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.

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.

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.

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.

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.

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.

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?

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...

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.

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....

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.

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

To be a farmer is to be a student forever, for each day brings something new.

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.

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.

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.

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.

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.

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

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

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

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.

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.

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.

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?

The perspiration of kings is just froth of the decanter. But the pawis of peasants dries up, becomes lead that weighs them down the ages. The master wears a necktie; the slave, a grindstone. Between them no relationship is possible except that which exists between mill and grist. And what is private property without public toil? Yet the world perpetuates only the pyramids, only their pharaohs. Nobody remembers or even likes to admit that both came into existence only through brawn and blood that issued from millions upon millions of nameless serfs. You weep over sunken armadas but not over their galleon slaves. You weep over fallen crowns, not for those beheaded. This must stop! We shall stop you! Labor has a face, labor has a name! You don’t romanticize it. . . you feed its belly . . . heal its sores and sons. All written history glorifies the power of men, not the sweat of man. . . . All this feudal nonsense about lilac-strewn palaces and Cleopatra’s bath! Well, the new chronicle will smell as the tao smells. It shall be carpenter over architect, farmer over agrarianist, citizen over president....

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.

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.

They cloaked themselves in the mantle of that faith, but they had retained their true allegiance through the years, to The All Father One-Eye, to his son Frei the Lord of the Axe, to the Old Gods. They had held true to their faith through generation after generation, working as farmers as the only way to survive but never losing their faith that some day the Way of War would return.

If there was no demand, amigo, de la Rocha and men like him would have to become wheat farmers or some shit. Talk to your fucking drug addicts in the United States; they bear much of the responsibility for all this death and murder. More of my countrymen would be trustworthy if only more of your countrymen weren’t worthless sons of bitches who break your own laws and, by doing so, destabilize our nation

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.

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?

Father, how was it axes and plows that made this country? Didn’t we fight England for it?” “We fought for Independence, son,” Father said. “But 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.

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.

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

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.

Niobe earned the ire of the gods by bragging about her seven lovely daughters and seven “handsome sons—whom the easily offended Olympians soon slaughtered for her impertinence. Tantalus, Niobe’s father, killed his own son and served him at a royal banquet. As punishment, Tantalus had to stand for all eternity up to his neck in a river, with a branch loaded with apples dangling above his nose. Whenever he tried to eat or drink, however, the fruit would be blown away beyond his grasp or the water would recede. Still, while elusiveness and loss tortured Tantalus and Niobe, it is actually a surfeit of their namesake elements that has decimated central Africa. There’s a good chance you have tantalum or niobium in your pocket right now. Like their periodic table neighbors, both are dense, heat-resistant, noncorrosive metals that hold a charge well—qualities that make them vital for compact cell phones. In the mid-1990s cell phone designers started demanding both metals, especially tantalum, from the world’s largest supplier, the Democratic Republic of Congo, then called Zaire. Congo sits next to Rwanda in central Africa, and most of us probably remember the Rwandan butchery of the 1990s. But none of us likely remembers the day in 1996 when the ousted Rwandan government of ethnic Hutus spilled into Congo seeking “refuge. At the time it seemed just to extend the Rwandan conflict a few miles west, but in retrospect it was a brush fire blown right into a decade of accumulated racial kindling. Eventually, nine countries and two hundred ethnic tribes, each with its own ancient alliances and unsettled grudges, were warring in the dense jungles. Nonetheless, if only major armies had been involved, the Congo conflict likely would have petered out. Larger than Alaska and dense as Brazil, Congo is even less accessible than either by roads, meaning it’s not ideal for waging a protracted war. Plus, poor villagers can’t afford to go off and fight unless there’s money at stake. Enter tantalum, niobium, and cellular technology. Now, I don’t mean to impute direct blame. Clearly, cell phones didn’t cause the war—hatred and grudges did. But just as clearly, the infusion of cash perpetuated the brawl. Congo has 60 percent of the world’s supply of the two metals, which blend together in the ground in a mineral called coltan. Once cell phones caught on—sales rose from virtually zero in 1991 to more than a billion by 2001—the West’s hunger proved as strong as Tantalus’s, and coltan’s price grew tenfold. People purchasing ore for cell phone makers didn’t ask and didn’t care where the coltan came from, and Congolese miners had no idea what the mineral was used for, knowing only that white people paid for it and that they could use the profits to support their favorite militias. Oddly, tantalum and niobium proved so noxious because coltan was so democratic. Unlike the days when crooked Belgians ran Congo’s diamond and gold mines, no conglomerates controlled coltan, and no backhoes and dump trucks were necessary to mine it. Any commoner with a shovel and a good back could dig up whole pounds of the stuff in creek beds (it looks like thick mud). In just hours, a farmer could earn twenty times what his neighbor did all year, and as profits swelled, men abandoned their farms for prospecting. This upset Congo’s already shaky food supply, and people began hunting gorillas for meat, virtually wiping them out, as if they were so many buffalo. But gorilla deaths were nothing compared to the human atrocities. It’s not a good thing when money pours into a country with no government.

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.

… 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?

Fathers built houses like these for their sons, and the sons took care of them and preserved them for their sons, and a son didn't ask himself whether he wanted it. When had the wanting begun? When had the fault crept in? When had the misunderstanding arisen that farmers' sons were allowed to choose a life for themselves? Simply select one that was nice and colorful and comfortable? Go to Japan and cook fish, move to Hannover to sit in an office. And Georg, who was a farmer, the best of the three, had simply left it all behind and looked for a farm someplace else, because his old man didn't suit him. As if at any time in the past a father had ever suited his son!

Peter’s sensitiveness of perception was acute. He knew exactly what the independent old farmer-ferryman was thinking; he understood and in a measure sympathised with his feelings. Peter was like that — he could always see the other fellow’s point of view. His mother had been immensely large-hearted and tolerant, and she had brought up her son to loathe intolerance as one of the deadly sins.

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.

We have had a wretched winter for the farmer,” Jefferson had written Madison in March 1811.143 It had not been much better for statesmen. “The rancor of party was revived with all its bitterness during the last session of Congress,” his son-in-law John Wayles Eppes wrote Jefferson the same month.144 “United by no fixed principles or objects and destitute of everything like American feeling, so detestable a minority never existed in any country—Their whole political creed is contained in a single word ‘opposition’—They pursue it without regard to principle, to personal reputation or the best interests of their country.

