riot in a craving for sensation.

On May 31, 1834, a sizable earthquake struck Safad, accompanied by much loss of property, and some weeks later word reached town that the Egyptian army was going to conscript Arab men. Superstitious Arabs concluded that some malign influence was working against them, and the Jews were blamed. The logical solution was to massacre them, which the Arabs started to do. For thirty-three unhampered days the Muslims were allowed to riot, destroying synagogues, killing rabbis and defacing over two hundred scrolls of the Torah, each worth more than a man’s home. The remnants of the great Jewish settlement were driven into the countryside, where for more than a month they lived on grass and slaughtered sheep, after which the government came back, caught the Arab ringleaders and hanged thirteen of them.

even if she lived in peace in the countryside … those scars would always remind her of what she’d endured. And that even if she was free, others were not.

Feeling of deep and profound peace Certainty that all things will work out for the good Sense of my own need to contribute to others Conviction that love is at the center of everything Sense of joy and laughter An experience of great emotional intensity Great increase in my understanding and knowledge Sense of the unity of everything and my own part in it Sense of new life or living in the world Confidence in my own personal survival Feeling that I couldn’t possibly describe what was happening to me The sense that all the universe is alive The sensation that my personality had been taken over by something much more powerful that I am As we escape the subjective self and rise above our suffering to view our experience objectively, we abandon the limitations of our local minds in the embrace of nonlocal consciousness. Later researchers built on Greeley’s initial findings. They found seven commonalities, including a sense of unity, enlightenment, awe, and bliss. The sensory vividness of the “enlightenment” experience exceeded that of everyday life. In his 1954 classic The Doors of Perception, philosopher Aldous Huxley called this “the sacramental vision of reality.” All mystics have similar experiences, whether they are Hindu sadhus begging as they wander the countryside, Buddhist monks isolating themselves in caves high in the Himalayas, or Christian nuns engaged in contemplative prayer. Harvard University’s first professor of psychology, William James, after his own transcendent experiences, observed in 1902 that “our normal waking consciousness . . . is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different.” He said that no account of the universe would be complete without accounting for these states.

The Sixteen Conclusions of Reverend Kirk In the last half of the seventeenth century, a Scottish scholar gathered all the accounts he could find about the Sleagh Maith and, in 1691, wrote an amazing manuscript entitled The Secret Commonwealth of Elves, Fauns and Fairies. It was the first systematic attempt to describe the methods and organization of the strange creatures that plagued the farmers of Scotland. The author, Reverend Kirk, of Aberfoyle, studied theology at St. Andrews and took his degree of professor at Edinburgh. Later he served as minister for the parishes of Balquedder and Aberfoyle and died in 1692. Kirk invented the name "the Secret Commonwealth" to describe the organization of the elves. It is impossible to quote the entire text of his treatise, but we can summarize his findings about elves and other aerial creatures in the following way: 1. They have a nature that is intermediate between man and the angels. 2. Physically, they have very light and fluid bodies, which are comparable to a condensed cloud. They are particularly visible at dusk. They can appear and vanish at will. 3. Intellectually, they are intelligent and curious. 4. They have the power to carry away anything they like. 5. They live inside the earth in caves, which they can reach through any crevice or opening where air passes. 6. When men did not inhabit most of the world, the creatures used to live there and had their own agriculture. Their civilization has left traces on the high mountains; it was flourishing at a time when the whole countryside was nothing but woods and forests. 7. At the beginning of each three-month period, they change quarters because they are unable to stay in one place. Besides, they like to travel. It is then that men have terrible encounters with them, even on the great highways. 8. Their chameleon-like bodies allow them to swim through the air with all their household. 9. They are divided into tribes. Like us, they have children, nurses, marriages, burials, etc., unless they just do this to mock our own customsor to predict terrestrial events. 10. Their houses are said to be wonderfully large and beautiful, but under most circumstances they are invisible to human eyes. Kirk compares them to enchanted islands. The houses are equipped with lamps that burn forever and fires that need no fuel. 11. They speak very little. When they do talk among themselves, their language is a kind of whistling sound. 12. Their habits and their language when they talk to humans are similar to those of local people. 13. Their philosophical system is based on the following ideas: nothing dies; all things evolve cyclically in such a way that at every cycle they are renewed and improved. Motion is the universal law. 14. They are said to have a hierarchy of leaders, but they have no visible devotion to God, no religion. 15. They have many pleasant and light books, but also serious and complex books dealing with abstract matters. 16. They can be made to appear at will before us through magic. The similarities between these observations and the story related by Facius Cardan, which antedates Kirk's manuscript by exactly two hundred years, are clear. Both Cardan and Paracelsus write, like Kirk, that a pact can be made with these creatures and that they can be made to appear and answer questions at will. Paracelsus did not care to reveal what that pact was "because of the ills that might befall those who would try it." Kirk is equally discreet on this point. And, of course, to go deeper into this matter would open the whole field of witchcraft and ceremonial magic, which is beyond my purpose in the present book.

Out of luck Even this bold idea failed to work. At first the batteries were too heavy for the trio to carry. Then when they brought the radio from the crash site to the tail, they found that the electrical systems were incompatible: the plane used AC, the batteries supplied DC. Sewing for survival It was now apparent that the only way out was to climb over the mountains to the west. They also realized that unless they found a way to survive the freezing nights, they would die attempting the journey. So the survivors came up with an ingenious solution. They tore out large sections of fabric from clothing, gathered padding from the plane’s upholstery and got to work with a needle and thread from an emergency pack. Eventually they created a passable sleeping bag. It would fit three men inside, but would carry the lives of all sixteen of the remaining survivors. Hiking with hope On 12 December 1972, Parrado, Canessa and Vizintín set out to climb the mountain to the west. It was two months since the crash. As they climbed over the first peak their bodies struggled in the thinning oxygen. It was savagely cold at night, but the homemade sleeping bag kept them alive. After three days of trekking they met with a major disappointment. Cresting the shoulder of the mountain they expected to see the green countryside of Chile. Instead there was a sea of snow-bound peaks stretching out to the horizon. They were deeper in the mountains than they thought. They had tens of kilometres of high altitude hiking still to go. After the initial rush of despair the men again found hope, and through that, a positive plan of action. They had further to go, so they must be stricter with their

He put his arm around her. “Tut, tut. If anything happens to me you will have much still to live for. This house and land will be yours. You will become principal shareholder in Wheal Leisure Mine. You will have a duty—to people and to the countryside…” She stopped him. “Nay, Ross, I shall have nothing. I shall be a beggar again. I shall be an unfledged miner’s wench—” “You’ll be a handsome young woman in your first twenties with a small estate and a load of debts. The best of your life will be ahead of you—” “I live only through you. You made me what I am. You think me into being handsome, you think me into being a squire’s wife—” “Stuff. You’d surely marry again. If I were gone there’d be men humming around here from all over the county. It isn’t flattery but the sober truth. You could take your pick of a dozen—” “I should never marry again. Never!

