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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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....

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.

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

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.

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.

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

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.

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.

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

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

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?

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.

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!

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.

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.

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

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

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.

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.

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.

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]

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.

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.

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.

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.

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.

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.

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.

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.

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…

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.

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

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.

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.

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.

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

Even if we don't have a special person in our lives we still all love a lot. We love feelings, tastes, sights and sounds. We love the villages, countryside, sprawling cities and towns, We love a sunrise and a sunset, a full moon, a starry night, a cloudy day, the wind on our face and through our hair, we love the rain. From the hot sun on our back on a mid summers day to the first crisp frost of winter. We love a book, or a movie, a song or symphony. Thoseuunafraid of love will be rewarded and see romance in all manner of places. Love is truly all around, not merely the exclusive feeling between lovers and families, or even between friends. We love a lot and we should always be able to love freely and without fear. To love with all our hearts ability.

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.

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.)

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.

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.

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.

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.

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.

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.