Farmer Son Quotes

The old order, it is good for the old. A farmer wants his son to be afraid of beautiful women, so that he will not leave home too soon, so he tells a story about how one drowned his brother’s cousin’s friend in a lake, not because he was a pig who deserved to be drowned, but because beautiful women are bad, and also witches. And it doesn’t matter that she didn’t ask to be beautiful, or to be born in a lake, or to live forever, or to not know how men breathe until they stop doing it.

just heard a commercial which told me Farmer John smokes his own bacon. now, there's one tough son of a bitch.

Where we are from... [s]tories are factual. If a farmer is declared a music virtuoso by the state, everyone had better start calling him maestro. And secretly, he'd be wise to start practicing the piano. For us, the story is more important than the person. If a man and his story are in conflict, it is the man who must change.

A farmer depends on himself, and the land and the weather. If you're a farmer, you raise what you eat, you raise what you wear, and you keep warm with wood out of your own timber. You work hard, but you work as you please, and no man can tell you to go or come. You'll be free and independent, son, on a farm.

The Taoists realized that no single concept or value could be considered absolute or superior. If being useful is beneficial, the being useless is also beneficial. The ease with which such opposites may change places is depicted in a Taoist story about a farmer whose horse ran away. His neighbor commiserated only to be told, "Who knows what's good or bad?" It was true. The next day the horse returned, bringing with it a drove of wild horses it had befriended in its wanderings. The neighbor came over again, this time to congratulate the farmer on his windfall. He was met with the same observation: "Who knows what is good or bad?" True this time too; the next day the farmer's son tried to mount one of the wild horses and fell off, breaking his leg. Back came the neighbor, this time with more commiserations, only to encounter for the third time the same response, "Who knows what is good or bad?" And once again the farmer's point was well taken, for the following day soldiers came by commandeering for the army and because of his injury, the son was not drafted. According to the Taoists, yang and yin, light and shadow, useful and useless are all different aspects of the whole, and the minute we choose one side and block out the other, we upset nature's balance. If we are to be whole and follow the way of nature, we must pursue the difficult process of embracing the opposites.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Where we are from, he said, stories are factual. If a farmer is declared a music virtuoso by the state, everyone had better start calling him maestro. And secretly, he'd be wise to start practicing the piano. For us, the story is more important than the person. If a man and his story are in conflict, it is the man who must change....But in America, people's stories change all the time. In America, it is the man who matters.

I come from the South and I know what war is, for I have seen its terrible wreckage and ruin. It is easy for me as President to declare war. I do not have to fight, and neither do the gentlemen on the Hill who now clamor for it. It is some poor farmer's boy, or the son of some poor widow - who will have to do the fighting and dying.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

There was a long pause while she hated everyone impartially: Tor for behaving like a farmer's son whose pet chicken has just been insulted; her father, for being so immovably kingly; and Perlith for being Perlith.

That girls should not marry for money we are all agreed. A lady who can sell herself for a title or an estate, for an income or a set of family diamonds, treats herself as a farmer treats his sheep and oxen — makes hardly more of herself, of her own inner self, in which are comprised a mind and soul, than the poor wretch of her own sex who earns her bread in the lowest stage of degradation. But a title, and an estate, and an income, are matters which will weigh in the balance with all Eve’s daughters — as they do with all Adam’s sons. Pride of place, and the power of living well in front of the world’s eye, are dear to us all; — are, doubtless, intended to be dear. Only in acknowledging so much, let us remember that there are prices at which these good things may be too costly.

It's work, son," Father said. "That's what money is; it's hard work.

A farmer depends on himself, and the land and the weather. If you’re a farmer, you raise what you eat, you raise what you wear, and you keep warm with wood out of your own timber. You work hard, but you work as you please, and no man can tell you to go or come. You’ll be free and independent, son, on a farm.

This may be illustrated by the Taoist story of a farmer whose horse ran away. That evening the neighbors gathered to commiserate with him since this was such bad luck. He said, “May be.” The next day the horse returned, but brought with it six wild horses, and the neighbors came exclaiming at his good fortune. He said, “May be.” And then, the following day, his son tried to saddle and ride one of the wild horses, was thrown, and broke his leg. Again the neighbors came to offer their sympathy for the misfortune. He said, “May be.” The day after that, conscription officers came to the village to seize young men for the army, but because of the broken leg the farmer’s son was rejected. When the neighbors came in to say how fortunately everything had turned out, he said, “May be.”14

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

But first he must cover the miles again, and go back north to the field where the farmer and his dog still walked behind the plough, and ask the Flemish lady and her son if they held him accountable for their deaths.

If the unlettered farmers of Munchkinland and the factory workers of Gillikin believe that their fate is being determined by how the Time Dragon dreams them up, they don't need to bother to take responsibility for their actions or for changing their class and station in life.

By the rude bridge that arched the flood, Their flag to April's breeze unfurled, Here once the embattled farmers stood, And fired the shot heard round the world. The foe long since in silence slept; Alike the conqueror silent sleeps; And Time the ruined bridge has swept Down the dark stream which seaward creeps. On this green bank, by this soft stream, We set to-day a votive stone; That memory may their deed redeem, When, like our sires, our sons are gone. Spirit, that made those heroes dare To die, and leave their children free, Bid Time and Nature gently spare The shaft we raise to them and thee.

Glaciers had crushed this region in the time before history. There’d been a drought for years, and a bronze fog of dust stood over the plains. The soybean crop was dead again, and the failed, wilted cornstalks were laid out on the ground like rows of underthings. Most of the farmers didn’t even plant anymore. All the false visions had been erased. It felt like the moment before the Savior comes. And the Savior did come, but we had to wait a long time.

An artist is the magician put among men to gratify--capriciously--their urge for immortality. The temples are built and brought down around him, continuously and contiguously, from Troy to the fields of Flanders. If there is any meaning in any of it, it is in what survives as art, yes even in the celebration of tyrants, yes even in the celebration of nonentities. What now of the Trojan War if it had been passed over by the artist's touch? Dust. A forgotten expedition prompted by Greek merchants looking for new markets. A minor redistribution of broken pots. But it is we who stand enriched, by a tale of heroes, of a golden apple, a wooden horse, a face that launched a thousand ships--and above all, of Ulysses, the wanderer, the most human, the most complete of all heroes--husband, father, son, lover, farmer, soldier, pacifist, politician, inventor and adventurer...

Let us consider the farmer who makes his straw hat his sweetheart; or the old woman who makes a floor lamp her son; or the young woman who has set herself the task of scraping her shadow off a wall.... Let us consider the old woman who wore smoked cows’ tongues for shoes and walked a meadow gathering cow chips in her apron; or a mirror grown dark with age that was given to a blind man who spent his nights looking into it, which saddened his mother, that her son should be so lost in vanity.... Let us consider the man who fried roses for his dinner, whose kitchen smelled like a burning rose garden; or the man who disguised himself as a moth and ate his overcoat, and for dessert served himself a chilled fedora....

all the land our forefathers had was a little strip of country, here between the mountains and the ocean. All the way from here west was Indian country, and Spanish and French and English country. It was farmers that took all that country and made it America.” “How?” Almanzo asked. “Well, son, the Spaniards were soldiers, and high-and-mighty gentlemen that only wanted gold. And the French were fur-traders, wanting to make quick money. And England was busy fighting wars. But we were farmers, son; we wanted the land. It was farmers that went over the mountains, and cleared the land, and settled it, and farmed it, and hung on to their farms.

Noah our first confirmed alcoholic Noah became a farmer and he was the first guy to grow grapes and make wine that he apparently liked to drink, because one day his son Ham stopped by Noah's tent and found him passed out drunk and naked, I guess on the floor. Ham was horrified and ran right out and reported to his brothers.

War is a farmer’s son from Kansas trying to kill a factory worker’s son from Berlin, with neither of them knowing why.

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

The soybean crop was dead again, and the failed, whilted cornstalks were laid out on the ground like rows of underthings. Most of the farmers didn't even plant anymore. All the false visions had been erased. It felt like the moment before the Savior comes. And the Savior did come, but we had to wait a long time.

Heiron, Kyros of Aegina entered, a slow stately walk in a chiton that swept the floor, and fell in folds, like heavy Veretian curtains. ‘My son tells a different story.’ ‘Your son?’ said Charls. ‘Alexon,’ said Heiron, holding out his hand. ‘Come here.’ As Charls stood amazed, Alexon drew himself up to his full height, pushing back the blue cloak. ‘It’s true. I am Alexon, son of Heiron,’ said Alexon. ‘I am not a humble sheep farmer as I claimed.’ ‘But your insights about wool,’ said Charls. ‘I often travel anonymously through the province,’ said Alexon. ‘People show their true natures freely when they don’t know who I am.’ He

Consider the parable of the Chinese farmer. One day, the farmer’s horse ran away. That evening, the neighbors stopped by to offer their sympathies. “So sorry to hear your horse ran away,” they said. “That’s too bad.” “Maybe,” the farmer said. “Maybe not.” The next day the horse returned, bringing seven wild horses with it. “Oh, isn’t that lucky,” said the neighbors. “Now you have eight horses. What a great turn of events.” “Maybe,” said the farmer. “Maybe not.” The next day the farmer’s son was training one of these horses when he was thrown and broke his leg. “Oh dear, that’s too bad,” said the neighbors. “Maybe,” said the farmer. “Maybe not.” The following day, conscription officers came to the village to recruit young men for the army, but they rejected the farmer’s son because he had a broken leg. And all the neighbors said, “Isn’t that great!” “Maybe,” said the farmer. “Maybe not.” We lead telephoto lives in a wide-angle world. We never see the big picture. The only sane response is, like the Chinese farmer, to adopt a philosophy of maybe-ism.