The missionary then told his congregation how after the Lord had instructed Adam and Eve to care for the Garden of Eden they were seduced by the serpent into committing mortal sin, as a result of which the Almighty “cursed the ground” and banished the sons and daughters of Adam and Eve to a life of toil in the fields. This particular Bible story made more sense to the Ju/’hoansi than many others the missionaries told them—and not just because they all knew what it meant to be tempted to sleep with people they knew they shouldn’t. In it they saw a parable of their own recent history. All the old Ju/’hoansi at Skoonheid remembered when this land was their sole domain and when they lived exclusively by hunting for wild animals and gathering wild fruits, tubers, and vegetables. They recalled that back then, like Eden, their desert environment was eternally (if temperamentally) provident and almost always gave them enough to eat on the basis of a few, often spontaneous, hours’ effort. Some now speculated that it must have been as a result of some similar mortal sin on their part that, starting in the 1920s, first a trickle then a flood of white farmers and colonial police arrived in the Kalahari with their horses, guns, water pumps, barbed wire, cattle, and strange laws, and claimed all this land for themselves.

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?

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.

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.

But once people were forced to conform to a rigid schedule, any mysterious use of time made their spouses suspicious. The old men who belonged to the old fraternities began to die off, and the next generation of men feared that gathering in costume to share secrets would be seen as foolish. Many of the old men, upon retirement, moved away somewhere warm without having managed to pass on any wisdom, and those who tried to share what they knew found their sons had grown angry and unable to listen. The old men felt their virility waning, and they were left confused about what it meant to be men. They were terrified of their own womanish inclinations in old age, toward gardening and cooking, terrified of the way their eyes filled with tears at the sight of small children. The only thing they had known for sure was work, and because they were no longer farmers, work no longer made sense.

I read up on Buddhist stories and parables. One concerns a farmer who wakes up to find that his horse has run off. The neighbors come by and say, “Too bad. Such awful luck." The farmer says, "Maybe." The next day, the horse returns with a few other horses. The neighbors congratulate the farmer on his reversal of fortune. "Maybe," the farmer says. When his son tries to ride on the new horses, he breaks his leg, and the neighbors offer condolences. "Maybe," the farmer says. And the next day, when army officials come to draft the son—and don't take him because of his broken leg—everyone is happy. "Maybe," the farmer says. I have heard stories like this before. They are beautiful in their simplicity and surrender to the universe. I wonder if I could be attached to something so detached. I don't know. Maybe.

and saw that the cat who had slipped through the door earlier was stretching now, shiny eyes turned on Leonard. ‘It is an old local folk tale, Mr Gilbert, about three fairy children who many years ago crossed between the worlds. They emerged from the woods one day into the fields where the local farmers were burning stubble and were taken in by an elderly couple. From the start, there was something uncanny about them. They spoke a strange language, they left no footprints behind them when they walked, and it is said that at times their skin appeared almost to glow. ‘They were tolerated at first, but as things began to go wrong in the village – a failed crop, the stillbirth of a baby, the drowning of the butcher’s son – people started to look to the three strange children in their midst. Eventually, when the well ran dry, the villagers demanded that the couple hand them over. They refused and were banished from the village. ‘The family set up instead in a small stone croft by the river, and for a time they lived in peace. But when an illness came to the village, a mob was formed and one night, with torches lit, they marched upon the croft. The couple and the children clung together, surrounded, their fates seemingly inevitable. But just as the villagers began to close in, there came the eerie sound of a horn on the wind and a woman appeared from nowhere, a magnificent woman with long, gleaming hair and luminous skin. ‘The Fairy Queen had come to claim her children. And when she did, she cast a protection spell upon the house and land of the old couple in gratitude to them for protecting the prince and princesses of fairyland. ‘The bend of the river upon which Birchwood Manor now stands has been recognised ever since amongst locals as a place of safety. It is even said that there are those who can still see the fairy enchantment – that it appears to a lucky few as a light, high up in the attic window of the house.’ Leonard wanted to ask whether Lucy, with all of her evident learning and scientific reason, really believed that it was true – whether she thought that Edward had seen a light in the attic that night and that the house had protected him – but no matter how he rearranged the words in his mind, the question seemed impolite and certainly impolitic. Thankfully, Lucy seemed to have anticipated his line of thinking. ‘I believe in science, Mr Gilbert. But one of my first loves was natural history. The earth is ancient and it is vast and there is much that we do not yet comprehend. I refuse to accept that science and magic are opposed; they are both valid attempts to understand the way that our world works. And I have seen things, Mr Gilbert; I have dug things up from the earth and held them in my hand and felt things that our science cannot yet explain. The story of the Eldritch Children is a

There once was an old farmer who worked his crops with the aid of a trusty horse. One day the horse ran away, and the villagers lamented “What bad luck that is!”. The Zen master simply replied “We’ll see”. The following day the horse returns, bringing with it three additional wild horses. To which the villagers cheered “How wonderful!”. The Zen master once again replied “We’ll see”. A week later the farmer gives one of the horses to his son as a gift on his sixteenth birthday. The villagers reply, "Oh, how lovely, the boy got a horse!"  The Zen master says, "We'll see.

Biscuits represented prosperity. B.W. Orrick, son of a poor white farmer, remembered that when his family lived in Arkansas, it was cornbread three times a day. Once they moved to Texas, however, 'we could eat biscuits for breakfast.' A break from cornbread was a step up the culinary and social ladder.

