Fertile Place Quotes

The works of the roots of the vines, of the trees, must be destroyed to keep up the price, and this is the saddest, bitterest thing of all. Carloads of oranges dumped on the ground. The people came for miles to take the fruit, but this could not be. How would they buy oranges at twenty cents a dozen if they could drive out and pick them up? And men with hoses squirt kerosene on the oranges, and they are angry at the crime, angry at the people who have come to take the fruit. A million people hungry, needing the fruit- and kerosene sprayed over the golden mountains. And the smell of rot fills the country. Burn coffee for fuel in the ships. Burn corn to keep warm, it makes a hot fire. Dump potatoes in the rivers and place guards along the banks to keep the hungry people from fishing them out. Slaughter the pigs and bury them, and let the putrescence drip down into the earth. There is a crime here that goes beyond denunciation. There is a sorrow here that weeping cannot symbolize. There is a failure here that topples all our success. The fertile earth, the straight tree rows, the sturdy trunks, and the ripe fruit. And children dying of pellagra must die because a profit cannot be taken from an orange. And coroners must fill in the certificate- died of malnutrition- because the food must rot, must be forced to rot. The people come with nets to fish for potatoes in the river, and the guards hold them back; they come in rattling cars to get the dumped oranges, but the kerosene is sprayed. And they stand still and watch the potatoes float by, listen to the screaming pigs being killed in a ditch and covered with quick-lime, watch the mountains of oranges slop down to a putrefying ooze; and in the eyes of the people there is the failure; and in the eyes of the hungry there is a growing wrath. In the souls of the people the grapes of wrath are filling and growing heavy, growing heavy for the vintage.

1) Work on one thing at a time until finished. 2) Start no more new books, add no more new material to "Black Spring." 3) Don't be nervous. Work calmly, joyously, recklessly on whatever is in hand. 4) Work according to Program and not according to mood. Stop at the appointed time! 5) When you can't create you can work. 6) Cement a little every day, rather than add new fertilizers. 7) Keep human! See people, go places, drink if you feel like it. 8) Don't be a draught-horse! Work with pleasure only. 9) Discard the Program when you feel like it—but go back to it next day. Concentrate. Narrow down. Exclude. 10) Forget the books you want to write. Think only of the book you are writing. 11) Write first and always. Painting, music, friends, cinema, all these come afterwards.

Life didn't explode in the sunshine and pretty places. Life took the strongest root with a little bit of rain and with a whole lot of shit for fertilizer. Although love could grow in times of peace, it tempered in battle.

You’re not doing well and finally I don’t have to pretend to be so interested in your on going tragedy, but I’ll rob the bank that gave you the impression that money is more fruitful than words, and I’ll cut holes in the ozone if it means you have one less day of rain. I’ll walk you to the hospital, I’ll wait in a white room that reeks of hand sanitizer and latex for the results from the MRI scan that tries to locate the malady that keeps your mind guessing, and I want to write you a poem every day until my hand breaks and assure you that you’ll find your place, it’s just the world has a funny way of hiding spots fertile enough for bodies like yours to grow roots. and I miss you like a dart hits the iris of a bullseye, or a train ticket screams 4:30 at 4:47, I wanted to tell you that it’s my birthday on Thursday and I would have wanted you to give me the gift of your guts on the floor, one last time, to see if you still had it in you. I hope our ghosts aren’t eating you alive. If I’m to speak for myself, I’ll tell you that the universe is twice as big as we think it is and you’re the only one that made that idea less devastating.

I had done everything I knew how to do to draw as near to the heart of God as I could, only to find myself out of gas on a lonely road, filled with bitterness & self-pity. To suppose that I had ended up in such a place by the grace of God required a significant leap of faith. If I could open my hands, then all that fell from them might flower on the way down. If I could let myself fall, then I too might land in a fertile place.

The franchise and the virus work on the same principle, what thrives in one place will thrive in another. You just have to find a sufficiently virulent business plan, condense it into a three-ring binder ― its DNA ― Xerox it, and embed it in the fertile line of a well-traveled highway, preferably one with a left turn lane. Then the growth will expand until it runs up against its property lines.

After Bajju delivered a few beaming salutations, we walked northward up the makeshift, winding path through protruding brush, not much but a few stones placed here and there for balance and leverage upon ascending or descending. Having advanced about hundred steps from the street below, a sharp left leads to Bajju’s property, which begins with his family’s miniature garden – at the time any signs of fertility were mangled by dried roots which flailed like wheat straw, but within the day Bajju’s children vehemently delivered blows with miniature hoes in preparation for transforming such a plot into a no-longer-neglected vegetable garden. A few steps through the produce, or preferably circumventing all of it by taking a few extra steps around the perimeter, leads to the sky-blue painted home. Twisting left, hundreds of miles of rolling hills and the occasional home peeps out, bound below by demarcated farming steppes. If you’re lucky on a clear day and twist to the right, the monstrous, perpetually snow-capped Chaukhamba mountain monopolizes the distance just fifteen miles toward the direction of Tibet in the north.

Our 20s are the defining decade of adulthood. 80% of life's most defining moments take place by about age 35. 2/3 of lifetime wage growth happens during the first ten years of a career. More than half of Americans are married or are dating or living with their future partner by age 30. Personality can change more during our 20s than at any other decade in life. Female fertility peaks at 28. The brain caps off its last major growth spurt. When it comes to adult development, 30 is not the new 20. Even if you do nothing, not making choices is a choice all the same. Don't be defined by what you didn't know or didn't do.

... it is fatal for anyone who writes to think of their sex. It is fatal to be a man or woman pure and simple; one must be woman-manly or man-womanly. It is fatal for a woman to lay the least stress on any grievance; to plead even with justice any cause; in any way to speak consciously as a woman. And fatal is no figure of speech; for anything written with that conscious bias is doomed to death. It ceases to be fertilized. Brilliant and effective, powerful and masterly, as it may appear for a day or two, it must wither at nightfall; it cannot grow in the minds of others. Some collaboration has to take place in the mind between the woman and the man before the art of creation can be accomplished. Some marriage of opposites has to be consummated. The whole of the mind must lie wide open if we are to get the sense that the writer is communicating his experience with perfect fullness.

Well, remember, active Grims can't have children. Fertility is adversley affected by the proximity to the ether, to Elixir, and all sorts of other components-- plus, the Grimsphere is no place to raise a family, even if woman conceive here." Lex snuck a glance at Driggs, but Uncle Mort caught her. "That doesn't mean you get a free pass to ride the baloney pony when ever you want to. Got it?

Settle somewhere fertile, plant a new you and watch you blossom. You can barely remember that old you now, the you who lived in that other place and was Sad. That old you wasn’t you; this is you. This is the you you want to be.

Civilization began in the Fertile Crescent, not because it was an Edenic place overflowing with natural resources, but because it was so hostile to settlement that a village of any size needed careful management to survive.