New England farmers did not think of war as a game, or a feudal ritual, or an instrument of state power, or a bloodsport for bored country gentlemen. They did not regard the pursuit of arms as a noble profession. In 1775, many men of Massachusetts had been to war. They knew its horrors from personal experience. With a few exceptions, they thought of fighting as a dirty business that had to be done from time to time if good men were to survive in a world of evil. The New England colonies were among the first states in the world to recognize the right of conscientous objection to military service, and among the few to respect that right even in moments of mortal peril. But most New Englanders were not pacifists themselves. Once committed to what they regarded as a just and necessary war, these sons of Puritans hardened their hearts and became the most implacable of foes. Their many enemies who lived by a warrior-ethic always underestimated them, as a long parade of Indian braves, French aristocrats, British Regulars, Southern planters, German fascists, Japanese militarists, Marxist ideologues, and Arab adventurers have invariably discovered to their heavy cost.

This country goes three thousand miles west, now. It goes ’way out beyond Kansas, and beyond the Great American Desert, over mountains bigger than these mountains, and down to the Pacific Ocean. It’s the biggest country in the world, and it was farmers who took all that country and made it America, son. Don’t you ever forget that.

Haste makes waste, but a lazy man'd rather get his work done fast than do it himself...all it saves is time, son. And what good is time, with nothing to do? You want to sit and twiddle your thumbs, all these stormy winter days?

One of her parlour borders, Miss Harriet Smith, married a local farmer, Robert Martin, and is very happily settled. They have three daughters and a son, but the doctor has told her it is unlikely that further children can be expected and she and her husband are anxious to have another son as playmate to their own. Mr and Mrs Knightley of Donwell Abbey are the most important couple in Highbury, and Mrs Knightley is a friend of Mrs Martin and has always taken a keen interest in her children.

Maybe (Taoist story) A classic ancient story illustrates the importance of equanimity and emotional resilience beautifully. Once upon a time, there was a wise old farmer who had worked on the land for over 40 years. One morning, while walking to his stable, he noticed that his horse had run away. His neighbours came to visit and sympathetically said to the farmer, “Such bad luck”. “Maybe,” the farmer replied. The following morning, however, the horse returned, bringing with it three other wild horses. “Such good luck,” the neighbours exclaimed. “Maybe,” the farmer replied. The following afternoon, his son tried to ride one of the untamed horses and was thrown off, causing him to break his leg. The neighbours came to visit and tried to show sympathy and said to the farmer, “how unfortunate”. “Maybe,” answered the farmer. The following morning military officials came to the farmer’s village to draft young men into the army to fight in a new war. Observing that the farmer’s son’s leg was broken, they did not draft him into the war. The neighbours congratulated him on his good luck and the farmer calmly replied, “Maybe”.

Bear with me a moment, now. Chicken-sexing. Since hens have a far greater commercial value than males, cocks, roosters, it is apparently vital to determine the sex of a newly hatched chick. In order to know whether to expend capital on raising it or not, you see. A cock is nearly worthless, apparently, on the open market. The sex characteristics of newly hatched chicks, however, are entirely internal, and it is impossible with the naked eye to tell whether a given chick is a hen or a cock. This is what I have been told, at any rate. A professional chicken-sexer, however, can nevertheless tell. The sex. He can go through a brood of freshly hatched chicks, examining each one entirely by eye, and tell the poultry farmer which chicks to keep and which are cocks. The cocks are to be allowed to perish. “Hen, hen, cock, cock, hen,” and so on and so forth. This is apparently in Australia. The profession. And they are nearly always right. Correct. The fowl determined to be hens do in fact grow up to be hens and return the poultry farmer’s investment. What the chicken-sexer cannot do, however, is explain how he knows. The sex. It’s apparently often a patrilineal profession, handed down from father to son. Australia, New Zealand. Have him hold up a new-hatched chick, a young cock shall we say, and ask him how he can tell that it is a cock, and the professional chicken-sexer will apparently shrug his shoulders and say “Looks like a cock to me.” Doubtless adding “mate,” much the way you or I would add “my friend” or “sir.

Where we are from,” he said, “stories are factual. If a farmer is declared a music virtuoso by the state, everyone had better start calling him maestro. And secretly, he’d be wise to start practicing the piano. For us, the story is more important than the person. If a man and his story are in conflict, it is the man who must change.

A farmer’s son brought a black powder from city. Gifting it to his father, he said, “This powder is called Hair Dye. It can make you look young like the movie actors.” The farmer could not sleep that night. In the morning, he returned the powder to his son and said, “I can’t use this powder. If I become young, I will stop getting the monthly old age pension.” Your soul can shift to a better version of you or a completely different character. Your question, “But what will happen to this character” is like the apprehensions of that farmer. If your attachment to this character is strong, you will come back in this character. You will not shift permanently to some other character.

Nathan’s mother is thinking about the body of Christ and the wings of angels. Her spirit lightens in the safety, the sanctity, of the church. Dark hair surrounds her pretty oval face. Light from the stained-glass window tints her skin. Nathan thinks about the body of the son of the farmer who owns the house Nathan’s parents rented three weeks ago.

84 percent of the theoreticians were the sons of professional men, typically engineers, physicians and teachers, although a minority of experimentalists were farmers’ sons.

Gay men know that the way to a woman’s heart is through her son.

Behind every statistic there is an individual, there is a story.

With his fair hair and milky skin and rosy cheeks, he looks like he could be an English farmer’s son. But he’s slim, so maybe the sensitive farmer’s son who steals away to the barn to read.

IMAGINE A FARMER walked down a backcountry road and saw another farmer repairing a fence. His young sons were helping him. “Why are you letting your sons help you?” the first farmer asked. “It’s going to take five times as long. You should just do it yourself.” “Oh, but you’ve made a mistake,” the second farmer said. “You think I’m repairing a fence. I’m not. I’m raising my sons.

A man opposite me shifted his feet, accidentally brushing his foot against mine. It was a gentle touch, barely noticeable, but the man immediately reached out to touch my knee and then his own chest with the fingertips of his right hand, in the Indian gesture of apology for an unintended offence. In the carriage and the corridor beyond, the other passengers were similarly respectful, sharing, and solicitous with one another. At first, on that first journey out of the city into India, I found such sudden politeness infuriating after the violent scramble to board the train. It seemed hypocritical for them to show such deferential concern over a nudge with a foot when, minutes before, they'd all but pushed one another out of the windows. Now, long years and many journeys after that first ride on a crowded rural train, I know that the scrambled fighting and courteous deference were both expressions of the one philosophy: the doctrine of necessity. The amount of force and violence necessary to board the train, for example, was no less and no more than the amount of politeness and consideration necessary to ensure that the cramped journey was as pleasant as possible afterwards. What is necessary! That was the unspoken but implied and unavoidable question everywhere in India. When I understood that, a great many of the characteristically perplexing aspects of public life became comprehensible: from the acceptance of sprawling slums by city authorities, to the freedom that cows had to roam at random in the midst of traffic; from the toleration of beggars on the streets, to the concatenate complexity of the bureaucracies; and from the gorgeous, unashamed escapism of Bollywood movies, to the accommodation of hundreds of thousands of refugees from Tibet, Iran, Afghanistan, Africa, and Bangladesh, in a country that was already too crowded with sorrows and needs of its own. The real hypocrisy, I came to realise, was in the eyes and minds and criticisms of those who came from lands of plenty, where none had to fight for a seat on a train. Even on that first train ride, I knew in my heart that Didier had been right when he'd compared India and its billion souls to France. I had an intuition, echoing his thought, that if there were a billion Frenchmen or Australians or Americans living in such a small space, the fighting to board the train would be much more, and the courtesy afterwards much less. And in truth, the politeness and consideration shown by the peasant farmers, travelling salesmen, itinerant workers, and returning sons and fathers and husbands did make for an agreeable journey, despite the cramped conditions and relentlessly increasing heat. Every available centimetre of seating space was occupied, even to the sturdy metal luggage racks over our heads. The men in the corridor took turns to sit or squat on a section of floor that had been set aside and cleaned for the purpose. Every man felt the press of at least two other bodies against his own. Yet there wasn't a single display of grouchiness or bad temper

Senility is best described in the old tongue, duine le Dia, for in that phrase is a kinder, more understanding view of the condition. Its literal meaning is “a person of God,” for only the person’s maker can now understand him.