Forging Mettle In popular depictions of Musashi’s life, he is portrayed as having played a part in the decisive Battle of Sekigahara on October 21, 1600, which preceded the establishment of the Tokugawa shogunate. A more likely hypothesis is that he was in Kyushu fighting as an ally of Tokugawa Ieyasu under Kuroda Yoshitaka Jōsui at the Battle of Ishigakibaru on September 13, 1600. Musashi was linked to the Kuroda clan through his biological birth family who were formerly in the service of the Kodera clan before Harima fell to Hideyoshi.27 In the aftermath of Sekigahara, Japan was teeming with unemployed warriors (rōnin). There are estimates that up to 500,000 masterless samurai roamed the countryside. Peace was tenuous and warlords sought out skilled instructors in the arts of war. The fifteen years between Sekigahara and the first siege of Osaka Castle in 161528 was a golden age for musha-shugyō, the samurai warrior’s ascetic walkabout, but was also a perilous time to trek the country roads. Some rōnin found employment as retainers under new masters, some hung up their swords altogether to become farmers, but many continued roving the provinces looking for opportunities to make a name for themselves, which often meant trouble. It was at this point that Musashi embarked on his “warrior pilgrimage” and made his way to Kyoto. Two years after arriving in Kyoto, Musashi challenged the very same Yoshioka family that Munisai had bettered years before. In 1604, he defeated the head of the family, Yoshioka Seijūrō. In a second encounter, he successfully overpowered Seijūrō’s younger brother, Denshichirō. His third and last duel was against Seijūrō’s son, Matashichirō, who was accompanied by followers of the Yoshioka-ryū school. Again, Musashi was victorious, and this is where his legend really starts to escalate. Such exploits against a celebrated house of martial artists did not go unnoticed. Allies of the Yoshioka clan wrote unflattering accounts of how Musashi used guile and deceit to win with dishonorable ploys. Meanwhile, Musashi declared himself Tenka Ichi (“Champion of the Realm”) and must have felt he no longer needed to dwell in the shadow of his father. On the Kokura Monument, Iori wrote that the Yoshioka disciples conspired to ambush Musashi with “several hundred men.” When confronted, Musashi dealt with them with ruthless resolve, one man against many. Although this representation is thought to be relatively accurate, the idea of hundreds of men lying in wait was obviously an exaggeration. Several men, however, would not be hard to believe. Tested and triumphant, Musashi was now confident enough to start his own school. He called it Enmei-ryū. He also wrote, as confirmed by Uozumi, his first treatise, Heidōkyō (1605), to record the techniques and rationale behind them. He included a section in Heidōkyō on fighting single-handedly against “multiple enemies,” so presumably the third duel was a multi-foe affair.

I thought the Vedas were a load of humbug and it didn’t matter which way you recited them. Some jobless Brahmin like my father, created them thousands of years ago. Instead of making themselves useful, the Brahmins prayed to the Gods they themselves invented for the rain, the sun, horses, cows and money and many other things. It must have been very cold, from whichever cursed places they came. Otherwise, why would they croak like frogs and appeal to the Gods after putting hundreds of assorted twigs into the fire? Perhaps I was prejudiced. I shouldn’t think that the work they were doing, as Yajnas, was useless. In fact, it served as a perfect tool to mint money and gain material favours. They were no fools-these Brahmins. They knew how to project even the mundane tasks of burning twigs as earth-shaking, scientific discoveries and claimed to tame the forces that controlled the world. And it was funny that the majority of people like the carpenters, masons and farmers who were doing something meaningful, had become supplicant to these jokers croaking under the warm sun, sweat pouring from their faces in front of a raging fire and chanting God knows what. They had a Yajna or a Puja for everything under the sun. If you had leprosy or a common cold, there was a God to whom you had to offer a special puja to appease him. You wanted your pestering wife to elope with your bothersome neighbour, there was a puja for that too. You wanted your cow to have a calf or your wife to have son, the Brahmin would help you. He would just conduct a Puja and a divine calf or son would be born. You curried favour with the Brahmins and your son would become the biggest pundit in the world by the age of sixteen. If not, he would perhaps become rowdy like me, who did not respect Brahmins or rituals. He would become a Rakshasa. I think there are many more Rakshasas among us now. Perhaps, it was because the ‘why?’ virus spread. Couldn’t the Brahmins conduct a puja so that our heads were cleared of sinful thoughts? This is something I have to ponder over when I have time.

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.

Well, there was a Chinese farmer whose stallion ran away one day across the border to where a group of nomads lived. When the people from the farmer’s village tell him that he must be cursed, he says, ‘Who’s to say it’s not a blessing?’ So then, about a month later the stallion returns with a mare beside it. All of his friends comment on his good fortune that he now has two horses rather than just one, but he says, ‘Who’s to say it’s not a curse?’ Well, his son goes riding all the time on that new mare, and one day he falls and breaks his leg so badly that he can’t walk anymore without a cane. Then when the people try to sympathize with the farmer, he says, ‘Who’s to say it’s not a blessing?’ So time goes by and war breaks out with the people from beyond the border, and all the men from the farmer’s village who’re able to fight go into battle, but since the boy has this disability he can’t go. Most of the men die in that war but the boy survives and is able to care for his father even into his old age. And so, curses and blessings—who’s to say which is which?

Young Samuel Hamilton came from the north of Ireland and so did his wife. He was the son of small farmers, neither rich nor poor, who had lived on one landhold and in one stone house for many hundreds of years. The Hamiltons managed to be remarkably well educated and well read; and, as is so often true in that green country, they were connected and related to very great people and very small people, so that one cousin might be a baronet and another cousin a beggar.

Of course, we respect your decision, Farmer Ben,” he said. “I’d like to make one last request, if I may. Would you allow us cubs to sleep in the barn tomorrow night? Sort of our way of saying good-bye to the farm.” “A sleepover?” said Ben. “Why, sure. After everything you cubs have done for Mrs. Ben and me, it’s the least I can do.” “Then perhaps you’ll grant me another last request,” said Ferdy. “Would you and the cubs wait while I go home and get my camera and tripod? I’d like to take a group photo right here in the living room.” “I’d be honored,” said Farmer Ben. “Go on, son. Git!” Trudy went with Ferdy so she could carry the camera while he carried the tripod. As they headed down the drive to the front gate, Trudy said, “A sleepover and group photo are wonderful ideas, Ferd. Very sweet.” “Sweet has nothing to do with it,” said Ferdy. “I think I know how to save the Halloween Festival--and, thus, the farm!

Farmer Ben disappeared into a nearby shed and came back carrying two buckets. Some of the cubs covered their noses. “It’s not the best-smelling stuff in the world,” said Ben, “but potatoes love it.” He handed one of the buckets to Ferdy. “Now, son, I want you to toss a bucketful of fertilizer over each half of this plot. Go to it.” Ferdy stood at the edge of the plot, facing east. But the rising sun was in his eyes. So he walked around to the other side and faced west, away from the sun. He got a good two-handed grip om the bucket and steadied himself. “Uh-oh,” the cubs heard Farmer Ben mutter. With all his strength, Ferdy flung the bucketful of fertilizer into the wind. And the wind flung it right back in his face. “Ar-r-r-gh!” cried Ferdy. Hope you had your mouth closed!” cracked Queenie as the other cubs laughed. No one laughed harder than Trudy. “Beginner’s mistake,” said Farmer Ben, handing Ferdy a rag to wipe his face with.