I have always been interested in this man. My father had a set of Tom Paine's books on the shelf at home. I must have opened the covers about the time I was 13. And I can still remember the flash of enlightenment which shone from his pages. It was a revelation, indeed, to encounter his views on political and religious matters, so different from the views of many people around us. Of course I did not understand him very well, but his sincerity and ardor made an impression upon me that nothing has ever served to lessen. I have heard it said that Paine borrowed from Montesquieu and Rousseau. Maybe he had read them both and learned something from each. I do not know. But I doubt that Paine ever borrowed a line from any man... Many a person who could not comprehend Rousseau, and would be puzzled by Montesquieu, could understand Paine as an open book. He wrote with a clarity, a sharpness of outline and exactness of speech that even a schoolboy should be able to grasp. There is nothing false, little that is subtle, and an impressive lack of the negative in Paine. He literally cried to his reader for a comprehending hour, and then filled that hour with such sagacious reasoning as we find surpassed nowhere else in American letters - seldom in any school of writing. Paine would have been the last to look upon himself as a man of letters. Liberty was the dear companion of his heart; truth in all things his object. ...we, perhaps, remember him best for his declaration: 'The world is my country; to do good my religion.' Again we see the spontaneous genius at work in 'The Rights of Man', and that genius busy at his favorite task - liberty. Written hurriedly and in the heat of controversy, 'The Rights of Man' yet compares favorably with classical models, and in some places rises to vaulting heights. Its appearance outmatched events attending Burke's effort in his 'Reflections'. Instantly the English public caught hold of this new contribution. It was more than a defense of liberty; it was a world declaration of what Paine had declared before in the Colonies. His reasoning was so cogent, his command of the subject so broad, that his legion of enemies found it hard to answer him. 'Tom Paine is quite right,' said Pitt, the Prime Minister, 'but if I were to encourage his views we should have a bloody revolution.' Here we see the progressive quality of Paine's genius at its best. 'The Rights of Man' amplified and reasserted what already had been said in 'Common Sense', with now a greater force and the power of a maturing mind. Just when Paine was at the height of his renown, an indictment for treason confronted him. About the same time he was elected a member of the Revolutionary Assembly and escaped to France. So little did he know of the French tongue that addresses to his constituents had to be translated by an interpreter. But he sat in the assembly. Shrinking from the guillotine, he encountered Robespierre's enmity, and presently found himself in prison, facing that dread instrument. But his imprisonment was fertile. Already he had written the first part of 'The Age of Reason' and now turned his time to the latter part. Presently his second escape cheated Robespierre of vengeance, and in the course of events 'The Age of Reason' appeared. Instantly it became a source of contention which still endures. Paine returned to the United States a little broken, and went to live at his home in New Rochelle - a public gift. Many of his old companions in the struggle for liberty avoided him, and he was publicly condemned by the unthinking. {The Philosophy of Paine, June 7, 1925}

In the rain forest, no niche lies unused. No emptiness goes unfilled. No gasp of sunlight goes untrapped. In a million vest pockets, a million life-forms quietly tick. No other place on earth feels so lush. Sometimes we picture it as an echo of the original Garden of Eden—a realm ancient, serene, and fertile, where pythons slither and jaguars lope. But it is mainly a world of cunning and savage trees. Truant plants will not survive. The meek inherit nothing. Light is a thick yellow vitamin they would kill for, and they do. One of the first truths one learns in the rain forest is that there is nothing fainthearted or wimpy about plants.

She imagines that she is a seed, driven by the wind, that withstands cold and heat, the worst possible conditions, until one day it falls, like the Bible says, on fertile soil. She knows one day she will flower. This is inevitable. Winter always ends, and springtide blossoms in its place.

I'd had no idea what life or love was. Life didn't explode in the sunshine and pretty places. Life took the strongest root with a little bit of rain and a whole lot of shit for fertilizer. Although love could grow in times of peace, it temperred in battle.

Now I become myself. It's taken Time, may years and places; I have been dissolved and shaken, Worn other people's faces, Run madly, as if Time were there, Terribly old, crying a warning, "Hurry, you will be dead before--" (What? Before you reach the morning? Or the end off the poem is clear? Or love safe in the walled city?) Now to stand still, to be here, Feel my own weight and density! The black shadow on the paper Is my hand; the shadow of a word As thought shapes the shaper Falls heavy on the page, is heard. All fuses now, falls into place From wish to action, word to silence, My work, my love, my time, my face Gather into one intense Gesture of growing like a plant. As slowly as the ripening fruit Fertile, detached, and always spent, Falls but does not exhaust the root, So all the poem is, can give, Grows in me to become the song; Made so and rooted by love. Now there is time and Time is young. O, in this single hour I live All of myself and do not move. I, pursued, who madly ran, Stand still, stand still, and stop in the sun.

Between gods and men, territories are set up. At least in the no-man’s land of the heights of heaven, the depths of hell, and inside the boundary traced by the oceans. Dimensions installed by a cosmogonic trilogy that leaves each term in its generic place. There remains the earth ancestress, a fourth term, that was once the most fertile, that has been progressively buried and forgotten beneath the architectonic of patriarchal sovereignty. And this murder erupts in the form of ambivalences that have constantly to be solved and hierarchized, in twinned pairs of more or less good doubles.

I am talking of a place in India, at least a third of the country, a fertile place, full of rice fields and wheat fields and ponds in the middle of those fields choked with lotuses and water lilies, and water buffaloes wading through the ponds and chewing on the lotuses and lilies. Those who live in this place call it the Darkness. Please understand, Your Excellency, that India is two countries in one: an India of Light, and an India of Darkness. The ocean brings light to my country. Every place on the map of India near the ocean is well off. But the river brings darkness to India—the black river.

You see, Ama, it is for men to create. It is for men to decide. It is for men to speak. It is your place to listen, and follow, and gestate. And those are no small things! For without women to listen, how would the men’s words be heard? Without your fertile womb, how could my son hope to grow? You are important, Ama. Desperately important. But do not overreach.

The world may or may not need another cookbook, but it needs all the lovers – amateurs – it can get. It is a gorgeous old place, full of clownish graces and beautiful drolleries, and it has enough textures, tastes, and smells to keep us intrigued for more time than we have. Unfortunately, however, our response to its loveliness is not always delight: It is, far more often than it should be, boredom. And that is not only odd, it is tragic; for boredom is not neutral – it is the fertilizing principle of unloveliness. In such a situation, the amateur – the lover, the man who thinks heedlessness is a sin and boredom a heresy – is just the man you need. More than that, whether you think you need him or not, he is a man who is bound, by his love, to speak. If he loves Wisdom or the Arts, so much the better for him and for all of us. But if he loves only the way meat browns or onions peel, if he delights simply in the curds of his cheese or the color of his wine, he is, by every one of those enthusiasms, commanded to speak. A silent lover is one who doesn't know his job.

It is not only the viability and variety of the seed that makes the harvest look plumpy. Sometimes, the soil must value the value of the seed. When the soil is not supportive, the seed's value becomes a waste!

Innovation occurs when ripe seeds fall on fertile ground. Instead of having a single cause, the great advances of 1937 came from a combination of capabilities, ideas, and needs that coincided in multiple places.