A long time ago, in a small village, there lived a wise old monk named Tenzen. One day his neighbors discovered that their sixteen-year-old daughter was pregnant. Furious, the parents confronted her and demanded to know the name of the baby’s father. Through tears she confessed, “It was the Zen master, Tenzen.” The parents went to Tenzen and angrily accused him of betraying their trust. “How could you do this?” they cried out. “You are going to raise this child!” The great sage listened attentively, replying with no emotion. “Is that so?” When the baby was born, they brought the infant to the master’s door and said, “This baby is now your responsibility.” Taking the child in his arms, he replied, “Is that so?” He then compassionately cared for the newborn. As word of the teacher’s misdeeds spread throughout the countryside, he lost both his reputation and his followers. This meant nothing to him as he continued to care for the child with great love. A year later, feeling terrible about what she had done, the young mother confessed to her parents that Tenzen was not the father. Instead, it was the young man in the butcher shop whom they had forbidden her to see. Horrified and embarrassed, the parents returned to the master’s compound to seek forgiveness. “We are so sorry,” they said. “We have just learned you are not the baby’s father.” “Is that so?” “With your blessing, we would like our baby back.” “Is that so?” And with that the master gently returned the child to the parents.

A visceral glow of life surrounds them. In this glow, the word "commitment" surfaces. A commitment to the path of living as life unfolds, no matter how it transforms. A desire to keep living, not against but _with_ the specter of frailty, failure, and death. This commitment is a naked pleasure that exists under the ever-shifting, open space of change, palpable against the hungry, narrow world of optimization.

Sometimes I just wish to be an ordinary man living in a simple village. Going through my day working in a farm, nibbling local snacks in the evening, drinking coffee and preparing the food by my own at night. To spend my Sundays rising before the sun, going for long countryside walk, sometimes cycling and listening my favourite music for the rest of the day. This is not all but it's enough for me - for an ordinary man.

The U.S. directed military-political aims at present are to herd the entire population in the countryside of South Vietnam into concentration camps - fortified villages surrounded with barbed wire entanglements and moats - from which the peasants may leave only in daylight hours under the guns of the U.S - Diemist troops. The main military operations are designed to sweep the peasants up into the so-called 'strategic hamlets', the concentration camp villages. The people of South Vietnam resist this, they refuse to live like slaves. With primitive arms made by themselves and those they can capture from their oppressors they fight back. In order to increase the pressure on them, U.S. planes have of late greatly stepped up their barbaric campaign of destroying rice and other food crops by air-sprayed chemicals and thus starve the peasants into submission.

In the opening paragraphs of the first chapter, the narrator is speaking casually to Mirdath the Beautiful, a maiden of the gentry of the English rural countryside. A more comfortable and bucolic setting cannot be imagined. Then, when he says, 'It is an elf night; the Towers of Sleep rise' she answers by speaking of the Moon-Garden, the City of Twilight, and the Tree with the Great Painted Head. By that word she reveals that she is like him: a soul that is more than mortal, that has lived other lives in other cycles of reincarnation, dimly half-forgotten. She and he are both travelers from moon-lit elfin lands or empires of cloudy nightmare, and they hail from places far beyond the little fields we know, older than human history: they have seen the light of other suns, other days. They dance to music we cannot hear. No one of their own time will understand them.

I won’t be the half-heard,’ said Marr, making his way down a carpeted hallway in the upper levels of the villa, a passageway replete with portraits that bore unmistakable genetic links. Only the most recent picture had no date of death beneath it. A woman shawled with rich fabrics and draped in expensive jewellery stared back at him, handsome with rich living and what looked like subtle flesh sculpting. ‘Did you own this fine dwelling?’ he asked the portrait. ‘How did it feel to have it taken from you? To have your dreams crushed under the boots of the Sons of Horus?’ The portrait was, of course, silent. ‘Are you even still alive? Perhaps you fled to the interior countryside to wait out the war. Maybe you took refuge in another of your holdings, or in the household of a friend.’ Marr stepped away from the portrait and hurled the amphora at the wall. It shattered and soaked the picture, drenching it in wine that dripped in garnet droplets from its gilt frame. ‘It doesn’t matter!’ he roared. ‘Whatever became of you, you are nothing now. Whatever your achievements, they are as dust in the wind. All your labours, all your dedication, blood, sweat and tears… all shed for nothing.

In Michigan—where the State Department of Public Instruction had adopted the slogan “A high school education for every boy and girl in Michigan”7—consolidated schools began to replace the old country schoolhouses in 1919. Not everyone, however, was in favor of this change. The push for consolidation produced heated conflicts throughout the region. Many old-timers felt that the type of schooling they had received was perfectly adequate for their children, particularly for the boys who planned to make their livings as farmers. These opponents also bristled at the prospect of paying higher taxes to fund the fancy new schools. “They simply couldn’t see the sense to more than an eighth grade education,” notes one historian, “and they couldn’t see paying for it. Fine if some people wanted high school education for their children, but let them pay tuition and send their children to the city.”8 Foes of consolidation also argued that it was safer for their children to walk to the nearest one-room schoolhouse than to transport them by wagon or bus “over the generally miserable back roads in the . . . countryside

Also a superstitious man, a crosser of fingers, who knew, for example, that in America wicked spirits lived in trees so it was necessary to knock on wood to drive them out, whereas British tree- spirits (he was an admirer of the British countryside) were friendly creatures so one touched wood to get the benefit of their benevolence.

But already I’m learning that I can live without many things that I thought were essential, and I’m living with many others that I never imagined I could (mice for example).

Their fellow Pennsylvanians knew nothing about the shattered shtetls and destroyed synagogues of the old country; they had not set eyes on the stunned elderly immigrants starving in tenements in New York, the old ones who came alone, who spoke Yiddish only, whose children died or left them to live in charity homes, the women frightened until the end, the men consigned to a life of selling vegetables and fruits on horse-drawn carts. They were a lost nation spread across the American countryside, bewildered, their yeshiva education useless, their proud history ignored, as the clankety-clank of American industry churned around them, their proud past as watchmakers and tailors, scholars and historians, musicians and artists, gone, wasted. Americans cared about money. And power. And government. Jews had none of those things;

For example, children who are separated from their parents after a traumatic event are likely to suffer serious negative long-term effects. Studies conducted during World War II in England showed that children who lived in London during the Blitz and were sent away to the countryside for protection against German bombing raids fared much worse than children who remained with their parents and endured nights in bomb shelters and frightening images of destroyed buildings and dead people.21

How the poor masses were streaming into the big city, bewitched by the idea of living just there. They left a poor, humdrum everyday life in the countryside for a hopeless slum on the fringes of the metropolis from which they would never escape.

This region of England has the prettiest villages and most beautiful countryside in the world, and yet there is something about such contrived perfection that I find disquieting. For the cramped labourers’ cottages are occupied by stockbrokers and building speculators, and ye host in ye olde village pub turns out to be an airline pilot between trips. The real villagers live near the main road in ugly brick terraced houses, their front gardens full of broken motorcars.

The usual snafu. Bad guys are too weak to take the towns, good guys are too crapped out to take the countryside and nobody wants to fight except the Coms. Students ready to set fire to the place soon as they’re no longer exempt from the war, food riots any day now, corruption like there was no tomorrow, no one can live on his salary, fortunes being made and the place bleeding to death. Palace is unreal and the Embassy is a nut-house, more spooks than straight guys and all pretending they’ve got a secret. Want more?