Where are the cows?” asked Lizzy, looking around. “In the barn, waiting to be milked,” said Farmer Ben. “But they left plenty of cow pies out here yesterday, so watch your step.” To one side of the barn stood the chicken coop. Ben stopped in front of it and said, “Before milking the cows, we have to feed the chickens.” The chicken coop was even smellier than the fertilizer. “Pew!” said Queenie. “Go ahead, Ferdy. You’ll fit right in!” Farmer Ben picked up a large bag of chicken feed and poured the feed into a bucket. He handed the bucket to Ferdy. “Now, how hard can feeding chickens be?” he said. “Show us how to do it, my boy.” He unlatched the door to the coop and held it open. “Go on, son. Git!” Ferdy stepped inside and walked to the center of the chicken coop. He scooped a handful of feed from the bucket and said, “I believe the common phrase for such a task is ‘piece of cake.’” Then he began to scatter the feed in a circle around him. The cubs heard Farmer Ben chuckle. “That’s mighty close to your body, son!” he called to Ferdy. But it was too late. Ferdy was already surrounded by a mass of clucking, pecking chickens. What’s more, in scattering feed so close to him, he had accidentally dropped some into the cuffs of his overalls. Soon there were chickens pecking hungrily at his ankles. “Ouch!” cried Ferdy. “Ow! Stop! Back, I say!” The cubs laughed as Ferdy dropped the bucket and did an awkward dance to avoid his attackers. Lucky for him, the chickens went for the feed that had spilled from the fallen bucket. That gave Ferdy a chance to dash through the door and slam it behind him. Farmer Ben patted Ferdy on the back. “We farmers have a saying,” he chuckled. “‘He who drops chicken feed at his own feet soon finds himself in a peck of trouble.’ Get it? Peck of trouble?” “Very clever,” Ferdy grumbled as the other cubs hooted and hollered.

Ever seen a cow milked by hand in the movies?” he asked. “Certainly,” said Ferdy. “Then I guess you know all you need to,” said Ben with a wink at the other cubs. “Go on, son. Git!” Ferdy sat down on the little stool behind Old Bess and placed the bucket under her bulging udder. He grasped two nipples and pulled gently. Nothing happened. “Better pull a little harder, son,” Ben advised. Ferdy tugged harder. But all that happened was that Old Bess looked back at Ferdy. “Uh-oh,” said Lizzy, who had a way with animals. “She looks mad.” Just then Old Bess lifted a hind leg and kicked the stool right out from under Ferdy. Ferdy fell forward and landed with his head in the bucket. “You’re sure havin’ your problems with buckets this morning, son,” said Farmer Ben. “I doubt it was my fault,” said Ferdy icily. “Old Bess seems to be working no better than her milking machine.” “We’ll see about that,” said Farmer Ben. He took a seat on the stool and reached for Old Bess’s udder. Within minutes he had a full pail of fresh milk. “I’ll bet Ferdy’s had enough for one day, cubs,” said Farmer Ben. “We should all thank him for being such a good sport. And a good teacher. You can learn a lot by seeing how not to do things, you know.

I shall always attribute my uncertain start in New Zealand to the fact that I was introduced too early to what is knows as the 'five o'clock swill'. The phrase has, when you consider it, a wonderful pastoral - one might almost say idyllic - ring to it. It conjures up a picture of fat but hungry porcines, all freshly scrubbed, eagerly and gratefully partaking of their warm mash from the horny but kindly hands of the jovial farmer, a twinkling eyed son of the soil. Nothing could be further from the truth. The five o'clock swill is the direct result of New Zealand's imbecilic licensing laws. In order to prevent people getting drunk the pubs close at six, just after the workers leave work. This means they have to leave their place of employment, rush frantically to the nearest pub, and make a desperate attempt to drink as much beer as they can in the shortest possible time. As a means of cutting down drunkenness, this is quite one of the most illogical deterrents I have come across.

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.

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.

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.

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.

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 make him 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.

When a scarecrow blows apart in a gale wind, the farmer just props up another one. It’s the job to be done that’s important, not who does it.

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.

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.

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?

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.

As we started our long drive back to the zoo, we stopped at what could be called a general store. There was a pub attached to the establishment, and the store itself sold a wide variety of goods, groceries, cooking utensils, swags, clothing, shoes, even toys. As we picked up supplies in the shop, we passed the open doorway to the pub. A few of the patrons recognized Steve from television. We could hear them talking about him. The comments weren’t exactly positive. Steve didn’t look happy. “Let’s just get out of here,” I whispered. “Right-o,” he said. One of the pub patrons was louder than the others. “I’m a crocodile hunter too,” he bragged. “Only I’m the real crocodile hunter. The real one, you hear me, mate?” The braggart made his living at the stuffy trade, he informed his audience. A stuffy is a baby crocodile mounted by a taxidermist to be sold as a souvenir. To preserve their skins, hunters killed stuffys in much the same way that the bear poachers in Oregon stabbed their prey. “We drive screwdrivers right through their eyes,” Mister Stuffy boasted, eyeing Steve through the doorway of the pub. “Right through the bloody eye sockets!” He was feeling his beer. We gathered up our purchases and headed out to the Ute. Okay, I said to myself, we’re going to make it. Just two or three more steps… Steve turned around and headed back toward the pub. I’d never seen him like that before. My husband changed into somebody I didn’t know. His eyes glared, his face flushed, and his lower lip trembled. I followed him to the threshold of the pub. “Why don’t you blokes come outside and tell me all about stuffys in the car park here?” he said. I couldn’t see very well in the darkness of the pub interior, but I knew there were six or eight drinkers with Mister Stuffy. I thought, What is going to happen here? There didn’t seem any possible good outcomes. The pub drinkers stood up and filed out to face Steve. A half dozen against one. Steve chose the biggest one, who Mister Stuffy seemed to be hiding behind. “Bring it on, mate,” Steve said. “Or are you only tough enough to take on baby crocs, you son of a bitch?” Then Steve seemed to grow. I can’t explain it. His fury made him tower over a guy who actually had a few inches of height on him and outweighed him with a whole beer gut’s worth of weight. I couldn’t imagine how he appeared to the pub drinkers, but he was scaring me. They backed down. All six of them. Not one wanted to muck with Steve, who was clearly out of his mind with anger. All the world’s croc farms, all the cruelty and ignorance that made animals suffer the world over, came to a head in the car park of the pub that evening. Steve got into the truck. We drove off, and he didn’t say anything for a long time. “I don’t understand,” I finally said in the darkness of the front seat, as the bush landscape rolled by us. “What were they talking about? Were they killing crocs in the wild? Or were they croc farmers?” I heard a small exhalation from Steve’s side of the truck. I couldn’t see his face in the gloom. I realized he was crying. I was astounded. This was the man I had just seen turn into a furious monster. Five minutes earlier I’d been convinced I was about to see him take on a half-dozen blokes bare-fisted. Now he wept in the darkness. All at once, he sat up straight. With his jaw set, he wiped the tears from his face and composed himself. “I’ve known bastards like that all my life,” he said. “Some people don’t just do evil. Some people are evil.” He had told me before, but that night in the truck it hit home: Steve lived for wildlife and he would die for wildlife. He came by his convictions sincerely, from the bottom of his heart. He was more than just my husband that night. He was my hero.

