Crop Field Quotes

What we do see depends mainly on what we look for. ... In the same field the farmer will notice the crop, the geologists the fossils, botanists the flowers, artists the colouring, sportmen the cover for the game. Though we may all look at the same things, it does not all follow that we should see them.

When a reader falls in love with a book, it leaves its essence inside him, like radioactive fallout in an arable field, and after that there are certain crops that will no longer grow in him, while other, stranger, more fantastic growths may occasionally be produced." [Books vs. Goons, L.A. Times, April 24, 2005]

Take rest; a field that has rested gives a beautiful crop.

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

For years now I've kind of operated under an informal shopping cycle. A bit like a farmer's crop rotation system. Except, instead of wheat, maize, barley, and fallow, mine pretty much goes clothes, makeup shoes, and clothes (I don't bother with fallow). Shopping is actually very similar to farming a field. You can't keep buying the same thing, you have to have a bit of variety. Otherwise you get bored and stop enjoying yourself.

In Nature, things are broken with a purpose—clouds break to pour rains, rivers break to water fields, fields break to yield crops, seeds break to yield plants … so if ever you feel broken, understand that you must be part of a better and more beautiful purpose...

Being a woman is worse than being a farmer there is so much harvesting and crop spraying to be done: legs to be waxed, underarms shaved, eyebrows plucked, feet pumiced, skin exfoliated and moisturised, spots cleansed, roots dyed, eyelashes tinted, nails filed, cellulite massaged, stomach muscles exercised. The whole performance is so highly tuned you only need to neglect it for a few days for the whole thing to go to seed. Sometimes I wonder what I would be like if left to revert to nature — with a full beard and handlebar moustache on each shin Dennis Healey eyebrows face a graveyard of dead skin cells spots erupting long curly fingernails like Struwelpeter blind as bat and stupid runt of species as no contact lenses flabby body flobbering around. Ugh ugh. Is it any wonder girls have no confidence?

Actually last night my married lover appeared wearing suspenders and a darling little angora crop top told me he was gay a sex addict a narcotic addict a commitment phobic and beat me up with a dildo.

It's amazing how good governments are, given their track records in almost every other field, at hushing up things like alien encounters. One reason may be that the aliens themselves are too embarrassed to talk about it. It's not known why most of the space-going races of the universe want to undertake rummaging in Earthling underwear as a prelude to formal contact. But representatives of several hundred races have taken to hanging out, unsuspected by one another, in rural corners of the planet and, as a result of this, keep on abducting other would-be abductees. Some have been in fact abducted while waiting to carry out an abduction on a couple of aliens trying to abduct the aliens who were, as a result of misunderstood instructions, trying to form cattle into circles and mutilate crops. The planet Earth is now banned to all alien races until they can compare notes and find out how many, if any, real humans they have actually got. It is gloomily suspected that there is only one - who is big, hairy, and has very large feet. The truth may be out there, but the lies are inside your head.

I no longer believe love works like a fairy tale but like farming. Most of it is just getting up early and tilling the soil and then praying for rain. But if we do the work, we just might wake up one day to find an endless field of crops rolling into the horizon. In my opinion, that’s even better than a miracle. I’d rather earn the money than win the lottery because there’s no joy in a reward unless it comes at the end of a story.

Junction nineteen! Una, she came off at Junction nineteen! You've added an hour to your journey before you even started. Come on, let's get you a drink. How's your love life, anyway?" Oh GOD. Why can't married people understand that this is no longer a polite question to ask? We wouldn't rush up to THEM and roar, "How's your marriage going? Still having sex?" Everyone knows that dating in your thirties is not the happy-go-lucky free-for-it-all it was when you were twenty-two and that the honest answer is more likely to be, "Actually, last night my married lover appeared wearing suspenders and a darling little Angora crop-top, told me he was gay/a sex addict/a narcotic addict/a commitment phobic and beat me up with a dildo," than, "Super, thanks.

Samhain is the threshold to the Season of Death. The fertile fields of summer give way to the bare forests of autumn. As crops slowly die and winter takes over, the cycle of life is once again approaching a renewal.

One of life's gifts is that each of us, no matter how tired and downtrodden, finds reasons for thankfulness: for the crops carried in from the fields and the grapes from the vineyard.

Lucille certainly picked a fine time to leave us, didn’t he? I just wish our only problem was four hungry children and a crop in the field. (Danger) You know, your sarcasm isn’t helping anymore than your bizarre and scattered references to literature and bad country songs. (Alexion) Not true, it’s helping me maintain a calm facade that I most definitely do not feel. (Danger) Well, it’s starting to piss me off. (Alexion) Ooo, you almost scare me when you say that.

Children are our crop, our fields, our earth. They are birds let loose into darkness. They are errors renewed. Still, they are the only source from which may be drawn a life more successful, more knowing than our own. Somehow they will do one thing, take one step further, they will see the summit. We believe in it, the radiance that streams from the future, from days we will not see. Children must live, must triumph. Children must die; that is an idea we cannot accept.

If spring never comes, does that mean summer won’t either? How will the crops grow when the fields are covered with snow?

I knew by the signs it would be a hard winter. The hollies bore a heavy crop of berries and birds stripped them bare. Crows quarreled in reaped fields and owls cried in the mountains, mournful as widows. Fur and moss grew thicker than usual. Cold rains came, driven sideways through the trees by north winds, and snows followed.

When God blesses you, not only will He bless you personally, but He will bless your family, your field, your crops, and your land. According to Deuteronomy 28, God will take you who used to be the tail and make you the head.

Cultures of honor tend to take root in highlands and other marginally fertile areas, such as Sicily or the mountainous Basque regions of Spain. If you live on some rocky mountainside, the explanation goes, you can't farm. You probably raise goats or sheep, and the kind of culture that grows up around being a herdsman is very different from the culture that grows up around growing crops. The survival of a farmer depends on the cooperation of others in the community. But a herdsman is off by himself. Farmers also don't have to worry that their livelihood will be stolen in the night, because crops can't easily be stolen unless, of course, a thief wants to go to the trouble of harvesting an entire field on his own. But a herdsman does have to worry. He's under constant threat of ruin through the loss of his animals. So he has to be aggressive: he has to make it clear, through his words and deeds, that he is not weak.

You're thinking of revolution as a great all-or-nothing. I think of it as one more morning in a muggy cotton field, checking the undersides of leaves to see what's been there, figuring out what to do that won't clear a path for worse problems next week. Right now that's what I do. You ask why I'm not afraid of loving and losing, and that's my answer. Wars and elections are both too big and too small to matter in the long run. The daily work--that goes on, it adds up. It goes into the ground, into crops, into children's bellies and their bright eyes. Good things don't get lost. Codi, here's what I've decided: the very least you can do in you life is to figure out what you hope for. And the most you can do is live inside that hope. Not admire it from a distance but live right in it, under its roof. What I want is so simple I almost can't say it: elementary kindness. Enough to eat, enough to go around. The possibility that kids might one day grow up to be neither the destroyer nor the destroyed.

As far as food is concerned, the great extravagance is not caviar or truffles, but beef, pork and poultry. Some 38 percent of the world's grain crop is now fed to animals, as well as large quantities of soybeans. There are three times as many domestic animals on this planet as there are human beings. The combined weight of the world's 1.28 billion cattle alone exceeds that of the human population. While we look darkly at the number of babies being born in poorer parts of the world, we ignore the over-population of farm animals, to which we ourselves contribute...[t]hat, however, is only part of the damage done by the animals we deliberately breed. The energy intensive factory farming methods of the industrialised nations are responsible for the consumption of huge amounts of fossil fuels. Chemical fertilizers, used to grow the feed crops for cattle in feedlots and pigs and chickens kept indoors in sheds, produce nitrous oxide, another greenhouse gas. Then there is the loss of forests. Everywhere, forest-dwellers, both human and non-human, can be pushed out. Since 1960, 25 percent of the forests of Central America have been cleared for cattle. Once cleared, the poor soils will support grazing for a few years; then the graziers must move on. Shrub takes over the abandoned pasture, but the forest does not return. When the forests are cleared so the cattle can graze, billions of tons of carbon dioxide are released into the atmosphere. Finally, the world's cattle are thought to produce about 20 percent of the methane released into the atmosphere, and methane traps twenty-five times as much heat from the sun as carbon dioxide. Factory farm manure also produces methane because, unlike manured dropped naturally in the fields, it dies not decompose in the presence of oxygen. All of this amounts to a compelling reason...for a plant based diet.