My wife always says she’d love to live in the countryside. I like the idea of escaping all the nonsense of London, but you know what? My heart and soul are here in the city, really. So I think that’s where I’ll always be.

Moshe had few friends. Most of Pottstown’s Jews had left Chicken Hill by then. Nate was a friend, but he was a Negro, so there was that space between them. But with Malachi, there was no space. They were fellow escapees who, having endured the landing at Ellis Island and escaped the grinding sweatshops and vicious crime of the vermin-infested Lower East Side, had arrived by hook or crook in the land of opportunity that was Pennsylvania, home to Quakers, Mormons, and Presbyterians. Who cared that life was lonely, that jobs were thankless drudgery, that the romance of the proud American state was myth, that the rules of life were laid carefully in neat books and laws written by stern Europeans who stalked the town and state like the grim reaper, with their righteous churches spouting that Jews murdered their precious Jesus Christ? Their fellow Pennsylvanians knew nothing about the shattered shtetls and destroyed synagogues of the old country; they had not set eyes on the stunned elderly immigrants starving in tenements in New York, the old ones who came alone, who spoke Yiddish only, whose children died or left them to live in charity homes, the women frightened until the end, the men consigned to a life of selling vegetables and fruits on horse-drawn carts. They were a lost nation spread across the American countryside, bewildered, their yeshiva education useless, their proud history ignored, as the clankety-clank of American industry churned around them, their proud past as watchmakers and tailors, scholars and historians, musicians and artists, gone, wasted. Americans cared about money. And power. And government. Jews had none of those things; their job was to tread lightly in the land of milk and honey and be thankful that they were free to walk the land without getting their duffs kicked—or worse. Life in America was hard, but it was free, and if you worked hard, you might gain some opportunity, maybe even open a shop or business of some kind.

I love the countryside and I live in London because I’m all secure, but I see myself one day living abroad. I don’t know why I think that and I think of either Italy or France, which is rather unnerving; not yet.

Death was, however, a daily occurrence in the countryside, the result of the government’s corruption, neglect and apathy toward those living in the country. The rural poor often died because of a lack of medical care, often without ever knowing the exact cause of death. There were no roads or public transport in rural areas, and this meant a lack of access. Often the sick person could not be reached in time.

Uneasy lies the head that wears the crown. Everyone knows that. Except kings usually know they’re going to be kings long before they take over the throne. They prepare for it their whole lives, train for it. They’re ready when the day arrives. I wasn’t. Because I was never meant to be king. I’m Lancelot, burning and pillaging and fucking his way through the countryside. Not King fucking Arthur.

We've been quiet for too long, just taking the blows, But the winds of change are here, and everybody knows. We're the heart of this nation, the soul of the land, We're standing up together, 'cause united we stand. We won't just accept things we cannot change, It's time to rise up, it's time to rearrange. For a better America, we're taking a stand, With hope in our hearts and the future in our hands. From the cities to the countryside, hear our call, We're breaking down the barriers, we're tearing down the wall. With courage in our voices, and action in our creed, We're sowing seeds of progress, we're the change we need. We're the dream of the founders, the vision they saw, A land of opportunity, justice for all. We're not waiting for tomorrow, we're acting today, For a better America, we're leading the way. We're rewriting the story we refuse to accept, With every small step, with every big leap. For a better America, we're setting the tone, We're the architects of change, and we're not alone. So here's to the brave, to the free, to the bold, To a future that's bright, to a story retold. For a better America, we're the living proof, In the land of the free, we're the change on the move.

At the start of the nineteenth century, when Frederic Tudor first began shipping and selling ice, more than nine out of every ten Americans still lived in the countryside and ate what they could grow or gather and preserve. Because food availability was still seasonal and local, there was no average American diet in 1800, and poor, indigenous, or enslaved people were often unable to access enough to eat.

to slow her beautiful car and began the tedious task of leaving the glorious open countryside behind and instead navigating the increasingly frustrating, suffocating banality that was the twenty-first century urban environment. Finally, she pulled into one of her favourite waiting spots, not far from where he lived, and turned off the purring engine. Her heart was now beating so fast that she could hear it pounding in her ears. How soon before he came by and she could watch him approach? As she waited with the patience of a spider in the car, with the people passing by still casting admiring and envious glances at the Jaguar as they did so, she thought how funny life could be sometimes. When she’d been younger and far more foolish than today, she’d been so in love with Michael that she thought it might kill her. But in the end, he’d let her down, leaving her broken-hearted and bewildered. Why had he abandoned her? Why hadn’t her love been enough? How many weeks after he’d broken up with her did she torment herself with such questions? How long had she watched him, trailing after him in her less-conspicuous car, wanting and willing him to relent and take her back? Looking back on herself at that point in time, she could feel only pity and perhaps a little scorn for her old self. But she could forgive herself too. She’d been desperately, crazily, whole-heartedly in love with him, and love made fools of everyone, didn’t it? Odd to think, now, that if she hadn’t met Michael, she’d never have met the man who was destined to be her real love, her one true soulmate. Even more astonishing to realize that, when she’d first met him, she hadn’t been able to stand him! Mia shook her head now in remembrance of her own folly. To think, in the beginning, she’d been

Man is a gregarious being. He cannot live by bread alone. If he suffers in body, mind and soul from being crowded into too close contact with his fellows, so also does he suffer from being separated too far from them.....Yet as the cities grow, unwholesomely crowding people together till they are packed in tiers, family above family, so are they unwholesomely separated in the countryside.

What is wrong with modern civilization which produces at the roots these signs of sterility and racial decadence? But this is nothing new, it has happened before and history is full of examples of it. Imperial Rome in its decline was far worse. Is there a cycle governing this inner decay and can we seek out the causes and eliminate them? Modern industrialism and the capitalist structure of society cannot be the sole causes, for decadence has often occurred without them. It is probable, however, that in their present forms they do create an environment, a physical and mental climate, which is favourable for the functioning of those causes. If the basic cause is something spiritual, something affecting the mind and spirit of man, it is difficult to grasp though we may try to understand it or intuitively feel it. But one fact seems to stand out: that a divorce from the soil, from the good earth, is bad for the individual and the race. The earth and the sun are the sources of life and if we keep away from them for long life begins to ebb away. Modern industrialized communities have lost touch with the soil and do not experience that joy which nature gives and the rich glow of health which comes from contact with mother earth. They talk of nature’s beauty and go to seek it in occasional week-ends, littering the countryside with the product of their own artificial lives, but they cannot commune with nature or feel part of it. It is something to look at and admire, because they are told to do so, and then return with a sigh of relief to their normal haunts; just as they might try to admire some classic poet or writer and then, wearied by the attempt, return to their favourite novel or detective story, where no effort of mind is necessary. They are not children of nature, like the old Greeks or Indians, but strangers paying an embarrassing call on a scarce-known distant relative. And so they do not experience that joy in nature’s rich life and infinite variety and that feeling of being intensely alive which came so naturally to our forefathers. Is it surprising then that nature treats them as unwanted step-children?

