Deer Hunter Quotes

You can't believe that AIDS is a curse from God against Gays without accepting that Lyme Disease is a curse from the same God against Deer Hunters...

Jason patted me on the back. “Tomorrow night we'll take you out chasing deer.” “I thought you'd chase cars,” I said. He grinned. “What fun is that? Cars don't bleed.

We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes – something known only to her and to the mountain. I was young then, and full of trigger-itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters’ paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.

I smiled,"Deoch, my heart is made of stronger stuff than glass. When she strikes she'll find it strong as iron-bound brass, or gold and adamant together mixed. Don't think I am unaware, some startled deer to stand transfixed by hunter's horns. It's she who should take care, for when she strikes, my heart will make a sound so beautiful and bright that it can't help but bring her back to me in winged light.

We're all hunters in my family, you know. Deer, ducks…damsels.

She was like a deer making eyes at the wolf that wanted to eat her for lunch. Stupid deer.

Thinking like a Mountain We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes - something known only to her and to the mountain. I was young then, and full of trigger-itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.…I now suspect that just as a deer herd lives in mortal fear of its wolves, so does a mountain live in mortal fear of its deer. And perhaps with better cause, for while a buck pulled down by wolves can be replaced in two or three years, a range pulled down by too many deer may fail of replacement in as many decades. So also with cows. The cowman who cleans his range of wolves does not realize that he is taking over the wolf's job of trimming the herd to fit the range. He has not learned to think like a mountain. Hence we have dustbowls, and rivers washing the future into the sea.

The deer that goes too often to the lick meets the hunter at last!

Rune was a deer, and he was a hunter. Taking her measure, noting every detail and flaw, trying to decide if she would be worth the hunt.

The hunter sinks his arrows into the trees and then paints the targets around them. The trees imagine they are deer. The deer imagine they are safe. The arrows: they have no imagination.

Anything that suffers and dies instead of us is Christ; if they didn't kill birds and fish they would have killed us. The animals die that we may live, they are substitute people, hunters in the fall killing the deer, that is Christ also. And we eat them, out of cans or otherwise; we are eaters of death, dead Christ-flesh resurrecting inside us, granting us life. Canned Spam, canned Jesus, even the plants must be Christ.

The sight of so many guns, mostly deer rifles and duck guns but with a smattering of black rifles and riot shotguns, made him glad that this was going down in a rural area where people still had their heads screwed on right about personal defense.

Wildlife, we are constantly told, would run loose across our towns and cities were it not for the sport hunters to control their population, as birds would blanket the skies without the culling services of Ducks Unlimited and other groups. Yet here they are breeding wild animals, year after year replenishing the stock, all for the sole purpose of selling and killing them, deer and bears and elephants so many products being readied for the market. Animals such as deer, we are told, have no predators in many areas, and therefore need systematic culling. Yet when attempts are made to reintroduce natural predators such as wolves and coyotes into these very areas, sport hunters themselves are the first to resist it. Weaker animals in the wild, we hear, will only die miserable deaths by starvation and exposure without sport hunters to control their population. Yet it's the bigger, stronger animals they're killing and wounding--the very opposite of natural selection--often with bows and pistols that only compound and prolong the victim's suffering.

The empathy and compassion we feel for our own kind is sometimes extended to the rest of the living things on the earth. If we allowed it to keep us from killing a deer, or other animals, we would not live long. The

My point is, you were a part of the machine: an arm, a leg. You drove the getaway car. You threw bricks through the window and someone else grabbed the jewelry. You distracted the feds while the spies got away. You held her down while someone else beat her. You shot the deer and wounded it. When the second hunter came along, the deer could no longer run.

A wounded deer leaps highest, A wounded deer leaps highest, I've heard the hunter tell; 'Tis but the ecstasy of death, And then the brake is still. The smitten rock that gushes, The trampled steel that springs: A cheek is always redder Just where the hectic stings! Mirth is mail of anguish, In which its cautious arm Lest anybody spy the blood And, "you're hurt" exclaim

Last time MCB was out here was when a hard rain revealed one of their experiments. A deer was exposed to it and grew tentacles instead of antlers. Tentacle deer...The Army doesn't pay me enough to deal with that kind of shit.

Gold-haired Phoebus borne by Koios's daughter after she joined with Kronos's son Zeus god of high clouds and high name. Artemis swore the great oath of the gods to Zeus: 'By your head, I shall always be a virgin untamed, hunting on peaks of solitary mountains. Come, grant me this grace!' So she spoke. Then the father of the blessed gods nodded his consent. Now gods and mortals call her by her thrilling eponym, The Virgin Deer Hunter. Eros, loosener of limbs, never comes near her

For an instant it was very peaceful … and then it was like being shot off the road by a bazooka, but with no noise. Neither a deer on a hillside nor a man on a battlefield ever hears the shot that kills him, and a man going over the high side on a motorcycle hears the same kind of high-speed silence.

A vision had seized hold of me, like the demented fury of a hound that has sunk its teeth into the leg of a deer carcass and is shaking and tugging at the downed game so frantically that the hunter gives up trying to calm him. It was the vision of a large steamship scaling a hill under its own steam, working its way up a steep slope in the jungle, while above this natural landscape, which shatters the weak and the strong with equal ferocity, soars the voice of Caruso, silencing all the pain and all the voices of the primeval forest and drowning out all birdsong. To be more precise: bird cries, for in this setting, left unfinished and abandoned by God in wrath, the birds do not sing; they shriek in pain, and confused trees tangle with one another like battling Titans, from horizon to horizon, in a steaming creation still being formed. Fog-panting and exhausted they stand in this unreal misery - and I, like a stanza in a poem written in an unknown foreign tongue, am shaken to the core.

A hunter only shoots a deer he can see, if you ain't being seen you ain't doing nothing!

She was like a deer making eyes at the wolf that wanted to eat her for lunch. Stupid deer.

Two men went deer hunting. One man asked the other, “Did you ever hunt bear?” The other hunter said, “No, but one time I went fishing in my shorts.

Forgive me for killing you, O noble beast,’ he whispered the ancient apology that all hunters offered, as he gently touched the deer’s head. ‘May your soul find purpose again, while your body sustains my soul.

NOW this is the Law of the Jungle — as old and as true as the sky; And the Wolf that shall keep it may prosper, but the Wolf that shall break it must die. As the creeper that girdles the tree-trunk the Law runneth forward and back — For the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack. Wash daily from nose-tip to tail-tip; drink deeply, but never too deep; And remember the night is for hunting, and forget not the day is for sleep. The Jackal may follow the Tiger, but, Cub, when thy whiskers are grown, Remember the Wolf is a Hunter — go forth and get food of thine own. Keep peace withe Lords of the Jungle — the Tiger, the Panther, and Bear. And trouble not Hathi the Silent, and mock not the Boar in his lair. When Pack meets with Pack in the Jungle, and neither will go from the trail, Lie down till the leaders have spoken — it may be fair words shall prevail. When ye fight with a Wolf of the Pack, ye must fight him alone and afar, Lest others take part in the quarrel, and the Pack be diminished by war. The Lair of the Wolf is his refuge, and where he has made him his home, Not even the Head Wolf may enter, not even the Council may come. The Lair of the Wolf is his refuge, but where he has digged it too plain, The Council shall send him a message, and so he shall change it again. If ye kill before midnight, be silent, and wake not the woods with your bay, Lest ye frighten the deer from the crop, and your brothers go empty away. Ye may kill for yourselves, and your mates, and your cubs as they need, and ye can; But kill not for pleasure of killing, and seven times never kill Man! If ye plunder his Kill from a weaker, devour not all in thy pride; Pack-Right is the right of the meanest; so leave him the head and the hide. The Kill of the Pack is the meat of the Pack. Ye must eat where it lies; And no one may carry away of that meat to his lair, or he dies. The Kill of the Wolf is the meat of the Wolf. He may do what he will; But, till he has given permission, the Pack may not eat of that Kill. Cub-Right is the right of the Yearling. From all of his Pack he may claim Full-gorge when the killer has eaten; and none may refuse him the same. Lair-Right is the right of the Mother. From all of her year she may claim One haunch of each kill for her litter, and none may deny her the same. Cave-Right is the right of the Father — to hunt by himself for his own: He is freed of all calls to the Pack; he is judged by the Council alone. Because of his age and his cunning, because of his gripe and his paw, In all that the Law leaveth open, the word of your Head Wolf is Law. Now these are the Laws of the Jungle, and many and mighty are they; But the head and the hoof of the Law and the haunch and the hump is — Obey!