But the sight of the two people getting into the taxi and the satisfaction it gave me made me also ask whether there are two sexes in the mind corresponding to the two sexes in the body, and whether they also require to be united in order to get complete satisfaction and happiness? And I went on amateurishly to sketch a plan of the soul so that in each of us two powers preside, one male, one female; and in the man's brain the man predominates over the woman, and in the woman's brain the woman predominates over the man. The normal and comfortable state of being is that when the two live in harmony together, spiritually co-operating. If one is a man, still the woman part of his brain must have effect; and a woman also must have intercourse with the man in her. Coleridge perhaps meant this when he said that a great mind is androgynous. It is when this fusion takes place that the mind is fully fertilized and uses all its faculties. Perhaps a mind that is purely masculine cannot create, any more than a mind that is purely feminine, I thought.

All this is true and certain. But what I do not know is this: which home welcomed him, at the end. Whichever it was—the celestial English heaven of seraphim, cherubim and ophanim, or Kietan’s warm and fertile place away in the southwest, I believe that his song was powerful enough for Joel to hear and to follow him there.

There was no other sound. The garden was empty. He had come, thought Honda, to a place with no memories, nothing. The noontide sun of summer flowered over the still garden.

Life didn’t explode in the sunshine and pretty places. Life took the strongest root with a little bit of rain and a whole lot of shit for fertilizer.

Wow. This place looks classy. The smell of fertilizer and rot is really in this season. Remind me, what are we doing here?” she asked looking at him with a coy smile. “Did we come for bait?

It was a bright, quiet garden, without striking features. Like a rosary rubbed between the hands, the shrilling of cicadas held sway. There was no other sound. The garden was empty. He had come, thought Honda, to a place that had no memories, nothing. The noontide sun of summer flowed over the still garden.

Thanks to the centrifugal pump, places like Nebraska, Kansas, Oklahoma, and Texas had thrown on the garments of fertility for a century, pretending to greenery and growth as they mined glacial water from ten-thousand-year-old aquifers. They'd played dress-up-in-green and pretended it could last forever. They'd pumped up the Ice Age and spread it across the land, and for a while they'd turned their dry lands lush. Cotton, wheat, corn, soybeans -- vast green acreages, all because someone could get a pump going. Those places had dreamed of being different from what they were. They'd had aspirations. And then the water ran out, and they fell back, realizing too late that their prosperity was borrowed, and there would be no more coming.

What a man touched upon, he should take with him. If he forgot it, he should be reminded. What gives a man worth is that he incorporates everything he has experienced. This includes the countries where he has lived, the people whose voices he has heard. It also takes in his origins, if he can find out something about them... not only one’s private experience but everything concerning the time and place of one’s beginnings. The words of a language one may have spoken and heard only as a child imply the literature in which it flowered. The story of a banishment must include everything that happened before it as well as the rights subsequently claimed by the victims. Others had fallen before and in different ways; they too are part of the story. It is hard to evaluate the justice of such a claim to history... We should know not only what happened to our fellow men in the past but also what they were capable of. We should know what we ourselves are capable of. For that, much knowledge is needed; from whatever direction, at whatever distance knowledge offers itself, one should reach out for it, keep it fresh, water it and fertilize it with new knowledge.

The franchise and the virus work on the same principle: what thrives in one place will thrive in another. You just have to find a sufficiently virulent business plan, condense it into a three-ring binder ― its DNA ― xerox it, and embed it in the fertile lining of a well-traveled highway, preferably one with a lef- turn lane. Then the growth will expand until it runs up against its property lines. In olden times, you’d wander down to Mom’s Café for a bite to eat and a cup of joe, and you would feel right at home. It worked just fine if you never left your hometown. But if you went to the next town over, everyone would look up and stare at you when you came in the door, and the Blue Plate Special would be something you didn’t recognize. If you did enough traveling, you’d never feel at home anywhere. But when a businessman from New Jersey goes to Dubuque, he knows he can walk into a McDonald’s and no one will stare at him. He can order without having to look at the menu, and the food will always taste the same. McDonald’s is Home, condensed into a three-ringed binder and xeroxed. “No surprises” is the motto of the franchise ghetto, its Good Housekeeping seal, subliminally blazoned on every sign and logo that make up the curves and grids of light that outline the Basin. The people of America, who live in the world’s most surprising and terrible country, take comfort in that motto.

Silicon Valley’s success is built on the carcasses of its failures. In the Valley, failure is fertilizer. Like all fertilizer, though, it must be used wisely by a skilled farmer, otherwise it is useless and smells bad. As

Victim consciousness tends to be self-perpetuating. If you believe yourself to be a victim, you vibrate at the frequency of a victim and energetically draw to yourself experiences that will confirm in your mind that you are a victim. One key to breaking this cycle is to release blame, for blame places you vibrationally at the frequency of victim consciousness. We may more easily release blame when we take responsibility for having agreed to our life plans. Such self-responsibility is the fertile ground in which expanded consciousness and self-knowledge blossom.

The lower the place of an animal in the animal kingdom, the more fertile it is, and the smaller an animal, the shorter its gestation period, and the lower the resistance of the foetus." —"Pregnancy with Multiple Foetuses", a chapter in a book found in a room

The culture of a given time and place is a product of inherited tradition, of the recovery of lost or obscured forms of thought, of innovation. Such seeds, fertilized by prosperity, tended by leisure, and warmed by the sun of peace, may produce an abundant bloom.

Oh, I may not know much about living my own life, but I'm smart for others. And I know the heart is a burial ground for memories that shame and hurt. You can visit and place flowers there and make it a tomb. Or let those things act as fertilizer and pay no homage. p. 351

Much of what is being taught is the acceptance of a “kinder, gentler suffering” that does not question the unwholesome roots of systemic suffering and the structures that hold it in place. What is required is a new Dharma, a radical Dharma that deconstructs rather than amplifies the systems of suffering, that starves rather than fertilizes the soil of the conditions that the deep roots of societal suffering grow in.

The association of the wild and the wood also run deep in etymology. The two words are thought to have grown out of the root word wald and the old Teutonic word walthus, meaning 'forest.' Walthus entered Old English in its variant forms of 'weald,' 'wald,' and 'wold,' which were used to designate both 'a wild place' and 'a wooded place,' in which wild creatures -- wolves, foxes, bears -- survived. The wild and wood also graft together in the Latin word silva, which means 'forest,' and from which emerged the idea of 'savage,' with its connotations of fertility....

As gardeners-without-borders we must ask ourselves bigger questions like: Where did these materials arise and at what cost to the place that begot them? Of course the synthetic fertilizer loses on every score; it's not even in the running. It gives us no answers; it ignores the questions.

Kentucky, the Bluegrass State, world renowned home of the best horse-races and fine bourbons, is also a place filled with intriguing mysteries that have defied explanation since the first settlers stepped onto its fertile soil and began exploring its beautifully forested mountains and valleys.