A green so pure that beside it emeralds were dirty and grass dull. The green of Egypt’s fields, the fierce green of her crops under the sun, glowing under the eye of Re. Green seemed the most Egyptian of all colors: her Nile, her crocodiles, her papyrus. And Wadjyt, the cobra goddess of Lower Egypt, whose very name means “the green one.

It was Joss Whedon's Buffy the Vampire Slayer (the television series, 1997-2003, not the lackluster movie that preceded it) that blazed the trail for Twilight and the slew of other paranormal romance novels that followed, while also shaping the broader urban fantasy field from the late 1990s onward. Many of you reading this book will be too young to remember when Buffy debuted, so you'll have to trust us when we say that nothing quite like it had existed before. It was thrillingly new to see a young, gutsy, kick-ass female hero, for starters, and one who was no Amazonian Wonder Woman but recognizably ordinary, fussing about her nails, her shoes, and whether she'd make it to her high school prom. Buffy's story contained a heady mix of many genres (fantasy, horror, science-fiction, romance, detective fiction, high school drama), all of it leavened with tongue-in-cheek humor yet underpinned by the serious care with which the Buffy universe had been crafted. Back then, Whedon's dizzying genre hopping was a radical departure from the norm-whereas today, post-Buffy, no one blinks an eye as writers of urban fantasy leap across genre boundaries with abandon, penning tender romances featuring werewolves and demons, hard-boiled detective novels with fairies, and vampires-in-modern-life sagas that can crop up darn near anywhere: on the horror shelves, the SF shelves, the mystery shelves, the romance shelves.

On a dry day fire is set to this combustible refuse, which sweeps over the field, leaving it bare and clean, and ready for the hoes. The earth is loosened about the roots of the old stubble, and in process of time another crop springs up from the last year’s seed. It is the same the year following; but the third year the seed has exhausted its strength, and the field must be ploughed and planted again. The second year the cane is sweeter and yields more than the first, and the third year more than the second.

Why were you born when the snow was falling? You should have come to the cuckoo's calling, Or when grapes are green in the cluster, Or, at least, when the lithe swallows muster For their far off flying From the summer dying. Why did you die when the lambs were cropping? You should have died at the apples' dropping, When the grasshopper comes to trouble, And the wheat-fields are sodden stubble, And all winds go sighing For sweet things dying.

I expect it's hard for witches ... now that most people work in shops and factories, and haven't any crops to ruin. They must be terribly sad, those witches, to have to go from blighting wheat fields to blighting houseplants.

I suddenly see the world as no longer viable: you are out there burning the crops with some new sublimate This morning you left the bed we still share and went out to spread impotence upon the world I hate you. I hate the mask you wear, your eyes assuming a depth they do not possess, drawing me into the grotto of your skull the landscape of bone I hate your words they make you think of fake revolutionary bills crisp imitation parchment they sell at battlefields. Last night, in this room, weeping I asked you: what are you feeling? do you feel anything? Now in the torsion of your body as you defoliate the fields we lived from I have your answer.

Oh, but can you blame them? You are a witch. I don’t doubt you would have poisoned the village crops, salted their fields, and led their daughters into temptation.” “Just their daughters?

Get Comfortable Not Knowing There once was a village that had among its people a very wise old man. The villagers trusted this man to provide them answers to their questions and concerns. One day, a farmer from the village went to the wise man and said in a frantic tone, “Wise man, help me. A horrible thing has happened. My ox has died and I have no animal to help me plow my field! Isn’t this the worst thing that could have possibly happened?” The wise old man replied, “Maybe so, maybe not.” The man hurried back to the village and reported to his neighbors that the wise man had gone mad. Surely this was the worst thing that could have happened. Why couldn’t he see this? The very next day, however, a strong, young horse was seen near the man’s farm. Because the man had no ox to rely on, he had the idea to catch the horse to replace his ox—and he did. How joyful the farmer was. Plowing the field had never been easier. He went back to the wise man to apologize. “You were right, wise man. Losing my ox wasn’t the worst thing that could have happened. It was a blessing in disguise! I never would have captured my new horse had that not happened. You must agree that this is the best thing that could have happened.” The wise man replied once again, “Maybe so, maybe not.” Not again, thought the farmer. Surely the wise man had gone mad now. But, once again, the farmer did not know what was to happen. A few days later the farmer’s son was riding the horse and was thrown off. He broke his leg and would not be able to help with the crop. Oh no, thought the man. Now we will starve to death. Once again, the farmer went to the wise man. This time he said, “How did you know that capturing my horse was not a good thing? You were right again. My son is injured and won’t be able to help with the crop. This time I’m sure that this is the worst thing that could have possibly happened. You must agree this time.” But, just as he had done before, the wise man calmly looked at the farmer and in a compassionate tone replied once again, “Maybe so, maybe not.” Enraged that the wise man could be so ignorant, the farmer stormed back to the village. The next day troops arrived to take every able-bodied man to the war that had just broken out. The farmer’s son was the only young man in the village who didn’t have to go. He would live, while the others would surely die. The moral of this story provides a powerful lesson. The truth is, we don’t know what’s going to happen—we just think we do. Often we make a big deal out of something. We blow up scenarios in our minds about all the terrible things that are going to happen. Most of the time we are wrong. If we keep our cool and stay open to possibilities, we can be reasonably certain that, eventually, all will be well. Remember: maybe so, maybe not.

The first humans were especially ungrateful. After the birth of the sun and the moon, they asked for stars. After the crops rose from the ground, they asked for beasts to fill the fields. After some time, the god of the ground, weary of their demands, thought it best to destroy them and begin again with humbler beings. So it goes that the god of the sky thought the first humans too clever to waste, and he agreed to keep them in the sky with the promise that they would never again interfere with the ground. --The History of Internment, Chapter 1

Every year, Kansas watches the world die. Civilizations of wheat grow tall and green; they grow old and golden, and then men shaped from the same earth as the crop cut those lives down. And when the grain is threshed, and the dances and festivals have come and gone, then the fields are given over to fire, and the wheat stubble ascends into the Kansas sky, and the moon swells to bursting above a blackened earth. The fields around Henry, Kansas, had given up their gold and were charred. Some had already been tilled under, waiting for the promised life of new seed. Waiting for winter, and for spring, and another black death. The harvest had been good. Men, women, boys and girls had found work, and Henry Days had been all hot dogs and laughter, even without Frank Willis's old brown truck in the parade. The truck was over on the edge of town, by a lonely barn decorated with new No Trespassing signs and a hole in the ground where the Willis house had been in the spring and the early summer. Late summer had now faded into fall, and the pale blue farm house was gone. Kansas would never forget it.

This is what works for me: I practise crop rotation with my creative endeavours. I’ve found that when the nitrogen runs out in the soil in one field, it’s best to leave it fallow for a while and cultivate another.