This cook, Preacher? He's unbelievable. I had some of his venison chili when I first got to town and it almost made me pass out, it was so good." Hi slips curved in a smile. "You at venison, Marcie?" "I didn't have a relationship with the deer," she explained. "You don't have a relationship with my deer either," he pointed out. "Yeah, but I have a relationship with you--you've seen me in my underwear. And you have a relationship with the deer. If you fed him to me, it would be like you shot and fed me your friend. Or something." Ian just drained his beer and smiled at her enough to show his teeth. "I wouldn't shoot that particular buck," he admitted. "But if I had a freezer, I'd shoot his brother." "There's something off about that," she said, just as Jack placed her wine in front of her. "Wouldn't it be more logical if hunters didn't get involved with their prey? Or their families? Oh, never mind--I can't think about this before eating my meat loaf. Who knows who's in it?" -Ian and Marcie

He made a noise that sounded like a strangled laugh, and then said: Ah, I like your style. I’ll give you that. You’re not easy to get the upper hand on, are you? Obviously I’m not going to manage it. It’s funny, because you carry on like you’d let me walk all over you, answering my texts at two in the morning, and then telling me you’re in love with me, blah blah blah. But that’s all your way of saying, just try and catch me, because you won’t. And I can see I won’t. You’re not going to let me have it for a minute. Nine times out of ten you’d have someone fooled with the way you go on. They’d be delighted with themselves, thinking they were really the boss of you. Yeah, yeah, but I’m not an idiot. You’re only letting me act badly because it puts you above me, and that’s where you like to be. Above, above. And I don’t take it personally, by the way, I don’t think you’d let anyone near you. Actually, I respect it. You’re looking out for yourself, and I’m sure you have your reasons. I’m sorry I was so harsh on you with what I said, because you were right, I was just trying to hurt you. And I probably did hurt you, big deal. Anyone can hurt anyone if they go out of their way. But then instead of getting mad with me, you go saying I’m welcome to stay over and you still love me and all this. Because you have to be perfect, don’t you? No, you really have a way about you, I must say. And I’m sorry, alright? I won’t be trying to take a jab at you again. Lesson learned. But from now on you don’t need to act like you’re under my thumb, when we both know I’m nowhere near you. Alright? Another long silence fell. Their faces were invisible in darkness. Eventually, in a high and strained voice, straining perhaps for an evenness or lightness it did not attain, she replied: Alright. If I ever do get a hold of you, you won’t need to tell me, he said. I’ll know. But I’m not going to chase too much. I’ll just stay where I am and see if you come to me. Yes, that’s what hunters do with deer, she said. Before they kill them.

A Swedish minister having assembled the chiefs of the Susquehanna Indians, made a sermon to them, acquainting them with the principal historical facts on which our religion is founded — such as the fall of our first parents by eating an apple, the coming of Christ to repair the mischief, his miracles and suffering, etc. When he had finished an Indian orator stood up to thank him. ‘What you have told us,’ says he, ‘is all very good. It is indeed bad to eat apples. It is better to make them all into cider. We are much obliged by your kindness in coming so far to tell us those things which you have heard from your mothers. In return, I will tell you some of those we have heard from ours. ‘In the beginning, our fathers had only the flesh of animals to subsist on, and if their hunting was unsuccessful they were starving. Two of our young hunters, having killed a deer, made a fire in the woods to boil some parts of it. When they were about to satisfy their hunger, they beheld a beautiful young woman descend from the clouds and seat herself on that hill which you see yonder among the Blue Mountains. ‘They said to each other, “It is a spirit that perhaps has smelt our broiling venison and wishes to eat of it; let us offer some to her.” They presented her with the tongue; she was pleased with the taste of it and said: “Your kindness shall be rewarded; come to this place after thirteen moons, and you will find something that will be of great benefit in nourishing you and your children to the latest generations.” They did so, and to their surprise found plants they had never seen before, but which from that ancient time have been constantly cultivated among us to our great advantage. Where her right hand had touched the ground they found maize; where her left had touched it they found kidney-beans; and where her backside had sat on it they found tobacco.’ The good missionary, disgusted with this idle tale, said: ‘What I delivered to you were sacred truths; but what you tell me is mere fable, fiction, and falsehood.’ The Indian, offended, replied: ‘My brother, it seems your friends have not done you justice in your education; they have not well instructed you in the rules of common civility. You saw that we, who understand and practise those rules, believed all your stories; why do you refuse to believe ours?

Few are the foreheads which like Shakespeare's or Melancthon's rise so high, and descend so low, that the eyes themselves seem clear, eternal, tideless mountain lakes; and all above them in the forehead's wrinkles, you seem to track the antlered thoughts descending there to drink, as the Highland hunters track the snow prints of the deer.

In this quiet corner, the best wild flowers grow, and the first peepers are heard in the spring, even before the snow melts. Here, owls call from the treetops in the early morning, and the irreverent crows hold their noisy conventions. Here, the mother deer has her fawn, and the migrating geese come to rest. It is here that the fox is safe from the hunters.

I feel like a helpless deer running away from a terrible fate. I’m Bambi’s fucking mother, and he is the hunter ready to shoot me just so he can eat me. Devour me.

a man circling around a woman, or a hunter circling around a deer.

In the words of the Mongolian creation myth: ‘There came a wild dog who was blue and gray and whose destiny was imposed on him by the heavens. His mate was a roe deer.Thus begins another love story. The wild dog with his courage and strength, the doe with her gentleness, intuition, and elegance. Hunter and hunted meet and love each other. According to the laws of nature, one should destroy the other, but in love there is neither good nor evil, there is neither construction nor destruction, there is merely movement. And love changes the laws of nature.

There is a neat economic explanation for the sexual division of labour in hunter-gatherers. In terms of nutrition, women generally collect dependable, staple carbohydrates whereas men fetch precious protein. Combine the two – predictable calories from women and occasional protein from men – and you get the best of both worlds. At the cost of some extra work, women get to eat some good protein without having to chase it; men get to know where the next meal is coming from if they fail to kill a deer. That very fact makes it easier for them to spend more time chasing deer and so makes it more likely they will catch one. Everybody gains – gains from trade. It is as if the species now has two brains and two stores of knowledge instead of one – a brain that learns about hunting and a brain that learns about gathering.

What the deer feels in the second she sees the hunter with his gun I seemed to feel for long stretches of hours and days. I was poised for flight like any creature might be but where I was to flee I didn’t know.

He fell on his side with a sigh and flicked away the thong underwear with both idle curiosity and distaste. "And how good to leave us this slingshot with which to hunt for our dinner." "Yes," I said dryly. "I'll go now and take down a deer with it.

find of the basket’s contents, then reworked the cinch-basket-harness arrangement, fastening the two spears the way they had fallen, points down. She attached the grass mat, which had been wrapped around the deer, to both poles, thus creating a carrier platform between them—behind the horse but off the ground. She lashed the deer to it, then carefully tied down the unconscious cave lion cub. After she relaxed, Whinney seemed more accepting of the cinches and harnesses, and she stood quietly while Ayla made adjustments.

once saw a deer get hit by three arrows and keep going. It took him a whole day to die. I followed him. I lost him for a while but then found him again, tracked him farther into the woods than I’d ever been. He was weaker by then, because of the arrows the hunter hit him with. Up close he was hurt worse than I first thought and covered in blood from the battle he’d fought. When he finally fell, I walked up and knelt by him. His hair was matted and warm and slick, and his ribs were rising and falling. Long ears and velvet antlers. He blinked and gazed at me. Dark lashes, his gentle brown eyes. I put my hand on his neck. I stayed there and looked in those eyes until the last of the light went away from them and his ribs were still. Then I got up and went home. I think about that deer. I see him all the time.