Marie’s father was a farmer—yes, always—but he was also a reader. These were his two occupations, he told me. “Are you a reader, son?” he asked early. “Yes, sir.” “That’s good. A heap of books is the only foundation a man needs.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

Paul Henry Carr of Checotah, Oklahoma, proud member of the Future Farmers of America, football and baseball letterman, brother to eight sisters, only son of Thomas and Minnie Mae Carr, died there on the deck of his battered, broken warship.

Yes, and our sister's sons are candid now about a creepy business which used to worry them a lot: They cannot find their mother or their father in their memories anywhere - not anywhere. The goat farmer, whose name is James Carmalt Adams, Jr., said this about it to me, tapping his forehead with his fingertips: "It isn't the museum, it should be." The museums in children's minds, I think, automatically empty themselves in times of utmost horror - to protect the children from eternal grief.

We were leaving a pleasant region, an Oriental farmer’s paradise, that was more prosperous and secure under communist control than the area around Bong Son was under ARVN control. I wondered if the form of government really mattered to those peasant farmers.

Five months after Zoran's disappearance, his wife gave birth to a girl. The mother was unable to nurse the child. The city was being shelled continuously. There were severe food shortages. Infants, like the infirm and the elderly, were dying in droves. The family gave the baby tea for five days, but she began to fade. "She was dying," Rosa Sorak said. "It was breaking our hearts." Fejzić, meanwhile, was keeping his cow in a field on the eastern edge of Goražde, milking it at night to avoid being hit by Serbian snipers. "On the fifth day, just before dawn, we heard someone at the door," said Rosa Sorak. "It was Fadil Fejzić in his black rubber boots. He handed up half a liter of milk he came the next morning, and the morning after that, and after that. Other families on the street began to insult him. They told him to give his milk to Muslims, to let the Chetnik children die. He never said a word. He refused our money. He came 442 days, until my daughter-in-law and granddaughter left Goražde for Serbia." The Soraks eventually left and took over a house that once belonged to a Muslim family in the Serbian-held town of Kopaci. Two miles to the east. They could no longer communicate with Fejzić. The couple said they grieved daily for their sons. They missed their home. They said they could never forgive those who took Zoran from them. But they also said that despite their anger and loss, they could not listen to other Sebs talking about Muslims, or even recite their own sufferings, without telling of Fejzić and his cow. Here was the power of love. What this illiterate farmer did would color the life of another human being, who might never meet him, long after he was gone, in his act lay an ocean of hope.

For one who sets himself to look at all earnestly, at all in purpose toward truth, into the living eyes of a human life: what is it he there beholds that so freezes and abashes his ambitious heart? What is it, profound behind the outward windows of each one of you, beneath touch even of your own suspecting, drawn tightly back at bay against the backward wall and blackness of its prison cave, so that the eyes alone shine of their own angry glory, but the eyes of a trapped wild animal, or of a furious angel nailed to the ground by his wings, or however else one may faintly designate the human 'soul,' that which is angry, that which is wild, that which is untamable, that which is healthful and holy, that which is competent of all advantaging within hope of human dream, that which most marvelous and most precious to our knowledge and most extremely advanced upon futurity of all flowerings within the scope of creation is of all these the least destructible, the least corruptible, the most defenseless, the most easily and multitudinously wounded, frustrated, prisoned, and nailed into a cheating of itself: so situated in the universe that those three hours upon the cross are but a noble and too trivial an emblem how in each individual among most of the two billion now alive and in each successive instant of the existence of each existence not only human being but in him the tallest and most sanguine hope of godhead is in a billionate choiring and drone of pain of generations upon generations unceasingly crucified and is bringing forth crucifixions into their necessities and is each in the most casual of his life so measurelessly discredited, harmed, insulted, poisoned, cheated, as not all the wrath, compassion, intelligence, power of rectification in all the reach of the future shall in the least expiate or make one ounce more light: how, looking thus into your eyes and seeing thus, how each of you is a creature which has never in all time existed before and which shall never in all time exist again and which is not quite like any other and which has the grand stature and natural warmth of every other and whose existence is all measured upon a still mad and incurable time; how am I to speak of you as 'tenant' 'farmers,' as 'representatives' of your 'class,' as social integers in a criminal economy, or as individuals, fathers, wives, sons, daughters, and as my friends and as I 'know' you?

One day a farmer went to the field and found that his horse had run away. The people in the village said, “Oh, what bad luck!” The next day the horse returned with two other horses and the village people said, “What good fortune!” Then the farmer’s son was thrown from one of the horses and broke his leg. The villagers expressed their sympathy, “How unfortunate.” Soon after, a war broke out and young men from the village were being drafted. But because the farmer’s son had a broken leg, he was the only one not drafted. Now the village people told the farmer that his son’s broken leg was really “good luck.

Grandpa had been a farmer and lived contentedly on the old place until he died, but his four sons wanted to be something better, so they went away one after the other to make their way in the world. All worked hard, earned a good living, and forgot, as far as possible, the dull lives they had led in the old place from which they had come. They were all good sons in their own way and had each offered his mother a home with him if she cared to come. But Grandma clung to the old home, the simple ways, and the quiet life. She thanked them gratefully, but chose to remain in the big farmhouse, empty, lonely, and plain though it was compared to the fine homes in which her sons lived.

Rousseau saw the invention of farming as one big fiasco, and for this, too, we now have abundant scientific evidence. For one thing, anthropologists have discovered that hunter-gatherers led a fairly cushy life, with work weeks averaging twenty to thirty hours, tops. And why not? Nature provided everything they needed, leaving plenty of time to relax, hang out and hook up. Farmers, by contrast, had to toil in the fields and working the soil left little time for leisure. No pain, no grain. Some theologists even suspect that the story of the Fall alludes to the shift to organised agriculture, as starkly characterised by Genesis 3: ‘By the sweat of your brow you shall eat bread.’29 Settled life exacted an especially heavy toll on women. The rise of private property and farming brought the age of proto-feminism to an end. Sons stayed on the paternal plot to tend the land and livestock, which meant brides now had to be fetched for the family farm. Over centuries, marriageable daughters were reduced to little more than commodities, to be bartered like cows or sheep.30

It reminded one of the famous Chinese story about the farmer whose horse runs away. His neighbors are quick to comment on his bad luck. The farmer responds that no one can know what is good and what is bad. When the horse comes back with a wild stallion, the neighbors are quick to comment, this time talking about the farmer’s good luck. Again, the farmer replies that no one can know what is good and what is bad. When the farmer’s son breaks his leg trying to tame the wild stallion, the neighbors now are certain of the farmer’s bad luck. Again, the farmer says that no one knows. When war breaks out, all the able-bodied young men are conscripted into battle except the farmer’s son, who was spared because of his broken leg.

She had done right. Made something out of nothing. The human life span had doubled, you did not get to the hospital without oil, the medicines you took could not be made, the food you ate did not reach the store, the tractor did not leave the farmer's barn. She took something useless under the ground and brought it to the surface, into the light, where it meant something. It was creation. Her entire life.

An old farmer used a horse to till his fields. One day, the horse ran away, and when the farmer’s neighbors sympathized with the old man over his bad luck, the farmer shrugged his shoulders and replied, “Bad luck? Good luck? Who knows?” A week later, the horse returned with a herd of wild mares, and this time the neighbors congratulated the farmer on his good luck. His reply was, “Good luck? Bad luck? Who knows?” Then, when the farmer’s son was attempting to tame one of the wild horses, he fell and broke his leg. Everyone agreed this was very bad luck. But the farmer’s only reaction was, “Bad luck? Good luck? Who knows?” A week later, the army marched into the village and drafted all the young men they could find. When they saw the farmer’s son with his broken leg, they let him stay behind. Good luck? Bad luck? As

She thought how different life might have been for her if Edward hadn’t grown up a farmer’s son. She might have lived in town in a fine house like Cedric’s. But is that what I would want? Some days, the farming life appealed to her: the fresh air, tending growing things, taking care of the animals. Other days, it morphed into little more than drudgery. And now, being alone. Well, she could do without that. It was not what she had agreed to.

A preacher visiting his flock in the country happens to see a pig walking around on three legs. The preacher stops the farmer and says, “My son, what’s happened to your poor pig?” “Well,” says the farmer, “this pig is very special to my family and me. Just two months ago, I was working underneath my tractor when the jack fell and the tractor was crushing me. I yelled and my pig rushed to my rescue, dug me out, and pulled me away from the tractor.” “That’s very commendable,” says the preacher, “but—” “That’s not all, preacher. Last week, my house caught fire and my pig pulled my two young daughters to safety. The little fella even received a hero’s gold ribbon from the mayor.” “That’s marvelous,” says the preacher, “but that still doesn’t explain the missing leg.” “Like I said preacher, this pig is very special to my family and, well, we just can’t bring ourselves to eat it all at once.

To tell the history of the Americas is to tell the story of bovine expansion. Settlers may have made the Wild West and the frontier, but they followed in the wake of their bovine brother. No other animal has so shaped a culture. So many American icons are associated with the cow: the cowboy, the western, the rodeo, the hamburger, the steak house, the Marlboro Man, the very notion of the frontier itself. The story began more than five centuries ago.