Names came patterning into the dusk, bodying out the places of their forebears, the villages and towns where the telegrams would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers shattered flesh that lay in stinking shellholes in the beet crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

Some enterprising rabbit had dug its way under the stakes of my garden again. One voracious rabbit could eat a cabbage down to the roots, and from the looks of things, he'd brought friends. I sighed and squatted to repair the damage, packing rocks and earth back into the hole. The loss of Ian was a constant ache; at such moments as this, I missed his horrible dog as well. I had brought a large collection of cuttings and seeds from River Run, most of which had survived the journey. It was mid-June, still time--barely--to put in a fresh crop of carrots. The small patch of potato vines was all right, so were the peanut bushes; rabbits wouldn't touch those, and didn't care for the aromatic herbs either, except the fennel, which they gobbled like licorice. I wanted cabbages, though, to preserve a sauerkraut; come winter, we would want food with some taste to it, as well as some vitamin C. I had enough seed left, and could raise a couple of decent crops before the weather turned cold, if I could keep the bloody rabbits off. I drummed my fingers on the handle of my basket, thinking. The Indians scattered clippings of their hair around the edges of the fields, but that was more protection against deer than rabbits. Jamie was the best repellent, I decided. Nayawenne had told me that the scent of carnivore urine would keep rabbits away--and a man who ate meat was nearly as good as a mountain lion, to say nothing of being more biddable. Yes, that would do; he'd shot a deer only two days ago; it was still hanging. I should brew a fresh bucket of spruce beer to go with the roast venison, though . . . (Page 844)

At times these days I think of the way the sun would set on the farmland around our small house in the autumn. A view of the horizon, the whole entire circle of it, if you turned, the sun setting behind you, the sky in front becoming pink and soft, then slightly blue again, as though it could not stop going on in its beauty, then the land closest to the setting sun would get dark, almost black against the orange line of horizon, but if you turn around, the land is still available to the eye with such softness, the few trees, the quiet fields of cover crops already turned, and the sky lingering, lingering, then finally dark. As though the soul can be quiet for those moments. All life amazes me.

I wouldn’t want to get burned at the stake as a witch.” “Oh, but can you blame them? You area witch. I don’t doubt you would have poisoned the village crops, salted their fields, and led their daughters into temptation.” “Just their daughters?

Over a long time, the coming and passing of several generations, the old farm had settled into its patterns and cycles of work - its annual plowing moving from field to field; its animals arriving by birth or purchase, feeding and growing, thriving and departing. Its patterns and cycles were virtually the farm's own understanding of what it was doing, of what it could do without diminishment. This order was not unintelligent or rigid. It tightened and slackened, shifted and changed in response to the markets and the weather. The Depression had changed it somewhat, and so had the war. But through all changes so far, the farm had endured. Its cycles of cropping and grazing, thought and work, were articulations of its wish to cohere and to last. The farm, so to speak, desired all of its lives to flourish. Athey was not exactly, or not only, what is called a "landowner." He was the farm's farmer, but also its creature and belonging. He lived its life, and it lived his; he knew that, of the two lives, his was meant to be the smaller and the shorter.

Thank you for inviting me here today " I said my voice sounding nothing like me. "I'm here to testify about things I've seen and experienced myself. I'm here because the human race has become more powerful than ever. We've gone to the moon. Our crops resist diseases and pests. We can stop and restart a human heart. And we've harvested vast amounts of energy for everything from night-lights to enormous super-jets. We've even created new kinds of people, like me. "But everything mankind" - I frowned - "personkind has accomplished has had a price. One that we're all gonna have to pay." I heard coughing and shifting in the audience. I looked down at my notes and all the little black words blurred together on the page. I just could not get through this. I put the speech down picked up the microphone and came out from behind the podium. "Look " I said. "There's a lot of official stuff I could quote and put up on the screen with PowerPoint. But what you need to know what the world needs to know is that we're really destroying the earth in a bigger and more catastrophic was than anyone has ever imagined. "I mean I've seen a lot of the world the only world we have. There are so many awesome beautiful tings in it. Waterfalls and mountains thermal pools surrounded by sand like white sugar. Field and field of wildflowers. Places where the ocean crashes up against a mountainside like it's done for hundreds of thousands of years. "I've also seen concrete cities with hardly any green. And rivers whose pretty rainbow surfaces came from an oil leak upstream. Animals are becoming extinct right now in my lifetime. Just recently I went through one of the worst hurricanes ever recorded. It was a whole lot worse because of huge worldwide climatic changes caused by... us. We the people." .... "A more perfect union While huge corporations do whatever they want to whoever they want and other people live in subway tunnels Where's the justice of that Kids right here in America go to be hungry every night while other people get four-hundred-dollar haircuts. Promote the general welfare Where's the General welfare in strip-mining toxic pesticides industrial solvents being dumped into rivers killing everything Domestic Tranquility Ever sleep in a forest that's being clear-cut You'd be hearing chain saws in your head for weeks. The blessings of liberty Yes. I'm using one of the blessings of liberty right now my freedom of speech to tell you guys who make the laws that the very ground you stand on the house you live in the children you tuck in at night are all in immediate catastrophic danger.

I think the measure of advancement depends on where you are stood and from what distance you look. A thousand years ago, we farmed the fields, built towns and defended our land with swords and spears. It is little different now, save for the number of people we have to protect. We still kill with a sharp edge or point of metal, blood runs red still, sons ride off to war and parents grieve. If you look at the Empire in its whole, then it is peaceful. If you look closely, you will see the small wars, the bandits and rebellions. Look more closely still and you’ll see the petty crimes, the struggle to survive, the rich bleeding the poor. Even the soil can turn against its farmers, yielding few crops. Or the weather, a late frost killing the early crops. There is strife and conflict everywhere in the Empire. Everywhere you find men, you find conflict.

The ocean is a rolling field of the bluest crop I've ever seen, filling our view two days after escaping the guards. The sea touches the horizon, swaying and moving like a living, breathing being beneath a lid of white clouds and sunshine. It's possibly the most beautiful thing in the world.

I don't expect everyone to feel the same way that I do about land. For so many of us, the scars are still too fresh. Fields of cotton stretching to the horizon - land worked, sweated, and suffered over for the profit of others - probably don't engender warm feelings among most black people. But the land, in spite of its history, still holds hope for making good on the promises we thought it could, especially if we can reconnect to it. The reparations lie not in what someone will give us, but in what we already own. The land can grow crops for us as well as it does for others. It can yield loblolly pine and white oak for us as it has for others. And it can nurture wildlife and the spirit for us, just like it has for others.

Judging by the gossip Ellie had overheard in the mall earlier that week, evil scarecrows were becoming a pest. Probably spreading with fields of monoculture corn and soy crops. The formerly diverse scare stories of the prairie were being replaced by repetitive encounters with straw-filled bodies and dead, button eyes.

And after the crop is harvested the fields cleared of rocks and stubble swords beaten into plowshares dirt furrowed the new seeds, planted deep and cared for, will grow into strong children with kind hands and strong bodies and honorable hearts the first generation unscarred untouchable that's your loss and our triumph

My prime of youth is but a frost of cares, My feast of joy is but a dish of pain, My crop of corn is but a field of tares, And all my good is but vain hope of gain: The day is past, and yet I saw no sun, And now I live, and now my life is done. My tale was heard and yet it was not told, My fruit is fall'n, and yet my leaves are green, My youth is spent and yet I am not old, I saw the world and yet I was not seen: My thread is cut and yet it is not spun, And now I live, and now my life is done. I sought my death, and found it in my womb, I looked for life, and saw it was a shade, I trod the earth, and knew it was my tomb, And now I die, and now I was but made, My glass is full, and now my glass is run, And now I live, and now my life is done.

I wouldn’t want to get burned at the stake as a witch.” “Oh, but can you blame them? You are a witch. I don’t doubt you would have poisoned the village crops, salted their fields, and led their daughters into temptation.

Yeah,' Phillip would say, 'I'm sure she's the salt of the earth.' But didn't salt stop the earth from producing greenery? Didn't crops never again grow in fields sown with salt? So who would want to be the salt of the earth?