I joined the army to learn how to kill my father. An irony; the only time the old man ever showed a glimmer of satisfaction with me was when I announced I was dropping out of college and enlisting. He thought I wanted to make the world safe for democracy, when in fact I wanted to make it safe from him. I intended to sign up under a false name. Become competent with a rifle. Then one night, while my father slept, I would sneak away from basic training, press the muzzle to his head - Harry Hines the failed and violent Pennsylvania farmer, Harry Hines the wife abuser and son beater, laying into me with his divining rods till my back was freckled with slivers of hazelwood - and blast him to Satan's backyard while he dreamed whatever dreams go through such a man's mind.

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?

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.3

We can never see beyond the present moment. We don’t know what the next card will be—and we don’t even know when we see it if it’s good or bad. 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.

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.

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.

Kirkus Review: Carroll Engelhardt, By the Sweat of His Brow: The R. M. Probstfield Family at Oakport Farm (FriesenPress January 5, 2023) “Engelhardt recounts a German family’s experience living in Minnesota’s Red River Valley in the late 19th century. In 1832, Randolph Michael Probstfield was born near Koblenz in the Prussian-controlled Rhineland in western Germany, the son of devoutly Catholic parents who encouraged him to enter the priesthood and were bitterly disappointed when he did not (Probstfield observed, “If I had promised to be a priest and kept my word, today I would be . . . a feted-up, high-living hypocrite in the so-called vineyard of the Lord, and not a farmer . . . earning his bread by the sweat of his brow”). Like many other Germans before him in search of a better life, he emigrated to the United States in 1852, traveled extensively, and worked a dizzying array of jobs before he finally settled in Minnesota in 1860, a time when Germans were the state’s dominant immigrant group. In an effort to assimilate, he altered the spelling of his last name, which was originally Probstfeld. For the rest of his life he would maintain a delicate balance between his enthusiastic loyalty to the United States and pride in his German ancestry. Eventually, Probstfield’s indefatigable work ethic paid off, and he bought Oakport Farm in the Red River Valley in the 1868. He would eventually purchase thousands of acres of land and enjoy the prosperity that came with a great agricultural boom at the end of the 19th century, a period depicted with a scrupulous exactitude by the author. Engelhardt delivers much more than a family history—his book is a granular account of frontier life in America, a life of punishing toil that also held the promise of wealth and freedom. Probstfield emerges as a fascinating patriarch of his family (he married Catherine Goodman, with whom he had 13 children); a rugged, secular individualist, he held progressive political and cultural views, including a great attraction to socialism. He was exceedingly active in local political life, a contentious milieu diligently reconstructed by the author. His extraordinary rigor can be a bit overwhelming—there are minutely detailed discussions of Oakport’s small-grain production, Probstfield’s horticultural experiments, and various meat-preservation methods. However, for the reader looking for a finely detailed treatment of this period in American history, this is an edifying study. A magisterially researched work in American History.

Reason 2: Laziness Farmer Flaky is imprisoned by laziness. The next verse describe this paralysis: "He sticks to his bed like a door to its hinges! He is too tired even to lift his food from his dish to his mouth!" (Proverbs 26:14-15, TLB). Who says the Bible is boring? This verse is so funny. It gives you the height of laziness: There's already food on his plate, yet he's too tired to lift his spoon to his mouth. Absurd? Not really. Look around you. So many are surrounded by wonderful opportunities to grow themselves. Yet they don't life their spoon. Instead, they want to be spoon-fed like babies. But we live in different times. When my son was fourteen years old, he learned how to play the drums, how to edit videos, how to arrange songs, how to make websites. How? By watching YouTube videos. He also learned enough fashion sense to be my fashion stylist, so he can tell me what to wear on stage so I don't look like Mr. Bean. That's the kind of universe we live in. Because of the Internet, all the libraries of the world are now in your bedroom and you can access them by just one press of a button. Yet people remain immobilized. Stuck. Frozen.

[was] at home accumulating for the benefit of his master”?49 In the hill country of northern Alabama, farmer James Bell cautioned his son Henry in April 1861 not to be seduced by the rhetoric of the South’s large “Negroholders.” “All they want,” the elder Bell advised, “is to git you pupt up and go fight for there infurnal negroes and after you do there fighting you may kiss there hine parts for o they care.

The war was fun for America. I’m not talking about the poor souls who lost sons and daughters. But for the rest of us, the war was a hell of a good time. Farmers in South Dakota that I administered relief to and gave ’em bully beef and four dollars a week to feed their families, when I came home were worth a quarter-million dollars, right? It’s forgotten now.

The individual most responsible for the triumph of the documentary style was probably Roy Stryker of the government’s Farm Security Administration (FSA), who sent a platoon of famous photographers out to record the lives of impoverished farmers and thus “introduce America to Americans.” Stryker was the son of a Kansas Populist, and, according to a recent study of his work, “agrarian populism” was the “first basic assumption” of the distinctive FSA style. Other agencies pursued the same aesthetic goal from different directions. Federal workers transcribed folklore, interviewed surviving ex-slaves, and recorded the music of the common man. Federally employed artists painted murals illustrating local legends and the daily work of ordinary people on the walls of public buildings. Unknowns contributed to this work, and great artists did too—Thomas Hart Benton, for example, painted a mural that was actually titled A Social History of the State of Missouri in the capitol building in Jefferson City.16 There was a mania for documentary books, photos of ordinary people in their homes and workplaces that were collected and narrated by some renowned prose stylist. James Agee wrote the most enduring of these, Let Us Now Praise Famous Men, in cooperation with photographer Walker Evans, but there were many others. The novelist Erskine Caldwell and the photographer Margaret Bourke-White published You Have Seen Their Faces in 1937, while Richard Wright, fresh from the success of his novel Native Son, published Twelve Million Black Voices in 1941, with depictions of African American life chosen from the populist photographic output of the FSA.

