Elder Oaks Quotes

What if I can’t?” I whispered. “What if the Iron King truly is invincible?” “Then we will all die,” said the Elder Dryad, and faded back into her oak. The other dryads left, leaving me alone with a cat, a prince, and a stick. I sighed and looked down at the wood in my hands. “No pressure or anything,” I muttered.

ISCARIOT" "A box of doves I placed beside your chest Liar A stork of silk With rubies in it's nest Fire Of my love Will burn thee to a wizened word For ere to go unheard. A mare of wood Elder, elm and oak Liar Will keep you fair If you jest me no joke Fire Of my love Will burn thee to a wizened word For ere to go unheard. I'm old and bruised But my fate is that of youth Liar Trickster you Be a grisly dragon's tooth Fire Of my love Will burn thee to a wizened word For ere to go unheard. You gashed the heart of my heart Like a Portuguese Witch, I'd planned for you this land But you devoured my hand.

The poet Robert Browning caused considerable consternation by including the word twat in one of his poems, thinking it an innocent term. The work was Pippa Passes, written in 1841 and now remembered for the line "God's in His heaven, all's right with the world." But it also contains this disconcerting passage: Then owls and bats Cowls and twats Monks and nuns in a cloister's moods, Adjourn to the oak-stump pantry! Browning had apparently somewhere come across the word twat--which meant precisely the same then as it does now--but pronounced it with a flat a and somehow took it to mean a piece of headgear for nuns. The verse became a source of twittering amusement for generations of schoolboys and a perennial embarrassment to their elders, but the word was never altered and Browning was allowed to live out his life in wholesome ignorance because no one could think of a suitably delicate way of explaining his mistake to him.

The Savior knows each of us in a personal way. He has assured us of His personal acquaintance, His awareness of our needs, and His presence in our times of need. He counseled, ‘I say unto you that mine eyes are upon you. I am in your midst and ye cannot see me’ (D&C 38:7). Elder Dallin H. Oaks of the Quorum of the Twelve Apostles explained, ‘The Savior is in our midst, sometimes personally, frequently through his servants, and always by his Spirit’.

Ancient oak, ash, and thorn, Out of these was magic born. Rowan, elder, apple too, Hazel, birch, and also yew. Tis the thorn tree folk most fear; You see her when a sprite is near Blossom sweet and berry sour, These will feed a witch's power.

There’s a big difference, in other words, between having a mentor guide our practice and having a mentor guide our journey. OUR TYPICAL PARADIGM FOR mentorship is that of a young, enterprising worker sitting across from an elderly executive at an oak desk, engaging in Q& A about how to succeed at specific challenges. On the other hand, a smartcut-savvy mentee approaches things a bit differently. She develops personal relationships with her mentors, asks their advice on other aspects of life, not just the formal challenge at hand. And she cares about her mentors’ lives too. Business owner Charlie Kim, founder of Next Jump and one of my own mentors, calls this vulnerability. It’s the key, he says, to developing a deep and organic relationship that leads to journey-focused mentorship and not just a focus on practice. Both the teacher and the student must be able to open up about their fears, and that builds trust, which in turn accelerates learning. That trust opens us up to actually heeding the difficult advice we might otherwise ignore. “It drives you to do more,” Kim says. The best mentors help students to realize that the things that really matter are not the big and obvious. The more vulnerability is shown in the relationship, the more critical details become available for a student to pick up on, and assimilate. And, crucially, a mentor with whom we have that kind of relationship will be more likely to tell us “no” when we need it—and we’ll be more likely to listen.