Out in the field, sitting on the grass, the hard-core omnivores are hunched around and over the cadaver of a creature they've courageously downed, greedily feasting on its flesh, while furtively looking around in all directions.. one of them has thrown in a few wilted sprigs of asparagus and a bucketful of ketchup to sweeten the deal. The vegetarians have caught an animal, chased her baby over to the omnivores, and are suckling from her nipples, while others feast on a basket of gathered birds eggs. The vegans have just ploughed through a mono crop of wheat, and soy and are enjoying their tofu burgers. Meanwhile those radical fruitarian extremists are in the cherry trees, looking on in wide-eyed bewilderment..

I Ask for Silence" Now they can leave me in peace. Now they grow used to my absence. I am going to close my eyes. I want only five things, five chosen roots. One is an endless love. Two is to see the autumn. I cannot exist without leaves flying and falling to the earth. The third is the solemn winter, the rain I loved, the caress of fire in the rough cold. Fourth, the summer, plump as a watermelon. And fifthly, your eyes, Matilde, my dear love, I won’t sleep without your eyes, I won’t exist without your gaze, I adjust the spring for you to follow me with your eyes. That, friends, is all I want. Next to nothing, close to everything. Now they can go if they wish. I have lived so much that some day they will have to forget me forcibly, rubbing me off the blackboard. My heart was inexhaustible. But because I ask for silence, don’t think I’m going to die. The opposite is true; it happens I am going to live. To be, and to go on being. I will not be, however, if inside me, the crop does not keep sprouting, the shoots first, breaking through the earth to reach the light; but the mothering earth is dark, and, deep inside me, I am dark. I am a well in the water of which the night leaves behind stars and goes on alone across fields. It’s a question of having lived so much that I want to live a bit more. I never felt my voice so clear, never have been so rich in kisses. Now, as always, it is early. The light is a swarm of bees. Let me alone with the day. I ask leave to be born.

The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects … Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. That man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was a part of the monster, a robot in the seat … The driver could not control it – straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the ‘cat, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent the tractor out, had somehow gotten into the driver’s hands, into his brain and muscle, had goggled him and muzzled him – goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the land as it smelled; his feet did not stamp the clods or feel the warmth and power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did not know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor – its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with blades – not plowing but surgery … The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

The plow of mortality drives through the stubble, turns over rocks and sod and weeds to cover the old, the worn-out, the husks, shells, empty seedpods and sapless roots, clearing the field for the next crop. A ruthless, brutal process—but clean and beautiful.

She once told him about the mysterious trampled-down places found in fields, which the peasants superstitiously called werewolves' nests. Coming across one of these sites, she fell to her knees and buried her face in the flattened yellow grasses, hoping to inhale the odor of a werewolf, a csordásfarkas. As if his scent was a charm. She smelled nothing but hay burned by the afternoon sun.

By the end of October, the night riders had forced out all but a handful of the 1,098 members of the African American community - who left in their wake abandoned homes and schools, stores and livestock, and harvest-ready crops standing in the fields. Overnight, their churches stood empty, the rooms where they used to sing 'River of Jordan' and 'Go Down Moses' now suddenly, eerily quiet.

In the evening, the summer haze hovers over the fields like a translucent amber blanket waiting to put the crops to bed, tucking them in sweetly before the chill of the night descends over all. The locusts buzz in the distance and the mosquitoes gather around the porch lights as we play cards and sip lemonade. It's muggy, but a comfortable kind of humid, like natures hug on your sun-kissed skin.

Consider the farmer who sprays his fields with insecticide to kill the bugs that are damaging his crops. He kills thousands of harmless insects as well, including some that actually do good, such as bees that pollinate the flowers and give us honey. Creatures that feed on insects, especially birds, also get sick and die. In the end, because the poisonous chemicals get widely distributed, humans may become sick, too.

Poor, wretched, and stupid peoples, nations determined on your own misfortune and blind to your own good! You let yourselves be deprived before your own eyes of the best part of your revenues; your fields are plundered, your homes robbed, your family heirlooms taken away. You live in such a way that you cannot claim a single thing as our own; and it would seem that you consider yourselves lucky to be loaned your property, your families, and your very lives. All this havoc, this misfortune, this ruin, descends upon you not from alien foes, but from the one enemy whom you yourselves render as powerful as he is, for whom you go bravely to war, for whose greatness you do not refuse to offer your own bodies unto death. ... Where has he acquired enough eyes to spy upon you, if you do not provide them yourselves? How can he have so many arms to beat you with, if he does not borrow them from you? The feet that trample down your cities, where does he get them if they are not your own? How does he have any power over you except through you? How would he dare assail you if he had no cooperation from you? What could he do to you if you yourselves did not connive with the thief who plunders you, if you were not accomplices of the murderer who kills you, if you were not traitors to yourselves? You sow crops in order that he may ravage them, you install and furnish your homes to give him goods to pillage; you rear your daughters that he may gratify his lust; you bring up your children in order that he may confer upon them the greatest privilege he knows—to be led into his battles, to be delivered to butchery, to be made servants of his greed and the instruments of his vengeance; you yield your bodies unto hard labour in order that he may indulge in his delights and wallow in his filthy pleasures; you weaken yourselves in order to make him stronger and the mightier to hold you in check. From all these indignities, such as the very beasts of the field would not endure, you can deliver yourselves if you try, not be taking action, but merely by willing to be free. Resolve to serve no more, and you are at once freed. I do not ask that you place hands upon the tyrant to topple him over, but simply that you support him no longer; then you will behold him, like a great Colossus whose pedestal has been pulled away, fall of his own weight and break into pieces.

If I understand anything about that afternoon, about the whole of my life, it's that sometimes the worst moments in our lives, the moments that set us spinning with ugly desires, that threaten to unglue us with the sheer impossibility of the pain we must endure, are in face the moments that bring us to understand our worth. It's as if we become aware of ourselves as a bridge between all that's been and all that will be. We become aware of all we've received and what we can choose-or choose not-to perpetuate. It's like vertigo, thrilling and terrifying, the past and the future surrounding us like a vast but traversable canyon. Small as we are in the big scheme of universe and time, each of us is a little mechanism that keeps the whole wheel spinning. And what will we power with the wheel of our own life? Will we keep pushing the same piston of loss or regret? Will we reengage and reenact all the hurts of our own abandonment? Will we make our children pick up the tab for our losses? Or will we take the best of what we know and let a new crop flourish from the field of our life?

My vagina was green water, soft pink fields, cow mooing sun resting sweet boyfriend touching lightly with soft piece of blond straw. There is something between my legs. I do not know what it is. I do not know where it is. I do not touch. Not now. Not anymore. Not since. My vagina was chatty, can't wait, so much, so much saying, words talking, can't quit trying, can't quit saying, oh yes, oh yes. Not since I dream there's a dead animal sewn in down there with thick black fishing line. And the bad dead animal smell cannot be removed. And its throat is slit and it bleeds through all my summer dresses. My vagina singing all girl songs, all goat bells ringing songs, all wild autumn field songs, vagina songs, vagina home songs. Not since the soldiers put a long thick rifle inside me. So cold, the steel rod canceling my heart. Don't know whether they're going to fire it or shove it through my spinning brain. Six of them, monstrous doctors with black masks shoving bottles up me too. There were sticks, and the end of a broom. My vagina swimming river water, clean spilling water over sun-baked stones over stone clit, clit stones over and over. Not since I heard the skin tear and made lemon screeching sounds, not since a piece of my vagina came off in my hand, a part of the lip, now one side of the lip is completely gone. My vagina. A live wet water village. My vagina my hometown. Not since they took turns for seven days smelling like feces and smoked meat, they left their dirty sperm inside me. I became a river of poison and pus and all the crops died, and the fish. My vagina a live wet water village. They invaded it. Butchered it and burned it down. I do not touch now. Do not visit. I live someplace else now. I don't know where that is.