When good King Arthur reigned, there lived near the Land's End of England, in the county of Cornwall, a farmer who had one only son called Jack. He was brisk and of a ready lively wit, so that nobody or nothing could worst him.

When his mother told M.L. he was as good as anyone, she implied that there were others who didn’t think so and raised an issue that would shape her son’s life, as it would shape the lives of many others. Why am I defined and categorized? Why am I judged? “I was greatly shocked,” he wrote, “and from that moment on I was determined to hate every white person.” His story was hardly unusual. “Every black child in the South has an experience of racism that shafts his soul,” wrote James Farmer, the civil rights activist, who was nine years older than Martin Luther King Jr. and had his own such story. “For the lucky, it is like a bolt of lightning, striking one to his knees. For the others, a gradual dying, a sliver of meanness working its way to the heart.

Then all events will become for you, a past that has passed and ended, and their occurrence is inevitable unless you intervene to change them, and manipulate them, but first, you need to know what their new shape will look like, and most importantly, where and how powerful will be the needed change to bring about the required change, in order to reset the scene, rearrange the occurrence of events, and the consequences of changing the hierarchy of their intersection. If you kill a butterfly, it will not flap its wings in the next hour, and what may result from this negligible change, may be the end of all humanity, or the occurrence of a horrific massacre, in which millions of people are killed without sin, except that they are religious, or farmers, or those with longer noses, just like holistically. He is on a date with the answer as the Alpha headquarters have proof of this.

[There was] an old farmer who had worked on his crops for many years. One day his horse ran away. Upon hearing the news, his neighbors came to visit. “Such bad luck,” they said sympathetically. “May be,” the farmer replied. The next morning the horse returned, bringing with it three other wild horses. “How wonderful,” the neighbors exclaimed. “May be,” replied the old man. The following day, his son tried to ride one of the untamed horses, was thrown, and broke his leg. The neighbors again came to offer their sympathy on his misfortune. “May be,” answered the farmer. The day after, military officials came to the village to draft young men into the army. Seeing that the son’s leg was broken, they passed him by. The neighbors congratulated the farmer on how well things had turned out. “May be,” said the farmer.

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

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.

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.

People are not born terrorists. Nor do they become terrorists in a single stroke. But step by step, like a farmer preparing a field for planting, their lives unfold in a pattern that leaves them prepared to receive the seedd of terrorism.

Anya’s favorite was Ilya Muromets, because he wasn’t noble like the others. He was a farmer’s son, and Anya liked to imagine that if Ilya could go from being a peasant to a knight, maybe she could too.

When the next boat forward, Lifeboat 5, was being swung out, Third Officer Herbert Pitman noted how easily the davits worked compared to the older ones he had used on other ships. Thirty-four-year-old “Bert” Pitman, a farmer’s son from Somerset, had been working on ships since he was eighteen. The Titanic’s new Welin davits were indeed state-of-the-art and were actually equipped to carry more than the one boat each held. But outdated British Board of Trade regulations required a ship the size of the Titanic, which could accommodate 3,511 people, to have only sixteen lifeboats, for a maximum of 962 passengers. White Star had actually exceeded the regulations by including four Engelhardt boats with collapsible canvas sides, making room for a total of 1,178. Yet even if all of the Titanic’s boats had been filled to capacity, there would only have been places for slightly more than half of the 2,209 on board. No one had imagined a situation where such a watertight ship would need to be wholly evacuated before help could arrive.

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.

Here in the village, and among the outlying crofts and farmers, the orcs treated their women as equals. Females were revered, and more than once I saw the respectful nods and pleased smiles sent to pregnant orcs, or those nursing bairns. In my world, a woman’s ability to bear sons was her only worth. Here, ‘twas seen as an additional blessing, because her skills and knowledge were valued first and foremost. Here in the village, the Bladesedge orcs helped one another, ensuring that every member of the clan was well fed and safe. It mattered not if ‘twas the alewife’s orphaned twins or the blacksmith’s widowed mother…even if they could contribute naught to the clan, they were honored and cared for. In my world, gold ruled, and if a man could not work or a woman grew too old, they relied on charity and prayed the church would grant them a crust of bread. The Bladesedge clan might be orcs, but they were better, more compassionate beings than the ones who raised me.

What then is the American, this new man? He is either an European, or the descendant of an 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.

Here’s an old parable. A farmer’s horse ran away. His neighbors said, “What a shame!” He said, “Maybe.” The next day, the horse came back, and it brought more wild horses with it. The neighbors said, “How wonderful!” The farmer said, “Maybe.” The next day, a horse stepped on the farmer’s son’s arm, breaking it. The neighbors said, “How horrible!” The farmer said, “Maybe.” The next day, the government came to the village, drafting people for the war. They passed over the farmer’s son because of his broken arm. “How wonderful!” the neighbors said. The farmer said, “Maybe.” It’s a silly parable, but it makes a good point: situations are neutral; how you perceive them is what makes them good or bad. Find the silver lining in everything. Often the silver lining is that each hardship makes you learn something new or become a stronger, more resilient human being. Don’t force yourself to feel a certain way if you’re not ready. This isn’t about being happy and positive all the time. Some situations suck, and it’s important to feel your negative emotions. Just get into the habit of finding positives, as well.

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.

I have come to love health and life and work, to think of each day as a gift, tomorrow a bounty, a land of unknown triumph and tragedy, and for all of it I am ready.

I feel that I only began to live a year ago, for then I feared I was to die, but I think it is beyond that. I am no longer content merely to be alive—no, not when there is living to be had.

By the mid-twenties, Philip’s son, Robert, began to assume principal responsibility for the partnership. He was a small, trim man, about five feet seven inches, with well-tanned, smooth skin and a dapper appearance. Unfailingly polite, Robert nevertheless knew what he wanted. First he wanted to move the firm. And in 1928 the headquarters of the partnership was transferred from a cramped space in the Farmers Loan & Trust Company building at 16 William Street to Lehman’s very own eleven-story triangular Italian Renaissance-style building at One William Street, in the heart of the financial district.* For the next fifty-two years this would be the home of Lehman Brothers.

The tracks of cattle to a drinking-place, A green stone lying sideways in a ditch, Or any common sight, the transfigured face Of a beauty that the world did not touch.