Do the poet and scientist not work analogously? Both are willing to waste effort. To be hard on himself is one ...of the main strengths of each. Each is attentive to clues, each must narrow the choice, must strive for precision. As George Grosz says, “In art there is no place for gossip and but a small place for the satirist.” The objective is fertile procedure. Is it not? Jacob Bronowski says in The Saturday Evening Post that science is not a mere collection of discoveries, but that science is the process of discovering. In any case it’s not established once and for all; it’s evolving.

The space between our expectations and our reality is a fertile field, and it’s the perfect place to grow a bumper crop of disappointment.

As to animals," said the Count unexpectedly, "whatever one says, I maintain that the rodent family has a certain charm about it." "The rodent family . . . ?" replied the Baron, not getting the drift at all. "Rabbits, marmots, squirrels, and the like." "You have pets of that sort, sir?" "No, sir, not at all. Too much of an odor. It would be all over the house." "Ah, I see. Very charming, but you wouldn't have them in the house, is that it?" "Well, sir, in the first place, they seem to have been ignored by the poets, d'you see. And what has no place in a poem has no place in my house. That's my family rule." "I see." "No, I don't keep them as pets. But they're such fuzzy, timid little creatures that I can't help thinking there's no more charming animal." "Yes, Count, I quite agree." "Actually, sir, every charming creature, no matter what sort, seems to have a strong odor." "Yes, indeed, sir. I believe one might say so.

They hung in huge clusters from the black austerity of the branches like a mass of white seashells spread over a reef. The evening wind made the curtains billow along the path, and when it caught the tips of the branches, they bent gracefully in a rustle of blossoms. Then the great, widespread branches themselves began to sway with an easy grandeur under their weight of white. The pallor of the flowers was tinged here and there by pink clusters of buds. And with almost invisible subtlety, the star-shaped centre of each blossom was marked with pink in tiny, sharp strokes, like the stitches holding a button in place.

It is recorded in the monastic rules that a monk once performed an abortion on a girl; the Buddha judged his action seriously wrong, which incurred him the highest offense in the monastic rule. A monk committing this kind of wrongful deed must be expelled from the monastic community. The Buddha considered the embryo to be a person like an adult, so the monk who killed the embryo through abortion was judged by Buddhist monastic rules as having committed a crime equal in gravity to killing an adult. In the commentary on the rule stated above, it is stated clearly that killing a human being means destroying human life from the first moment of fertilization to human life outside the womb. So, even though the Buddha himself did not give a clear-cut pronouncement about when personhood occurs, the Buddhist tradition, especially the Theravada tradition, clearly states that personhood starts when the process of fertilization takes place.

After that they browsed for a minute or two in a semi-detached fashion. Nick found a set of Trollope which had a relatively modest and approachable look among the rest, and took down The Way We Live Now, with an armorial bookplate, the pages uncut. “What have you found there?” said Lord Kessler, in a genially possessive tone. “Ah, you’re a Trollope man, are you?” “I’m not sure I am, really,” said Nick. “I always think he wrote too fast. What was it Henry James said, about Trollope and his ‘great heavy shovelfuls of testimony to constituted English matters’?” Lord Kessler paid a moment’s wry respect to this bit of showing off, but said, “Oh, Trollope’s good. He’s very good on money.” “Oh…yes…” said Nick, feeling doubly disqualified by his complete ignorance of money and by the aesthetic prejudice which had stopped him from ever reading Trollope. “To be honest, there’s a lot of him I haven’t yet read.” “No, this one is pretty good,” Nick said, gazing at the spine with an air of judicious concession. Sometimes his memory of books he pretended to have read became almost as vivid as that of books he had read and half forgotten, by some fertile process of auto-suggestion. He pressed the volume back into place and closed the gilded cage.

The rise in voluntary childlessness, like the decrease in fertility and the increase in homosexuality, may be an evolutionary adaptation to overpopulation. Or, since the phenomenon is more prevalent in the West, maybe it’s an effect of wealth and plenty. (Having more offspring is to an individual’s evolutionary advantage in impoverished conditions, even though it’s disastrous for the species as a whole and has made places like Rio and Calcutta some of the least desirable real estate in the solar system.)

The Book of Oogenesis In the beginning were the gametes. And though there was sex, lo, there was no gender, and life was in balance. And God said, “Let there be Sperm”: and some seeds did shrivel in size and grow cheap to make, and they did flood the market. And God said, “Let there be Eggs”: and other seeds were afflicted by a plague of Sperm. And yea, few of them bore fruit, for Sperm brought no food for the zygote, and only the largest Eggs could make up the shortfall. And these grew yet larger in the fullness of time. And God put the Eggs into a womb, and said, “Wait here: for thy bulk has made thee unwieldy, and Sperm must seek thee out in thy chambers. Henceforth shalt thou be fertilized internally.” And it was so. And God said to the gametes, “The fruit of thy fusion may abide in any place and take any shape. It may breathe air or water or the sulphurous muck of hydrothermal vents. But do not forget my one commandment unto you, which has not changed from the beginning of time: spread thy genes.” And thus did Sperm and Egg go into the world. And Sperm said, “I am cheap and plentiful, and if sowed abundantly I will surely fulfill God’s plan. I shall forever seek out new mates and then abandon them when they are with child, for there are many wombs and little time.” But Egg said, “Lo, the burden of procreation weighs heavily upon me. I must carry flesh that is but half mine, gestate and feed it even when it leaves my chamber,” for by now many of Egg’s bodies were warm of blood, and furry besides. “I can have but few children, and must devote myself to those, and protect them at every turn. And I will make Sperm help me, for he got me into this. And though he doth struggle at my side, I shall not let him stray, nor lie with my competitors.” And Sperm liked this not. And God smiled, for Its commandment had put Sperm and Egg at war with each other, even unto the day they made themselves obsolete.

Given the tremendous investment women undertake to produce a single child, the nine months of costly internal fertilization and gestation, it is perfectly reasonable for women to want men who can invest in return. A woman’s children will survive and thrive better if she selects a resourceful man. Children suffer when their mothers choose “slackers.” Men, in contrast, place a greater premium on qualities linked with fertility, such as a woman’s youth, health, and physical appearance—clear skin, smooth skin, bright eyes, full lips, symmetrical features, and a slim waist.

Somehow, all the talk about tenure and anthropology had given her visions of a thick-walled, libraried adobe, the kind of place that was covered with kilim rugs and fertility sculptures. The white stucco in front of her looked only slightly more substantial than a roadside weigh station.

The part of the Lake District that Beatrix Potter chose as her own was not only physically beautiful, it was a place in which she felt emotionally rooted as a descendant of hard-working north-country folk. The predictable routines of farm life appealed to her. There was a realism in the countryside that nurtured a deep connection. The scale of the villages was manageable. Yet the vast desolateness of the surrounding fells was awe-inspiring. It was mysterious, but easily imbued with fantasy and tamed by imagination. The sheltered lakes and fertile valleys satisfied her love of the pastoral. The hill farms and the sheep on the high fells demanded accountability. There was a longing in Beatrix Potter for association with permanence: to find a place where time moved slowly, where places remained much as she remembered them from season to season and from year to year.