Position B: Wolves, as top predators, are a natural part of healthy, complex, self-regulating ecosystems, and removing most of them (the plans call for 80, even 100 percent reduction in certain management units) is only bound to screw things up. Without wolves, deer and moose numbers explode in unsustainable numbers, then crash, over and over. Wolves, too, are a valued resource on which trappers and subsistence hunters depend, and a multimillion-dollar cash cow attracting throngs of ecotourists and photographers. Their presence also offers inestimable aesthetic value to many residents, even if they never manage to see one. Besides that, shooting wolves from airplanes is just plain wrong and reflects horribly on the state’s image. Anyone who doesn’t see things that way is a nearsighted, beetle-browed, knuckle-dragging redneck.

One day during his time in the Southwest, Leopold and several companions chanced upon a female wolf ans shot her. "We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then and have known ever since, that there was something new to me in those eyes --something known only to her and to the mountain. I was young then, and full of trigger itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.

Time and time again I am astounded by the regularity and repetition of form in this valley and elsewhere in wild nature: basic patterns, sculpted by time and the land, appearing everywhere I look. The twisted branches in the forest that look so much like the forked antlers of the deer and elk. The way the glacier-polished hillside boulders look like the muscular, rounded bodies of the animals- deer, bear- that pass among these boulders like loving ghosts. The way the swirling deer hair is the exact shape and size of the larch and pine needles the deer hair lies upon one it is torn loose and comes to rest on the forest floor. As if everything up here is leaning in the same direction, shaped by the same hands, or the same mind; not always agreeing or in harmony, but attentive always to the same rules of logic and in the playing-out, again and again, of the infinite variations of specificity arising from that one shaping system of logic an incredible sense of community develops… Felt at night when you stand beneath the stars and see the shapes and designs of bears and hunters in the sky; felt deep in the cathedral of an old forest, when you stare up at the tops of the swaying giants; felt when you take off your boots and socks and wade across the river, sensing each polished, mossy stone with your bare feet. Felt when you stand at the edge of the marsh and listen to the choral uproar of the frogs, and surrender to their shouting, and allow yourself, too, like those pine needles and that deer hair, like those branches and those antlers, to be remade, refashioned into the shape and the pattern and the rhythm of the land. Surrounded, and then embraced, by a logic so much more powerful and overarching than anything that a man or woman could create or even imagine that all you can do is marvel and laugh at it, and feel compelled to give, in one form or another, thanks and celebration for it, without even really knowing why…

And proceeded past Trevor Williams, former hunter, seated before the tremendous heap of all the animals he had dispatched in his time: hundreds of deer, thirty-two black bear, three bear cubs, innumerable coons, lynx, foxes, mink, chipmunks, wild turkeys, woodchucks, and cougars; scores of mice and rats, a positive tumble of snakes, hundreds of cows and calves, one pony (carriage-struck), twenty thousand or so insects, each of which he must briefly hold, with loving attention, for a period ranging from several hours to several months, depending on the quality of loving attention he could muster and the state of fear the beast happened to have been in at the time of its passing.

I. IN WINTER Myself Pale mornings, and I rise. Still Morning Snow air--my fingers curl. Awakening New snow, O pine of dawn! Winter Echo Thin air! My mind is gone. The Hunter Run! In the magpie's shadow. No Being I, bent. Thin nights receding. II. IN SPRING Spring I walk out the world's door. May Oh, evening in my hair! Spring Rain My doorframe smells of leaves. Song Why should I stop for spring? III. IN SUMMER AND AUTUMN Sunrise Pale bees! O whither now? Fields I did not pick a flower. At Evening Like leaves my feet passed by. Cool Nights At night bare feet on flowers! Sleep Like winds my eyelids close. The Aspen's Song The summer holds me here. The Walker In dream my feet are still. Blue Mountains A deer walks that mountain. God of Roads I, peregrine of noon. September Faint gold! O think not here. A Lady She's sun on autumn leaves. Alone I saw day's shadow strike. A Deer The trees rose in the dawn. Man in Desert His feet run as eyes blink. Desert The tented autumn, gone! The End Dawn rose, and desert shrunk. High Valleys In sleep I filled these lands. Awaiting Snow The well of autumn--dry.

One of the most asked questions about the stories told in my family is “How much of that is true?” Of course, the answer depends on who is telling the story. There is no doubt that Uncle Si is the most entertaining storyteller among the Robertson clan. One of his most famous stories is about the time his secondhand smoke made a deer cough. The story came about after many members of my family jokingly refused to let Si hunt our deer stands because of the odor he left behind. Deer hunters know the best survival defense for a deer is his sense of smell. Si seems to think that is just a superstition and has a coughing deer story to prove it. Even though Si has quit smoking, we encourage him to hunt his own stand with the wind blowing in his face for best results. What makes Si’s stories so funny is his passion and mannerisms in telling them.

brother I cannot help but hate you for what you have not gone through— for the danger and pain no one expects you to endure. I have to work much harder to stay open and good-hearted while I am condemned, followed home, and hurt. Then again, I wonder, does kindness still come easy to a man who can walk where he chooses to go? From whom is gentleness farther— the hunter or the deer— when He only hears yes, and She only hears no?

She had memories of a quiet pool in the woods, where she'd retreat with her books, hiding from chores that needed to be done around the house. She remembered the sound of her parents after sunset, calling her to come home. The fireflies would flicker around her as it became too dark to read, but still she'd stay, to watch the fireflies over the water and listen to the birds and the squirrels settle in for the night and the night hunters, the owls and and the cats, begin to wake. Once, she'd even glimpsed a unicorn sipping from the pond, but it could have been only a white deer and a trick of the twilight. Another afternoon, her father had come with her, avoiding his chores too. They'd read books side by side, and her mother hadn't said a word when they'd returned. A week later, her mother had been the one to join her by the pond, arriving with lunch in a basket and presenting Kiela with a new unread book, a rare treasure on the island.

They want nature to be restored, but fight against one of nature’s fundamental rules. In nature, the cruelty displayed by the hunter is a passing moment, an accepted entity, the reason why animals do not grow old in the wild. Yet the animal-rights people plod on, entrenched in their own vision of a world that never existed, a world they have conjured up with the same religious fanaticism of the deer whackers. Nature suffers while these extremes in stupidity argue and howl at each other with the fervor and rage of the mentally imbalanced.

While I was heading into the woods in order to put fur coats into stores, they were heading into the woods to put food on their plates. It was an utterly simple equation. For them, the value of an animal was fixed. It did not change according to markets and trends. A 110-pound deer provided about thirty thousand calories of energy and five thousand grams of protein. Of course, that deer has a potent spiritual significance as well, but that potency was supported by the universal usefulness of its flesh. We need to eat to survive. We need to kill to eat.