My first example concerns Satan’s efforts to corrupt a person who has an unusual commitment to one particular doctrine or commandment of the gospel of Jesus Christ. This could be an unusual talent for family history work, an extraordinary commitment to constitutional government, a special gift in the acquisition of knowledge, or any other special talent or commitment. In a memorable message given at the 1971 October conference, Elder Boyd K. Packer likened the fulness of the gospel to a piano keyboard. He reminded us that a person could be “attracted by a single key,” such as a doctrine they want to hear “played over and over again.” He explained: Some members of the Church who should know better pick out a hobby key or two and tap them incessantly, to the irritation of those around them. They can dull their own spiritual sensitivities. They lose track that there is a fulness of the gospel, . . . [which they reject] in preference to a favorite note. This becomes exaggerated and distorted, leading them away into apostasy. [Boyd K. Packer, Teach Ye Diligently (Salt Lake City: Bookcraft, 1975), p. 44] We could say of such persons, as the Lord said of the members of the Shaker sect in a revelation given in 1831, “Behold, I say unto you, that they desire to know the truth in part, but not all” (D&C 49:2). And so, I say, beware of a hobby key. If you tap one key to the exclusion or serious detriment of the full harmony of the gospel keyboard, Satan can use your strength to bring you down.

At the moment Ormsley looked on the verge of tears as his damp, faded blue eyes roved almost lovingly over Ian’s face. “Good afternoon, my lord,” he intoned formally, but the ecstatic expression on his face gaze Ian the impression the servant was restraining himself from wrapping his arms around him. “And-and may I say-“ The elderly man stopped, his voice hoarse with emotion, and cleared his throat. “And may I say how very-how very very good it is to have you here at-“ His voice choked, he flushed, and Ian’s ire at his grandfather was momentarily forgotten. “Good afternoon, Ormsley,” Ian said, grinning at the look of sublime pleasure that crossed Ormsley’s lined face when Ian knew his name. Sensing the butler was about to bow again, Ian put out his hand instead, forcing the loyal retainer to shake hands with him. “I trust,” Ian joked gently, “that you’ve conquered your habit of overindulging in French brandy?” The faded old eyes brightened like diamonds at this added proof that Ian’s father had spoken of him to Ian. “Welcome home. Welcome home at last, my lord,” Ormsley said hoarsely, returning Ian’s handshake. “I’m only staying a few hours,” Ian told him calmly, and the butler’s hand went a little limp with disappointment. He recovered himself, however, and escorted Ian down a wide, oak-paneled hall. A small army of footmen and housemaids seemed to be lurking about, ostensibly dusting mirrors, paneling, and floors. As Ian passed, several of them stole long, lingering looks at him, then turned to exchange swift gratified smiles. His mind on the looming meeting with his grandfather, Ian was oblivious to the searching scrutiny and startled glances he was receiving, but he was dimly aware that a few of the servants were hastily dabbing at their eyes and noses with handkerchiefs.

Elder Oaks describes his colleague as a 'spiritually sensitive man of great faith who does not let his remarkable worldly knowledge deflect him from the impressions of the Spirit or from his insights of the gospel. His spiritual influence is that everyone becomes more spiritual in his presence. When he comes into the room, you remember who You are (my emphasis). He is a radiant spiritual being.' Quote from Russell M. Nelson: Father, Surgeon, Apostle

I’ve got a plan,” Hollypaw announced. She and Cinderpaw had cleared the old bedding out of the elders’ den and were clawing fresh moss from around the roots of an oak tree. Shreds of mist drifted among the trees, while overhead the sun was struggling to break through a covering of cloud. Cinderpaw stopped with her claws deep in the soft green covering. “What plan?