In order for that seed, or any seed for that matter, to develop any further, it has to be planted in fertile soil and then watered consistently. The fertile soil is a place of positivity, inspiration and growth, while the water serves as the outside opportunities that lead us closer to our next step.

On Keats A garden in a garden: a green spot Where all is green: most fitting slumber-place For the strong man grown weary of a race Soon over. Unto him a goodly lot Hath fallen in fertile ground; there thorns are not, But his own daisies: silence, full of grace, Surely hath shed a quiet on his face: His earth is but sweet leaves that fall and rot. What was his record of himself, ere he Went from us ? Here lies one whose name was writ In water: while the chilly shadows flit Of sweet Saint Agnes' Eve; while basil springs, His name, in every humble heart that sings, Shall be a fountain of love, verily.

There used to be a rubbish heap under the great tree in Dhoby Ghaut with a sarabat stall parked next to it. It was a low, sprawling rubbish heap made up of the usual things—refuse from dustbins, paper, old tins and slippers and leaves from the tree above. Then one day, people forgot about it. They found a new dumping place and the old rubbish heap settled low on the ground. Time passed and its contents became warm and rich and fertile and people living in the area would take away potfuls of it to plant flowers in. Somehow, a rose cutting, slim as a cheeping chicken’s leg and almost brown, appeared on the rubbish heap one day.

It ended a few feet from where he sat. The sea, broad and vast, with all its mighty force, ended right there before his eyes. Be it the edge of time or space, there is nothing so awe-inspiring as a border. To be here at this place with his three companions, at this marvellous border between land and sea, struck him as being very similar to being alive as one age ending and another beginning, like being part of a great moment in history. And then too the tide of their own era, in which he and Kiyoaki lived, also had to have an appointed time and ebb, a shore on which to break, a limit beyond which it could not go. The sea ended right there before his eyes. As he watched the final surge of each wave as it drained into the sand, the final thrust of mighty power that had come down the countless centuries, he was struck by the pathos of it all. At that very point, a grand pan-oceanic enterprise that spanned the world went awry and ended in annihilation.

All social orders command their members to imbibe in pipe dreams of posterity, the mirage of immortality, to keep them ahead of the extinction that would ensue in a few generations if the species did not replenish itself. This is the implicit, and most pestiferous, rationale for propagation: to become fully integrated into a society, one must offer it fresh blood. Naturally, the average set of parents does not conceive of their conception as a sacrificial act. These are civilized human beings we are talking about, and thus they are quite able to fill their heads with a panoply of less barbaric rationales for reproduction, among them being the consolidation of a spousal relationship; the expectation of new and enjoyable experiences in the parental role; the hope that one will pass the test as a mother or father; the pleasing of one’s own parents, not to forget their parents and possibly a great-grandparent still loitering about; the serenity of taking one’s place in the seemingly deathless lineage of a familial enterprise; the creation of individuals who will care for their paternal and maternal selves in their dotage; the quelling of a sense of guilt or selfishness for not having done their duty as human beings; and the squelching of that faint pathos that is associated with the childless. Such are some of the overpowering pressures upon those who would fertilize the future. These pressures build up in people throughout their lifetimes and must be released, just as everyone must evacuate their bowels or fall victim to a fecal impaction. And who, if they could help it, would suffer a building, painful fecal impaction? So we make bowel movements to relieve this pressure. Quite a few people make gardens because they cannot stand the pressure of not making a garden. Others commit murder because they cannot stand the pressure building up to kill someone, either a person known to them or a total stranger. Everything is like that. Our whole lives consist of metaphorical as well as actual bowel movements, one after the other. Releasing these pressures can have greater or lesser consequences in the scheme of our lives. But they are all pressures, all bowel movements of some kind. At a certain age, children are praised for making a bowel movement in the approved manner. Later on, the praise of others dies down for this achievement and our bowel movements become our own business, although we may continue to praise ourselves for them. But overpowering pressures go on governing our lives, and the release of these essentially bowel-movement pressures may once again come up for praise, congratulations, and huzzahs of all kinds.

Honda knew very well that he had lost all physical qualifications for that. His hair had grown thin, his sideburns were streaked with white, and his stomach had swollen like remorse itself. All characteristics of early old age which he had considered so ugly as a youth now marked his body unsparingly. Of course, even when young, he had never regarded himself handsome, like Kiyoaki, but he had not thought himself particularly ugly either. At least he had not found it necessary to place himself among the negative numbers in a world of beauty and construct his equations in consequence. Why was it now when his ugliness had become so obvious, the world about him was still beautiful? This was indeed far worse than death itself; the worst death!

In fact, they are both wrong. Hammurabi and the American Founding Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity.

This is the secret of accompaniment. I will hold a mirror to you and show you your value, bear witness to your suffering, and to your light. And over time, you will do the same for me, for within the relationship lies the promise of our shared dignity and the mutual encouragement needed to do the hard things. Whatever you aim to do, whatever problem you hope to address, remember to accompany those who are struggling, those who are left out, who lack the capabilities needed to solve their own problems. We are each other’s destiny. Beneath the hard skills and firm strategic priorities needed to resolve our greatest challenges lies the soft, fertile ground of our shared humanity. In that place of hard and soft is sustenance enough to nourish the entire human family.

Both the Code of Hammurabi and the American Declaration of Independence claim to outline universal and eternal principles of justice, but according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both wrong. Hammurabi and the American Founding Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity.

He stripped off the remainder of his upper garments, but, as his body tensed, the cold seemed to vanish. He unfastened his trousers, exposing his stomach. As he drew his knife out of its sheath, he heard cries and the sound of running footsteps from the direction of the orchard above. "The ocean. He must have got away in a boat," one pursuer called out shrilly. Isao drew in a deep breath and shut his eyes as he ran his left hand caressingly over his stomach. Grasping the knife with his right hand, he pressed its point against his body, and guided it to the correct place with the fingertips of his left hand. Then, with a powerful thrust of his arm, he plunged the knife into his stomach. The instant that the blade tore open his flesh, the bright disk of the sun soared up and exploded behind his eyelids.

I could see, in the haze to the north, the tall stacks of the mighty Borden phosphate and fertilizer plant in Bradenton, spewing lethal fluorine and sulphuric-acid components into the vacation sky. In the immediate area it is known bitterly as the place where Elsie the Cow coughed herself to death. I have read where it had been given yet another two years to correct its massive and dangerous pollution. Big Borden must have directors somewhere. Maybe, like the Penn Central directors, they are going to sit on their respective docile asses until the roof falls in. There are but two choices. Either they know they condone poisoning and don't give a damn, or they don't know they condone poisoning and don't give a damn. Anybody can walk into any brokerage office and be told where to look to find a complete list of the names of the directors and where they live. Drop the fellows a line, huh?

His two-month search for Charlotte had led him to Hampshire, a place of heather-carpeted hills, ancient hunting forests, and treacherous valley bogs. The western country was prosperous, its twenty market towns abundantly filled with wool, timber, dairy products, honey, and bacon. Among the Hampshire's renowned estates, Stony Cross Park was considered to be the finest. The manor house and private lake were situated in the fertile Itchen River valley.