My job is not done, though, for I need to get the calf to feed. When a cow gives birth her milk is of a special kind that we call beestings. This colostrum is thick and yellow, and the calves must have it straightaway, for it keeps them alive and gives them the necessary antibodies to ward off infections and sickness. The first few hours in a calf’s life are its most important; if these things are not done—if he is not fed, his navel not treated—any number of things could kill him. Pneumonia is a plague to us farmers; it has killed so many calves. Scour too has taken its toll of death.

We were silent awhile and simply eyeballed one another. “Then there’s nothing more to say,” I said quietly. “Nothing.” I should have cried then, had life not made me a stronger man. It crossed my mind to shake his hand to say goodbye, for it all seemed so final, but I did not. Too much had been said to forgive or see a way to forgiveness.

Farming in America soon became less a family enterprise than a business endeavor, and by the year 2000, 80 percent of America’s beef was produced by just four main companies. The plains and the range had given way to concrete and steel.

The long-term risks of intensive farming are not yet known, for it is still in its first generation, but the BSE epidemic was a warning that caution is necessary. Perhaps in the future our industrial meat will come, like cigarettes, with a warning: FACTORY FARMED: EAT AT YOUR OWN RISK.

look

In 1832, twenty-three-year-old Roys Oatman married Mary Ann Sperry, eighteen-year-old daughter of an Ohio farmer. Roys and his new wife Mary purchased land near Lyman’s land in Hancock County, Illinois. The newlywed couple began their frontier life together. Roys worked the fields, and eventually set up a store in town. Mary almost immediately began having children, birthing their first daughter, Lucy, in 1834 and first son, Lorenzo, in 1836. Their third child, born September 7th, 1837, was the now famous Olive Ann Oatman.

I do this because we have always done this. I do this in a way beyond religion. I do this in a way of culture

In a curious parallel to Warlock and Moeran’s rowdy tenure at Eynsford, on the other side of the country in North Devon the village of Georgeham had been intruded upon by another outside artistic presence. Novelist Henry Williamson moved to a cottage there in 1921 and proceeded to outrage local decency with a string of louche girlfriends, naked swimming displays, throwing apples at neighbouring farmers, dressing like a proto-hippy in loose clothing and bare feet. Best known as author of the children’s book Tarka the Otter, Williamson’s many books, including his fifteen-volume fictionalised memoir A Chronicle of Ancient Sunlight, testify to a quasi-mystical relationship with nature and the English landscape, while his reputation was later severely tarnished because of his vocal support of the Hitler Youth and Oswald Mosley’s British fascist movement. His son Harry, born in 1950, was destined to become an associate of hippy progressive rockers Gong in the early 1970s, and was part of the collective that organised the earliest free festivals at Stonehenge (see Chapter 16). Already, in the unconventional lifestyle choices of the likes of Warlock, Moeran and Williamson, the pre-echoes of a later British counter-cultural pattern are faintly detectable.

There's an old zen story of an aged Chinese farmer whose horse escaped through a break in its fence. The neighbors of the farmer heard the news and told him how this was bad luck, for he wouldn't have a horse to help him during the planting season. The farmer replied, "Well, who knows? Who can say?" A couple of days later, the horse returned with two wild horses, and this time when the neighbors heard about this, they told him he had great fortune. Again, the farmer replied, "Who can say?" The next day, the farmer's son was trying to tame one of the wild horses and fell off, breaking his leg. The neighbors heard about this and again told the farmer how this was such bad luck. As always, the farmer responded with, "Who can say?" That same day the king's army rode into town and took the eldest son of every family to be sent to war. Only the farmer's son remained because of his broken leg. Good fortune? Bad fortune? Who can say?

A farmer once asked his son what do you see in my hand? the son replied, seeds father the farmer then said son these are not just seeds but potential that has the ability to grown into something powerful one day.

A farmer wakes up to find that his horse has run off. The neighbors come by and say “Too bad. Such awful luck.” The farmer says, “Maybe.” The next day, the horse returns with a few other horses. The neighbors congratulate the farmer on his reversal of fortune. “Maybe,” the farmer says. When his son tries to ride one of the new horses, he breaks his leg, and the neighbors offer condolences. “Maybe,” the farmer says. And the next day, when army officials come to draft the son- and don’t take him because of his broken leg- everyone is happy. “Maybe,” the farmer says. Buddhist parable on the simplicity and surrender to the universe.

God sure has blessed you with a beautiful farm,” said the preacher. “Yes, he has, and I am grateful,” replied the farmer, “but you should have seen this place when He had it all to Himself!” —Earl Nightingale

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.

One cannot make a buzzard into a hawk. The officers of Canada, their blood is that of habitants, of farmers, and whatever they achieve, that will not change. Their children always will have one foot in the fields. In France, our social rank and reputation is inherited, an honour we can pass on to our sons.

You wouldn’t find two alike in the whole world, son,” Father said. “Not even two blades of grass are the same. Everything is different from everything else, if you look at it.

You don’t have a son here,” Jakob says confidently, gun hanging by his side, “I’m the one who taught him to kick a ball, I’m the one who tucks him in every night, I’m the one who signed my name on his birth certificate. So in the eyes of the law and in every way that counts, I am his father.

It is true that Harvard and Yale, as well as other upper-class institutions, offer free tuition, some cash scholarships, and nominal paid employment to the highest-ranking graduates of accredited secondary schools, without regard for the social class origins of these students. One can, it is true, meet a coal miner's or a farmer's son at Harvard, although it is a rare experience. The task of Yale and Harvard, however, is to mold these bright youngsters into unconscious servitors of the ruling class—as lawyers, as corporate scientists, as civil servants, as brokers, bankers, and clergymen. The enforced "democratic" mingling effected by the new house plans assures this result more positively now than ever, for in the past, many students were made to feel like pariahs by their exclusion from the quasi-aristocratic clubs.

As a weapon, it had a certain symbolic resonance: The notion that radioactive fragments of Superman’s birth world had become toxic to him spoke of the old country, the old ways, the threat of the failure to assimilate. Superman was a naturalized American. The last thing he needed were these lethal reminders of where he’d come from; that he, the son of lordly scientists, had been reduced to toiling in a farmer’s field or minding the general store.