Faeries are twilight creatures, and I have become one, too. We rise when the shadows grow long and head to our beds before the sun rises. It is well after midnight when we arrive at the great hill at the palace of Elfhame. To go inside, we must ride between two trees, an oak and a thorn, and then straight in to what appears to be the stone wall of an abandoned folly. I've done it hundreds of times, but I flinch anyway. My whole body braces, I grip the reins hard, and my eyes mash shut. When I open them, I am inside the hill. We ride on through a cavern, between pillars of roots, over packed earth. Then are dozens of the Folk here, crowding around the entrance to the vast throne room, where Court is being held- long-nosed pixies with tattered wings; elegant, green-skinned ladies in long gowns with goblins holding up their trains; tricksy boggans; laughing foxkin; a boy in an owl mask and a golden headdress; an elderly woman with crowns crowding her shoulders; a gaggle of girls with wild roses in their hair; a bark-skinned boy with feathers around his neck; a group of knights all in scarab-green armour. Many I've seen before; a few I have spoken with. Too many for my eyes to drink them all in, yet I cannot look away. I never get tired of this- of the spectacle, of the pageantry. Maybe Oriana isn't entirely wrong to worry that we might one day get caught up in it, be carried away by it, and forget to take care. I can see why humans succumb to the beautiful nightmare of the Court, why they willingly drown in it. I know I shouldn't love it as I do, stolen as I am from the mortal world, my parents murdered. But I love it all the same.

Joe showed me his neat kennels and his complement of Labradors, and I met Mr and Mrs Fettle, the elderly couple who looked after the daily management. Joe seemed to have plenty of time to spare. ‘But,’ he said with a sideways glance, ‘you can fully train a Labrador while a spaniel’s still scratching itself.’ He was waiting for me to point out that the Labrador, being a retriever and therefore expected to do no more than wait beside his master until there was quarry to be fetched, had little to learn beyond what a puppy did naturally, while a spaniel had to hunt without chasing, distinguish wounded game from that which was sitting tight and resist the constant temptation to chase. There was even a vestige of truth in what he said. Because of their eagerness and sheer joie de vivre, spaniels can be hard work.

President Woodruff told of an experience of being prompted by the Spirit. He was sent by the First Presidency to “gather all the Saints of God in New England and Canada and bring them to Zion” (in Conference Report, April 1898, 30). He stopped at the home of one of the brethren in Indiana and put his carriage in the yard, where he and his wife and one child went to bed while the rest of the family slept in the house. Shortly after he had retired for the night, the Spirit whispered, warning him, “Get up, and move your carriage.” He got up and moved the carriage a distance from where it had stood. As he was returning to bed, the Spirit spoke to him again: “Go and move your mules away from that oak tree.” He did this and then retired once again to bed. Not more than thirty minutes later, a whirlwind caught the tree to which his mules had been tied and broke it off at the ground. It was carried a hundred yards through two fences. The enormous tree, which had a trunk five feet in circumference, fell exactly upon the spot where his carriage had been parked. By listening to the promptings of the Spirit, Elder Woodruff had saved his life and the lives of his wife and child (see Wilford Woodruff, Leaves from My Journal [1881], 88). That same

Dear Mr. Peacock,
 I miss your plumage, and I’m flummoxed by your plummeting desire to be desired. You’re like an albino in a cave, lacking spunk, and I’m trying to spelunk deep into your abyss—your abode, and things won’t bode well if you dwell on the past. I am the goldfish of El Dorado, the Elder Otto, and you are younger and auto. 13; 31.7833 degrees North by 35.2167 degrees East; Treasure: Que lay jade coms; Fair is not fair—and that got him fired; Shrouded in mystery; Dig for the truth on an island known for oaks; You bring a shovel, and I’ll bring a lawn chair and a list of instructions.


A tree often stands right next to the main house in the Scandinavian countries. This tree is frequently a birch and is reputedly the home of the land spirit. The most common name for this spirit is gardvord, formed from gard, meaning “wall, boundary,” and later “estate”; and vord, meaning “guardian.” The tree is called boträ (bosträd), vårdträd (the “vord-tree”), as well as tomteträd and tuntré. This tree can be an oak, birch, elder, or elm and is considered to be the totem tree on which the family fortunes depend (Sweden), and the dwelling place of the tomtegubbe, another name for the land spirit. Offerings of food were placed at its feet and its roots were sometimes watered with milk.