The Law of the Jungle NOW this is the Law of the Jungle — as old and as true as the sky; And the Wolf that shall keep it may prosper, but the Wolf that shall break it must die. As the creeper that girdles the tree-trunk the Law runneth forward and back — For the strength of the Pack is the Wolf, and the strength of the Wolf is the Pack. Wash daily from nose-tip to tail-tip; drink deeply, but never too deep; And remember the night is for hunting, and forget not the day is for sleep. The Jackal may follow the Tiger, but, Cub, when thy whiskers are grown, Remember the Wolf is a Hunter — go forth and get food of thine own. Keep peace withe Lords of the Jungle — the Tiger, the Panther, and Bear. And trouble not Hathi the Silent, and mock not the Boar in his lair. When Pack meets with Pack in the Jungle, and neither will go from the trail, Lie down till the leaders have spoken — it may be fair words shall prevail. When ye fight with a Wolf of the Pack, ye must fight him alone and afar, Lest others take part in the quarrel, and the Pack be diminished by war. The Lair of the Wolf is his refuge, and where he has made him his home, Not even the Head Wolf may enter, not even the Council may come. The Lair of the Wolf is his refuge, but where he has digged it too plain, The Council shall send him a message, and so he shall change it again. If ye kill before midnight, be silent, and wake not the woods with your bay, Lest ye frighten the deer from the crop, and your brothers go empty away. Ye may kill for yourselves, and your mates, and your cubs as they need, and ye can; But kill not for pleasure of killing, and seven times never kill Man! If ye plunder his Kill from a weaker, devour not all in thy pride; Pack-Right is the right of the meanest; so leave him the head and the hide. The Kill of the Pack is the meat of the Pack. Ye must eat where it lies; And no one may carry away of that meat to his lair, or he dies. The Kill of the Wolf is the meat of the Wolf. He may do what he will; But, till he has given permission, the Pack may not eat of that Kill. Cub-Right is the right of the Yearling. From all of his Pack he may claim Full-gorge when the killer has eaten; and none may refuse him the same. Lair-Right is the right of the Mother. From all of her year she may claim One haunch of each kill for her litter, and none may deny her the same. Cave-Right is the right of the Father — to hunt by himself for his own: He is freed of all calls to the Pack; he is judged by the Council alone. Because of his age and his cunning, because of his gripe and his paw, In all that the Law leaveth open, the word of your Head Wolf is Law. Now these are the Laws of the Jungle, and many and mighty are they; But the head and the hoof of the Law and the haunch and the hump is — Obey!

My mind went back to Bambi. If there were too many deer, then hunters were given the opportunity to shoot them. Cheating husbands were also a problem in the balance of nature, and there were far too many of them. Why couldn't there be open season on cheating husbands? Deceived wives could purchase a gun, take lessons, and receive a cheating-husband hunting license complete with a big red A label to tie to the man's zipper after the kill. Open season could be scheduled months in advance to give the husbands a fighting chance. They could hide in refuges or stay home and take their chances at being shot through the living room window as they watched Monday Night Football.

And so begins the strangest campaign in military history : a competent general and a seasoned army of eighty thousand men chased like deer, in their own country, by an invader who used his vastly smaller forces more like a pack of hunting dogs than men; laying them on the scent rather than mapping routes, caring no more for their feelings, their fatigues, their lives, than a hunter who is rather fond of a good dog. Up and down the map of East Germany they ran, hunter and hunted, in an Alexandrian zig-zag of the best manner. The only strategical question in Charles’ science was “ Where are they ? ” Never, “ How many ? How entrenched ? ” At last Charles had made war into what schoolboys dreamed it ought to be.

The Lord was in a den with a pack of wolves. You really are so intelligent, the Lord said, and have such glorious eyes. Why do you think you’re hounded so? It’s like they want to exterminate you, it’s awful. Well, sometimes it’s the calves and the cows, the wolves said. Oh those maddening cows, the Lord said. I have a suggestion. What if I caused you not to have a taste for them anymore? It wouldn’t matter. Then it would be the deer or the elk. Have you seen the bumper stickers on the hunters’ trucks—DID A WOLF GET YOUR ELK? I guess I missed that, the Lord said. Sentiment is very much against us down here, the wolves said. I’m so awfully sorry, the Lord said. Thank you for inviting us to participate in your plan anyway, the wolves said politely. The Lord did not want to appear addled, but what was the plan His sons were referring to exactly? FATHERS AND SONS

Everyone in the delivery room was laughing at the story, including me. I never knew whether the doctor thought it was funny or not. She certainly did not join in the lightheartedness the rest of us felt. Because my doctor was also one of my bosses, I respected her and yet felt a bit intimidated by her at the same time. Jase was not intimidated at all. He was so relaxed, and that alleviated all the stress and tension I had felt since I first arrived at the hospital. True to his personality, he kept most of the room enthralled and laughing at his stories. As a lifelong hunter, he is no stranger to blood and gore. He thought the surgical process was very interesting and wanted to study everything inside of me. I’m sure his comment that my insides looked like a deer he had skinned the previous day was the first of its kind uttered during a C-section. At one point, the doctor said to him, “Jason, you have to be quiet now.” “Why?” he asked. “Because I’m getting close to the baby with this scalpel, and Missy has to stop laughing.” “Oh,” he said. “My bad.” As the doctor prepared to remove Cole, the room became quiet; I didn’t know exactly what was going on because I couldn’t see around the sheet, but I knew the time had come for our baby to be born. Jase watched everything intently. The doctor pulled on the baby, but he would not budge. In Jase’s words, “He just wouldn’t come out.” So Jase decided to lend a hand. He reached into the area near where the doctor was working, which caused every person to freeze. The room fell completely silent. As Jase recalled later, the doctor’s eyes filled with fire, and she shot him laser-sharp looks. No words were spoken, but he immediately raised his hands as if to say, “Don’t shoot,” and backed off.

And Mowgli had not the faintest idea of the difference that caste makes between man and man. When the potter’s donkey slipped in the clay pit, Mowgli hauled it out by the tail, and helped to stack the pots for their journey to the market at Khanhiwara. That was very shocking, too, for the potter is a low-caste man, and his donkey is worse. When the priest scolded him, Mowgli threatened to put him on the donkey too, and the priest told Messua’s husband that Mowgli had better be set to work as soon as possible; and the village head-man told Mowgli that he would have to go out with the buffaloes next day, and herd them while they grazed. No one was more pleased than Mowgli; and that night, because he had been appointed a servant of the village, as it were, he went off to a circle that met every evening on a masonry platform under a great fig-tree. It was the village club, and the head-man and the watchman and the barber, who knew all the gossip of the village, and old Buldeo, the village hunter, who had a Tower musket, met and smoked. The monkeys sat and talked in the upper branches, and there was a hole under the platform where a cobra lived, and he had his little platter of milk every night because he was sacred; and the old men sat around the tree and talked, and pulled at the big huqas (the water-pipes) till far into the night. They told wonderful tales of gods and men and ghosts; and Buldeo told even more wonderful ones of the ways of beasts in the jungle, till the eyes of the children sitting outside the circle bulged out of their heads. Most of the tales were about animals, for the jungle was always at their door. The deer and the wild pig grubbed up their crops, and now and again the tiger carried off a man at twilight, within sight of the village gates.

Americans struggle with silence.  It seems we must have the radio blaring in the car or a TV on in the house, even if no one is watching.  We can't handle solitude very well.  Yet, solitude is the one thing a deer hunter craves and anticipates.  There are a few times when the woods get so quiet you feel like you are the only living creature around.  It's life-changing!  People are most like themselves in nature.  You can get down to the real you—no veneer, no facade, no masquerade— and it is there that God can do wonders on us.  I like thinking of it as an anesthetic that puts everything to sleep so that surgery can take place. Jesus knew the power of time alone with God, and we also need to know it — by experience.  He would often slip away (Luke 5:16).  The disciples would awaken, look around, and discover that Jesus was gone.  He loved the early morning moments before the world came alive and began buzzing with activity (Mark 1:35-39).  He knew that soon everyone would wipe the sleep out of their eyes, and He would be in high demand.  So, He placed high priority on those private, devoted moments, in order to escape and be alone with His Father.  He didn’t just squeeze in prayer and meditation between all His preaching and miracles.  Someone once said, “Jesus went from place of prayer to place of prayer with teaching and miracles in between.”  I like that.               Those who hunt know the adrenaline rush caused by the crunching leaves as a whitetail slowly approaches.  There is also such a surge when the word of God is read.  I hope you will enjoy both as you read this book.  My greatest satisfaction would be to know that you have found yourself a quiet place to read this book and contemplate the spiritual lessons in it.  When you have even more time, get your Bible and turn to the passages cited and read them more fully.  It will deepen your understanding.