Why should I not want something better?" she went on. "Doesn't everyone? Don't you? The old order, it is good for the old. A farmer wants his son to be afraid of beautiful women, so that he will not leave home too soon, so he tells a story about how one drowned his brother's cousin's friend in a lake, not because he was a pig who deserved to be drowned, but because beautiful women are bad, and also witches. And it doesn't matter that she didn't ask to be beautiful, or to be born in a lake, or to live forever, or to not know how men breathe until they stop doing it. Well, I do not want to be beautiful, or a woman, or anything. I want to know how men breathe. I want my daughter to be in the Young Pioneers, and grow up to be something important, like a writer or an immunologist, to grow up not even knowing what a rusalka is, because then I will know her world does not in any way resemble one in which farmers tell their sons how bad beautiful women are.

Alas, great is my sorrow. Your name is Ah Chen, and when you were born I was not truly pleased. I am a farmer, and a farmer needs strong sons to help with his work, but before a year had passed you had stolen my heart. You grew more teeth, and you grew daily in wisdom, and you said 'Mommy' and 'Daddy' and your pronunciation was perfect. When you were three you would knock at the door and then you would run back and ask, 'Who is it?' When you were four your uncle came to visit and you played the host. Lifting your cup, you said, 'Ching!' and we roared with laughter and you blushed and covered your face with your hands, but I know that you thought yourself very clever. Now they tell me that I must try to forget you, but it is hard to forget you. "You carried a toy basket. You sat at a low stool to eat porridge. You repeated the Great Learning and bowed to Buddha. You played at guessing games, and romped around the house. You were very brave, and when you fell and cut your knee you did not cry because you did not think it was right. When you picked up fruit or rice, you always looked at people's faces to see if it was all right before putting it in your mouth, and you were careful not to tear your clothes. "Ah Chen, do you remember how worried we were when the flood broke our dikes and the sickness killed our pigs? Then the Duke of Ch'in raised our taxes and I was sent to plead with him, and I made him believe that we could not pay out taxes. Peasants who cannot pay taxes are useless to dukes, so he sent his soldiers to destroy our village, and thus it was the foolishness of your father that led to your death. Now you have gone to Hell to be judged, and I know that you must be very frightened, but you must try not to cry or make loud noises because it is not like being at home with your own people. "Ah Chen, do you remember Auntie Yang, the midwife? She was also killed, and she was very fond of you. She had no little girls of her own, so it is alright for you to try and find her, and to offer her your hand and ask her to take care of you. When you come before the Yama Kings, you should clasp your hands together and plead to them: 'I am young and I am innocent. I was born in a poor family, and I was content with scanty meals. I was never wilfully careless of my shoes and my clothing, and I never wasted a grain of rice. If evil spirits bully me, may thou protect me.' You should put it just that way, and I am sure that the Yama Kings will protect you. "Ah Chen, I have soup for you and I will burn paper money for you to use, and the priest is writing down this prayer that I will send to you. If you hear my prayer, will you come to see me in your dreams? If fate so wills that you must yet lead an earthly life, I pray that you will come again to your mother's womb. Meanwhile I will cry, 'Ah Chen, your father is here!' I can but weep for you, and call your name.

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

There’s an old Taoist parable about a farmer whose horse ran away. “How unlucky!” his brother tells him. The farmer shrugs. “Good thing, bad thing, who knows,” he says. A week later, the wayward horse finds its way home, and with it is a beautiful wild mare. “That’s amazing!” his brother says, admiring the new horse with no small envy. Again, the farmer is unmoved. “Good thing, bad thing, who knows,” he says. A few days later, the farmer’s son climbs up on the mare, hoping to tame the wild beast, but the horse bucks and rears, and the boy, hurled to the ground, breaks a leg. “How unlucky!” his brother says, with a tinge of satisfaction. “Good thing, bad thing, who knows,” the farmer replies again. The next day, the young men of the village are called into military service, but because the son’s leg is broken, he is excused from the draft. His brother tells the farmer that this, surely, is the best news of all. “Good thing, bad thing, who knows,” the farmer says. The farmer in this story didn’t get lost in “what if” but instead focused on “what is.” During my monk training, we were taught, “Don’t judge the moment.

Religion and Higher Learning.—Religious motives entered into the establishment of colleges as well as local schools. Harvard, founded in 1636, and Yale, opened in 1718, were intended primarily to train "learned and godly ministers" for the Puritan churches of New England. To the far North, Dartmouth, chartered in 1769, was designed first as a mission to the Indians and then as a college for the sons of New England farmers preparing to preach, teach, or practice law. The College of New Jersey, organized in 1746 and removed to Princeton eleven years later, was sustained by the Presbyterians.

I’m crossing our backyard to the Pearces’, trying to juggle the bag and the portable speakers and my phone, when I see John Ambrose McClaren standing in front of the tree house, staring up at it with his arms crossed. I’d know the back of his blond head anywhere. I freeze, suddenly nervous and unsure. I’d thought Peter or Chris would be here with me when he arrived, and that would smooth out any awkwardness. But no such luck. I put down all my stuff and move forward to tap him on the shoulder, but he turns around before I can. I take a step back. “Hi! Hey!” I say. “Hey!” He takes a long look at me. “Is it really you?” “It’s me.” “My pen pal the elusive Lara Jean Covey who shows up at Model UN and runs off without so much as a hello?” I bite the inside of my cheek. “I’m pretty sure I at least said hello.” Teasingly he says, “No, I’m pretty sure you didn’t.” He’s right: I didn’t. I was too flustered. Kind of like right now. It must be that distance between knowing someone when you were a kid and seeing them now that you’re both more grown-up, but still not all the way grown-up, and there are all these years and letters in between you, and you don’t know how to act. “Well--anyway. You look…taller.” He looks more than just taller. Now that I can take the time to really look at him, I notice more. With his fair hair and milky skin and rosy cheeks, he looks like he could be an English farmer’s son. But he’s slim, so maybe the sensitive farmer’s son who steals away to the barn to read. The thought makes me smile, and John gives me a curious look but doesn’t ask why. With a nod, he says, “You look…exactly the same.” Gulp. Is that a good thing or a bad thing? “I do?” I get up on my tiptoes. “I think I’ve grown at least an inch since eighth grade.” And my boobs are at least a little bigger. Not much. Not that I want John to notice--I’m just saying.

I could do anything—be anything. I could be a blackberry farmer. I could worry about phone bills and nipping out to the corner shop for milk and bread of a morning. Little Declan Jr. could learn to walk and talk with his real father, alive and well, and I could teach him how to wear a waistcoat with just the right amount of tragic charm, take him to school in a few years, maybe makehim a little sister to look out for, someone to keep him on his toes. He could play a sport—tennis, maybe, or football. I’d attend parent-teacher meetings and have after-work drinks with the neighbors, talking about how well so-and-so is doing, and why yes, Declan Jr. is learning to play the piano. Top of his class, you know—he has his mother’s grace… I could see all of that, as clear in my mind as sunlight on fresh snow, and so much more. Just living day to day. One morning we could have picnics, my family and I, next to blue glacial lakes. One afternoon my son would be old enough to meet a girl, get in a fight, need to shave. One evening his sister will need help with her homework, and he’ll complain, but he’ll help. And then one day the Elder Gods would descend from a blood-red sky in chariots lashed together from bone and flame and take away all my blackberries.

Another lightning flash, another thunder growl. Old Mr. Jay hunched his thin shoulders under his jeans coat, and allowed he'd pay for some crackers and cheese if the storekeeper'd fetch them out to us. "I ain't even now wanting to talk against Forney Meechum," said the farmer. "But they tell he'd put his eye on Lute for himself, and he'd quarreled with his own son Derwood about who'd have her. But next court day at the county seat, was a fight betwixt Jeremiah Donovant and Derwood Meechum, and Jeremiah put a knife in Derwood and killed him dead." Mr. Jay leaned forward. The lantern light showed the gray stubble on his gentle old face. "Who drew the first knife?" he asked.

through. He’s the son of a wealthy farmer. He enjoys studying, and one night he’s reading late when he hears a sound like a gong coming from underneath a rock in the corner of the garden. Thinking it odd, the next day he has people dig it up, and they find a large stone underneath. When they move that stone they find a kind of coffin with a stone lid. Inside that they discover a fleshless emaciated person, like a dried fish. With hair down to his knees. Only his hands are still moving, striking a gong with a wooden hammer. It was a Buddhist priest who long ago chose his own death in order to achieve enlightenment, and had himself buried alive in the coffin. This act was called zenjo.

...I drag the kids to the farmers' market and fill out the week's cheap supermarket haul with a few vivid bunches of organic produce...Once home, I set out fresh flowers and put the fruit in a jadeite bowl. A jam jar of garden growth even adorns the chartreuse kids' table...I found some used toddler-sized chairs to go around it...It sits right in front of the tall bookcases...When the kids are eating or coloring there, with the cluster or mismatched picture frames hanging just to their left, my son with his mop of sandy hair, my daughter just growing out of babyhood...they look like they could be in a Scandinavian design magazine. I think to myself that maybe motherhood is just this, creating these frames, the little vistas you can take in that look like pictures from magazines, like any number of images that could be filed under familial happiness. They reflect back to you that you're doing it - doing something - right. In my case, these scenes are like a momentary vacation from the actual circumstances of my current life. Children, clean and clad in brightly striped clothing, snacking on slices of organic plum. My son drawing happy gel pen houses, the flourishing clump of smiley-faced flowers beneath a yellow flat sun. To counter the creeping worry that I am a no-good person, I must collect a lot of these images, postage-stamp moments I can gaze upon and think, I can't be fucking up that bad. Can I?

