Deer Hunting Sayings And Quotes

I ask people why they have deer heads on their walls. They always say because it's such a beautiful animal. There you go. I think my mother is attractive, but I have photographs of her.

Much of the food he put on the table came from hunting—despite the fact that he was uncomfortable killing animals. “My dad cried every time he shot a deer,” Billie says, 'but we had to eat, so he did it.

In a matter of a moment the amount of sand in the upper part of the hour-glass had dwindled dramatically, the tiny grains were rushing through the opening, each grain more eager to leave then the last, time is just like people, sometimes it’s all it can do to drag itself along, but at others, it runs like a deer and leaps like a young goat, which, when you think about it, is not saying much, since the cheetah is the fastest of all the animals, and yet it has never occurred to anyone to say of another person He runs and jumps like a cheetah, perhaps because that first comparison comes from the magical late middle ages, when gentlemen went deer-hunting and no one had ever seen a cheetah running or even heard of its existence. Languages are conservative, they always carry their archives with them and hate having to be updated.

There are thousands and thousands of deer here. Soon it will be hunting season. “At least most people who hunt up here hunt for food, not sport,” she says. I watch them bound away as we turn down her dirt road. “Why don’t they farm deer?” I wonder. “Is it because they are too pretty?” She shakes her head. “It’s because they panic when penned.

As they were speaking, a dog that had been lying asleep raised his head and pricked up his ears. This was Argos, whom Odysseus had bred before setting out for Troy, but he had never had any enjoyment from him. In the old days he used to be taken out by the young men when they went hunting wild goats, or deer, or hares, but now that his master was gone he was lying neglected on the heaps of mule and cow dung that lay in front of the stable doors till the men should come and draw it away to manure the great close; and he was full of fleas. As soon as he saw Odysseus standing there, he dropped his ears and wagged his tail, but he could not get close up to his master. When Odysseus saw the dog on the other side of the yard, dashed a tear from his eyes without Eumaeus seeing it, and said: 'Eumaeus, what a noble hound that is over yonder on the manure heap: his build is splendid; is he as fine a fellow as he looks, or is he only one of those dogs that come begging about a table, and are kept merely for show?' 'This dog,' answered Eumaeus, 'belonged to him who has died in a far country. If he were what he was when Odysseus left for Troy, he would soon show you what he could do. There was not a wild beast in the forest that could get away from him when he was once on its tracks. But now he has fallen on evil times, for his master is dead and gone, and the women take no care of him. Servants never do their work when their master's hand is no longer over them, for Zeus takes half the goodness out of a man when he makes a slave of him.' So saying he entered the well-built mansion, and made straight for the riotous pretenders in the hall. But Argos passed into the darkness of death, now that he had fulfilled his destiny of faith and seen his master once more after twenty years…

Along with the concept of American Dream runs the notion that every man and woman is entitled to an opinion and to one vote, no matter how ridiculous that opinion might be or how uninformed the vote. It could be that the Borderer Presbyterian tradition of "stand up and say your rightful piece" contributed to the American notion that our gut-level but uninformed opinions are some sort of unvarnished foundational political truths. I have been told that this is because we redneck working-class Scots Irish suffer from what psychiatrists call "no insight".Consequently, we will never agree with anyone outside our zone of ignorance because our belligerent Borderer pride insists on the right to be dangerously wrong about everything while telling those who are more educated to "bite my ass!

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?