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

Flint's pond! Such is the poverty of our nomenclature. What right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it? Some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and bony talons from the long habit of grasping harpy-like; — so it is not named for me. I go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked God that He had made it. Rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show no title to it but the deed which a like-minded neighbor or legislature gave him who thought only of its money value; whose presence perchance cursed — him all the shores; who exhausted the land around it, and would fain have exhausted the waters within it; who regretted only that it was not English hay or cranberry meadow — there was nothing to redeem it, forsooth, in his eyes — and would have drained and sold it for the mud at its bottom. It did not turn his mill, and it was no privilege to him to behold it. I respect not his labors, his farm where everything has its price, who would carry the landscape, who would carry his God, to market, if he could get anything for him; who goes to market for his god as it is; on whose farm nothing grows free, whose fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. Give me the poverty that enjoys true wealth.

The rain had ripened all the country around and the roadside grass was luminous and green from the run-off and flowers were in bloom across the open country. He slept that night in a field far from any town. He built no fire. He lay listening to the horse crop the grass at his stakerope and he listened to the wind in the emptiness and watched stars trace the arc of the hemisphere and die in the darkness at the edge of the world and as he lay there the agony in his heart was like a stake. He imagined the pain of the world to be like some formless parasitic being seeking out the warmth of human souls wherein to incubate and and he thought he knew what made one liable to its visitations. What he had not known was that it was mindless and so had no way to know the limits of those souls and what he feared was that there may be no limits.

A sea-green sky: lamps blossoming white. This is marginal land: fields of strung wire, of treadless tyres in ditches, fridges dead on their backs, and starving ponies cropping the mud. It is a landscape running with outcasts and escapees, with Afghans, Turks and Kurds: with scapegoats, scarred with bottle and burn marks, limping from the cities with broken ribs. The life forms here are rejects, or anomalies: the cats tipped from speeding cars, and the Heathrow sheep, their fleece clotted with the stench of aviation fuel.

6 p.m. Completely exhausted by entire day of date-preparation. Being a woman is worse than being a farmer—there is so much harvesting and crop spraying to be done: legs to be waxed, underarms shaved, eyebrows plucked, feet pumiced, skin exfoliated and moisturized, spots cleansed, roots dyed, eyelashes tinted, nails filed, cellulite massaged, stomach muscles exercised. The whole performance is so highly tuned you only need to neglect it for a few days for the whole thing to go to seed. Sometimes I wonder what I would be like if left to revert to nature—with a full beard and handlebar moustache on each shin, Dennis Healey eyebrows, face a graveyard of dead skin cells, spots erupting, long curly fingernails like Struwwelpeter, blind as bat and stupid runt of species as no contact lenses, flabby body flobbering around. Ugh, ugh. Is it any wonder girls have no confidence?

[...] if truth be told, evolution hasn’t yielded many practical or commercial benefits. Yes, bacteria evolve drug resistance, and yes, we must take countermeasures, but beyond that there is not much to say. Evolution cannot help us predict what new vaccines to manufacture because microbes evolve unpredictably. But hasn’t evolution helped guide animal and plant breeding? Not very much. Most improvement in crop plants and animals occurred long before we knew anything about evolution, and came about by people following the genetic principle of ‘like begets like’. Even now, as its practitioners admit, the field of quantitative genetics has been of little value in helping improve varieties. Future advances will almost certainly come from transgenics, which is not based on evolution at all. [review of The Evolving World: Evolution in Everyday Life, Nature 442, 983-984 (31 August 2006)]

It was that time of the year, the turning-point of summer, when the crops of the present year are a certainty, when one begins to think of the sowing for next year, and the mowing is at hand; when the rye is all in ear, though its ears are still light, not yet full, and it waves in gray-green billows in the wind; when the green oats, with tufts of yellow grass scattered here and there among it, droop irregularly over the late-sown fields; when the early buckwheat is already out and hiding the ground; when the fallow lands, trodden hard as stone by the cattle, are half ploughed over, with paths left untouched by the plough; when from the dry dung-heaps carted onto the fields there comes at sunset a smell of manure mixed with meadow-sweet, and on the low-lying lands the riverside meadows are a thick sea of grass waiting for the mowing, with blackened heaps of the stalks of sorrel among it.

Names came pattering into the dusk, bodying out the places of their forebears, the villages and towns where the telegrams would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without the sound of fathers and their children, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers’ shattered flesh that lay in stinking shellholes in the beet-crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

the goddess knew that her daughter had been taken, and tore her hair into utter disorder, and repeatedly struck her breasts with the palms of both hands. With her daughter’s location a mystery still, she reproaches the whole earth as ungrateful, unworthy her gift of grain crops, and Sicily more than the others, where she has discovered the proof of her loss; and so it was here that her fierce hand shattered the earth-turning plows, here that the farmers and cattle perished alike, and here that she bade the plowed fields default on their trust by blighting the seeds in their keeping. Sicilian fertility, which had been everywhere famous, was given the lie when the crops died as they sprouted, now ruined by too much heat, and now by too heavy a rainfall; stars and winds harmed them, and the greedy birds devoured the seed as it was sown; the harvest of wheat was defeated by thorns and darnels and unappeasable grasses.

Though the fig tree does not bud and there is no fruit on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, 18 yet I will triumph in •Yahweh; I will rejoice in the God of my salvation!  19 Yahweh my Lord is my strength; He makes my feet like those of a deer  and enables me to walk on mountain heights! 

She felt sorrow course through her: her purpose was to nurture and provide for men. But they kept taking more from her than she had to give. She looked out across the expanse and saw trees denuded of their fruits, fields ploughed until they could give up no more crops. Why could men not just be less greedy, she wondered. Her sorrow morphed into irritation. And why could they not heed the lessons given to them by Zeus?

In 1907, Haber was the first to obtain nitrogen, the main nutrient required for plant growth, directly from the air. In this way, from one day to the next, he addressed the scarcity of fertilizer that threatened to unleash an unprecedented global famine at the beginning of the twentieth century. Had it not been for Haber, hundreds of millions of people who until then had depended on natural fertilizers such as guano and saltpetre for their crops would have died from lack of nourishment. In prior centuries, Europe’s insatiable hunger had driven bands of Englishmen as far as Egypt to despoil the tombs of the ancient pharaohs, in search not of gold, jewels or antiquities, but of the nitrogen contained in the bones of the thousands of slaves buried along with the Nile pharaohs, as sacrificial victims, to serve them even after their deaths. The English tomb raiders had exhausted the reserves in continental Europe; they dug up more than three million human skeletons, along with the bones of hundreds of thousands of dead horses that soldiers had ridden in the battles of Austerlitz, Leipzig and Waterloo, sending them by ship to the port of Hull in the north of England, where they were ground in the bone mills of Yorkshire to fertilize the verdant fields of Albion.

You go to school so you can keep going to school so you can make enough money to hire the people who didn’t like school to come and do all the shit on your to-do list you never figured out how to do yourself because you were always in goddam school, eating school food while the deer you could be eating belongs to a herd that’s getting so goddam big they’re eating everybody’s pea crop and crapping all over the playing fields.

It was a gringo; in the remote corners of the world the short-sleeved flowered tourist shirt, the steel-rimmed glasses, khaki pants and bulldog shoes had become the uniform of earnest American enterprise. Moon recognized the man as the new missionary. His head was cropped too close, so that his white skull gleamed, and the red skin of his neck and jaw was riddled with old acne; his face was bald with anxiety and tiresome small agonies.