My hope, for all future generations, is that they will have (in addition to sunshine, fresh air, clean water, and fertile soil) a somewhat slower pace of life, with plenty of time to pause, in quiet places . . . haunted places—everyday, accessible places, open to the public—places that are not too radically transformed over time—places susceptible of cultivation, where people can express their caring, and nature can respond—places with tough, gnarled roots and tangled stalks, with digging mammals and noisy birds—places of common remembrance and hopeful guidance—places of unexpected encounters—places that breed solidarity across difference—places where children can walk in the footsteps of those who have gone before—places that are perpetually up for adoption—places that have been humanized but not conquered or commodified—places that foster a kind of connectedness both mournful and celebratory.

Okay, okay . . . where do you hear it coming from?” “Around here somewhere.” “Always in this spot?” “No. Not always. You are going to think I am even more insane, but I swear it is following me around.” “Maybe it is my new powers. The power to drive you mad.” She wriggled her fingers at him theatrically as if she were casting a curse on him. “You already drive me mad,” he teased, dragging her up against him and nibbling her neck with a playful growling. “Ah hell,” he broke off. “I really am going mad. I cannot believe you cannot hear that. It is like a metronome set to some ridiculously fast speed.” He turned and walked into the living room, looking around at every shelf. “The last person to own this place probably had a thing for music and left it running. Listen. Can you hear that?” “No,” she said thoughtfully, “but I can hear you hearing it if I concentrate on your thoughts. What in the world . . . ?” Gideon turned, then turned again, concentrating on the rapid sound, following it until it led him right up to his wife. “It is you!” he said. “No wonder it is following me around. Are you wearing a watch?” He grabbed her wrist and she rolled her eyes. “A Demon wearing a watch? Now I have heard everything.” Suddenly Gideon went very, very still, the cold wash of chills that flooded through him so strong that she shivered with the overflow of sensation. He abruptly dropped to his knees and framed her hips with his hands. “Oh, Legna,” he whispered, “I am such an idiot. It is a baby. It is our baby. I am hearing it’s heartbeat!” “What?” she asked, her shock so powerful she could barely speak. “I am with child?” “Yes. Yes, sweet, you most certainly are. A little over a month. Legna, you conceived, probably the first time we made love. My beautiful, fertile, gorgeous wife.” Gideon kissed her belly through her dress, stood up, and caught her up against him until she squeaked with the force of his hug. Legna went past shock and entered unbelievable joy. She laughed, not caring how tight he held her, feeling his joy on a thousand different levels. “I never thought I would know this feeling,” he said hoarsely. “Even when we were getting married, I never thought . . . It did not even enter my mind!” Gideon set her down on her feet, putting her at arm’s length as he scanned her thoroughly from head to toe. “I cannot understand why I did not become aware of this sooner. The chemical changes, the hormone levels alone . . .” “Never mind. We know now,” she said, throwing herself back up against him and hugging him tightly. “Come, we have to tell Noah . . . and Hannah! Oh, and Bella! And Jacob, of course. And Elijah. And we should inform Siena—” She was still rattling off names as she teleported them to the King’s castle.

Victor Noir. He was a journalist shot by Pierre Bonaparte," St. Clair says, as if that explains anything. He pulls The Hat up off his eyes. "The statue on his grave is supposed to help...fertility." "His wang us rubbed shiny," Josh elaborates. "For luck." "Why are we talking about parts again?" Mer asks. "Can't we ever talk about anything else?" "Really?" I ask. "Shiny wang?" "Very," St. Clair says. "Now that's something I've gotta see." I gulp my coffee dregs, wipe the bread crumbs from my mouth, and hop up. "Where's Victor?" "Allow me." St. Clair springs up to his feet and takes off. I chase after him. He cuts through a stand of bare trees, and I crash through the twigs behind him. We're both laughing when we hit the pathway and run smack into a guard. He frowns at us from underneath his military-style cap. St. Clair gives an angelic smile and a small shrug. The guard shakes his head but allows us to pass. St. Clair gets away with everything. We stroll with exaggerated calm, and he points out an area occupied with people snapping pictures.We hang back and wait our turn. A scrawny black cat darts out from behind an altar strewn with roses and wine bottles,and rushes into the bushes. "Well.That was sufficiently creepy. Happy Halloween." "Did you know this place is home to three thousand cats?" St. Clair asks. "Sure.It's filed away in my brain under 'Felines,Paris.

For a long time being female was treated by science and medicine as being akin to having a serious psychological disorder. Women were routinely prescribed hysterectomies or anxiolytics like valium to treat the symptoms of hysteria which is a syndrome with symptoms that are suspiciously similar to the symptoms of being of human female who has to deal with stupid sexist bullshit. Although scions and medicine has come a long way since these sorts of practices were common place every woman i know has had an experience of being treated as less rational version of a man. Sometimes even by our own doctors simply by virtue of our gender. There belief that women are irrational and therefore underserving of the same rights as men is something that has lingered in the public consciousness in a huge way. And women are very aware of this. We have to listen to a lot of people say a lot of dumb shit about our hormones and about whether we deserve the right to control our own fertility. These types of claims particularly when combined with sciences and medicine mishandling of women for so long have made it very difficult for anyone, even female scientists, to have thoughtful conversations about things like women's hormones and fertility regulation. These topics unaddressed by science are often met with suspicion by anyone who has ever owned a pair of ovaries or is an ovarian sympatist.

But we remember that God creates all the world good, which includes both the safe protection of the garden and the expansive complexity of the fertile land. Indeed, God fashions the man from the fertile land itself, and only afterward places him in the safe confines of the garden. After they eat the fruit, God sends the man and the woman back into the fertile land, to find their way and farm the soil, and, eventually, to discover God’s goodness even among the thistles and thorns.

The Memphis Finley and I landed in was my mother’s Memphis. It was magnolia-lined and manicured, black-tailed and bow-tied. It glittered in illusory gold and tinkled in sing-song voices. It was cloistered, segregated, and well-appointed, the kind of place where everyone monogrammed their initials on everything from hand towels to silver because nothing mattered more than one’s family and to whom they were connected by lineage that traced through the fertile fields of the Mississippi Delta.

A long time back, I used to listen to a song by Dennis Wilson. It was from Pacific Ocean Blue, the album he made after The Beach Boys fell apart. There was a line in it I loved: Loneliness is a very special place. As a teenager, sitting on my bed on autumn evenings, I used to imagine that place as a city, perhaps at dusk, when everyone turns homeward and the neon flickers into life. I recognised myself even then as one of its citizens and I liked how Wilson claimed it; how he made it sound fertile as well as frightening.

The fertile minds at the curia had managed to create an indulgence for every imaginable situation and every imaginable sin. For a price, an illegitimate child could be made legitimate, as could the right to trade with the infidel, or marry a first cousin, or buy stolen goods. Dispensations were also created for special niche markets such as nuns who wished to keep maids, converted Jews who wished to visit unconverted parents, and people who wanted to be buried in two places (a wish that required cutting the deceased in half).