There are tiny mites living in our eyelashes. Hal Roach was a famous director who used to hire drunk and insane people to generate creative ideas. To attract female goats, Billy goats urinate on their own heads. Jewish people do not eat pork. Khazaria was a medieval Turkic kingdom that adopted Judaism as its official religion; it was the only non-Semitic state to become Jewish after Israel. The largest economy in the United States is California. More deer are killed by drivers than by hunters. The automotive center of the world is in Detroit. If the earth were ever to stop spinning, all the oceans would flow to the north and south poles. Around 16 to 20 percent of the terms searched on Google are said to have been never searched before. Bamboo can grow 35 inches per day making it the fastest growing woody plant in the world. The heaviest insect found on the earth is ‘Giant Weta’. It weighs more than a pound and is found in New Zealand. The CIA is expected to release the JFK assassination records to the public no later than 10/26/2017.

Friendship arises out of mere Companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden). The typical expression of opening Friendship would be something like, ‘What? You too? I thought I was the only one.’ We can imagine that among those early hunters and warriors single individuals—one in a century? one in a thousand years?—saw what others did not; saw that the deer was beautiful as well as edible, that hunting was fun as well as necessary, dreamed that his gods might be not only powerful but holy. But as long as each of these percipient persons dies without finding a kindred soul, nothing (I suspect) will come of it; art or sport or spiritual religion will not be born. It is when two such persons discover one another, when, whether with immense difficulties and semi-articulate fumblings or with what would seem to us amazing and elliptical speed, they share their vision—it is then that Friendship is born. And instantly they stand together in an immense solitude.

When pressed, hunters who claim that they just want “to be out in the wilderness,” will admit that the kill is essential—or at least the hope of a kill. As it turns out, there is no correlation between hunting and hiking, climbing, backpacking, kayaking, or any other outdoor activity. Hunters do not purposefully linger in the woods after a kill, but quickly begin the process of preparing to head home with the corpse. For hunters, the kill is the climax—the most important moment. They are not driving into the woods (or sometimes actually walking) for the sake of beauty, but in the hope of a kill. The kill can be likened to male orgasm. Sex is traditionally thought to be over when the man has an orgasm, and the hunt is never so decisively over as it is after a successful kill. As a teacher, I impatiently listened to a young man matter-of-factly defend the importance of hunting because he found the experience “orgasmic.” From his point of view, all that mattered was how exciting and wonderful the experience was for him. The “side affects” of the man’s preferred action—the experience of the deer (and the woman)—are deemed to be so irrelevant that they are not even mentioned.

The first otter to go into deep water had felt the same fear that Tarka felt that night; for his ancestors, thousands of years ago, had been hunters in woods and along the banks of rivers, running the scent of blooded creatures on the earth, like all the members of the weasel race to which they belonged. This race had several tribes in the country of the Two Rivers. Biggest were the brocks, a tribe of badgers who lived in holts scratched among the roots of trees and bushes, and rarely went to water except to drink. They were related to the fitches or stoats, who chased rabbits and jumped upon birds on the earth; and to the vairs or weasels, who sucked the blood of mice and dragged fledgelings from the nest; and to the grey fitches or polecats, so rare in the forests; and to the pine-martens, a tribe so harried by men that one only remained, and he had found sanctuary in a wood where a gin was never tilled and a gun was never fired, where the red deer was never roused and the fox never chased. He was old; his canine teeth worn down. Otters knew the ponds in this wood and they played in them by day, while herons stalked in the shallows and nothing feared the old lady who sometimes sat on the bank, watching the wild creatures which she thought of as the small and persecuted kinsfolk of man.

The fact is that what scientists call zoonotic disease was little known in the Americas. By contrast, swine, mainstays of European agriculture, transmit anthrax, brucellosis, leptospirosis, trichinosis, and tuberculosis. Pigs breed exuberantly and can pass diseases to deer and turkeys, which then can infect people. Only a few of De Soto’s pigs would have had to wander off to contaminate the forest. The calamity wreaked by the De Soto expedition, Ramenofsky and Galloway argued, extended across the whole Southeast. The societies of the Caddo, on the Texas-Arkansas border, and the Coosa, in western Georgia, both disintegrated soon after. The Caddo had a taste for monumental architecture: public plazas, ceremonial platforms, mausoleums. After De Soto’s army left the Caddo stopped erecting community centers and began digging community cemeteries. Between the visits of De Soto and La Salle, according to Timothy K. Perttula, an archaeological consultant in Austin, Texas, the Caddoan population fell from about 200,000 to about 8,500—a drop of nearly 96 percent. In the eighteenth century, the tally shrank further, to 1,400. An equivalent loss today would reduce the population of New York City to 56,000, not enough to fill Yankee Stadium. “That’s one reason whites think of Indians as nomadic hunters,” Russell Thornton, an anthropologist at the University of California at Los Angeles, said to me. “Everything else—all the heavily populated urbanized societies—was wiped out.

heu, uatum ignarae mentes! quid uota furentem, quid delubra iuuant? est mollis flamma medullas interea et tacitum uiuit sub pectore uulnus. uritur infelix Dido totaque uagatur urbe furens, qualis coniecta cerua sagitta, quam procul incautam nemora inter Cresia fixit pastor agens telis liquitque uolatile ferrum nescius: illa fuga siluas saltusque peragrat Dictaeos; haeret lateri letalis harundo. nunc media Aenean secum per moenia ducit Sidoniasque ostentat opes urbemque paratam, incipit effari mediaque in uoce resistit; nunc eadem labente die conuiuia quaerit, Iliacosque iterum demens audire labores exposcit pendetque iterum narrantis ab ore. post ubi digressi, lumenque obscura uicissim luna premit suadentque cadentia sidera somnos, sola domo maeret uacua stratisque relictis incubat. illum absens absentem auditque uidetque, aut gremio Ascanium genitoris imagine capta detinet, infandum si fallere possit amorem. non coeptae adsurgunt turres, non arma iuuentus exercet portusue aut propugnacula bello tuta parant: pendent opera interrupta minaeque murorum ingentes aequataque machina caelo. (Alas, poor blind interpreters! What woman In love is helped by offerings or altars? Soft fire consumes the marrow-bones, the silent Wound grows, deep in the heart. Unhappy Dido burns, and wanders, burning, All up and down the city, the way a deer With a hunter’s careless arrow in her flank Ranges the uplands, with the shaft still clinging To the hurt side. She takes Aeneas with her All through the town, displays the wealth of Sidon, Buildings projected; she starts to speak, and falters, And at the end of the day renews the banquet, Is wild to hear the story, over and over, Hangs on each word, until the late moon, sinking, Sends them all home. The stars die out, but Dido Lies brooding in the empty hall, alone, Abandoned on a lonely couch. She hears him, Sees him, or sees and hears him in Iulus, Fondles the boy, as if that ruse might fool her, Deceived by his resemblance to his father. The towers no longer rise, the youth are slack In drill for arms, the cranes and derricks rusting, Walls halt halfway to heaven.) Book IV 65-89