Outsong in the Jungle [Baloo:] For the sake of him who showed One wise Frog the Jungle-Road, Keep the Law the Man-Pack make For thy blind old Baloo's sake! Clean or tainted, hot or stale, Hold it as it were the Trail, Through the day and through the night, Questing neither left nor right. For the sake of him who loves Thee beyond all else that moves, When thy Pack would make thee pain, Say: "Tabaqui sings again." When thy Pack would work thee ill, Say: "Shere Khan is yet to kill." When the knife is drawn to slay, Keep the Law and go thy way. (Root and honey, palm and spathe, Guard a cub from harm and scathe!) Wood and Water, Wind and Tree, Jungle-Favour go with thee! [Kaa:] Anger is the egg of Fear-- Only lidless eyes see clear. Cobra-poison none may leech-- Even so with Cobra-speech. Open talk shall call to thee Strength, whose mate is Courtesy. Send no lunge beyond thy length. Lend no rotten bough thy strength. Gauge thy gape with buck or goat, Lest thine eye should choke thy throat. After gorging, wouldst thou sleep ? Look thy den be hid and deep, Lest a wrong, by thee forgot, Draw thy killer to the spot. East and West and North and South, Wash thy hide and close thy mouth. (Pit and rift and blue pool-brim, Middle-Jungle follow him!) Wood and Water, Wind and Tree, Jungle-Favour go with thee! [Bagheera:] In the cage my life began; Well I know the worth of Man. By the Broken Lock that freed-- Man-cub, ware the Man-cub's breed! Scenting-dew or starlight pale, Choose no tangled tree-cat trail. Pack or council, hunt or den, Cry no truce with Jackal-Men. Feed them silence when they say: "Come with us an easy way." Feed them silence when they seek Help of thine to hurt the weak. Make no bandar's boast of skill; Hold thy peace above the kill. Let nor call nor song nor sign Turn thee from thy hunting-line. (Morning mist or twilight clear, Serve him, Wardens of the Deer!) Wood and Water, Wind and Tree, Jungle-Favour go with thee! [The Three:] On the trail that thou must tread To the threshold of our dread, Where the Flower blossoms red; Through the nights when thou shalt lie Prisoned from our Mother-sky, Hearing us, thy loves, go by; In the dawns when thou shalt wake To the toil thou canst not break, Heartsick for the Jungle's sake; Wood and Water, Wind air Tree, Wisdom, Strength, and Courtesy, Jungle-Favour go with thee!

Somewhere along the line the American love affair with wilderness changed from the thoughtful, sensitive isolationism of Thoreau to the bully, manly, outdoorsman bravado of Teddy Roosevelt. It is not for me, as an outsider, either to bemoan or celebrate this fact, only to observe it. Deep in the male American psyche is a love affair with the backwoods, log-cabin, camping-out life. There is no living creature here that cannot, in its right season, be hunted or trapped. Deer, moose, bear, squirrel, partridge, beaver, otter, possum, raccoon, you name it, there's someone killing one right now. When I say hunted, I mean, of course, shot at with a high-velocity rifle. I have no particular brief for killing animals with dogs or falcons, but when I hear the word 'hunt' I think of something more than a man in a forage cap and tartan shirt armed with a powerful carbine. In America it is different. Hunting means 'man bonding with man, man bonding with son, man bonding with pickup truck, man bonding with wood cabin, man bonding with rifle, man bonding above all with plaid'.

Looking at Great-Great Grandpa Baldwin's photograph, I think to myself: You've finally done it. It took four generations, but you've finally goddamned done it. Gotten that war against reason and uppity secularists you always wanted. Gotten even for the Scopes trial, which they say was one of many burrs under your saddle until your last breath. Well, rejoice, old man, because your tribes have gathered around America's oldest magical hairball of ignorance and superstition, Christian fundamentalism, and their numbers have enabled them to suck so much oxygen out of the political atmosphere that they are now acknowledged as a mainstream force in politics. Episcopalians, Jews, and affluent suburban Methodists and Catholics, they are all now scratching their heads, sweating, and swearing loudly that this pack of lower-class zealots cannot possibly represent the mainstream--not the mainstream they learned about in their fancy sociology classes or were so comfortably reassured about by media commentators who were people like themselves. Goodnight, Grandpa Baldwin. I'll toast you from hell.