WAS A WIDOWER and lived by myself in New Iberia, a city of twenty-five thousand people on Bayou Teche in the southwestern part of the state. For years I had been a detective with the Iberia Parish Sheriff’s Department and also the owner of a bait shop and boat rental business outside of town. But after Alafair, my adopted daughter, went away to college and the home my father built in 1935 burned to the ground, I sold the baitshop and dock to an elderly black man named Batist and moved into a shotgun house on East Main, on the banks of the Teche, in a neighborhood where the oak and pecan trees, the azaleas, Confederate roses, and philodendron managed to both hide and accentuate the decayed elegance of a bygone era.

The druids, the priests of Ireland’s pre-Christian tradition, figure hugely in the Patrick legends, but we don’t know a great deal about them. It seems that an important role of the druid was to serve as a repository of the culture ’s lore and history. According to Caesar, they were also arbiters of justice. Their training, wrote Pomponius Mela, lasted up to twenty years and consisted of memorizing huge amounts of secret lore. They wrote none of their learning down, but passed it orally from druid to druid.9 According to Pliny the Elder, the word druid means “oak-knower,” but this was a false etymology. Still, it does seem likely that the religion of the druids was animistic and included some communication with and through the phenomena of the natural world. Classical writers, including Caesar, described human sacrifice as being part of the druids’ priestly duties. The classical writers aren’t always reliable on the subject of Celtic culture, but there is ample archaeological evidence of human sacrifice in the pre-Christian rituals of the British Isles.

From Gary Snyder: I heard a Crow elder say: “You know, I think if people stay somewhere long enough-even white people- the spirits will begin to speak to them. It’s the power of the spirits coming up from the land.” Bioregional awareness teaches us in specific ways. It is not enough just to “love nature” or want to be “in harmony with Gaia.” Our relation to the natural world takes place in a place, and it must be grounded in information and experience. This is so unexceptional a kind of knowledge that everyone in Europe, Asia and Africa used to take for granted… Knowing a bit about the flora we could enjoy questions like: where do Alaska and Mexico meet? It would be somewhere on the north coast of California, where Canada Jay and Sitka Spruce lace together with manzanita and Blue Oak. But instead of northern California, let’s call it “Shasta Bioregion.” The present state of California (the old Alta California territory) falls into at least three natural divisions, and the northern third looks, as the Douglas Fir example, well to the north. East of the watershed divide to the west near Sacramento, is the Great Basin, north of Shasta is the Cascadia/Colombia region, and then farther north is what we call Ish River country, the drainages of Puget Sound. Why should we do this kind of visualization? It prepares us to begin to be at home in this landscape. There are tens of millions of people in North America who were physically born here but who are not actually living here intellectually, imaginatively, or morally. Native Americans to be sure have a prior claim to the term native. But as they love this land, they will welcome the conversion of the millions of immigrant psyches into “native americans.” For the non-Native Americans to become at home on this continent, he or she must be born again in this hemisphere, on this continent, properly called Turtle Island.

The ambulance cart stopped at the entrance. Four footmen and an elderly butler emerged from the oak double doors. Without preamble, Garrett explained how to detach the stretcher and unload it from the cart. She was annoyed when West interrupted her instructions. “They’re footmen, Doctor. Carrying things is nine-tenths of their job.” “He is not a thing, he’s my . . . my patient.” “They’re not going to drop your patient,” West said, escorting her past the front threshold. “Now, Dr. Gibson, this pleasant-looking lady with the gaze of a brigadier general is our housekeeper, Mrs. Church. And all those capable young women are housemaids—we’ll introduce them later. For now, all you need to know is that we have two Marthas, so that’s the name to call out if you want something.

As soon as Nora entered Oak Leaf Residential Care Home, and before she'd even reached the reception, she saw a frail elderly man wearing glasses whom she recognised. He was having a slightly heated conversation with a nurse who looked exasperated. Like a sigh turned into a human.