Bartók, like Janáek, carried out a considerable amount of research into folk music. He would travel into the countryside with his camera and his Edison wax disks to record Hungarian, Romanian and Slovakian folk music and customs. He went to Turkey and to north Africa to pursue the origins of these. ‘We must isolate the very ancient, for this is the only way of identifying the really new’, he said.

Following the Soviet invasion, the Communists, to their credit, passed decrees making girls’ education compulsory and abolishing certain oppressive tribal customs—such as the bride-price, a payment to the bride’s family in return for her hand in marriage. However, by massacring thousands of tribal elders, they paved the way for the “commanders” to step in as the new elite. Aided by American and Saudi patronage, extremism flourished. What had once been a social practice confined to areas deep in the hinterlands now became a political practice, which, according to ideologues, applied to the entire country. The modest gains of urban women were erased. “The first time a woman enters her husband’s house," Heela “told me about life in the countryside, “she wears white”—her wedding dress—“and the first time she leaves, she wears white”—the color of the Muslim funeral shroud. The rules of this arrangement were intricate and precise, and, it seemed to Heela, unchanged from time immemorial. In Uruzgan, a woman did not step outside her compound. In an emergency, she required the company of a male blood relative to leave, and then only with her father’s or husband’s permission. Even the sound of her voice carried a hint of subversion, so she was kept out of hearing range of unrelated males. When the man of the house was not present, boys were dispatched to greet visitors. Unrelated males also did not inquire directly about a female member of the house. Asking “How is your wife?” qualified as somewhere between uncomfortably impolite and downright boorish. The markers of a woman’s life—births, anniversaries, funerals, prayers, feasts—existed entirely within the four walls of her home. Gossip, hopscotching from living room to living room, was carried by husbands or sons.

In times of strife, taliban have usually mobilized in defense of tradition. British documents from as early as 1901 decry taliban opposition to colonialism in present-day Pakistan. However, as with so much else, it was the Soviet invasion and the US response that sent the transformative shock. In the 1980s, as guns and money coursed through the ranks of the Kandahar mujahedeen, squabbling over resources grew so frequent that many increasingly turned to religious law to settle their disputes. Small, informal bands of taliban, who were also battling against the Russians, established religious courts that heard cases from feuding fighters from across the south. Seemingly impervious to the lure of foreign riches, the taliban courts were in many eyes the last refuge of tradition in a world in upheaval. ... Thousands of talibs rallied to the cause, and an informal, centuries-old phenomenon of the Pashtun countryside morphed into a formal political and military movement, the Taliban. As a group of judges and legal-minded students, the Taliban applied themselves to the problem of anarchy with an unforgiving platform of law and order. The mujahedeen had lost their way, abandoned their religious principles, and dragged society into a lawless pit. So unlike most revolutionary movements, Islamic or otherwise, the Taliban did not seek to overthrow an existing state and substitute it with one to their liking. Rather, they sought to build a new state where none existed. This called for “eliminating the arbitrary rule of the gun and replacing it with the rule of law—and for countryside judges who had arisen as an alternative to a broken tribal system, this could only mean religious law. Jurisprudence is thus part of the Taliban’s DNA, but its single-minded pursuit was carried out to the exclusion of all other aspects of basic governance. It was an approach that flirted dangerously with the wrong kind of innovation: in the countryside, the choice was traditionally yours whether to seek justice in religious or in tribal courts, yet now the Taliban mandated religious law as the compulsory law of the land. It is true that, given the nature of the civil war, any law was better than none at all—but as soon as things settled down, fresh problems arose. The Taliban’s jurisprudence was syncretic, mixing elements from disparate schools of Islam along with heavy doses of traditional countryside Pashtun practice that had little to do with religion. As a result, once the Taliban marched beyond the rural Pashtun belt and into cities like Kabul or the ethnic minority regions of northern Afghanistan, they encountered a resentment that rapidly bred opposition.

Colm was a good sleeper. But if there was one sound at night that should wake him, and any sensible man who loved his family, it was the barking of dogs. The noise was coming from the village. It was not just one or two dogs, but surely every mangy cur and mongrel that lived there. Something was abroad, and in this time of the dying of the year, when fell creatures roamed the countryside as hunger began to bite, it was not likely to be anything good.

I thought the tribes around here were friendly,” she said, her eyes widening as she looked up at Caleb. His broad shoulders moved in a shrug. “If there’s one thing I’ve learned about the red man, it’s that he’s unpredictable.” Lily bit her lower lip, thinking of all the nights ahead, when she would be alone on her little farm with no one to protect her. Caleb favored her with an indulgent smile. “You don’t need to worry, Lily. You’re safe as long as you don’t go wandering off into the countryside by yourself.” The reassurance didn’t help. How on earth could she run a homestead single-handedly and not be alone? “I’ll just have to buy a rifle and practice my shooting,” she reflected aloud. Even though they hadn’t quite reached the valley, Caleb stopped the rig again. “What did you say?” he asked. Lily sighed. “I want to practice shooting. I used to hunt grouse with Rupert, and—” Caleb was staring at her as though she’d just said she planned to ride to the stars on a moonbeam. “A lady’s got no business fooling with a weapon,” he interrupted. Lily sat up very straight. “You’re certainly entitled to your opinion, Major Halliday,” she said primly, “however antiquated and stupid it might be.” Caleb started the rig rolling again with a lurch, slapping the reins down on the horse’s back. “What would you want with a gun?” he asked after a few moments had passed. Although Lily knew her answer would start more trouble, she could no longer hold it back. “I’ll need it for hunting, of course—and to protect myself, should the need arise. I mean to farm for a living, you see.” “By yourself?” There was a note of marvel in Caleb’s voice. “By myself,” Lily confirmed as the horse and buggy topped a grassy knoll.

Farming is a prison to most Burundians.8 In the countryside, especially in the north and center, people desperately want to reduce their dependence on the land. The three big ways for young people to escape poverty are education, migration, and hard work. To Burundians, secondary education is crucial: the primary if not the sole image ordinary people have when thinking about an escape from poverty is that of the fonctionnaire – not a matter of public service but of individual gain. More generally, urban migration is the crucial way by which young people try to make a decent living for themselves and their families; it is a way to prepare the conditions for marriage as well.

. Leaving the city behind, they entered the wasted countryside. Large shell holes, jagged stumps of full-grown trees, and gas residue clinging to puddles all pointed to the power of modern warfare. No living thing remained. The odor of rotting human corpses filled what was left of the woods: the dead wearing the uniforms of France, Germany, and the US.

In return for their faithful service, they would receive Red Army food rations, which amounted to a generous ladle, twice daily, from a cauldron into which all appropriated food was thrown. The stew boiled twenty-four hours a day, a fatty broth of onions, roosters, rabbits, dead horse, turnips - whatever they happened on in the course of their collecting forays - the Red Army essentially lived off the countryside.

Sarah lives in Yorkshire with her partner, enjoying the scenic countryside and rather unpredictable weather.

In the countryside, an outbreak of plague usually lasted about six months and then faded away. In cities and other places where people lived in very crowded conditions—including monasteries and schools—the disease lasted much longer, often diminishing in the winter only to reappear in the spring.