What do we mean by the lived truth of creation? We have to mean the world as it appears to men in a condition of relative unrepression; that is, as it would appear to creatures who assessed their true puniness in the face of the overwhelmingness and majesty of the universe, of the unspeakable miracle of even the single created object; as it probably appeared to the earliest men on the planet and to those extrasensitive types who have filled the roles of shaman, prophet, saint, poet, and artist. What is unique about their perception of reality is that it is alive to the panic inherent in creation: Sylvia Plath somewhere named God "King Panic." And Panic is fittingly King of the Grotesque. What are we to make of a creation in which the routine activity is for organisms to be tearing others apart with teeth of all types-biting, grinding flesh, plant stalks, bones between molars, pushing the pulp greedily down the gullet with delight, incorporating its essence into one's own organization, and then excreting with foul stench and gasses the residue. Everyone reaching out to incorporate others who are edible to him. The mosquitoes bloating themselves on blood, the maggots, the killerbees attacking with a fury and demonism, sharks continuing to tear and swallow while their own innards are being torn out-not to mention the daily dismemberment and slaughter in "natural" accidents of all types: the earthquake buries alive 70 thousand bodies in Peru, automobiles make a pyramid heap of over 50 thousand a year in the U.S. alone, a tidal wave washes over a quarter of a million in the Indian Ocean. Creation is a nightmare spectacular taking place on a planet that has been soaked for hundreds of millions of years in the blood of all its creatures. The soberest conclusion that we could make about what has actually been taking place on the planet for about three billion years is that it is being turned into a vast pit of fertilizer. But the sun distracts our attention, always baking the blood dry, making things grow over it, and with its warmth giving the hope that comes with the organism's comfort and expansiveness. "Questo sol m'arde, e questo m'innamore," as Michelangelo put it.

When I first began to criticize small farming, a number of critics (most of them small-scale farmers) roundly condemned me for supporting agribusiness. In my favorite example to date, Joel Salatin, who figures prominently in the grass-fed-beef chapter, condemned my “love affair with confinement hog factories”! This reaction, while wildly inaccurate, is nonetheless important to take seriously. Most notably, it’s almost comically indicative of how narrowly we have framed our options. Joel was serious. His accusation shows that by constricting our choices to animal products sourced from either industrial or nonindustrial operations, by holding up the animal-based alternatives to industrial agriculture as our only alternative, we have silenced discussion of the most fertile, most politically consequential, and most reform-minded choice: eating plants. This alternative to the alternatives changes the entire game of revolutionizing our broken food system. It places the food movement on a new foundation, infuses it with fresh energy, and promotes the only choice that keeps agribusiness executives awake at night.

Well, at least you are going to do the right thing and stand by the marriage." "Which isn't even a legal one," Richard pointed out, and then his eyes widened. "What if she is with child from last night's tumblings? Technically, the child would be illegitimate." Daniel grimaced at the thought, but tried to soothe him. "Well, one time isn't likely to bring about a child." "True,but it wasn't one time," Richard muttered. "Well even two..." Daniel began, but then noted his expression and instead asked, "Three?" Richard stared back silently. "Four?" he asked with disbelief. Richard remained silent. "Oh." Daniel sat back in his seat, somewhat impressed, but mostly envious as he imagined having Suzette five times or more, each time in different places and positions and...Giving his head a shake, he muttered, "Well, she must be very...er...inspiring. We must just hope she is not equally fertile." When Richard's shoulders slumped, he added, "Or you could marry her to ensure everything was legal." "We are already supposed to be married. How the devil do I explain the need to marry again?" Richard asked with disgust.

Taken together, these four factors help us understand why the transition to food production in the Fertile Crescent began around 8500 B.C., not around 18,500 or 28,500 B.C. At the latter two dates hunting-gathering was still much more rewarding than incipient food production, because wild mammals were still abundant; wild cereals were not yet abundant; people had not yet developed the inventions necessary for collecting, processing, and storing cereals efficiently; and human population densities were not yet high enough for a large premium to be placed on extracting more calories per acre.

according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both wrong. Hammurabi and the American Founding Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity.

the treaties, the agreements between these intruders and the people, all of which would be broken, and the land that would be taken—and taken again. There was the Treaty of Savannah in 1733. The Treaty of Coweta in 1739. The Treaty of Augusta in 1763. Ten years later, a second treaty in that same place. The Treaty of New York in 1790, and the realization that our land would be fertile for short-staple cotton, and after this, there came an invention by a man named Eli Whitney. Think of him, a man stewing in the juice of mediocrity, the blankness of his legacy breathing down his neck, tinkering with his rude invention. Or did a slave invent the gin, as some have said?

What did it take to move from that, to develop a shell, a protective boundary, to pull the shades on the imposing mostly male Gaze, to allow a fertile darkness within my being, where “I” could begin? What did it take to create this kind of darkness, a safe place to Be, to shut out the world and scream “I”? … A sex object has to completely fall apart before she can rebuild herself in her own image. She has fall into the mud, begin again, perform her own acts of Creation, mold herself of this solid material. It is out of the mud that the lotus blossoms. It does not grow on some pedestal, under the light of the eternal Gaze. How ironic that our paternal mythmakers made Medusa’s gaze the deadly one!

For certainly when I saw the couple get into the taxi-cab the mind felt as if, after being divided, it had come together again in natural fusion. The obvious reason would be that it's natural for the sexes to co-operate. One has a profound, if irrational, instinct in favour of the theory that the union of man and woman makes for the greatest satisfaction, the most complete happiness. But the sight of the two people getting into the taxi and the satisfaction it gave me made me also ask whether there are two sexes in the mind corresponding to the two sexes in the body, and whether they also require to be united in order to get complete satisfaction and happiness? And I went on amateurishly to sketch a plan of the soul so that in each of us two powers preside, one male, one female; and in the man's brain the man predominates over the woman, and in the woman's brain the woman predominates over the man. The normal and comfortabe state of being is that when the two live in harmony together, spiritually co-operating. If one is a man, still the woman part of his brain must have effect; and a woman also must have intercourse with the man in her. Coleridge perhaps meant this when he said that a great mind is androgynous. It is when this fusion takes place that the mind is fully fertilized and uses all its faculties. Perhaps a mind that is purely masculine cannot create, any more than a mind that is purely feminine.

Many are still making a similar mistake. In selecting a home they look more to the temporal advantages they may gain than to the moral and social influences that will surround themselves and their families. They choose a beautiful and fertile country, or remove to some flourishing city, in the hope of securing greater [169] prosperity; but their children are surrounded by temptation, and too often they form associations that are unfavorable to the development of piety and the formation of a right character. The atmosphere of lax morality, of unbelief, of indifference to religious things, has a tendency to counteract the influence of the parents. Examples of rebellion against parental and divine authority are ever before the youth; many form attachments for infidels and unbelievers, and cast in their lot with the enemies of God. In choosing a home, God would have us consider, first of all, the moral and religious influences that will surround us and our families. We may be placed in trying positions, for many cannot have their surroundings what they would; and whenever duty calls us, God will enable us to stand uncorrupted, if we watch and pray, trusting in the grace of Christ. But we should not needlessly expose ourselves to influences that are unfavorable to the formation of Christian character. When we voluntarily place ourselves in an atmosphere of worldliness and unbelief, we displease God and drive holy angels from our homes.