Almost everything people did throughout history was fuelled by solar energy that was captured by plants and converted into muscle power. Human history was consequently dominated by two main cycles: the growth cycles of plants and the changing cycles of solar energy (day and night, summer and winter). When sunlight was scarce and when wheat fields were still green, humans had little energy. Granaries were empty, tax collectors were idle, soldiers found it difficult to move and fight, and kings tended to keep the peace. When the sun shone brightly and the wheat ripened, peasants harvested the crops and filled the granaries. Tax collectors hurried to take their share. Soldiers flexed their muscles and sharpened their swords. Kings convened councils and planned their next campaigns. Everyone was fuelled by solar energy – captured and packaged in wheat, rice and potatoes.

Why were you born when the snow was falling? You should have come to the cuckoo’s calling, Or when grapes are green in the cluster, Or, at least, when lithe swallows muster For their far off flying From summer dying. Why did you die when the lambs were cropping? You should have died at the apples’ dropping, When the grasshopper comes to trouble, And the wheat-fields are sodden stubble, And all winds go sighing For sweet things dying.

Despair, hate, loss, frustration, horror. How could any man live this way? To be a surgeon, to live knowing that you would be too weak to save some? When other men failed, a field of crops got worms in them. When a surgeon failed, someone died.

The rain had ripened all the country around and the roadside grass was luminous and green from the run-off and flowers were in bloom across the open country. He slept that night in a field far from any town. He built no fire. He lay listening to the horse crop the grass at his stakerope and he listened to the wind in the emptiness and watched stars trace the arc of the hemisphere and die in the darkness at the edge of the world and as he lay there the agony in his heart was like a stake.

✓In a garden you can find, quiet thoughts that calm the mind. ✓Every noble achievement is a dream before it is a reality just as the oak is an acorn before it is a tree. ✓Life is like a field, where we must gather what we grow, weed or wheat... this is the law, we reap the crop we sow. ✓Happy is the person who can keep a quiet heart, in the chaos and tumult of this modern world ✓While it is February one can taste the full joys of anticipation. Spring stands at the gate with her finger on the latch

Sometimes things don't go, after all, from bad to worse. Some years, muscadel faces down frost; green thrives; the crops don't fail, sometimes a man aims high, and all goes well. A people sometimes will step back from war; elect an honest man, decide they care enough, that they can't leave some stranger poor. Some men become what they were born for. Sometimes our best efforts do not go amiss, sometimes we do as we meant to. The sun will sometimes melt a field of sorrow that seemed hard frozen ... may it happen for you ... x x x

Price began to speed the process. He hurried from one unanswered name to the next. Byrne, Hunt, Jones, Tipper, Wood, Leslie, Barnes, Studd, Richardson, Savile, Thompson, Hodgson, Birkenshaw, Llewellyn, Francis, Arkwright, Duncan, Shea, Simons, Anderson, Blum, Fairbrother. Names came pattering into the dusk, bodying out the places of their forebears, the villages and towns where the telegram would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without the sound of fathers and their children, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers’ shattered flesh that lay in stinking shellholes in the beet-crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

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

Don’t you ever wish you could go back?” Ellis murmurs, gaze turned up toward the chandeliers; their light glitters off of the lenses of her glasses. My gaze snaps away from the kettle, back to her. “To some other time,” she says, “when things were a little wilder. When the rules were a little less clear.” It’s the opposite of the usual line. A simpler time. A time when a lady was a lady. “Maybe. I hadn’t really thought about it.” I rub the edge of a tablecloth between my thumb and forefinger but feel only the friction of my age-softened gloves. “I suppose it depends on where I was too. I wouldn’t want to get burned at the stake as a witch.” “Oh, but can you blame them? You are a witch. I don’t doubt you would have poisoned the village crops, salted their fields, and led their daughters into temptation.” “Just their daughters?” Ellis glances back. She’s taken off the pince-nez; the frames dangle from an idle hand. “It takes one to know one.

According to Indian crop ecologist Vandana Shiva, humans have eaten some 80,000 plant species in our history. After recent precipitous changes, three-quarters of all human food now comes from just eight species, with the field quickly narrowing down to genetically modified corn, soy, and canola. If woodpeckers and pandas enjoy celebrity status on the endangered-species list (dubious though such fame may be), food crops are the forgotten commoners. We're losing them as fast as we're losing rain forests. An enormous factor in this loss has been the new idea of plant varieties as patentable properties, rather than God's gifts to humanity or whatever the arrangement was previously felt to be, for all of prior history.

Elegy (1586) My prime of youth is but a frost of cares; My feast of joy is but a dish of pain, My crop of corn is but a field of tares, And all my good is but vain hope of gain: The day is past, and yet I saw no sun, And now I live, and now my life is done. My tale was heard, and yet it was not told, My fruit is fallen, and yet my leaves are green, My youth is spent, and yet I am not old, I saw the world, and yet I was not seen: My thread is cut, and yet it is not spun, And now I live, and now my life is done. I sought my death, and found it in my womb, I looked for life, and saw it was a shade, I trod the earth, and knew it was my tomb, And now I die, and now I was but made; The glass is full, and now the glass is run, And now I live, and now my life is done.

We mark the days by chores that need to be done, the way farm families have always done. Al feeds the hens and horses and pigs, splits wood in the fall, slaughters a pig when the weather turns cold, cuts ice in the winter. I collect eggs from the laying hens and Al drives me into town to sell them. He times the planting so that by the Fourth of July we'll have new peas and by September there's a whole field of corn. Gulls lunge for a feast, ravaging the crop, so Al kills a few and hangs them from poles as warning. During haying season in midsummer, I see him from the dining room window in his visored cap, scything the hay by hand with six hired men walking abreast, forking the newly mown hay onto the hayrack. They haul the hay to the barn, where a block-and-tackle hoist lifts it into the mow.

A good family farm produces more, in net terms, than the farm family consumes. The good farmer has secured enough land to grow crops and support his or her livestock. The extra production beyond the farm family’s own consumption can be sold and traded for other goods and services—TVs, clothes, books. Some countries are like good family farms, with more bio-capacity than what it takes, in net terms, to provide for their inhabitants. Compare this with a weekend hobby farm, with honeybees, a rabbit, and an apple tree, where most resources have to be bought from elsewhere. Presently 80% of the world population lives in countries that are like hobby farms. They consume more, in net terms, than what the ecosystems of their country can regenerate. The rest is imported or derives from unsustainable overuse of local fields and forests.

Someone once said that the challenge of living is to develop a long obedience in the same direction. When it's demanded, we can rise on occasion and be patient . . . as long as there are limits. But we balk when patience is required over a long haul. We don't much like endurance. It's painful to persevere through a marriage that's forever struggling. A church that never crest 100 members. Housekeeping routines that never vary from week-to-week. Even caring for an elderly parent or a handicapped child can feel like a long obedience in the same direction. If only we could open our spiritual eyes to see the fields of grain we're planting, growing, and reaping along the way. That's what happens when we endure... Right now you may be in the middle of a long stretch of the same old routine.... You don't hear any cheers or applause. The days run together―and so do the weeks. Your commitment to keep putting one foot in front of the other is starting to falter. Take a moment and look at the fruit. Perseverance. Determination. Fortitude. Patience. Your life is not a boring stretch of highway. It's a straight line to heaven. And just look at the fields ripening along the way. Look at the tenacity and endurance. Look at the grains of righteousness. You'll have quite a crop at harvest . . . so don't give up!