Among the many people Chris met while doing charity work was Randy Cupp, who invited him and Bubba out to shoot with him come deer season. When Chris passed away, Randy made it clear to me that the offer not only still stood, but that he would love to give Bubba a chance to kill his first buck. With deer season upon us, the kids and I decided to take him up on the offer. Angel, Bubba, and I went out to his property on a beautiful morning. Setting out for the blind, I felt Chris’s presence, as if he were scouting along with us. We settled into our spots and waited. A big buck came across in front of us a short time later. It was an easy shot--except that Bubba had neglected to put his ear protection in. He scrambled to get it in, but by the time he was ready, the animal had bounded off. Deer--and opportunities--are like that. We waited some more. Another buck came out from the trees not five minutes later. And this one was not only in range, but it was bigger than the first: a thirteen pointer. Chris must have scared that thing up. “That’s the one,” said Randy as the animal pranced forward. Bubba took a shot. The deer scooted off as the gunshot echoed. My son thought he’d missed, but Randy was sure he’d hit him. At first, we didn’t see a blood trail--a bad sign, since a wounded animal generally leaves an easily spotted trail. But a few steps later, we found the body prone in the woods. Bubba had killed him with a shot to the lungs. Like father, like son. While Bubba left to dress the carcass, I went back to the blind with Angel to wait for another. She was excited that she might get a deer just like her brother. But when a buck walked within range, tears came to her eyes. “I can’t do it,” she said, putting down her gun. “It’s okay,” I told her. “I just can’t.” “Do you want me to?” I asked. She nodded. I took aim. Even though I was married to a hard-core hunter, I had never shot a deer before. I lined up the scope, walking him into the crosshairs. A slow breath, and I squeezed the trigger. The shot surprised me--just as Chris said it should. The deer fell. He was good meat; we eat what we kill, another of Chris’s golden rules. “You know, Angel, you’re going to be my hunting partner forever,” I told her later. “You’re just so calm and observant. And good luck.” We plan to do that soon. She’ll be armed with a high-powered camera, rather than a rifle.

experience, and to our consequent estrangement from the earthly world around us. So the ancient Hebrews, on the one hand, and the ancient Greeks on the other, are variously taken to task for providing the mental context that would foster civilization’s mistreatment of nonhuman nature. Each of these two ancient cultures seems to have sown the seeds of our contemporary estrangement—one seeming to establish the spiritual or religious ascendancy of humankind over nature, the other effecting a more philosophical or rational dissociation of the human intellect from the organic world. Long before the historical amalgamation of Hebraic religion and Hellenistic philosophy in the Christian New Testament, these two bodies of belief already shared—or seem to have shared—a similar intellectual distance from the nonhuman environment. In every other respect these two traditions, each one originating out of its own specific antecedents, and in its own terrain and time, were vastly different. In every other respect, that is, but one: they were both, from the start, profoundly informed by writing. Indeed, they both made use of the strange and potent technology which we have come to call “the alphabet.” — WRITING, LIKE HUMAN LANGUAGE, IS ENGENDERED NOT ONLY within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient “augurs,” who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces—a bit of scat here, a broken twig there—of these animal Others. These letters I print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other.2

right” in the sense of homoerotic weepiness that Middle America could get behind. Of course I’m talking about “The Deer Hunter.

hundred mile journey. He had little cash left. No ATMs were working and nothing was open anyway. They approached a motel, its sign said ‘Vacancies’. His mood lifted. Hungry and tired, they approached a door which hung askew, hanging on just one hinge. Bill walked into a deserted reception area. A few keys hung on hooks behind the desk. He grabbed a couple and walked through to a small dining area. It too was deserted. A door at the back led through to a kitchen. Its doors were wide open. Not a morsel of food was left. They walked through and out into the courtyard. The keys were surplus to requirements, every door was wide open. Each room had been picked bare. The flat screen TVs that were advertised were nowhere to be seen, likewise the coffee makers and radios. However, the beds were still there. What the thieves could have done with the electrical equipment without power seemed irrelevant. They would sleep in a bed, hungry, but a lot more comfortable than they had been for the previous two nights. Bill settled Mike and Lauren into one room and told them to keep the door closed. He couldn’t buy food but he could damn well hunt for it. He walked out of the motel, across the almost desolate highway and with a vast expanse of open ground before him, settled down and waited for a target. It wasn’t long in coming. A deer came into his sights, over eight hundred yards away, but well within his range. He heard a rustle behind him but remained on target and fired. The deer went down, an instant kill. “That’s damn fine shooting, sir,” said a voice from behind. Bill had heard the two men approach but hadn’t wanted to turn and risk missing the deer. They had been almost silent in their approach, understanding what he was doing. They were hunters themselves. “Thanks,” he said, turning to greet them. “Too much for us though, happy to share.” “No that’s okay, friend, we’re fine,” they said, much to his astonishment. He was actually wondering if they would have let him have any without a fight. “Are you sure? It’s too big for me to carry all this way. I’m afraid I’m just going to cut what I need and leave the rest. By the time I come back, I imagine it’ll be picked clean.” “We were just driving past and saw you line up that shot. That is really impressive shooting.” “You’ve got gas?” asked Bill, surprised. “Friend, we have everything you can imagine, food, gas, what we don’t have much of is folks that shoot as fine as that over that distance.” “Okay,” said Bill suspiciously. “We’re a couple of miles ahead of our main party, how’d you fancy joining us?” “Joining you for what?” “Teaching these Chinese bastards that they fucked with the wrong country!” spat the one that had remained quiet up until then. Bill could see why the other one had done most of the talking. He had also probably done his fair share of teaching the Chinese or at least their president that they had messed with the wrong country. “I’ve got a niece who’d have to come with us, and her boyfriend,” he said. He wouldn’t miss the chance of helping in any way he could, but he wouldn’t leave Lauren to fend for herself. “What age?” “They’re in their twenties.” “Can they shoot?” “Absolutely!” “Welcome to the Patriotic Guard of America, friend, Montana Division,” said the man smiling widely. “Next stop, Washington!” Chapter 77 General Petlin’s desk was littered with updates from across America.

Along came Aldo Leopold. He was a U.S. Forest Service ranger who initially supported Pinchot’s use-oriented management of forests. A seasoned hunter, he had long believed that good game management required killing predators that preyed on deer. Then one afternoon, hunting with a friend on a mountain in New Mexico, he spied a mother wolf and her cubs, took aim, and shot them. “We reached the old wolf in time to watch a fierce green fire dying in her eyes,” Leopold wrote. “There was something new to me in those eyes—something known only to her and the mountain. I was young then, and full of trigger-itch. I thought that because fewer wolves meant more deer, no wolves would mean a hunter’s paradise. But after seeing the fierce green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.” The wolf’s fierce green fire inspired Leopold to extend ethics beyond the boundaries of the human family to include the larger community of animals, plants, and even soil and water. He enshrined this natural code of conduct in his famous land ethic: “A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.” Carol inscribed Leopold’s land ethic in her journal when she was a teenager and has steadfastly followed it throughout her life. She believes that it changes our role from conqueror of the earth to plain member and citizen of it. Leopold led the effort to create the first federally protected wilderness area: a half million acres of the Gila National Forest in New Mexico was designated as wilderness in 1924. Leopold had laid the groundwork for a national wilderness system, interconnected oases of biodiversity permanently protected from human development.

What they don't want are a lot of angry deer hunters and ex-military sharpshooters taking pot shots at them.

The Coast peoples were hunters and gatherers. The land and sea around them was so rich in food that they did not need to cultivate crops. Their only domesticated animals were dogs, used mainly for deer hunting or for fibers: one woolly breed of dogs was kept in pens and sheared twice a year. Anthropologists once considered cultures so heavily dependent upon naturally occurring products for their sustenance to be primitive in comparison to those based on agriculture, yet therein lay an anomaly. The environment yielded such a surplus of natural resources that Coast Indians had no trouble feeding themselves and finding enough leisure time to improve and elaborate their material culture and to conduct a lively trade. At the same time they developed a highly stratified and class-conscious social structure atypical of other North American maritime hunting and gathering groups.