The duchess of Retz, who was fluent in Latin and Greek (languages she had acquired as a result of her first husband’s frustrating lack of sociability, which had obliged her to live like a hermit out in the countryside for years, with only her books for company), was especially interested in the literary arts.

The sun had lit up the top row of leadlight windows, and the family home, polished to within an inch of its life, was sparkling like a bejeweled old dame dressed for her annual opera outing. A great swelling wave of affection came suddenly upon Alice. For as long as she could remember, she'd been aware that the house and the gardens of Loeanneth lived and breathed for her in a way they didn't for her sisters. While London was a lure to Deborah, Alice was never happier, never quite as much herself, as she was here; sitting on the edge of the stream, toes dangling in the slow current; lying in bed before the dawn, listening to the busy family of swifts who'd built their nest above her window; winding her way around the lake, notebook always tucked beneath her arm. She had been seven years old when she realized that one day she would grow up and that grown-ups didn't, in the usual order of things, continue to live in their parents' home. She'd felt a great chasm of existential dread open up inside her then, and had taken to engraving her name whenever and wherever she could- in the hard English oak of the morning-room window frames, in the filmy grouting between the gunroom tiles, on the Strawberry Thief wallpaper in the entrance hall- as if by such small acts she might somehow tie herself to the place in a tangible and enduring way.

Carrying their flints and torches, Native Americans were living in balance with Nature—but they had their thumbs on the scale. Shaped for their comfort and convenience, the American landscape had come to fit their lives like comfortable clothing. It was a highly successful and stable system, if “stable” is the appropriate word for a regime that involves routinely enshrouding miles of countryside in smoke and ash. And it was a system that Indians were abandoning in ever-rising numbers at the time when Europeans came.

If you don't know what those old occupations were, how they were done, and how they interacted with the passersby, you're not prepared to write a historical novel. A historical figure doesn't pass through a blank countryside. That means you, the novelist, must learn by research what the whole place was like in those times. As much as you can, you must be like someone who has lived there, because you're going to be not just the storyteller but also the tour guide taking your readers through the past.

During the writing of this book, I found myself questioning why the sixteenth-century history of the Irish-English conflict—“the Mother of All the Irish Rebellions”—has been utterly ignored or forgotten. This episode was by far the largest of Elizabeth’s wars and the last significant effort of her reign. It was also the most costly in English lives lost, both common and noble. By some estimates, the rebellion resulted in half the population of Ireland dying through battle, famine, and disease, and the countryside—through the burning of forestland—was changed forever. Yet almost no one studies it, writes of it, or discusses it, even as the impact of that revolt continues to make headlines across the world more than four hundred years later. Likewise, few people outside Ireland have ever heard of Grace O’Malley, surely one of the most outrageous and extraordinary personalities of her century—at least as fascinating a character as her contemporary and sparring partner Elizabeth I. Of course history is written by the victors, and England was, by all accounts, the winner of the Irish Rebellion of the sixteenth century. But the mystery only deepens when we learn that the only contemporary knowledge we have of Grace’s exploits—other than through Irish tradition and legend—is recorded not in Ireland’s histories, but by numerous references and documentation in England’s Calendar of State Papers, as well as numerous official dispatches sent by English captains and governors such as Lords Sidney, Maltby, and Bingham. As hard as it is to believe, Grace O’Malley’s name never once appears in the most important Irish history of the day, The Annals of the Four Masters. Even in the two best modern books on the Irish Rebellion—Cyril Fall’s Elizabeth’s Irish Wars and Richard Berleth’s The Twilight Lords—there is virtually no mention made of her. Tibbot Burke receives only slightly better treatment. Why is this? Anne Chambers, author of my two “bibles” on the lives of Grace O’Malley (Granuaile: The Life and Times of Grace O’Malley) and Tibbot Burke (Chieftain to Knight)—the only existing biographies of mother and son—suggests that as for the early historians, they might have had so little regard for women in general that Grace’s exclusion would be expected. As for the modern historians, it is troubling that in their otherwise highly detailed books, the authors should ignore such a major player in the history of the period. It

about 900 million people live in the countryside, where more than half the peasants survive on about US$0.73 per day. Incomes there have been declining since 1997, and the end of this trend is nowhere in sight.

The motif of life as pilgrimage is firmly rooted in the lives of the saints and can easily be seen in the life of Jesus and his movement through the Judean countryside and his ultimate destination—Jerusalem. Jesus bids all his followers to take this journey with him; he sets his face toward Jerusalem and extends his life to us with the gentle words: Come and see.

she says something nasty.’ ‘Well, not nasty, exactly,’ Gertie said. ‘More sly, isn’t it?’ Celeste nodded. ‘Like the time she said that you were looking well.’ Evie gave a mad sort of laugh. ‘Yes!’ she cried. ‘She said I suited the extra weight I’d put on.’ ‘And the time she admired my dress,’ Gertie said, ‘and then went on to say that she wished they’d come in petite so that she could have one too.’ Celeste gave a knowing smile. ‘I don’t think it’s natural to be as skinny as Simone,’ she said. ‘No,’ Evie said. ‘Didn’t she once say that she hated chocolate? How can you trust anyone who doesn’t like chocolate? It’s not natural, is it?’ ‘It certainly isn’t,’ Celeste said, enjoying the jovial mood between them and wishing it could be like this more often. ‘And if she says my fingernails look like a man’s one more time, I swear I’m going to scream,’ Gertie said. The sisters laughed together before getting out of the car. Oak House was on the edge of a pretty village in what was known as ‘High Suffolk’ – the area to the north-west of the county famous for its rolling countryside. The house itself wasn’t attractive. Or at least it wasn’t attractive to Celeste, who was suspicious of any architecture that came after the Arts and Crafts movement – which this one certainly had. She still found it hard to understand how her father could have bought a mock-Tudor house when he had lived in a bona fide medieval home for so many years. She looked up at its black and white gable and couldn’t help wincing at such modernity. It was the same inside, too, with neatly plastered walls and floors that neither sloped nor squeaked. But, then again, Oak House had never known damp or deathwatch beetle and there was never the slightest chance of being cold in the fully insulated rooms with their central heating. ‘God, I’d rather spend an afternoon with Esther Martin,’ Gertie said as they approached the front door, which sheltered in a neat little porch where Simone had placed a pot of begonias. Celeste didn’t like begonias. Mainly because they weren’t roses. ‘I popped my head in to see if Esther was all right this morning and she nearly bit it off,’ Celeste said. ‘I’ve given up on her,’ Gertie said. ‘I’ve tried – I’ve really tried to be nice, but she is the rudest person I’ve ever met.’ Evie sighed. ‘You can’t blame her

Luke knew about Theudas from the works of Josephus .. According to Luke's convoluted history, this Judas arrived on the scene a short time after Theudas. This error by the author of Acts is simply shoddy history work. Most Christians refuse to believe that the Bible contains errors so they hopelessly try to find a Theudas that lived and died prior to 6 CE. Josephus must have forgotten about this Theudas, they "reason." But Josephus did not write about any other Theudas other than the one in 45 CE; so the hypothesis that an unknown Theudas roamed the countryside before the census is extremely unlikely.