We Let the Boat Drift I set out for the pond, crossing the ravine where seedling pines start up like sparks between the disused rails of the Boston and Maine. The grass in the field would make a second crop if early autumn rains hadn't washed the goodness out. After the night's hard frost it makes a brittle rustling as I walk. The water is utterly still. Here and there a black twig sticks up. It's five years today, and even now I can't accept what cancer did to him -- not death so much as the annihilation of the whole man, sense by sense, thought by thought, hope by hope. Once we talked about the life to come. I took the Bible from the nightstand and offered John 14: "I go to prepare a place for you.""Fine. Good," he said. "But what about Matthew? 'You, therefore, must be perfect, as your heavenly Father is perfect.'" And he wept. My neighbor honks and waves driving by. She counsels troubled students; keeps bees; her goats follow her to the mailbox. Last Sunday afternoon we went canoeing on the pond. Something terrible at school had shaken her. We talked quietly far from shore. The paddles rested across our laps; glittering drops fell randomly from their tips. The light around us seemed alive. A loon-itinerant- let us get quite close before it dove, coming up after a long time, and well away from humankind

The cult of the Virgin Mary enabled the worship of the Goddess to flourish, albeit in a cauterised form. As I keep repeating in a mantra, sex is power. The Virgin was a method of turning the sexual impulse of Christians back into the Church and onto the figure of the crucified Christ. I would describe this as a particularly unsavoury form of magick. This is the use of repression and misery as a spiritual battery. This enslavement of the worshipper’s natural desires is the exact opposite of the natural and healthy lust for Babalon. With the resolutely chaste Mary in position, churches had a surrogate Goddess back in the house. Christ knows, they needed one. To sell Christianity to the fans of the God who dies and is reborn (like the crops in the fields) the Church used statues of Mary and Jesus that were rather close to those of Isis and the Child Horus. This mother/son icon propaganda was like a Pepsi taste test for the wavering pagans. They failed. It requires other women to keep women as slaves stripped of their sexual power. The BVM did that job. She was the only role model that you could fixate upon. As a Goddess she is a clitoridectomy. If you lift her skirt you can see the coarse black thread where she has been snipped and stitched. The thread is plaited from the beard of Jehovah himself. This is not a woman anymore. Look under the hem and learn.

Here at the creek mouth the fields run on to the river, the mud deltaed and baring out of its rich alluvial harbored bones and dread waste, a wrack of cratewood and condoms and fruitrinds. Old tins and jars and ruined household artifacts that rear from the fecal mire of the flats like landmarks in the trackless vales of dementia praecox. A world beyond all fantasy, malevolent and tactile and dissociate, the blown lightbulbs like shorn polyps semitranslucent and skullcolored bobbing blindly down and spectral eyes of oil and now and again the beached and stinking forms of foetal humans bloated like young birds mooneyed and bluish or stale gray. Beyond in the dark the river flows in a sluggard ooze toward southern seas, running down out of the rainflattened corn and petty crops and riverloam gardens of upcountry landkeepers, grating along like bonedust, afreight with the past, dreams dispersed in the water someway, nothing ever lost.

If you’re a fly, you keep flying and being a nuisance. If you lived in Linares at that time, you could never stop going out to the fields or ranches to tend to your crops or animals. You might close the store for a few days because of the initial shock, but you would open it again because, even if your relatives were sick or dead, your needs and the needs of others—those who sold to you and those who bought from you—persisted. If you lived at that time, you could not avoid having to go out to buy food, and not a day could pass without washing diapers or underpants, even if you sent your mother to the cemetery two hours earlier. In the midst of this crisis, you had tooth decay, infected toenails, and stomach upsets—slight or severe—that you put up with for a while before having to seek help from a doctor, if you could find one. Others went out to sell goat milk, or whistles, yo-yos, and spinning tops in the square, in the hope that there were still children alive to buy them.

Several times Tam paused to engage one man or another in brief conversation. Since he and Rand had not been off the farm for weeks, everyone wanted to catch up on how things were out that way. Few Westwood men had been in. Tam spoke of damage from winter storms, each one worse than the one before, and stillborn lambs, of brown fields where crops should be sprouting and pastures greening, of ravens flocking in where songbirds had come in years before. Grim talk, with preparations for Bel Tine going on all around them, and much shaking of heads. It was the same on all sides. Most of the men rolled their shoulders and said, “Well, we’ll survive, the Light willing.” Some grinned and added, “And if the Light doesn’t will, we’ll still survive.” That was the way of most Two Rivers people. People who had to watch the hail beat their crops or the wolves take their lambs, and start over, no matter how many years it happened, did not give up easily. Most of those who did were long since gone.

Summer, and hot. Full Earth had come to the land like a vampire lover that year, killing the land and the crops of the tenant farmers, turning the fields of the castle-city of Gilead white and sterile. In the west, some miles distant and near the borders that were the end of the civilized world, fighting had already begun. All reports were bad, and all of them paled to insignificance before the heat that rested over this place of the center. Cattle lolled empty-eyed in the pens of the stockyards. Pigs grunted lustlessly, unmindful of sows and sex and knives whetted for the coming fall. People whined about taxes and conscription, as they always did; but there was an apathy beneath the empty passion-play of politics. The center had frayed like a rag rug that had been washed and walked on and shaken and hung and dried. The thread that held the last jewel at the breast of the world was unraveling. Things were not holding together. The earth drew in its breath in the summer of the coming eclipse.

Eventually the potato's undeniable advantages over grain would convert all of northern Europe, but outside of Ireland the process was never anything less than a struggle. ... Louis (XVI) hatched an ingenious promotional scheme. He ordered a field of potatoes planted on the royal grounds and then posted his most elite guard to protect the crop during the day. He sent the guards home at midnight, and in due course the local peasants, suddenly convinced of the crop's value, made off in the night with the royal tubers.

The more dutifully scholars acknowledge that the concept of race belongs in the same category as geocentrism or witchcraft, the more blithely they invoke it as though it were both a coherent analytical category and a valid empirical datum. In place of Jefferson’s moment of impassioned truth-telling, his successors fall back on italics or quotation marks, typographical abbreviations for the trite formula, ‘race is a social construction.’ The formula is meant to spare those who invoke race in historical explanation the raised eyebrows that would greet someone who, studying a crop failure, proposed witchcraft as an independent variable. But identifying race as a social construction does nothing to solidify the intellectual ground on which it totters. The London Underground and the United States of America are social constructions; so are the evil eye and the calling of spirits from the vasty deep; and so are murder and genocide. All derive from the thoughts, plans, and actions of human beings living in human societies. Scholars who intone ‘social construction’ as a spell for the purification of race do not make clear—perhaps because they do not themselves realize—that race and racism belong to different families of social construction, and that neither belongs to the same family as the United States of America or the London Underground. Race belongs to the same family as the evil eye. Racism belongs to the same family as murder and genocide. Which is to say that racism, unlike race, is not a fiction, an illusion, a superstition, or a hoax. It is a crime against humanity.

During this psychological phase one observed that people with natures of a more primitive kind could not escape the influences of the brutality which had surrounded them in camp life. Now, being free, they thought they could use their freedom "licentiously and ruthlessly. The only thing that had changed for them was that they were now the oppressors instead of the oppressed. They became instigators, not objects, of willful force and injustice. They justified their behavior by their own terrible experiences. This was often revealed in apparently insignficant events. A friend was walking across a field with me toward the camp when suddenly we came to a field of green crops. Automatically, I avoided it. but he drew his arm through mine and dragged me through it. I stammered something about not treading down the young crops. He became annoyed, gave me an angry look and shouted, "You don't say! And hasn't enough been taken from us? My wife and child have been gassed - not to mention everything else - and you would forbid me to tread on a few stalks of oats!