Much like his birth, Cole’s first hunting experience was a little more traumatic. He was give years old and we were getting ready to have our Christmas party at Phil’s house in 2002. Because we hunt on private land, we’re allowed to shoot deer from our vehicles. Cole and I climbed into my truck right before dark, and I drove next to the woods. As I was explaining safety and other things about hunting to him, a deer walked right into the middle of a trail. We hadn’t been there for five minutes before the deer showed up! I looked at Cole and pointed toward the front of the truck. Without saying anything, I leaned my gun out the driver’s-side window of my truck and shot the deer. The deer did a double backflip and hit the ground. I looked at Cole and his mouth was wide open. I could have picked his jaw up from the floorboard. “That’s how you do it, son,” I told him. Cole didn’t say anything. I figured his ears were still ringing, and I instantly regretted not telling him to cover them. It ended up being a pretty traumatic experience for him, and I feared he’d never want to go hunting again. In hindsight, he might have been a little too young to witness something like that.

The first time I saw your father, I’d just come home from the hunt. The forests of Calydon are thick with game, but the deer are so clever that it was the first time I’d managed to bring one down. I was so proud of what I’d done that I insisted on carrying the buck into the throne room myself and dropped it at my father’s feet before I noticed we had a guest.” She smiled at the memory. “I’ll bet Father thought you were Artemis herself,” I said. That made my mother laugh. “Not Artemis. You know how he feels about her. But he did say he mistook me for one of her huntress nymphs. That was just before he told me he had to marry me or die.” I made a face. “Father said that?” “Men say many things when they want to win a woman. Whether or not they mean what they say…” She shrugged. “Your father meant it. Poor soul, it seemed like he would die, because none of my father’s advisers thought I should marry him. Tyndareus came to Calydon as a landless exile; his brother had stolen his kingdom.” The story of Father’s early trouble and final triumph was so well known that the palace stones could tell it. “Did you come to Sparta to marry him after he won back his crown?” I asked. “Or did he have to go back to Calydon for you?” “Are you asking because you want to know, or because you want to distract me from what we need to talk about?

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...

When the company had passed on, Rising Hawk laid the deer carcass on the ground at her feet. “This is for Polly,” he said shyly. “It is unthinkable for a bridegroom to claim his bride without proof of his hunting skill. The deer around here are not well. Your winter must have been bad, like ours. This was the best I could find.” His eyes finally met hers. He was the same, a little haggard. She was older. Neither of them was sure that they read anything in the looks they gave each other. “Gideon gave you my message? I was afraid it would not get here before I did.” “He told me yesterday,” she said, “but he didn’t tell me you were bringing a wedding party.” She was cool, without anger, very polite--as if she were addressing an acquaintance, and a distant one at that. Rising Hawk felt his confidence melting away. “Why didn’t you send word sooner?” she asked, her voice accusing. “I tried, but there was no one to take my message, once I had the courage to try. Anyway, there seemed to be no words for my sorrow that you had not heard before.” “Oh.” He was beginning to think he had made a mistake. This was shaping up as a refusal. And after all the persuading he had wasted on his uncle and grandmother. He glanced down at the deer. It was humiliating, but he hadn’t come all this way to stand here dumb, like a chastened twelve-year-old. Without raising his eyes he said, “I missed you so much my soul was sick. My only dreams were of you. On the winter hunt my aim was terrible, like an old man with fading sight. My friends pitied me. I could listen to stories in the longhouse, but I could not tell any afterward because my heart held no memory of them.” He paused, ashamed to admit it. “I tried drinking for a while.” He saw her start slightly and she said, less harshly, “Me too.” “What happened between us was my fault.” “No, it wasn’t. I said I wouldn’t marry you. What else could I expect? Your only fault was in leaving without saying good-bye. That made it terrible.” “I’m sorry, Livy. I behaved like a spiteful boy.” “Yes, you did.” She agreed much too easily, he thought. She might be more gracious about it.