In any case, many of those who were exiled there were pleasantly surprised by what they found. In 1897 Vladimir Ulyanov, a hereditary nobleman who had embraced socialism in his student days, was sentenced to three years’ ‘administrative exile’ in Siberia for his involvement with the revolutionary Union of Struggle. He found life in Shushenskoe, in the Minusinsk district, remarkably pleasant. ‘Everyone’s found that I’ve grown fat over the summer, got a tan and now look completely like a Siberian,’ he wrote cheerfully to his mother. ‘That’s hunting and the life of the countryside for you!’ When not hunting, shooting and fishing, Lenin – as he would later prefer to be known – was free to read and write prolifically. He was even able to marry and to bring his wife and mother-in-law to live with him.

The drive to the airport felt eternal. Jane turned the backseat radio to a rock station and worked hard at being more angry than sad. Angry was proactive. “Schmuck,” she kept muttering. It was at herself. Yes, Martin was a schmuck, too. The sheer certainty of that felt invigorating. But really, after all those boyfriends, you’d think she’d have learned that all men are schmucks. It didn’t help her humiliation much that she’d had no illusions about Martin. She knew that he’d just been a fling, motivated by her desperation to feel like a genuine woman amid the pageantry. But then she went and let herself get played. Stupid girl. She’d even convinced herself that Mr. Nobley might have been actually fond of her. “Dream on,” the radio crooned. “It doesn’t matter how it ended,” she muttered to herself, and realized that it was true. Real or not, Martin had showed her that contented spinsterhood was not an option. And real or not, Mr. Nobley had helped her say no to Mr. Darcy. She leaned her head against the window, watched the countryside go whirling by, and forced herself to smile. Pembrook Park had done its job--it allowed her to live through her romantic purgatory. She believed now in earnest that fantasy is not practice for what is real--fantasy is the opiate of women. And she’d buried her fantasy behind her in the English countryside. Her life now would be open to real possibilities. There was no Mr. Darcy, there was no perfect man. But there might be someone. And she’d be ready.

When human beings give their heartfelt allegiance to and worship that which is not God, they progressively cease to reflect the image of God. One of the primary laws of human life is that you become like what you worship; what’s more, you reflect what you worship not only back to the object itself but also outward to the world around. Those who worship money increasingly define themselves in terms of it and increasingly treat other people as creditors, debtors, partners, or customers rather than as human beings. Those who worship sex define themselves in terms of it (their preferences, their practices, their past histories) and increasingly treat other people as actual or potential sexual objects. Those who worship power define themselves in terms of it and treat other people as either collaborators, competitors, or pawns. These and many other forms of idolatry combine in a thousand ways, all of them damaging to the image-bearing quality of the people concerned and of those whose lives they touch. My suggestion is that it is possible for human beings so to continue down this road, so to refuse all whisperings of good news, all glimmers of the true light, all promptings to turn and go the other way, all signposts to the love of God, that after death they become at last, by their own effective choice, beings that once were human but now are not, creatures that have ceased to bear the divine image at all. With the death of that body in which they inhabited God’s good world, in which the flickering flame of goodness had not been completely snuffed out, they pass simultaneously not only beyond hope but also beyond pity. There is no concentration camp in the beautiful countryside, no torture chamber in the palace of delight. Those creatures that still exist in an ex-human state, no longer reflecting their maker in any meaningful sense, can no longer excite in themselves or others the natural sympathy some feel even for the hardened criminal. I

Perhaps there’s something inside her we haven’t seen yet.” The delicate comb clinked on the stone, and she started to pull Evie’s hair into loose strands. “That’s the way it is with people, you know. When I was a girl, my mother died quite unexpectedly. She meant the world to me. To my father as well. But in his grief, he consented to marry another. She was a dreadful woman, and her dreadful daughters became my stepsisters. They lived to torment me. Each morning I’d wake and wonder what I’d done to make them hate me so. Eventually I came to see that I hadn’t done anything at all. Something somewhere in their lives had hurt them—I could see that even if they couldn’t—and I made up my mind to treat them decently, as others so clearly hadn’t.” Evie studied her in the mirror. She could live to be a thousand years old and she’d never be as kind as Hazelbranch. It seemed to come naturally, as though it was a part of her, like hair or skin. “Each of us is blessed with the ability to control our own decisions,” she continued, “but cursed with the inability to control the decisions of others. I couldn’t do a thing about the way they treated me, but I got to choose the way I treated them. And do you know what happened? As we grew into adulthood, one of those wicked stepsisters became the best friend I’ve ever had.” Evie scowled and looked to the floor. She had no interest in being the bigger person. She despised Malora, and was comfortable in her anger. “It isn’t fair. Of all the people here . . .” “Life isn’t fair, Evie. It never has been and it never will be. You can sit back and moan about its unfairness while the witches roll across the countryside, or you can pick yourself up and get on with it.

Illegitimacy rose throughout the eighteenth century in Britain as in Europe; the Georgian era has been dubbed “the century of illegitimacy.” But far from proving an upsurge in lax moral behavior, the rise was probably due chiefly to planned marriages being abandoned through unforeseen disasters. Traditionally it was common practice, especially in the countryside, for couples to enjoy intimate relations that were only legalized in church if and when the woman fell pregnant. But high living costs and wartime conscription, along with the Marriage Act of 1753 making weddings more complicated to arrange, deterred or prevented many well-intentioned couples from proceeding up the aisle

The situation was similar in the Soviet Union, with industry playing the role of sugar in the Caribbean. Industrial growth in the Soviet Union was further facilitated because its technology was so backward relative to what was available in Europe and the United States, so large gains could be reaped by reallocating resources to the industrial sector, even if all this was done inefficiently and by force. Before 1928 most Russians lived in the countryside. The technology used by peasants was primitive, and there were few incentives to be productive. Indeed, the last vestiges of Russian feudalism were eradicated only shortly before the First World War. There was thus huge unrealized economic potential from reallocating this labor from agriculture to industry. Stalinist industrialization was one brutal way of unlocking this potential. By fiat, Stalin moved these very poorly used resources into industry, where they could be employed more productively, even if industry itself was very inefficiently organized relative to what could have been achieved. In fact, between 1928 and 1960 national income grew at 6 percent a year, probably the most rapid spurt of economic growth in history up until then. This quick economic growth was not created by technological change, but by reallocating labor and by capital accumulation through the creation of new tools and factories. Growth was so rapid that it took in generations of Westerners, not just Lincoln Steffens. It took in the Central Intelligence Agency of the United States. It even took in the Soviet Union’s own leaders, such as Nikita Khrushchev, who famously boasted in a speech to Western diplomats in 1956 that “we will bury you [the West].” As late as 1977, a leading academic textbook by an English economist argued that Soviet-style economies were superior to capitalist ones in terms of economic growth, providing full employment and price stability and even in producing people with altruistic motivation. Poor old Western capitalism did better only at providing political freedom. Indeed, the most widely used university textbook in economics, written by Nobel Prize–winner Paul Samuelson, repeatedly predicted the coming economic dominance of the Soviet Union. In the 1961 edition, Samuelson predicted that Soviet national income would overtake that of the United States possibly by 1984, but probably by 1997. In the 1980 edition there was little change in the analysis, though the two dates were delayed to 2002 and 2012. Though the policies of Stalin and subsequent Soviet leaders could produce rapid economic growth, they could not do so in a sustained way. By the 1970s, economic growth had all but stopped. The most important lesson is that extractive institutions cannot generate sustained technological change for two reasons: the lack of economic incentives and resistance by the elites. In addition, once all the very inefficiently used resources had been reallocated to industry, there were few economic gains to be had by fiat. Then the Soviet system hit a roadblock, with lack of innovation and poor economic incentives preventing any further progress. The only area in which the Soviets did manage to sustain some innovation was through enormous efforts in military and aerospace technology. As a result they managed to put the first dog, Leika, and the first man, Yuri Gagarin, in space. They also left the world the AK-47 as one of their legacies. Gosplan was the supposedly all-powerful planning agency in charge of the central planning of the Soviet economy.