Your Eve was wise, John. She knew that Paradise would make her mad, if she were to live forever with Adam and know no other thing but strawberries and tigers and rivers of milk. She knew they would tire of these things, and each other. They would grow to hate every fruit, every stone, every creature they touched. Yet where could they go to find any new thing? It takes strength to live in Paradise and not collapse under the weight of it. It is every day a trial. And so Eve gave her lover the gift of time, time to the timeless, so that they could grasp at happiness. ... And this is what Queen Abir gave to us, her apple in the garden, her wisdom--without which we might all have leapt into the Rimal in a century. The rite bears her name still. For she knew the alchemy of demarcation far better than any clock, and decreed that every third century husbands and wives should separate, customs should shift and parchmenters become architects, architects farmers of geese and monkeys, Kings should become fishermen, and fishermen become players of scenes. Mothers and fathers should leave their children and go forth to get other sons and daughters, or to get none if that was their wish. On the roads of Pentexore folk might meet who were once famous lovers, or a mother and child of uncommon devotion--and they would laugh, and remember, but call each other by new names, and begin again as friends, or sisters, or lovers, or enemies. And some time hence all things would be tossed up into the air once more and land in some other pattern. If not for this, how fastened, how frozen we would be, bound to one self, forever a mother, forever a child. We anticipate this refurbishing of the world like children at a holiday. We never know what we will be, who we will love in our new, brave life, how deeply we will wish and yearn and hope for who knows what impossible thing! Well, we anticipate it. There is fear too, and grief. There is shaking, and a worry deep in the bone. Only the Oinokha remains herself for all time--that is her sacrifice for us. There is sadness in all this, of course--and poets with long elegant noses have sung ballads full of tears that break at one blow the hearts of a flock of passing crows! But even the most ardent lover or doting father has only two hundred years to wait until he may try again at the wheel of the world, and perhaps the wheel will return his wife or his son to him. Perhaps not. Wheels, and worlds, are cruel. Time to the timeless, apples to those who live without hunger. There is nothing so sweet and so bitter, nothing so fine and so sharp.

McDougall was a certified revolutionary hero, while the Scottish-born cashier, the punctilious and corpulent William Seton, was a Loyalist who had spent the war in the city. In a striking show of bipartisan unity, the most vociferous Sons of Liberty—Marinus Willett, Isaac Sears, and John Lamb—appended their names to the bank’s petition for a state charter. As a triple power at the new bank—a director, the author of its constitution, and its attorney—Hamilton straddled a critical nexus of economic power. One of Hamilton’s motivations in backing the bank was to introduce order into the manic universe of American currency. By the end of the Revolution, it took $167 in continental dollars to buy one dollar’s worth of gold and silver. This worthless currency had been superseded by new paper currency, but the states also issued bills, and large batches of New Jersey and Pennsylvania paper swamped Manhattan. Shopkeepers had to be veritable mathematical wizards to figure out the fluctuating values of the varied bills and coins in circulation. Congress adopted the dollar as the official monetary unit in 1785, but for many years New York shopkeepers still quoted prices in pounds, shillings, and pence. The city was awash with strange foreign coins bearing exotic names: Spanish doubloons, British and French guineas, Prussian carolines, Portuguese moidores. To make matters worse, exchange rates differed from state to state. Hamilton hoped that the Bank of New York would counter all this chaos by issuing its own notes and also listing the current exchange rates for the miscellaneous currencies. Many Americans still regarded banking as a black, unfathomable art, and it was anathema to upstate populists. The Bank of New York was denounced by some as the cat’s-paw of British capitalists. Hamilton’s petition to the state legislature for a bank charter was denied for seven years, as Governor George Clinton succumbed to the prejudices of his agricultural constituents who thought the bank would give preferential treatment to merchants and shut out farmers. Clinton distrusted corporations as shady plots against the populace, foreshadowing the Jeffersonian revulsion against Hamilton’s economic programs. The upshot was that in June 1784 the Bank of New York opened as a private bank without a charter. It occupied the Walton mansion on St. George’s Square (now Pearl Street), a three-story building of yellow brick and brown trim, and three years later it relocated to Hanover Square. It was to house the personal bank accounts of both Alexander Hamilton and John Jay and prove one of Hamilton’s most durable monuments, becoming the oldest stock traded on the New York Stock Exchange.

My God. How can people be so cruel and thoughtless? They should be thanking you for your service!” “That’s even worse! What the fuck do they think they’re thanking me for? They don’t know what I did over there! They don’t understand that I’ve got seconds to make a judgment call that will either save my guys or end someone’s life—and that someone could be an enemy combatant or it could be a civilian. A farmer. A woman. A child. Or it could be both! That’s the real fucked-up part of it. It could be both a child and the enemy. That kid you’ve been giving candy and comic books to? The one that brought you fresh bread and knows your name and taught you a few words in his language? Is he the one reporting your position? Did he pull the trigger wire on the IED that killed your friend and wounded every single guy in your squad? Has he been the enemy all along? Is it your fault for talking to him?” I was so shocked, I didn’t know what to say. Tears burned my eyes, and my chest ached as I raced along beside him. “Oh, Ryan, no. Of course it isn’t.” “It is. I should have known. I let them down.” “You didn’t,” I said, trying to touch his arm, but he shrugged me off, refusing to be comforted. “And how about the time Taliban fighters lined up women and children as shields behind a compound wall while they fired at you, only you didn’t realize what they’d done until after you’d fired back, killing dozens of innocents?” The tears dripped down my cheeks, but I silently wiped them away in the dark. This wasn’t about me, and I didn’t want him to stop if he needed to get these things out. “Or how about the farmer I killed that didn’t respond to warning shots, the one whose son later told us was deaf and mute? Should I be thanked for that?” I could see how furious and heartsick he was, and I hated that I’d brought this on. “Yes,” I said firmly, although I continued to cry. “Because you’re brave and strong and you did what you were trained to do, what you had to do.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

Better if I do. The Nadir know me. "Death-walker." I'm part of their legends. They think I'm an ancient god of death stalking the world.' 'Are they wrong, I wonder?' said Rek, smiling. 'Maybe not. I never wanted it, you know. All I wanted was to get my wife back. Had slavers not taken her I would have been a farmer. Of that I am sure - though Rowena doubted it. There are times when I do not much like what I am.' 'I'm sorry, Druss. It was a jest,' said Rek. 'I do not see you as a death-god. You are a man and a warrior. But most of all, a man.' 'It's not you, boy; your words only echo what I already feel. I shall die soon . . . Here at this Dros. And what will I have achieved in my life? I have no sons nor daughters. No living kin . . . Few friends. They will say, "Here lies Druss. He killed many and birthed none." ' 'They will say more than that,' said Virae suddenly. 'They'll say, "Here lies Druss the Legend, who was never mean, petty, nor needlessly cruel. Here was a man who never gave in, never compromised his ideals, never betrayed a friend, never despoiled a woman and never used his strength against the weak." They'll say "He had no sons, but many a woman asleep with her babes slept more soundly for knowing Druss stood with the Drenai." They'll say many things, whiteboard. Through many generations they will say them, and men with no strength will find strength when they hear them.' 'That would be pleasant,' said the old man, smiling.