Why didn’t you send word sooner?” she asked, her voice accusing. “I tried, but there was no one to take my message, once I had the courage to try. Anyway, there seemed to be no words for my sorrow that you had not heard before.” “Oh.” He was beginning to think he had made a mistake. This was shaping up as a refusal. And after all the persuading he had wasted on his uncle and grandmother. He glanced down at the deer. It was humiliating, but he hadn’t come all this way to stand here dumb, like a chastened twelve-year-old. Without raising his eyes he said, “I missed you so much my soul was sick. My only dreams were of you. On the winter hunt my aim was terrible, like an old man with fading sight. My friends pitied me. I could listen to stories in the longhouse, but I could not tell any afterward because my heart held no memory of them.” He paused, ashamed to admit it. “I tried drinking for a while.” He saw her start slightly, and she said, less harshly, “Me, too.” “What happened between us was my fault.” “No, it wasn’t. I said I wouldn’t marry you. What else could I expect? Your only fault was in leaving without saying good-bye. That made it terrible.” “I’m sorry, Livy. I behaved like a spiteful boy.” “Yes, you did.” She agreed much too easily, he thought. She might be more gracious about it.

through any structure without detection by his prey. He was a flawless assassin. It was just before five local time when Steven settled into the plush leather seating of the first-class compartment. The Deutsche Bahn Intercity Express, or ICE, was a high-speed train connecting major cities across Germany with other major European destinations. The trip to Frankfurt would take about four hours, giving him time to spend some rare personal time with his team. Slash was the first to find him. The men shook hands and sat down. Typically, these two longtime friends would chest bump in a hearty bro-mance sort of way, but it would be out of place for Europe. “Hey, buddy,” said Steven. “Switzerland is our new home away from home.” “It appears so, although the terrain isn’t that different from our place in Tennessee,” said Slash. “I see lots of fishin’ and huntin’ opportunities out there.” Slash grew up on his parents’ farm atop the Cumberland Plateau of Tennessee about halfway between Nashville and Knoxville. His parents were retired and spent their days farming while raising ducks, rabbits and some livestock. While other kids spent their free time on PlayStation, Slash grew up in the woods, learning survival skills. During his time with the SEAL Teams, he earned a reputation as an expert in close-quarters combat, especially using a variety of knives—hence the nickname Slash. “Beats the heck out of the desert, doesn’t it?” asked Steven. After his service ended, Slash tried a few different security outfits like Blackwater, protecting the Saudi royal family or standing guard outside some safe house in Oman. “I’m not saying the desert won’t call us back someday, but I’ll take the Swiss cheese and German chocolate over shawarma and falafel every friggin’ day!” “Hell yeah,” said Slash. “When are you comin’ down for some ham and beans, along with some butter-soaked cornbread? My folks really wanna meet you.” “I need to, buddy,” replied Steven. “This summer will be nuts for me. Hey, when does deer hunting season open?” “Late September for crossbow and around Thanksgiving otherwise,” replied Slash. Before the guys could set a date, their partners Paul Hittle and Raymond Bower approached their seats. Hittle, code name Bugs, was a former medic with Army Special Forces who left the Green Berets for a well-paying job with DynCorp. DynCorp was a private

When hunting season came around, though, Dad’s priority shifted from making duck calls to going out to hunt every single day. I joined him when I could or hunted with my brothers or my buddies. Jessica had gone hunting some with her dad. I’d been out with her dad a couple of times, and he had a beautiful deer stand with a heater. It was elegant and finished well and looked like a carpenter had built it. Dad’s old deer stand wasn’t near as nice. He’d built it twenty feet up in a big tree with a fork in the middle, and it was a ramshackle structure that I don’t think had a level spot in it. There was a big, rickety old ladder attached. When Jessica came deer hunting with me, I had to talk her into climbing the ladder. “Is this safe?” “Oh, yeah,” I reassured her. She spotted some old rotten felt that Dad had used to insulate the blind; it had seen better times. She examined the mold and fungus covering the felt and asked, “What all is on that thing?” “Oh, it’s nothing,” I said. “Don’t worry about that.” Then she saw the spiders and started yelping. “Ssshhh,” I whispered. “We’re deer hunting.” She tried to be quiet; I’ll give her credit. But the spiders sent her over the edge. “I can’t handle it,” she whispered back. “Go on back to the truck. I won’t be long,” I said, helping her get back down the ladder. Another time she went along with me to hunt snakes. We try to shoot as many cottonmouths on the property as possible, and I was walking away from the four-wheeler when I heard Jess say, “There’s a snake.” I turned around, and she’d climbed up and was standing on the seat. I was more freaked out than she was because I got a good look at the snake, and it was a big one. I shot it, but that time it was a little too close to her for comfort, and I don’t think Jess realized the danger she was in.