For the vast majority of our time on earth, our species did not buy its food or its clothing or its shelter or its education or its medical healing. We chased down our food, skinned rabbits and deer and buffalo for clothing, found caves and built shelters of buffalo hides attached to tree trunks, and carved limbs and even buffalo bones, and sought out plants that heal. Our elders told the important stories around camp-fires, healers studied plants for their powers and chanted to the heavens for theirs. In short, for 98 percent of our existence as hunter-gatherers, we did not consume. We created. Ten thousand years ago, in a creative discovery that has proven to be a mixed blessing indeed, we started to plant things. We no longer imitated the prairie in the way it seeded itself patiently each year: We hurried the process along and chose to do our own planting. We called this “agriculture.” Agriculture was not a moment of “pure progress” for humankind. It looked like a good deal—we could choose our diets no matter what the game were doing in our neighborhoods; we could stay home more and wander less; we could even have some people do the seeding and growing while others gathered in villages and then cities and were fed by the growers. But we paid a great price for this. Wes

He was reading a cheap-looking booklet. Since he was literate, I thought he might be one of the people I was being hired to divert with knowledge. I was right. His name was Abdullah Akbahr. With my encouragement, he would write several interesting short stories. One, I remember, was supposedly the autobiography of a talking deer in the National Forest who has a terrible time finding anything to eat in winter and gets tangled in barbed wire during the summer months, trying to get at the delicious food on farms. He is shot by a hunter. As he dies he wonders why he was born in the first place. The final sentence of the story was the last thing the deer said on Earth. The hunter was close enough to hear it and was amazed. This was it: “What the blankety-blank was that supposed to be all about?

safety orange/red hunting jacket makes the hunter stand out to other hunters, to deer it may be more camo than store-bought camo.

Buck fever has saved many a buck’s life and can strike both experienced and new hunters.

Just as deer will never evolve to outrun hunters' bullets, mass extinctions surpass the evolutionary potential of their victims.

Today, Americans who enjoy the most popular national forests have Roosevelt and Pinchot to thank. The famed rafting in Idaho’s Salmon-Challis National Forest, the Absaroka high-country fishing of Montana’s Custer Gallatin National Forest, the backcountry ski slopes of Utah’s Uinta National Forest, the soaring Sierra Nevada granite of California’s Inyo National Forest, the mule deer hunter’s dreamscape of Arizona’s Kaibab National Forest—each one exists because of our twenty-sixth president and his right-hand man.

Before dragging it down through mosses, sedges, and small twin flowers—plants the deer had eaten all its life—he’d taken a sharp knife to the belly, opened it and found a fragrance, the moist smell of Earth, something Gramps had spoken of. He had said that when it happens, when the deer gives itself to you this way, it’s a gift the hunter must accept with gratitude.

Some people misperceived what a hunter or who a hunter is. Most people associate hunting with Lions chasing Gazelles. The human hunter sometimes doesn’t go looking for deers. Hunters sometimes sit in the quiet, shade of a tree, back against a safe firm wall and wait on a catch. Sometimes your catch comes to you. Like lounging on a boat on a lake and your fishing rod in the water wakes you up after a fish is hooked on it and starts moving. Hunting isn’t always moving. Sometimes a man or woman hunts by not doing anything. Nothing. And you find yourself hooked. I’ve decided to stop falling into those toxic traps. Hunters aren’t always in motion.

A search party was much more sensible than Leafpool’s desperate plea for dreams. She was as edgy as a deer these days.

It was not Merle who had won the $50,000; the trailerpark had won it. Merle had merely represented them in that magical cosmos where anything, absolutely anything, can happen. Of course, it’s probably true that if, on the other hand, what had happened to Merle through no effort on his part had been as colossally, abstractly bad as the $50,000 was good, the residents of the trailerpark would not have felt that it had happened to the community as a whole. If, for example, Merle had been shot in the head by an errant bullet from the gun of a careless deer hunter out of sight in the tamaracks on the far side of the lake, the people in the park would have blamed Merle for having been out there wandering around on the ice during hunting season in the first place. They would have mourned for him, naturally, but his death would be seen forever after as a warning, an admonition. Anyone can be a cause of his or her own destruction, but no one can claim individual responsibility for having created a great good.

I want to be on the sunset patrol,” Squirrelflight meowed at once. “And the search party,” Brambleclaw added. “Of course,” Firestar agreed. “You must lead them both.” Jaypaw let his ruffled fur relax. A search party was much more sensible than Leafpool’s desperate plea for dreams. She was as edgy as a deer these days. If Hollypaw didn’t turn up, then of course he’d try and use his powers to find her, but he wasn’t going to sleep all afternoon just because Leafpool ordered him to. He wanted to get away from her, away from the camp, away from everyone. He began to squeeze through the thorn tunnel. “Where are you going?” Squirrelflight called after him. Anxiety was pricking from her pelt. Was she worried about losing another kit? One that every cat believed couldn’t take care of himself? “For a walk.” “Don’t be long.” I’ll be as long as I like! Jaypaw headed into the trees. The damp air promised

The Buddha explicitly rejected a creator God, yet Buddhism is counted as the fourth largest world religion after Christianity, Islam, and Hinduism—suggesting that the hallmark of religion is not a belief in a creator God, or any god, but a belief in the conservation of values, that is, in something like karma, about which the Indian religions, especially Jainism, have a great deal to say. Karma is the greatest constant in Indian thought, lending a family resemblance to Hinduism, Buddhism, and Jainism. Gandhi, for one, regarded Buddhism and Jainism as traditions of Hinduism, which has adaptively assimilated the Buddha as the ninth avatar of Vishnu, after Rama and Krishna, and before Kalki, who will preside over the apocalypse. In Hindu thought, the universe has a moral order that is independent of the gods, who are less than omnipotent. In the Chandogya Upanishad, Indra, the king of the gods, is made to wait 101 years before being told the secret to the self—not a bad deal, considering. Towards the end of the Mahabharata, Krishna is killed by a hunter who mistakes him for a deer.

Popular prey includes wild boar, deer, partridge, pheasant, duck, snipe, pigeon, rabbit, hare and (for timid hunters) snails.

Also, emancipation cuts off all greed, all external appearances, all bonds, all illusions, all births and deaths, all causes and conditions, all karma results. Such emancipation is the Tathagata. The Tathagata is Nirvana. When all beings [come to] fear birth and death and illusion, they take refuge in the Three Treasures. This is like a herd of deer who fear the hunter and run away. One jump may be likened to one refuge, and three such jumps to three refuges. From the three jumps, peace comes. It is the same with all beings. When one fears the four Maras and the evil-minded hunter, one takes the three Refuges [in Buddha, Dharma and Sangha]. As a result of the three Refuges, one gains peace. Gaining peace is true emancipation. True emancipation is the Tathagata. The Tathagata is Nirvana. Nirvana is the Infinite. The Infinite is the Buddha-Nature. Buddha-Nature is definiteness. Definiteness is unsurpassed Enlightenment.

On the hills and in the valleys and along swampy shores, hunters hunt wolves, deer, and wild ducks. Let us hate them, not because they kill but because they enjoy themselves. May our facial expression consist of a wan smile, like that of someone who's about to cry, a far-away gaze, like that of someone who doesn't want to see, and a disdain in all its features, as when someone despises life and lives only to despise it. And may our disdain be for those who work and struggle, and our hatred for those who hope and trust.

We should always speak what would please the man of whom we expect a favour,like the hunter who sings sweetly when he desires to shoot a deer.