My morning schedule saw me first in Cannan’s office, conferring with my advisor, but our meeting was interrupted within minutes by Narian, who entered without knocking and whose eyes were colder than I had seen them in a long time. “I thought you intended to control them,” he stated, walking toward the captain’s desk and standing directly beside the chair in which I sat.” He slammed a lengthy piece of parchment down on the wood surface, an unusual amount of tension in his movements. I glanced toward the open door and caught sight of Rava. She stood with one hand resting against the frame, her calculating eyes evaluating the scene while she awaited orders. Cannan’s gaze went to the parchment, but he did not reach for it, scanning its contents from a distance. Then he looked at Narian, unruffled. “I can think of a dozen or more men capable of this.” “But you know who is responsible.” Cannan sat back, assessing his opposition. “I don’t know with certainty any more than you do. In the absence of definitive proof of guilt on behalf of my son and his friends, I suggest you and your fellows develop a sense of humor.” Then the captain’s tone changed, becoming more forbidding. “I can prevent an uprising, Narian. This, you’ll have to get used to.” Not wanting to be in the dark, I snatched up the parchment in question. My mouth opened in shock and dismay as I silently read its contents, the men waiting for me to finish. On this Thirtieth Day of May in the First Year of Cokyrian dominance over the Province of Hytanica, the following regulations shall be put into practice in order to assist our gracious Grand Provost in her effort to welcome Cokyri into our lands--and to help ensure the enemy does not bungle the first victory it has managed in over a century. Regulation One. All Hytanican citizens must be willing to provide aid to aimlessly wandering Cokyrian soldiers who cannot on their honor grasp that the road leading back to the city is the very same road that led them away. Regulation Two. It is strongly recommended that farmers hide their livestock, lest the men of our host empire become confused and attempt to mate with them. Regulation Three. As per negotiated arrangements, crops grown on Hytanican soil will be divided with fifty percent belonging to Cokyri, and seventy-five percent remaining with the citizens of the province; Hytanicans will be bound by law to wait patiently while the Cokyrians attempt to sort the baffling deficiency in their calculations. Regulation Four. The Cokyrian envoys assigned to manage the planting and farming effort will also require Hytanican patience while they slowly but surely learn what is a crop and what is a weed, as well as left from right. Regulation Five. Though the Province Wall is a Cokyrian endeavor, it would be polite and understanding of Hytanicans to remind the enemy of the correct side on which to be standing when the final stone is laid, so no unfortunates may find themselves trapped outside with no way in. Regulation Six. When at long last foreign trade is allowed to resume, Hytanicans should strive to empathize with the reluctance of neighboring kingdoms to enter our lands, for Cokyri’s stench is sure to deter even the migrating birds. Regulation Seven. For what little trade and business we do manage in spite of the odor, the imposed ten percent tax may be paid in coins, sweets or shiny objects. Regulation Eight. It is regrettably prohibited for Hytanicans to throw jeers at Cokyrian soldiers, for fear that any man harried may cry, and the women may spit. Regulation Nine. In case of an encounter with Cokyrian dignitaries, the boy-invader and the honorable High Priestess included, let it be known that the proper way in which to greet them is with an ass-backward bow.

I wondered what was going on in neuroscience that might bear upon the subject. This quickly led me to neuroscience’s most extraordinary figure, Edward O. Wilson. Wilson’s own life is a good argument for his thesis, which is that among humans, no less than among racehorses, inbred traits will trump upbringing and environment every time. In its bare outlines his childhood biography reads like a case history for the sort of boy who today winds up as the subject of a tabloid headline: DISSED DORK SNIPERS JOCKS. He was born in Alabama to a farmer’s daughter and a railroad engineer’s son who became an accountant and an alcoholic. His parents separated when Wilson was seven years old, and he was sent off to the Gulf Coast Military Academy. A chaotic childhood was to follow. His father worked for the federal Rural Electrification Administration, which kept reassigning him to different locations, from the Deep South to Washington, D.C., and back again, so that in eleven years Wilson attended fourteen different public schools. He grew up shy and introverted and liked the company only of other loners, preferably those who shared his enthusiasm for collecting insects. For years he was a skinny runt, and then for years after that he was a beanpole. But no matter what ectomorphic shape he took and no matter what school he went to, his life had one great center of gravity: He could be stuck anywhere on God’s green earth and he would always be the smartest person in his class. That remained true after he graduated with a bachelor’s degree and a master’s in biology from the University of Alabama and became a doctoral candidate and then a teacher of biology at Harvard for the next half century. He remained the best in his class every inch of the way. Seething Harvard savant after seething Harvard savant, including one Nobel laureate, has seen his reputation eclipsed by this terribly reserved, terribly polite Alabamian, Edward O. Wilson. Wilson’s field within the discipline of biology was zoology; and within zoology, entomology, the study of insects; and within entomology, myrmecology, the study of ants. Year after year he studied

… The frayed and gritty edges of everyone’s world were being worried away by neighbors you’d never noticed until the air spilled over with the tragedy of their loss. The war had taken them or their children; killed them, lost them, torn off body parts, shipped them back brain-fried…. … Tales fell from hearts in heavy, wet tones of grief and confusion…. … Even when rare moments of relative calm and clarity crept briefly through our days, they crawled in with head hanging through that most familiar of all tunnels, our sense of loss. Each new friend seemed only to step in and announce himself with his last breath. Why hadn’t we loved him earlier when there had been more time? That overriding sense of loss was the dismal cloud through which you viewed the world. Dreading life’s relentless advance, but knowing your locks could never keep it out…. … As the late 60’s gave in and died, and I trudged through my first year as an art student in college, even the old folks were growing up. Their World War II glories clouded over. Someone had shot the president, his brother, and a great civil rights leader, dragging us all out of our warm, snuggly innocence. People seemed infested by life, burdened by the stifling weight of it, until we could only force shallow, labored breaths. Each new day was just an old one playing through again, a dust-laden August, a storm always riding right on top of you that never quite cut loose. It settled into your joints until they grew achy, too heavy to lift; tarring all hearts with a dark, heavy plaque. Days stuck together as walking and breathing grew tedious. Until even my bubbly sister couldn’t offer up a smile without a shadow lurking inside it. We trudged through life as our mighty nation killed our sons and broke our buddies, defending itself from skinny barefoot farmers with sticks, in rice swamps somewhere on the other side of existence, where you couldn’t tell the good guys from the bad. Some lost tiny nowhere that hadn’t even existed when you’d been a kid; when the world had been innocent and untainted. Back when Father Knew Best, Beaver’s mom fed his dad all the answers, and Annie Oakley never had to shoot to kill…. - From “Entertaining Naked People

Our story begins on a sweltering August night, in a sterile white room where a single fateful decision is made amid the mindless ravages of grief. But our story does not end there. It has not ended yet. Would I change the course of our lives if I could? Would I have spent my years plucking out tunes on a showboat, or turning the soil as a farmer’s wife, or waiting for a riverman to come home from work and settle in beside me at a cozy little fire? Would I trade the son I bore for a different son, for more children, for a daughter to comfort me in my old age? Would I give up the husbands I loved and buried, the music, the symphonies, the lights of Hollywood, the grandchildren and great-grandchildren who live far distant but have my eyes? I ponder this as I sit on the wooden bench, Judy’s hand in mine, the two of us quietly sharing yet another Sisters’ Day. Here in the gardens at Magnolia Manor, we’re able to have Sisters’ Day anytime we like. It is as easy as leaving my room, and walking to the next hall, and telling the attendant, “I believe I’ll take my dear friend Judy out for a little stroll. Oh yes, of course, I’ll be certain she’s delivered safely back to the Memory Care Unit. You know I always do.” Sometimes, my sister and I laugh over our clever ruse. “We’re really sisters, not friends,” I remind her. “But don’t tell them. It’s our secret.” “I won’t tell.” She smiles in her sweet way. “But sisters are friends as well. Sisters are special friends.” We recall our many Sisters’ Day adventures from years past, and she begs me to share what I remember of Queenie and Briny and our life on the river. I tell her of days and seasons with Camellia, and Lark, and Fern, and Gabion, and Silas, and Old Zede. I speak of quiet backwaters and rushing currents, the midsummer ballet of dragonflies and winter ice floes that allowed men to walk over water. Together, we travel the living river. We turn our faces to the sunlight and fly time and time again home to Kingdom Arcadia. Other days, my sister knows me not at all other than as a neighbor here in this old manor house. But the love of sisters needs no words. It does not depend on memories, or mementos, or proof. It runs as deep as a heartbeat. It is as ever present as a pulse. “Aren’t they so very sweet?

One summer, a bachelor farmer hires a college student to help around the farm. Says the farmer, “Son, since you have done such a fine job here this summer, I am going to throw a party for you. You better be able to handle a few beers because there will be lotsa drinkin’ going on.” “Hey, I’m a college man—I can hold my liquor, believe you me. I should do just fine.” “There is also going to be a lot of fightin’, so I hope you can handle yourself with your fists.” “I have been working hard all summer and I think I’m in pretty good shape to defend myself.” “Okey-dokey, but did I mention that there will be lotsa sex?” “Thank God! I have been out here all summer without a date and I have been dying for some action. Say. . . what should I wear to this party?” “I don’t care. Its just gonna be me and you.

The first revolt against the established order turned the pyramid of authority, on which the megamachine was based, upside down: the wives of great men were forced to become servants and prostitutes, the papyri tell us, and the common people assumed positions of power. "Doorkeepers say: 'Let us go and plunder.'...A man regards his son as his enemy....Nobles are in lamentations while poor men have joy...Dirt is throughout the land. There are really none whose clothes are white in these times...They who built the pyramids are become farmers...The [stored] grain supply of Egypt is now on a come-and-get-it basis.

In 1782 J. Hector St. John de Crevecoeur, in Letters from an American Farmer wrote: “Whence came all these people? They are a mixture of English, Scotch, Irish, French, Dutch, Germans, and Swedes... What, then, is the American, this new man? He is neither a European nor the descendant of a European; hence that strange mixture of blood, which you will find in no other country. I could point out to you a family whose grandfather was an Englishman, whose wife was Dutch, whose son married a French woman, and whose present four sons have now four wives of different nations. He is an American, who, leaving behind him all his ancient prejudices and manners, receives new ones from the new mode of life he has embraced, the new government he obeys, and the new rank he holds. . . . The Americans were once scattered all over Europe; here they are incorporated into one of the finest systems of population which has ever appeared.