Finally, on Wednesday, they began to lower the sedation again, and immediately he reached for the ventilator tube and tried to pull it out. “Don’t fight it,” I told him again and again, trying to explain what was happening. I held his hand. The nurse came in and told me they were going to try to take the ventilator out. “Do you want me to stay, or leave you?” I asked him. His eyes were closed, but he put his hand out and rubbed my back. Just for a moment. He’s there! I wanted to shout. Everything’s going to be okay. The antibiotics must be working! I wanted to sing and shout and dance. After the ventilator was out, he began opening his eyes just a crack when someone came in to say hello. And things got even better--he was calm although he was still tied down, and when a friend and Willie came in to say hello, Jep said, “What’s up?” I wanted to laugh and cry at the same time. Those were the first words I’d heard him say since he’d gone deer hunting. I questioned him a little, wanting to know what he remembered, but he couldn’t talk much and still seemed very sleepy, dozing off every few minutes. Thursday morning was one of the best days of my life because Jep woke up bright-eyed. “Why am I in here? What happened?” he asked. He didn’t remember anything. He looked awake and alert and rested. But I was exhausted, having gotten very little sleep or food and not knowing if Jep would live or die, while he’d been taking the longest nap of his life. We held hands, and though I was exhausted, I was happy. Thursday afternoon he talked a little more and ate a cracker. He was back. Slowly but surely, he was coming back. He knew who I was, so I believed he would know who the kids were. And he started talking more and more. Thank you, Lord, for bringing Jep back to me.

She was the moon goddess. She sat on a throne made of pure silver and wore a crescent moon as a crown. Some say she wore a coat made from the skin of stags she’d hunted. Once she bathed naked beneath a full moon, and she realized she was being watched by a man named Actaeon. In revenge, she threw a handful of water at him. When the water touched him, he turned into a red deer. Then she whistled for his hounds and they came. Within moments, they had shredded their poor master to bits. But that’s what happens when you betray a woman of magic.

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.

In one life Buddha chose to be a deer, and he became the leader of a large herd. The king at the time was a hunter, and his subjects thought to trap some beasts in a canyon so that the king could come there to hunt. They arranged an elaborate trap and then chased two herds of deer from different directions into it. It worked flawlessly, and in a very short time thousands of deer were trapped. When the king came, he saw the majesty of the two leaders of the herds and told his subjects that they weren’t to be sacrificed. Nevertheless, the “Buddha deer” chose to be the first one sacrificed. Seeing this, the subjects of the king went to tell him that one of the leaders was volunteering to be sacrificed to save the others from being killed on that day. The king came and spoke with the Buddha deer, saying that his life was spared. But the deer would hear nothing of it, for how could he serve his herd if he could let them die so that he could live? The king agreed to set his herd free, but the Buddha deer replied, “My gracious king, I cannot walk away and allow my herd to go free, for that means that I will be the cause of suffering for all the deer of the other herd.” After much deliberation and many rounds of the Buddha deer sacrificing himself so that no other creatures would suffer, the king ended up banning all hunting of wildlife in his kingdom. He ended up building a statue of the deer on the site of this conversation to remind all that we cannot live in happiness as long as others suffer.