It’s hard to sleep that night. Our sofa’s got more lumps than bean soup, and every time I turn over, I pull out the blanket from the bottom. I get up about two in the morning and stand at the window. Moon’s almost full, and the snow sparkles like diamonds. I’m not lookin’ for moonlight or snowlight, though—only Shiloh. We keep the shed door open on nights like this so he can go in there and sleep if he comes back late. But I know my dog; he’d make at least one detour up on the porch first to see if somebody was awake to let him in. Not a fresh paw print anywhere. I’m thinking of the hunters we heard up in our woods. Deer season’s over now, but there’s possum and coon to hunt; rabbit and groundhog, too. What if a hunter took it in his head to steal Shiloh? You ride along and see notices posted on trees about a dog missing, and most of the time

Deer get to live in the wild, and then they die fairly quickly from a well-placed shot to the vitals. For a deer, the most likely alternatives are a slower and more painful death by a nonhuman predator (i.e., getting torn apart by a coyote), starvation, or disease. Being killed by a skilled human hunter may well be the least painful way for a deer to die.

So again I ask the question that I asked in the beginning: is it really a choice when you are targeted by a narcopath and fall into his snare? Does a deer choose to be targeted by the hunter and shot, or is she in the wrong place at the wrong time, having been purposely led into a carefully laid trap? And if she escapes, should she be blamed for allowing it? Is it really her fault? My answer? NO! It is not.

And proceeded past Trevor Williams, former hunter, seated before the tremendous heap of all the animals he had dispatched in his time: hundreds of deer, thirty-two black bear, three bear cubs, innumerable coons, lynx, foxes, mink, chipmunks, wild turkeys, woodchucks, and cougars; scores of mice and rats, a positive tumble of snakes, hundreds of cows and calves, one pony (carriage-struck), twenty thousand or so insects, each of which he must briefly hold, with loving attention, for a period ranging from several hours to several months, depending on the quality of loving attention he could muster and the state of fear the beast happened to have been in at the time of its passing. Being thus held (the product of time and loving attention and being found sufficient, that is), that particular creature would heave up, then drive or fly or squirm away, diminishing Mr. Williams heap by one.

Raspberry iced tea for Irving, water for Tom, a soda for me, and Hans insisted that I bring Mr. Addison a nice chilled root beer." She handed them over, then leaned against Rick's arm as she popped the tab of her Diet Coke and took a drink. "Anything yet?" she whispered. "Not so far," Richard answered, careful not to move. Sometimes he felt like a hunter trying to lure a deer into a trap. Don't move, or she'll remember you're there and run away .

Summing up, we can see that the progressive pitches about greed, selfishness, and inequality are basically diversions. They seek to deflect us away from the core issue, which is that the creators of the wealth are the ones who deserve the wealth they have created. To put it in primitive terms, the farmer who grew the crops gets to keep the crops and the hunters who killed the deer get to eat the deer.

Progressives, however, have always had their eye on those crops and that deer. Through an elaborate flimflam—“that greedy selfish farmer who wants to keep the food he planted and harvested,” “look how much meat those hunters have compared to those who didn’t go on the hunt”—the progressives seek to establish themselves as the moral arbiters in adjudicating an issue that needs no adjudication, namely, who has the right to the crops and the deer. The moment we enter into their pitch, we have unwittingly transferred ownership of the crops and the deer to the government, which is to say, to the progressives. This is the biggest theft of all, one that is especially diabolical because it marches behind a banner of justice.

You ate venison, Marcie?” “I didn’t have a relationship with the deer,” she explained. “You don’t have a relationship with my deer either,” he pointed out. “Yeah, but I have a relationship with you—you’ve seen me in my underwear. And you have a relationship with the deer. If you fed him to me, it would be like you shot and fed me your friend. Or something.” Ian just drained his beer and smiled at her enough to show his teeth. “I wouldn’t shoot that particular buck,” he admitted. “But if I had a freezer, I’d shoot his brother.” “There’s something off about that,” she said, just as Jack placed her wine in front of her. “Wouldn’t it be more logical if hunters didn’t get involved with their prey? Or their families? Oh, never mind—I can’t think about this before eating my meat loaf. Who knows who’s in it?” Ian

When they got back to town the hunters had returned and Mel was delighted to see no evidence of murdered wildlife in the truck beds or tied to roofs. But her elation was short-lived, because once inside the bar she learned that they had bagged two bucks, four-by-fours, both of which had already been taken to the meat processor to be butchered. “Oh,” she whined emotionally. “Who did it?” Jack looked at his feet. But he made an attempt. “I think Ricky did it.” Mel met Rick’s eyes and the boy put up two hands, palms toward her. It wasn’t him. Mel leaned against her husband and, unbelievably, started to cry. Jack shook his head, put an arm around her and led her away from the gathering, back toward the kitchen. As he did so, David was bouncing up and down on Mel’s hip, waving his arms wildly and reaching for his dad. “Melinda,” Jack said. “You knew we were going hunting. We didn’t torture the deer. We’re going to have venison.” “I hate it,” she sniveled. “I know you hate it, but it’s not a cruel thing. It’s probably more humane than the way cattle are slaughtered.” “Don’t try to make me feel better about this.” “Jesus, I wouldn’t dare,” he said. “What’s wrong with you?” “I don’t know,” she whimpered. “I’m weepy.” “No shit. Here, let me have him. He’s out of his mind.” “Sugar,” she said. “I should go nurse him.” “He’s going to be riding his bike up to the breast before long.” “He doesn’t want to give it up.” “Understandable. But you’re worn out. Maybe you should go home and go to bed.” “I don’t sleep till he sleeps. And he isn’t going to sleep until he detoxes.” “All right,” Jack said, taking his son. “Go cry or wash your face or nap or something. I’ll hang on to the wild one until he calms down a little.” He kissed her forehead. “This really isn’t like you. Not even over deer.” “By the way, you smell really bad,” she said. “Thank you, my love. You smell really good. I’ll wash this off before I smell the rest of you, how’s that?” She

No matter how spectacular their beauty, the deer hunter never sees the mountains.

A stag suddenly appeared in front of them.  It was a majestic beast with a yellow glow and its head held high.  “A human hunter killed my mother, therefore the boy must die!” it declared in righteous anger, lowering its twelve pronged antlers at Tobias. Zachary knew instantly that it was a magical deer: partially because it glowed, but mostly because it talked. 

Our attempt to take control of nature, to be Master Player in our opposition to it, is an attempt to rid ourselves of language. It is the refusal to accept nature as "nature." It is to deafen ourselves to metaphor, and to make nature into something so familiar it is essentially an extension of our willing and speaking. What the hunter kills is not the deer, but the metaphor of the deer-the "deer." Killing the deer is not an act against nature; it is an act against language. to kill is to impose a silence that remains a silence. It is the reduction of an unpredictable vitality to a predictable mass, the transformation of the remote into the familiar. It is to rid oneself of the need to attend to its otherness.

Not surprisingly, skilled Muscogee hunters quickly became the supply side of the deerskin trade. On the demand side was all of Europe, where deer had already been so badly overhunted that gloves in Paris were reportedly being made with rat skins. Before the era of denim, there were deer-leather breeches, and just as with blue jeans, these buckskins were worn first by laborers and then came into fashion among the aristocracy.

2.05 TARGET As the Hunter reached its side, And looked down with full pride, He exclaimed with joy begot, How well his target he had got. [14] - 2 The shot deer in throes of death, Moaned in his last few breaths, `Understand nature and eternity, Brother - Just once the target you be.’ [15] - 2

My clearest memory of Ferriday is driving over to sit in the decaying old Arcade theater in 1978, because unlike Natchez’s conservative theaters, the Arcade was showing Michael Cimino’s The Deer Hunter. To this day, I believe the Arcade owners booked the film because they thought it was a movie about deer hunting, not Vietnam. The Concordia Beacon

Twentysomething years later, I no longer hunt over bait at all. My reasons for this are not based entirely on ethics. Instead I am not interested in using artificial bait becsuse I am not interested in hunting animals that are doing artificial things. To go out and find a deer by solving the riddle of its natural patterns is far more enticing to me than finding a deer by interrupting those patterns. Baiting is not, in my opinion, a type of hunting that fosters an intelligent understanding of animals. But if you enjoy it, go ahead.