It would be misleading, however, to give the impression that all who took up arms in 1861 were moved by hatred of Yankees, or that all who expressed hostility felt any considerable depth of antipathy. Later events proved the contrary. The dominant urge of many volunteers was the desire for adventure. War, with its offering of travel to far places, of intimate association with large numbers of other men, of the glory and excitement of battle, was an alluring prospect to farmers who in peace spent long lonely hours between plow handles, to mechanics who worked day in and day out at cluttered benches, to storekeepers who through endless months measured jeans cloth or weighed sowbelly, to teachers who labored year after year with indifferent success to drill the rudiments of knowledge into unwilling heads, and to sons of planters who dallied with the classics in halls of learning.

An old man and his son worked a small farm, with only one horse to pull the plow. One day, the horse ran away.   “How terrible,” sympathized the neighbors. “What bad luck.”   “Who knows whether it is bad luck or good luck,” the farmer replied.   A week later, the horse returned from the mountains, leading five wild mares into the barn.   “What wonderful luck!” said the neighbors. “Good luck? Bad luck? Who knows?” answered the old man.   The next day, the son, trying to tame one of the horses, fell and broke his leg. “How terrible. What bad luck!”   “Bad luck? Good luck?”   The army came to all the farms to take the young men for war. The farmer’s son was of no use to them, so he was spared.   “Good? Bad?

They sat in a sphere of quiet, save the sound of their breathing and the carriage’s creaks and sways. Outside, the coachman yelled his encouragement to the steeds moving them forward. The whole carriage cocooned them in a peculiar world with the heaven’s wool-thick mists pressing against the windows. Her hand didn’t stop rubbing his neck, but she shifted her leg, bending her knee to rest her leg on his thigh. Her patten slipped off, dropping to the floor with a thud. Cyrus’s head moved off the squab. “Are you undressing for my benefit?” His smile’s wicked curve played on her. From her stays to her drawers, everything was too tight, too much against her skin. Cyrus reached for her hand working his neck muscles. He brought it to his lips and kissed her knuckles thrice with slow adoration. “We don’t have to stop,” she said, her voice breathy and quick. “I’m sure you have more aches and pains.” Mid-kiss, he smiled against the back of her hand, his warm breath brushing her skin. “There are so many ways a man could go with that.” Humor lightened his voice. “But I’m sure you mean to provide tender care to my neck only.” She grinned at her unintended innuendo. This was the experience she craved—to flirt and tease, to kiss and touch. Cyrus put his lips to her wrist, marking her with hot kisses. A spangle of pleasure shot up her arm. “You would break down the meanest soul with your soft heart.” He set her hand on the blanket’s scratchy folds, his thumb caressing her wrist. “High praise, indeed, sir.” Tinseled sparks danced across her skin, not letting her recover from those gentle touches, his lips to her arm. He stroked a lone finger on her hand that rested between them. “And you don’t care one bit that I’m the son of a Midland swine farmer, do you?” Cyrus asked the unexpected question, but his voice conveyed confidence in her answer. Was her chivalrous brawler showing a hidden spot? She peered at him, wanting a better view of his shadowed features. How was she to decipher this latest turn? The carriage bumped and rocked, and the outside candle lantern swung another shaft of light inside. His quicksilver stare pinned her. “Miss Mayhew, have you ever wondered how a freehold farmer got to be in such a fine place?

One day the farmer’s horse ran away. His neighbors cried “such bad luck” to which he replied “maybe.” His horse returned the next day with three wild horses. His neighbors shouted “that’s wonderful” and the old farmer replied “maybe.” The next day his son rode one of the wild horses, fell off, and broke his leg. The neighbors called it a “terrible misfortune.” The old man replied “maybe.” The day after, the army came to the village to draft young men, but the son was spared thanks to his broken leg. The neighbors said the farmer was lucky how things turned out, and the old man answered “maybe.

A farmer had a beautiful, powerful horse that was the envy of his neighbors in the community. One day the horse jumped the fence and ran away. The farmer's neighbors were quick to come over and offer their regrets over the farmer's loss of such a horse. He simply shrugged and said, “Good thing, bad thing, who knows?” Then one day the horse came back to the farm along with five magnificent wild horses. The farmer and his son corralled the horses to train them for work on the farm. When they saw the horses, the neighbors rushed over to admire the horses and marvel at the farmer's good fortune. In response to their comments, he just shrugged and said, “Good thing, bad thing, who knows?” A few days later, the farmer's son was training one of the new horses and fell off and severely broke his leg. After several months, it became clear that the son would never walk normally again. The neighbors came by to offer their condolences over the son's infirmity. The farmer shrugged and said, “Good thing, bad thing, who knows?” Then war came to the kingdom and all of the young, able-bodied males were conscripted for the king's army, likely to never return home again. Because of his broken leg, the farmer's son was left at home. The neighbors, with much grief at their own losses, came by to comment on the farmer's good fortune in keeping his son. The farmer simply replied, “Good thing, bad thing, who knows?” Of course, the point of the story is you never know how things are going to play out over the long run, so why spend a lot of energy on mulling over whether any particular outcome is good or bad? Things can and will change. I think the reason Diane and I use “Good thing, bad thing, who knows?” as a catch phrase is that our experience with my multiple sclerosis has taught us to suspend judgment on what could happen or is likely to happen in life. It's taught us both to be more mindful—aware and intentional—about how we live our lives. In this final chapter of the book, I want to share some of those mindfulness lessons I've learned from MS in the hope that they'll be useful to you on your journey.

There’s a Buddhist proverb. A farmer loses his prize horse. His neighbor comes over to commiserate about the misfortune, but the farmer just shrugs: who knows if it is a misfortune or not. The next day, the horse returns. With it are twelve more wild horses. The neighbor congratulates the farmer on this excellent news, but the farmer just shrugs. Soon, the farmer’s son falls off one of the feral horses as he’s training it. He breaks a leg. The neighbor expresses his condolences. The farmer just shrugs. Who knows. The country declares war and the army comes to the village, to conscript all able-bodied young men. The farmer’s son is passed over because of his leg. How wonderful, the neighbor says. And again the farmer shrugs. Perhaps. You can’t control what will happen, so it makes no sense to try to guess at it. Chance is just chance: it is neither good nor bad nor personal. Without us to supply meaning, it’s simple noise. The most we can do is learn to control what we can—our thinking, our decision processes, our reactions.

It measures just 9 inches in circumference, weighs only about 5 ounces, and it made of cork wound with woolen yarn, covered with two layers of cowhide, and stiched by hand precisely 216 times. It travels 60 feet 6 inches from the pitcher's mound to home--and it can cover that distance at nearly 100 miles an hour. Along the way it can be made to twist, spin, curve, wobble, rise, or fall away. The bat is made of turned ash, less than 42 inches long, not more than 2 3/4 inches in diameter. The batter has only a few thousandths of a second to decide to hit the ball. And yet the men who fail seven times out of ten are considered the game's greatest heroes. It is played everywhere. In parks and playground and prison yards. In back alleys and farmers fields. By small children and by old men. By raw amateurs and millionare professionals. It is a leisurely game that demands blinding speed. The only game where the defense has the ball. It follows the seasons, beginning each year with the fond expectancy of springtime and ending with the hard facts of autumn. Americans have played baseball for more than 200 years, while they conquered a continent, warred with one another and with enemies abroad, struggled over labor and civil rights and the meaning of freedom. At the games's heart lie mythic contradictions: a pastoral game, born in crowded cities; an exhilarating democratic sport that tolerates cheating and has excluded as many as it has included; a profoundly conservative game that sometimes manages to be years ahead of its time. It is an American odyssey that links sons and daughters to father and grandfathers. And it reflects a host of age-old American tensions: between workers and owners, scandal and reform, the individual and the collective. It is a haunted game, where each player is measured by the ghosts of those who have gone before. Most of all, it is about time and timelessness, speed and grace, failure and loss, imperishable hope, and coming home.

Ma believed every step Anil took away from Panchanagar was temporary; she assumed a connection with home he no longer felt. But the problem with planting seeds, as the son of a farmer well knew, was that you couldn't always be sure where or how they would grow.

A farmer had only one horse. One day, his horse ran away. His neighbors said, “I’m so sorry. This is such bad news. You must be so upset.” The man just said, “We’ll see.” A few days later, his horse came back with twenty wild horses following. The man and his son corralled all twenty- one horses. His neighbors said, “Congratulations! This is such good news. You must be so happy!” The man just said, “We’ll see.” One of the wild horses kicked the man’s only son, breaking both his legs. His neighbors said, “I’m so sorry. This is such bad news. You must be so upset.” The man just said, “We’ll see.” The country went to war, and every able-bodied young man was drafted to fight. The war was terrible and killed every young man, but the farmer’s son was spared, since his broken legs prevented him from being drafted. His neighbors said, “Congratulations! This is such good news. You must be so happy!” The man just said, “We’ll see.

I hear the Son and Father saw a Song in his Farmer.