Meantime, when Rögnvald, Earl of Moeri, heard in Norway of the death of his brother Sigurd, he obtained a grant of the earldom of Orkney from King Harald for his own son Hallad. Hallad found the Islands so much infested by vikings that he soon gave up the earldom in disgust, and returned to Norway, preferring the life of a farmer to that of an earl.[14]

When I leave Crossmore, maybe I’ll get it. I always talk about leaving Crossmore like it’s something I am definitely going to do. As if I would know how. I don’t know where I would be going or who I would be going to or what for. Perhaps it’s a risk not worth taking. Perhaps domesticity is a good thing to work towards; it’s more than I’m working towards right now. Maybe I’ll marry a farmer’s son, who would give me a few children and a home to keep. I might enjoy it. I might drown myself in the baby bath. Who knows? Oh, I am faint from not knowing.

I always talk about leaving Crossmore like it’s something I am definitely going to do. As if I would know how. I don’t know where I would be going or who I would be going to or what for. Perhaps it’s a risk not worth taking. Perhaps domesticity is a good thing to work towards; it’s more than I’m working towards right now. Maybe I’ll marry a farmer’s son, who would give me a few children and a home to keep. I might enjoy it. I might drown myself in the baby bath. Who knows? Oh, I am faint from not knowing.

Roughly speaking, the period when bevies of bobwhites were found in great abundance over a goodly portion of the American landscape embraced a period from early in the 20th century into the late 1950s or early 1960s. In retrospect, we can readily perceive the circumstances that produced an incredible bounty of the saucy little patrician of peafield cormers and briar-infested fencerows. All were, in one way or another, habitat related, and all have vanished like milkweed spores caught in September thermals. It was a time of sharecroppers and small farmers, folks who worked the land by hand and with teams of horses or mules. The concept of “clean farming” was both impractical and unknown, and these staunch sons of the soil were also practical conservationists who routinely left field edges and ditch banks in an overgrown state. They allowed worn-out land to revert to broomsedge and pines, and the practice of leaving peafield corners unharvested was commonplace. Raptors were shot on sight, with every hawk being deemed a “chicken” hawk. Furbearing nest predators—'’possums, ’coons, skunks, and foxes—were trapped and hunted for food or fur. Serpents, except for black snakes, which were prized because they kept rodent populations under control around corncribs, were not only killed; they were displayed on fences as a sort of message. Coyotes were at that point unknown over most of the South, the heartland of the noble quail and home of the strongest traditions associated with the bird, Foxes weren't just hunted; they were exterminated. In other words, an area encompassing tens of millions of acres was overseen by an army of unofficial, unpaid, unheralded, yet highly effective gamekeepers.

This was the way we learned of the clan turned into slave labor by a farmer in Modesto, and the naive girl who flew to Spokane to marry her GI sweetheart and was sold to a brothel, and the widower with nine children who went out into a Minnesotan winter and lay down in the snow on his back with mouth open until he was buried and frozen, and the ex-Ranger who bought a gun and dispatched his wife and two children before killing himself in Cleveland, and the regretful refugees on Guam who petitioned to go back to our homeland, never to be heard from again, and the spoiled girl seduced by heroin who dissapeared into the Baltimore streets, and the politician's wife demoted to cleaning bedpans in a nursing home who one day snapped, attacked her husband with a kitchen knife, then was committed to a mental ward, and the quartet of teenagers who arrived without families and fell in together in Queens, robbing two liquor stores and killing a clerk before being imprisoned for twenty years to life, and the devout Buddhist who spanked his young son and was arrested for child abuse in Houston, and the proprieter who accepted food stamps for chopsticks and was fined for breaking the law in San Jose, and the husband who slapped his wife and was jailed for domestic violence in Raleigh, and the men who had escaped but left wives behind in the chaos, and the women who had escaped but left husband behind, and the children who had escaped without parents and grandparents, and the families missing one, two, three, or more children, and the half dozen who went to sleep in a crowded, freezing room in Terre Haute with a charcol brazier for heat and never woke up, borne to permanent darkness on an invisible cloud of carbon monixide. Sifting through the dirt, we panned for gold, the story of the baby orphan adopted by a Kansas billionaire, or the mechanic who bought a lottery ticket in Arlington and became a multimillionaire, or the girl elected president of her high school class in Baton Rouge, or the boy accepted by Harvard from Fond du Lac, the soil of Camp Pendleton still in the tracks of his sneakers, or the movie star you loved so much, dear Aunt, who circled the world from airport to airport, no country letting her in after the fall of Saigon, none of her American movie star friends returning her desperate phone calls until with her last dime she snagged Tippi Hedren, who flew her to Hollywood. So it was that we soaped ourselves in sadness and we rinsed ourselves with hope, and for all that we believed almost every rumor we heard, almost all of us refused to believe that our nation was dead.

Nevertheless, it remains painfully clear that those people who were torn from their homes in Africa in centuries past and forcibly brought across the Atlantic in chains suffered not only horribly, but unjustly. Were they or their captors still alive, the reparations and the retribution owed would be staggering. Time and death, however, cheat us of such opportunities for justice, however galling that may be. We can, of course, create new injustices among our flesh-and-blood contemporaries for the sake of symbolic expiation, so that the son or daughter of a black doctor or executive can get into an elite college ahead of the son or daughter of a white factory worker or farmer, but only believers in the vision of cosmic justice are likely to take moral solace from that. We can only make our choices among alternatives actually available, and rectifying the past is not one of those options.

Tyson ran down the hill, waving his club and yelling, “Bad pony-men! BOO!” while Ella fluttered around him, reciting facts from the Old Farmer’s Almanac.

What can there be that is splendid in my life? - a farmer's son, with perhaps the chance of a country church as my highest hope - after all kinds od signings, and confessions, and calls, and presbyteries. It would be splendid indeed to be plucked by a country presbytery that didn't know six words of Greek, or objected to by a congregation of ploughmen.

The horses were actually another set of problems. Slate was used to simply handing the reins to a stableboy or the farmer’s son and walking off. Apparently, there was a lot more to keeping horses around than that. You had to take their tack off and rub them down and check their hooves and their legs and feed them and water them and make sure they were tied to something where they’d be comfortable and not break their necks trying to run in the middle of the night. And then you had to rub the tack down, and fix bits and put oil on other bits, and by the time you were done, over an hour had elapsed when you weren’t eating and weren’t sleeping and weren’t getting any closer to your goal at all. Then in the morning you had to get up and do it all over again, pulling saddles on and bridles and shoving things in horses’ mouths and tightening straps and then the horses would puff their bellies out so that you didn’t tighten it very tight, except that if you fell for that, Brenner generally slid off the horse an hour later, and there’d be a lot of swearing and brandishing of knives. Mules were worse. Mules were like horses who could plan.