Life did change for Tom and Maggie; and yet they were not wrong in believing that the thoughts and loves of these first years would always make part of their lives. We could never have loved the earth so well if we had had no childhood in it,–if it were not the earth where the same flowers come up again every spring that we used to gather with our tiny fingers as we sat lisping to ourselves on the grass; the same hips and haws on the autumn's hedgerows; the same redbreasts that we used to call "God's birds," because they did no harm to the precious crops. What novelty is worth that sweet monotony where everything is known, and loved because it is known? The wood I walk in on this mild May day, with the young yellow-brown foliage of the oaks between me and the blue sky, the white star-flowers and the blue-eyed speedwell and the ground ivy at my feet, what grove of tropic palms, what strange ferns or splendid broad-petalled blossoms, could ever thrill such deep and delicate fibres within me as this home scene? These familiar flowers, these well-remembered bird-notes, this sky, with its fitful brightness, these furrowed and grassy fields, each with a sort of personality given to it by the capricious hedgerows,–such things as these are the mother-tongue of our imagination, the language that is laden with all the subtle, inextricable associations the fleeting hours of our childhood left behind them. Our delight in the sunshine on the deep-bladed grass to-day might be no more than the faint perception of wearied souls, if it were not for the sunshine and the grass in the far-off years which still live in us, and transform our perception into love.

The Bengali poet Ganga Ram in his Maharashta Purana gave a fuller picture of the terror they inspired. ‘The people on earth were filled with sin,’ he wrote, ‘and there was no worship of Rama and Krishna. Day and night people took their pleasure with the wives of others.’ Finally, he wrote, Shiva ordered Nandi to enter the body of the Maratha king Shahu. ‘Let him send his agents, that sinners and evil doers be punished.’29 Soon after: The Bargis [Marathas] began to plunder the villages and all the people fled in terror. Brahmin pandits fled, taking with them loads of manuscripts; goldsmiths fled with the scales and weights; and fishermen with their nets and lines – all fled. The people fled in all directions; who could count their numbers? All who lived in villages fled when they heard the name of the Bargis. Ladies of good family, who had never before set a foot on a road fled from the Bargis with baskets on their heads. And land owning Rajputs, who had gained their wealth with the sword, threw down their swords and fled. And sadhus and monks fled, riding on litters, their bearers carrying their baggage on their shoulders; and many farmers fled, their seed for next year’s crops on the backs of their bullocks, and ploughs on their shoulders. And pregnant women, all but unable to walk, began their labour on the road and were delivered there. There were some people who stood in the road and asked of all who passed where the Bargis were. Everyone replied – I have not seen them with my own eyes. But seeing everyone flees, I flee also. Then suddenly the Bargis swept down with a great shout and surrounded the people in their fields. They snatched away gold and silver, rejecting everything else. Of some people they cut off the hand, of some the nose and ears; some they killed outright. They dragged away the most beautiful women, who tried to flee, and tied ropes to their fingers and necks. When one had finished with a woman, another took her, while the raped women screamed for help. The Bargis after committing all foul, sinful and bestial acts, let these women go.

One day, a farmer from the village went to the wise man and said in a frantic tone, “Wise man, help me. A horrible thing has happened. My ox has died and I have no animal to help me plow my field! Isn’t this the worst thing that could have possibly happened?” The wise old man replied, “Maybe so, maybe not.” The man hurried back to the village and reported to his neighbors that the wise man had gone mad. Surely this was the worst thing that could have happened. Why couldn’t he see this? The very next day, however, a strong, young horse was seen near the man’s farm. Because the man had no ox to rely on, he had the idea to catch the horse to replace his ox—and he did. How joyful the farmer was. Plowing the field had never been easier. He went back to the wise man to apologize. “You were right, wise man. Losing my ox wasn’t the worst thing that could have happened. It was a blessing in disguise! I never would have captured my new horse had that not happened. You must agree that this is the best thing that could have happened.” The wise man replied once again, “Maybe so, maybe not.” Not again, thought the farmer. Surely the wise man had gone mad now. But, once again, the farmer did not know what was to happen. A few days later the farmer’s son was riding the horse and was thrown off. He broke his leg and would not be able to help with the crop. Oh no, thought the man. Now we will starve to death. Once again, the farmer went to the wise man. This time he said, “How did you know that capturing my horse was not a good thing? You were right again. My son is injured and won’t be able to help with the crop. This time I’m sure that this is the worst thing that could have possibly happened. You must agree this time.” But, just as he had done before, the wise man calmly looked at the farmer and in a compassionate tone replied once again, “Maybe so, maybe not.” Enraged that the wise man could be so ignorant, the farmer stormed back to the village. The next day troops arrived to take every able-bodied man to the war that had just broken out. The farmer’s son was the only young man in the village who didn’t have to go. He would live, while the others would surely die. The moral of this story provides a powerful lesson.

The severe frost last February destroyed many branches as well as young trees that had already been full of sap as a result of the warm weather. In addition to this punishment by God, there is another one, namely, an unbelievable number of caterpillar-type worms which do very great damage to our wheat, barley, and oats. They also eat down to the ground the Indian corn sprouts and whatever young plants we have in our gardens. It would be even worse except for the birds, particularly the starlings, which fly over the fields in large numbers and eat the worms. . . . Last month the unusually large number of worms threatened to ruin our crops completely, but it pleased God (for, according to the Second Book of Chronicles 7:13, He commands the locusts to devour the land and, according to Verse 14, He promises to heal it) that a large number of starlings and other small birds came to the fields and gradually ate all the worms. Thanks be to God for His merciful regime!

Where Western tales begin by shifting us to another time – ‘Once upon a time’ they say, meaning elsewhen, meaning then rather than now – Russian skazki make an adjustment of place. ‘In a certain land’, they start; or, ‘In the three-times-ninth kingdom …’ Meaning elsewhere, meaning there rather than here. Yet these elsewheres are always recognisable as home. In the distance will always be a woodwalled town where the churches have onion domes. The ruler will always be a Tsar, Ivan or Vladimir. The earth is always black. The sky is always wide. It’s Russia, always Russia, the dear dreadful enormous territory at the edge of Europe which is as large as all Europe put together. And, also, it isn’t. It is story Russia, not real Russia; a place never quite in perfect overlap with the daylight country of the same name. It is as near to it as a wish is to reality, and as far away too. For the tales supplied what the real country lacked, when villagers were telling them, and Afanaseyev was writing them down. Real Russia’s fields grew scraggy crops of buckwheat and rye. Story Russia had magic tablecloths serving feasts without end. Real Russia’s roads were mud and ruts. Story Russia abounded in tools of joyful velocity: flying carpets, genies of the rushing air, horses that scarcely bent the grass they galloped on. Real Russia fixed its people in sluggish social immobility. Story Russia sent its lively boys to seek the Firebird or to woo the Swan Maiden. The stories dreamed away reality’s defects. They made promises good enough to last for one evening of firelight; promises which the teller and the hearers knew could only be delivered in some Russian otherwhere. They could come true only in the version of home where the broke-backed trestle over the stream at the village’s end became ‘a bridge of white hazelwood with oaken planks, spread with purple cloths and nailed with copper nails’. Only in the wish country, the dream country. Only in the twenty-seventh kingdom.

The children crowded about the women in the houses. What we going to do Ma? Where we going to go? The women said, We don’t know, yet. Go out and play. But don’t go near your father. He might whale you if you go near him. And the women went on with the work, but all the time they watched the men squatting in the dust–perplexed and figuring. The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects. They crawled over the ground, laying the track and rolling on it and picking it up. Diesel tractors, puttering while they stood idle; they thundered when they moved, and then settled down to a droning roar. Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. The man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was part of the monster, a robot in the seat. The thunder of the cylinders sounded through the country, became one with the air and the earth, so that earth and air muttered in sympathetic vibration. The driver could not control it–straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the cat’, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent that tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him–goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did now know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor–its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with its blades–not plowing but surgery, pushing the cut earth to the right where the second row of disks cut it and pushed it to the left; slicing blades shining, polished by the cut earth. And behind the disks, the harrows combing with iron teeth so that the little clods broke up and the earth lay smooth. Behind the harrows, the long seeders–twelve curved iron penes erected in the foundry, orgasms set by gear, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, and had no connection to the bread. The land bore under iron, and under iron gradually died; for it was not love or hated, it had no prayers or curses.