Rather than a state of equal brotherhood and sisterhood, Kim had introduced an elaborate social order in which the eleven million ordinary North Korean citizens were classified according to their perceived political reliability. The songbun system, as it was known, ruthlessly reorganized the entire social system of North Korea into a communistic pseudofeudal system, with every individual put through eight separate background checks, their family history taken into account as far back as their grandparents and second cousins. Your final rating, or songbun, put you in one of fifty-one grades, divided into three broad categories, from top to bottom: the core class, the wavering class, and the hostile class. The hostile class included vast swathes of society, from the politically suspect (“people from families of wealthy farmers, merchants, industrialists, landowners; pro-Japan and pro-U.S. people; reactionary bureaucrats; defectors from the South; Buddhists, Catholics, expelled public officials”) to kiaesaeng (the Korean equivalent of geishas) and mudang (rural shamans). Although North Koreans weren’t informed of their new classification, it quickly became clear to most people what class they had been assigned. North Koreans of the hostile class were banned from living in Pyongyang or in the most fertile areas of the countryside, and they were excluded from any good jobs. There was virtually no upward mobility—once hostile, forever hostile—but plenty downward. If you were found to be doing anything that was illegal or frowned upon by the regime, you and your family’s songbun would suffer. Personal files were kept locked away in local offices, and were backed up in the offices of the Ministry for the Protection of State Security and in a blast-resistant vault in the mountains of Yanggang province. There was no way to tamper with your status, and no way to escape it. The most cunning part of it all was that Kim Il-Sung came up with a way for his subjects to enforce their own oppression by organizing the people into inminban (“people’s groups”), cooperatives of twenty or so families per neighborhood whose duty it was to keep tabs on one another and to inform on any potentially criminal or subversive behavior. These were complemented by kyuch’aldae, mobile police units on constant lookout for infringers, who had the authority to burst into your home or office at any time of day or night. Offenses included using more than your allocated quota of electricity, wearing blue jeans, wearing clothes bearing Roman writing (a “capitalist indulgence”) and allowing your hair to grow longer than the authorized length. Worse still, Kim decreed that any one person’s guilt also made that person’s family, three generations of it, guilty of the same crime. Opposing the regime meant risking your grandparents, your wife, your children—no matter how young—being imprisoned and tortured with you. Historically, Koreans had been subject to a caste system similar to India’s and equally as rigid. In the early years of the DPRK, the North Korean people felt this was just a modernized revitalization of that traditional social structure. By the time they realized something was awfully wrong, that a pyramid had been built, and that at the top of it, on the very narrow peak, sat Kim Il-Sung, alone, perched on the people’s broken backs, on their murdered families and friends, on their destroyed lives—by the time they paused and dared to contemplate that their liberator, their savior, was betraying them—in fact, had always betrayed them—it was already much, much too late.

Carrying their flints and torches, Native Americans were living in balance with Nature—but they had their thumbs on the scale. Shaped for their comfort and convenience, the American landscape had come to fit their lives like comfortable clothing. It was a highly successful and stable system, if “stable” is the appropriate word for a regime that involves routinely enshrouding miles of countryside in smoke and ash. And

In 1940, 77 per cent of black Americans still lived in, the South—49 per cent in the rural South. The invention of the cotton picker was crucial to the great migration by blacks from the Southern countryside to the cities of the South, the West, and the North. Between 1910 and 1970, six and a half million black Americans moved from the South to the North; five million of them moved after 1940, during the time of the mechanization of cotton farming.

The final, and most important, consideration concerns personal motivation. When I started the partnership I set the motor that regulated the treadmill at “ten points better than the DOW.” I was younger, poorer and probably more competitive. Even without the three previously discussed external factors making for poorer performance, I would still feel that changed personal conditions make it advisable to reduce the speed of the treadmill. I have observed many cases of habit patterns in all activities of life, particularly business, continuing (and becoming accentuated as years pass) long after they ceased making sense. Bertrand Russell has related the story of two Lithuanian girls who lived at his manor subsequent to World War I. Regularly each evening after the house was dark, they would sneak out and steal vegetables from the neighbors for hoarding in their rooms; this despite the fact that food was bountiful at the Russell table. Lord Russell explained to the girls that while such behavior may have made a great deal of sense in Lithuania during the war, it was somewhat out of place in the English countryside. He received assenting nods and continued stealing. He finally contented himself with the observation that their behavior, strange as it might seem to the neighbors, was really not so different from that of the elder Rockefeller. Elementary

American urge to reinvent ourselves in the wilderness spiked into its largest, most influential and most radical manifestation ever. That decade, as many as a million young Americans uprooted themselves, almost en masse, abandoning their urban and suburban backgrounds in favor of a life in the countryside. They were almost all white, well-educated, and from middle-class or wealthy backgrounds. This was not a coincidence. For many, the choice to live a life of radical austerity and anachronism was certainly a rebellion against the comfort and prosperity of their Eisenhower-era childhoods, but that same background of comfort also offered a security and safety net that made such radical choices possible. For some, trust funds and allowances actually financed their rural experiments; for most others, family support was more implied than actual—if things really went wrong on the farm, they knew, their parents could bail them out or take them in. But even those who had cut ties with their families altogether were still the recipients of a particular, inherited confidence.

The final withdrawal of the Roman army, some fifty years later, left England completely undefended and the population unprotected. Four centuries of occupation, during which citizens and slaves alike were forbidden even to carry arms and all weapons and military equipment were in the hands of the army, had left a population unaccustomed to warfare. That is not to say that the population was necessarily completely defenceless. Everyone must have seen this coming, and there were unknown numbers of retired veterans living in the towns and countryside. There may even have been remnants of a command structure at York and around Hadrian’s Wall. The wall was not breached by the Picts, who must, therefore, have taken to the sea to attack the North Sea coasts in the great rising of 367. There were already Germanic settlements in eastern England based on former auxiliary units of the Roman army.

When children are demonised by the newspapers, they are often described as feral,’ wrote George Monbiot in the Guardian.6 ‘But feral is what children should be: it means released from captivity or domestication. Those who live in crowded flats, surrounded by concrete, mown grass and other people’s property, cannot escape their captivity without breaking the law. Games and explorations that are seen as healthy in the countryside are criminalised in the cities. Children who have never visited the countryside live under constant restraint.