Did you find something?” said Mara, his best friend. She wore sage-green hunting pants and a ridiculously frilly white lace top. Why she wore such a silly outfit, he had no idea. She was eccentric, to say the least. As she came alongside, she raised her big brown eyes in concern and glanced at the tracks. She chewed a cinnamon stick and frowned.  He grunted in response and pointed a short spear with a menacing, curved blade at the stream. This was their hunt and even though they’d failed to even bag anything as big as a deer, he swore he’d do anything to bring it back home to father. Mara shook her head, the movement stubborn and terse, her short, brown hair slashing along her neck. “It’s too late. I’m serious, don’t look at me with those

Like most young officers who were not nervously or physically broken by it, I enjoyed the War, or rather let me hasten to say, that part of it that was hectically lived out of gunshot. I was entirely thoughtless and prejudiced; accepted everything that came; reviling those whom the majority reviled; hating those I had never seen simply because everyone else did so; doing towards those I did not hate acts which were considered glorious and noble. After the Armistice, in an existence of inactivity and disintegration, I began to believe that this same attitude of mind which endowed glory and nobility to the acts which helped to make the World War was the very mental attitude that had made such a thing possible. This may appear mere sophistry, and a far jump from the logic of hunting to kill. Personally, I feel that the animals we hunt to kill are so near us in sense-feeling and joy of life, that it distresses me to see, for instance, an otter swimming slower and slower in shallow water between two lines of sportsmen barring the way up or down river. My feeling is then to join myself with the fatigued beast, and help him break a way to freedom. This feeling is of course thwarted, and my feelings are concealed: the feelings that a little creature is being bullied, shortly to be broken before my eyes, and, silent with cowardice, I do nothing to help him. My friends may say, ‘If you feel like that, why do you go otter-hunting?’ If I were candid I would reply that I went otter-hunting to see a certain girl, and talk to her, and try and convince her that I was a nice person, but very lonely. (12–14)

That’s what you want?” I say. “A competition?” “It seems the most fair way to resolve our conflict,” Du Pont says, dreamily. “Tomorrow morning, at 7:00 am, I’m going to release the beautiful Simone into the wild. I’m going to hunt her like a deer. And I’m going to put a bullet in her heart. I’ve told you the time, and I’ll text you the place. You’ll have your chance to try to stop me. We’ll see whose bullet finds its mark first.

Behind my house where satsang is held there is a forest with animals, birds, stones and trees. Several satsang participants have reported that they have had beautiful meeting with deers, birds and other animals after satsang. They say that it is like the animals are attracted to the the spiritual energy from satsang. The animals, birds and trees are in tune with existence, they are part of existence and they have never been separated, so they are attracted to the satsang energy which they want to be a natural part of.  Animals, birds, trees and nature should be loved and respected. There are a constant evolution, and loving and respecting the animals, the birds, the trees and the nature shows that we can be loving and respectful towards their future evolution.  We are all part of the same life and evolution, and these animals, birds and trees are part of existence just as we are. When man hunts animals for enjoyment, manis simply ignorant and not respecting animals.  A former girlfriend used to say a little sour that I was one of these people that children and animals loved. She said it a little sour because she also wanted to be one of these people.  When the animals,birds and trees becomes attracted to the satsang energy, it becomes obvious that it is time for meditators to spend more time in contact with animals, birds, trees  and nature. That can help us to learn the secret of existence as the animals, birds and trees are still in tune with existence. They are not separate from existence, which man is in his egoistic effort has separated himself from existence. Therefore to mix with animals, birds and trees and to have the whole universe as friends will help meditators to learn the secret of existence. It will teach usthat we are also part of nature and if nature stops cooperating with us, we will simply be dead.  I was adopted by afamily of deers, where the mother proudly showed me her three small children. Deva Emanuel commented that it is astonishing that it is possible to come in contact with these wild animals.  I also found Padma, my beloved friend from many lives and a participant in satsang,several times out in nature before satsang in deep silence, prayer and oneness with nature.  The condemnation against animals, birds. trees and nature is part of the human ego, but animals, birds, trees and nature have so much to teach us. Just look at a cat, who knows the secret of how to relax. Cats are meditative animals. There is not a better teacher in how to relax than cats. Look at a cat sitting, how meditatively he sits. Look at him, how meditative he is. He is just sitting and meditating, one with existence.   Animals, birds and trees also have feelings and a soul. They are part of the divine. The divine is not just in man, the divine is in the animals ,the birds, the trees and nature. The divine is the basic center in everything. 