One day a farmer went to the field and found that his horse had run away. The people in the village said, “Oh, what bad luck!” The next day the horse returned with two other horses and the village people said, “What good fortune!” Then the farmer’s son was thrown from one of the horses and broke his leg. The villagers expressed their sympathy, “How unfortunate.” Soon after, a war broke out and young men from the village were being drafted. But because the farmer’s son had a broken leg, he was the only one not drafted. Now the village people told the farmer that his son’s broken leg was really “good luck.” It is not possible to judge any event as simply fortunate or unfortunate, good or bad, as this age-old story shows. You must travel throughout all of time and space to know the true impact of any event. Every success contains some difficulties, and every failure contributes to increased wisdom or future success. Every event is both fortunate and unfortunate. Fortunate and unfortunate, good and bad, these concepts exist only in our perceptions.

troubled, Alfred Allsworth (Fred) Thorp, Sheriff of Okanogan County approached the Lute Morris Saloon in Conconully Monday morning, November 9, 1909. Inside, a hard-looking stranger of medium height, with black hair and a mustache, who gave his name as Frank LeRoy, was playing cards at a table. Sheriff Thorp intended to question LeRoy regarding a safe blown in the A.C. Gillespie & Son store in Brewster a few days earlier and two residential burglaries in Brewster. A mild mannered Iowa farmer, Thorp came to the Okanogan in 1900, carried mail between Chesaw and Loomis, ran for sheriff. Armed with a six-shooter, Thorp feared only that some day, he might have to kill someone, which would compel him to resign, and this might be the day. LeRoy sat very still, watching the frontier sheriff approach the card table. “I’ll have to take you in, partner.” said Thorp. There must have been an unearthly silence in the saloon as LeRoy rose. Thorp drew his revolver, “I’m going to search you.” LeRoy turned as if to throw off his coat, and then jerked a pistol from a shoulder holster. The two opened fire simultaneously LeRoy dancing about to present an elusive target. LeRoy got off four shots. Thorp emptied his revolver, striking LeRoy’s right hand, causing him to drop his gun, and hitting the suspect in the shoulder as he bolted out a rear door. LeRoy staggered a few yards up Salmon Creek before hiding in some brush. “Look out, he’s got another gun” someone yelled from across the creek. Having borrowed a second revolver, the sheriff pounced, kicking LeRoy’s gun from his hand. LeRoy was rolled onto a piece of barn board and carried into the Elliot Hotel. There his wounds, including a punctured lung were treated. In LeRoy’s hotel room Thorp found two more guns, wedges and drills, and a supply of nitroglycerine. Two days later, LeRoy broke out of the county jail. Wearing only his nightshirt, a blanket for trousers, shoes and an old mackinaw taken from an elderly trusty who served as jailer, the desperado flew through chilling weather to Okanogan. Three days later, Thorp caught up with him in a fleld of sagebrush below Malott. LeRoy came out with his hands up commenting mildly he wished he had a gun so the two could shoot it out again. In January, 1910, at Conconully LeRoy was convicted of burglarizing the William Plemmon’s home at Brewster. Since this was his third burglary conviction, he was sentenced to life imprisonment in the state penitentiary at Walla Walla as a habitual criminal. After serving nine years, LeRoy, in ill health, was released in 1919. He once met Fred Thorp on a street in Spokane. They chatted for a few minutes. While there were, in pioneer times, numerous other confrontations between armed men, the Thorp-LeRoy gun flght probably was the closest Okanogan County ever came to a HIGH NOON shootout.

We dine in Gion---the geisha district, Kyoto's heart and spiritual center. There are rickety teahouses, master sword makers, and women dressed in kimonos. The restaurant is by invitation only and seats seven, but the chef prefers to keep the guest count under five. His name is Komura, and like the bamboo farmer Shirasu and his son, his two daughters assist him. The sisters light candles in bronze holders and place them around the room. The restaurant is a converted home, the walls a deep ebony stained from years of smoke from the open hearth----it's called kurobikari, black luster. It's a hidden gem nestled between a pachinko parlor and an antiques shop. The table we kneel at is made of thick wood, its surface weathered, worn, and polished, honed by years of hands and plates and cups of tea.

Even Mr. Masrani’s announcement of his plans to open a park had been shrouded in mystery. The man had a flair for drama. It started when packages containing amber-handled archaeological tools—the kind that paleontologists use to dig up bones—began arriving. At first, it was journalists, social media influencers, actors, pop stars, the leading professors and minds of the world. Then, as the buzz began to start, the tools began arriving at random people’s doorsteps across the world. Everyone starting talking about it because it was so weird—and the selection of people who got the tools was so broad and varied. The tools came with no note, just a simple card that had the profile of a T. rex skeleton stamped upon it. Two more packages arrived for the lucky recipients over the next few weeks. It became this status thing to post about them. Everyone was trying to trace the company that sent them, but no one could figure it out. The second package contained a compass; carved on the back was that same T. rex stamp. When the third and final package arrived, it caused a sensation. Each person’s box had three clues—a jagged tooth, a curled piece of parchment with the sketch of a gate in spidery ink, and an old-fashioned-looking key, one clearly not made to unlock anything. The speculation this caused throughout the world was unparalleled. What did these objects mean? Did they relate to each other? Was this just some elaborate prank? The first person to discover how to activate the boxes was a farmer’s son in Bolivia. After he disassembled the wooden box the trinkets were sent in, he noticed a strange indentation in the top of the lid and placed his key inside. Once he posted his discovery on YouTube, people across the globe were inserting their key in the notch, activating a hidden hologram chip embedded in the key’s handle. This beamed a message. Two silver words. One date. They’re coming. May 30, 2005 By the time Mr. Masrani held his press conference the next day, the entire world was buzzing about the possibility of a new park and a chance to get close to the dinosaurs. Both of the islands had been restricted for so long, it was the only thing anyone could talk about. It’s one of those things you compare notes on with other people: Where were you when Masrani announced Jurassic World?

She was reluctant to admit that Buckeye had become what her sons called “a hick town.” The Sears and Roebuck no longer delivered, there were no new shiny, neon shopping malls, and the peach farmers, whose abounding yields had once been the town’s glory, had either moved or were slowly dying off. The few shopkeepers who eked out a living now catered to tourists who came in late Friday afternoons on their way to the emerging gambling oasis in Laughlin, Nevada. Indian mocassins and peach jam in jars with fake old-fashioned labels were loaded into their foreign cars before they sped through the invisible town to the highway lined with crooked Joshua trees.

In the wake of the Great Famine of 1847, nearly one million immigrants fled Ireland for the United States. Among them was a farmer from Wexford County, Patrick Kehoe. Leaving his wife and seven children behind until he could establish himself in the New World, he first settled in Howard County, Maryland, where he found work as a stonemason. In 1850, he sent for his oldest son, Philip, a strapping seventeen-year-old. The rest of the family followed in 1851. By then, Michigan Fever—as the great surge of settlers during the 1830s came to be known—had subsided. Still, there was plenty of cheap and attractive land to be had for pioneering immigrants from the East. In 1855, Philip Kehoe, then twenty-two, left his family in Maryland and journeyed westward, settling in Lenawee County, roughly one hundred miles southeast of Bath. For two years, he worked as a hired hand, saving enough money to purchase 80 acres of timberland. That land became the basis of what would eventually expand into a flourishing 490-acre farm.1 In late 1858, he wed his first wife, twenty-six-year-old Mary Mellon, an Irish orphan raised by her uncle, a Catholic priest, who brought her to America when she was twenty. She died just two and a half years after her marriage, leaving Philip with their two young daughters, Lydia and a newborn girl named after her mother.2 Philip married again roughly three years later, in 1864. His second wife, twenty-nine at the time of their wedding, was the former Mary McGovern, a native New Yorker who had immigrated to Michigan with her parents when she was five. By the time of her death in 1890, at the age of fifty-five, she had borne Philip nine children: six girls and three boys. From the few extant documents that shed light on Philip Kehoe’s life during the twenty-six years of his second marriage, a picture emerges of a shrewd, industrious, civic-minded family man, an epitome of the immigrant success story.

The rabbinical form of Judaism that emerged from this movement emphasized literacy and the skills to read and interpret the Torah. Even before the destruction of the temple, the Pharisee high priest Joshua ben Gamla issued a requirement in 63 or 65 AD that every Jewish father should send his sons to school at age six or seven. The goal of the Pharisees was universal male literacy so that everyone could understand and obey Jewish laws. Between 200 and 600 AD, this goal was largely attained, as Judaism became transformed into a religion based on study of the Torah (the first five books of the Bible) and the Talmud (a compendium of rabbinic commentaries). This remarkable educational reform was not accomplished without difficulty. Most Jews at the time earned their living by farming, as did everyone else. It was expensive for farmers to educate their sons and the education had no practical value. Many seem to have been unwilling to do so because the Talmud is full of imprecations against the ammei ha-aretz, which in Talmudic usage means boorish country folk who refuse to educate their children. Fathers are advised on no account to let their daughters marry the untutored sons of the ammei ha-aretz. The scorned country folk could escape this hectoring without totally abandoning Judaism. They could switch to a form of Judaism Lite developed by a diaspora Jew, one that did not require literacy or study of the Torah and was growing in popularity throughout this period. The diaspora Jew was Paul of Tarsus, and Christianity, the religion he developed, seamlessly wraps Judaism around the mystery cult creed of an agricultural vegetation god who dies in the fall and is resurrected in the spring.