Liked Following Message More Contact Us .. Status Photo / VideoOffer, Event + . Write something... . 1 Draft Created Saturday, November 5 at 4:05pm. See draft. . The Year of “Alphabetization In the Cuban post revolution era it was at “Che” Guevara who promoted educational and health reforms. 1961 became the “Year of Cuban Literacy” or the “Campaña Nacional de Alfabetización en Cuba,” meaning the “Year of Alphabetization in Cuba.” The illiteracy rate had increased throughout Cuba after the revolution. Fidel Castro in a speech told prospective literacy teachers, “You will teach, and you will learn,” meaning that this educational program would become a two-way street. Both public and private schools were closed two months earlier, for the summer than usual, so that both teachers and students could voluntarily participate in this special ambitious endeavor. A newly uniformed army of young teachers went out into the countryside, to help educate those in need of literacy education. It was the first time that a sexually commingled group would spend the summer together, raising the anxiety of many that had only known a more Victorian lifestyle. For the first time boys and girls, just coming of age, would be sharing living conditions together. This tended to make young people more self-sufficient and thought to give them a better understanding of the Revolution. It is estimated that a million Cubans took part in this educational program. Aside from the primary purpose of decreasing illiteracy, it gave the young people from urban areas an opportunity to see firsthand what conditions were like in the rural parts of Cuba. Since it was the government that provided books and supplies, as well as blankets, hammocks and uniforms, it is no surprise that the educational curriculum included the history of the Cuban Revolution, however it made Cuba the most literate countries in the world with a UNESCO literacy rate in 2015, of 99.7%. By Captain Hank Bracker, author of the award winning book “The Exciting Story of Cuba,” Follow Captain Hank Bracker on Facebook, Goodreads, his Website account and Twitter.

lived in Bangkok after I graduated from uni. Best years of my life. Who’d have thought a young boy from the Sheffield countryside, who lived among the sheep, would wind up in southeast Asia, living among the elephants?

Silence reigned in the car as the three individuals united by a specific purpose, sharing similar opinions about the inexpediency of meaningless interactions, maintained placidity during the peregrination. The picturesque scenes compensated for the lack of conversation and the car’s entry into Port Bognolot provided them breathtaking views of the closest countryside to Paris, La Campagne a’ Paris, embedded in the hills of the locale. Green creepers, lush green plants, and bushy trees adorned the colorful houses on either side of the streets of the small village, rejuvenating their eyes grown tired from viewing the Hausmannian architecture.

the summer wore on, Nanette’s pessimistic views were born out by events. Prices were again rising steeply, the coinage had been devalued again, foreign traders were becoming wary of accepting English gold for anything, and the number of the unemployed was rising to a level where they began to roam the countryside in bands, getting a living by robbery. The poor laws provided for indigents who came within the towns to be provided with work, food and lodgings, to pay for which a rate was levied from the town residents, but out in the country there was no control, and workmen who had been turned off because their masters could no longer afford to pay their wages might wander without ever coming within the scope of the law. In September, at the same time as Elizabeth, who had conceived again immediately, gave birth to her third child, a daughter they named Jane, a rebellion broke out in Norfolk. Like the Pilgrimage

Once home, however, his optimism began to fade. He acknowledged the high living standard, the political liberties, the freedom of expression. But there was also chaotic municipal growth, an increasingly spoiled countryside, and an absence of public regulation, all of which left “little for the future but retrogression.” It seems to me that this country doesn’t want government.... It will suffer unlimited injustices and infringements on liberty from irresponsible private groups, but none from a responsible governing agency. Its people would rather go down individually, with quixotic courage, before the destructive agencies of uncontrolled industrialism—like Ethiopian tribesmen before Italian gas attacks—than submit to the discipline necessary for any effective resistance.

He had a heart attack here in Montevideo, barely lived to tell the tale. There is something like a Bermuda Triangle here, it’s not to be underestimated. It’s kind of the B-side of the River Plate, the side that’ll eat you right up. If you can’t handle it, it’ll kill you. You have to be careful with Uruguay, especially if you come thinking it’s like the countryside in Argentina only everybody’s good, there’s no corruption, no Peronism, you can smoke pot on the street, the cute little country where everyone is a good person and friendly and all that bullshit. If you’re not paying attention, Uruguay will fuck you in the ass.” “Enzo!” said Clara

I told Benny that I had plans to go to Belarus and Lithuania t see the places where our European relatives had lived and died. Halfway through the week, Benny decided to join me on what he called the 'roots trip,' and by the end of the week Shimon and his oldest son, Amir, and Benny's son Rotem had signed on too. I enlisted my daughter Emily, who speaks Russian. In the middle of May 2011, the six of us met at a small wooden inn deep in the lush green Belarusian countryside. Together we visited Rakov and Volozhin; we walked through the crumbling hall of the Volozhin yeshiva, which has survived two world wars and the death of its students and teachers; we scouted out the street near Rakov's brick Catholic church where Sonia, Doba, and Etl grew up. We traveled to Vilna - now Vilnius, the capital of Lithuania - and searched out the two apartment buildings where Doba and Shepseleh lived and raised their sons. We drove out to Ponar to say kaddish at the cratered pit where Shepseleh and tens of thousands of Lithuanian Jews lay buried. We walked to a hillside at the edge of Volozhin and said kaddish over the pit where Chaim's brother Yishayahu may have been shot. We said kaddish in the small grassy clearing where the Rakov synagogue burned with Etl and her children inside.

I have always fancied myself as a fairly objective looker, but I’m beginning to wonder whether I do not miss whole categories of things. Let me give you an example of what I mean, Alicia. Some years ago the U.S. Information Service paid the expenses of a famous and fine Italian photographer to go to America and to take pictures of our country. It was thought that pictures by an Italian would be valuable to Italians because they would be of things of interest to Italy. I was living in Florence at the time and I saw the portfolio as soon as the pictures were printed. The man had traveled everywhere in America, and do you know what his pictures were? Italy, in every American city he had unconsciously sought and found Italy. The portraits—Italians; the countryside—Tuscany and the Po Valley and the Abruzzi. His eye looked for what was familiar to him and found it. . . . This man did not see the America which is not like Italy, and there is very much that isn’t. And I wonder what I have missed in the wonderful trip to the south that I have just completed. Did I see only America? I confess I caught myself at it. Traveling over those breathtaking mountains and looking down at the shimmering deserts . . . I found myself saying or agreeing—yes, that’s like the Texas panhandle— that could be Nevada, and that might be Death Valley. . . . [B]y identifying them with something I knew, was I not cutting myself off completely from the things I did not know, not seeing, not even recognizing, because I did not have the easy bridge of recognition . . . the shadings, the nuance, how many of those I must not have seen. (Newsday, 2 Apr. 1966)

as urban theorist Mike Davis shows in his book Planet of Slums, more than half the world’s population today lives in shantytowns and favelas, amid filth and squalor, crime, violence, and corruption. Is this because of unfair sharing of wealth, exodus from the countryside, economic exploitation, geographical or political factors, even plain bad luck

The Pestilence recurred at intervals throughout the fourteenth century, in 1361, 1369, 1375 and 1390, at times when the country was already under the stress of the French War. Cities were emptied of population, the countryside was desolate. Life did not begin to return to normal until about the time of Chaucer’s death in 1400.