You don't know what to do with the jam jar, the chicken stink, the sinister mountain fog that is everywhere, but the adults pretend to ignore when you are in the room. It seems the only thing you can do is listen for it. You hear it in the four measures of Vivaldi's "Winter" that you can still remember from Sarah and the Squirrel, and once you make the connection between the music and mountain fog you play the notes over and over again inside your head. You paw up the trash-strewn ravine. The sky is low and gray, the color of the cinder blocks the men in your town manufacture from ash and dust. The dirt-filled strawberry jam jar is in your denim coat pocket. Vivaldi is in your head. The music you hear is like the blaze-orange clothing the men wear on the mountainsides while deer hunting in autumn. The music is like a bulletproof vest, a coiled copperhead, a rabies shot. The music is both a warning and a talisman. The music tells you things: You're not imagining this. Better children than you die in the snow for no reason. The music says: What's hidden beneath this picture of strawberry jam? The music says: This isn't a Disney movie. Death doesn't just take the wicked villain. Look at that dirt in the jar. It will take you. It will take everyone, and everyone, and everyone. The music says: What you feel is real. Follow me. Run.

Many hunters believe—have always believed—that it is not the skill of the hunter that brings game to the hunter—no human could ever be as wary or cunning as a wild animal—but rather, that the animal comes as a gift of the land: that it is an act of good luck, grace—a presentation. And that the good hunter always remembers this, and is always grateful, amazed by and marveling at his luck—at the beautiful, intricate specificities of it. And I’d have to agree: with every deer I’ve ever killed, that’s always how it’s been. The mountain delivers a deer to you. Like something eroding slowly, the mountain shed itself of one deer, but sends it not randomly downslope, but in your direction. It’s easy to say thank you. It’s the easiest part about hunting.

Apparently someone spotted it inside the game area near the table hockey - is that a goldfish? Mark held up his plastic bag. Inside it, a small orange fish swam around in a circle. "This is the best patrol we've ever done," he said. "I've never been awarded a fish before." Emma sighed inwardly. Mark had spent the past few years of his life with the Wild Hunt, the most anarchic and feral of all faeries. They rose across the sky on all manner of enchanted beings - motorcycles, horses, deer, massive snarling dogs - and scavenged battlefields, taking valuables from the bodies of the dead and giving them in tribute to the Faerie Courts. He was adjusting well to being back among his Shadowhunter family, but there were still times when ordinary life seemed to take him by surprise. HE noticed now that everyone was looking at him with raised eyebrows. He looked alarmed and placed a tentative arm around Emma's shoulders, holding the bag in the other hand. "I have won for you a fish, my fair one," he said, and kissed her on the cheek. It was a sweet kiss, gentle and soft, and Mark smelled like he always did: like cold outside air and green growing things. And it made absolute sense, Emma thought, for Mark to assume that everyone was startled because they were waiting for him to give her his prize. She was, after all, his girlfriend. She exchanged a worried glance with Cristina, whose dark eyes had gotten very large. Julian looked as if he were about to throw up blood. It was only a brief look before he schooled his features back into indifference, but Emma drew away from Mark, smiling at him apologetically. "I couldn't keep a fish alive," she said. "I kill plants just by looking at them." "I suspect I would have the same problem," Mark said, eyeing the fish. "It is too bad - I was going to name it Magnus, because it has sparkly scales." At that, Christina giggled. Magnus Bane was the High Warlock of Brookly, and he had a penchant for glitter. "I suppose I had better let him go free," Mark said. Before anyone could say anything, he made his way to the railing of the pier and emptied the bag, fish and all, into the sea. "Does anyone want to tell him that goldfish are freshwater fish and can't survive in the ocean?" said Julian quietly. "Not really," said Christina. "Did he just kill Magnus?" Emma asked, but before Julian could answer, Mark whirled around.

People who have been hunting all their lives with no compunction to consider the exchange they make and the gravity of the trade, I don't know where to put them. I just remind myself there are too many mule deer for the earth to handle, and before my inner dialogue says we took their space, not the other way around, I try to change the channel.