A peculiar use is made of the cross symbol by the Muyscas Indians, of Peru; two ropes are stretched crosswise over the surface of the water (pool or stream), and fruits, oil, and precious stones are thrown in as a sacrifice at the point of intersection.145 Here the divinity is evidently the water, not the cross, which only signifies the place of sacrifice. The symbolism is somewhat obscure. Water, and particularly deep water, usually has a maternal significance, roughly corresponding to “womb.” The point of intersection of the two ropes is the point of union where the “crossing” takes place. (Note the double meaning of this word! According to all the analogies, the aim of fertility magic is to bring about the increase of the things marked for sacrifice.)

My father became High King, and my mother his queen, yet this island on which you stand, this place … my mother claimed it for herself. The very island where she had once served as a slave became her domain, her sanctuary. The Daglan female who’d ruled it before her had chosen it for its natural defensive location, the mists that kept it veiled from the others. So, too, did my mother. But more than that, she told me many times that she and her heirs were the only ones worthy of tending this island. Nesta murmured to Azriel, “The Prison was once a royal territory?” Bryce didn’t care—and Azriel didn’t reply. Silene had glossed over how Theia and Fionn had used the Trove and Cauldron against the Asteri, and why the Hel had she come to this planet if not to learn about that? Yet once again, Silene’s memory plowed forward. And with the Daglan gone, as the centuries passed, as the Tithe was no longer demanded of us or the land, our powers strengthened. The land strengthened. It returned to what it had been before the Daglan’s arrival millennia before. We returned to what we’d been before that time, too, creatures whose very magic was tied to this land. Thus the land’s powers became my mother’s. Dusk, twilight—that’s what the island was in its long-buried heart, what her power bloomed into, the lands rising with it. It was, as she said, as if the island had a soul that now blossomed under her care, nurtured by the court she built here. Islands, like those they’d seen in the carvings, rose up from the sea, lush and fertile.

But everywhere dark shapes were already melting into the night, seeking asylum in the undergrowth and the jungle. Those not caught in the first haul headed for the mountains, stealing canoes and boats to make their way upstream; they were unarmed, almost naked, but determined to return to the way of life of their ancestors, somewhere the whites would not be able reach them. As they passed the outlying plantations, they spread the news amongst their own people, and ten, twenty, more men would abandon their work, deserting the fields of indigo and clover, to swell the numbers of the runaways. And in parties of one hundred, two hundred at a time, followed by their wives carrying children, they moved off into the interior, through thickets and crags, in search of a place they could build a palisade. As they fled they scattered mullein seeds in the streams and rivulets, so that fish would be poisoned and infect the water with their miasma as they putrefied. Beyond this torrent, beyond that mountain clothed in waterfalls, Africa would begin again; they would go back to forgotten tongues, to the rites of circumcision, to the worship of the earlier gods, who had preceded the recent gods of Christianity. The undergrowth closed behind men who were retracing the course of history, to regain an age when Creation had been ruled by the fertile Venus, with her huge breasts and her ample belly, who was worshipped in deep caves where a hand was haltingly tracing its first configurations of the activities of the chase, and of ceremonies dedicated to the stars.

Okay, here it goes--bread, so you’ll never go hungry; a broom, so you can sweep away evil; a candle, so you’ll always have light; honey, so life will always be sweet; a coin, to bring good fortune for the year; olive oil, for health, life, and believe it or not, to keep your husband, or in this case, your boyfriend faithful; a plant, so you’ll always have life; rice, to ensure your fertility, but that’s taken care of, eh? Salt represents life’s tears. I recommend you place a pinch of salt on the threshold of every door and window for good luck and according to my grandmother Chetta it also mends old wounds. Oh and... ah, yes, wine, sparkling non-alcoholic wine, so you never go thirsty and always have joy and last, but not least wood, so your home will always have harmony, stability, and peace.

The American Declaration of Independence asserts that: We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness. Like Hammurabi’s Code, the American founding document promises that if humans act according to its sacred principles, millions of them would be able to cooperate effectively, living safely and peacefully in a just and prosperous society. Like the Code of Hammurabi, the American Declaration of Independence was not just a document of its time and place – it was accepted by future generations as well. For more than 200 years, American schoolchildren have been copying and learning it by heart. The two texts present us with an obvious dilemma. Both the Code of Hammurabi and the American Declaration of Independence claim to outline universal and eternal principles of justice, but according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both wrong. Hammurabi and the American Founding Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity. It

Enormous hydrangeas with vibrant pink sponge-like blooms, rhododendrons and impatiens, tall spears of flowering oyster plants jostled together with Jurassic-looking philodendron leaves and tree ferns, a mixed bag all tied by a wild creeper with bell-shaped blue flowers. The damp smell of the garden reminded Jess of places she'd visited in Cornwall, like St. Just in Roseland, where fertile ground spoke of layers of different generations, civilizations past. At last, beyond the tangled greenery, Jess glimpsed the jutting white chimneys of a large roof. She realized she was holding her breath. She turned a final corner, just like Daniel Miller had done on his way to meet Nora, and there it was. Grand and magnificent, yet even from a distance she could see that the house was in a state of disrepair. It was perched upon a stone plinth that rose about a meter off the ground. A clinging ficus with tiny leaves had grown to cover most of the stones and moss stained the rest, so that the house appeared to sit upon an ocean of greenery. Jess was reminded of the houses in fairy tales, hidden and then forgotten, ignored by the human world only to be reclaimed by nature. Protruding from one corner of the plinth was a lion's head, its mouth open to reveal a void from which a stream of spring water must once have flowed. On the ground beneath sat a stone bowl, half-filled with stale rainwater. As Jess watched, a blue-breasted fairy wren flew down to perch upon the edge of the bowl; after observing Jess for a moment, the little bird made a graceful dive across the surface of the water, skimming himself clean before disappearing once more into the folds of the garden.

The great danger of lying is not that lies are untruths, and thus unreal, but that they become real in other people's minds. They escape the liar's grip like seeds let loose in the wind, sprouting a life of their own in the least expected places, until one day the liar finds himself contemplating a lonely but nonetheless healthy tree, grown off the side of a barren cliff. It has the capacity to sadden him as much as it does to amaze. How could that tree have got there? How does it manage to live? It is extraordinarily beautiful in its loneliness, built on a barren untruth, yet green and very much alive. Many years have passed since I sowed the lies, and thus lives, of which I am speaking. Yet more than ever, I shall have to sort the branches out carefully, determine which ones stemmed from truth, which from falsehood. Will it be possible to saw off the misleading branches without mutilating the tree beyond hope? Perhaps I should rather uproot the tree, replant it in flat, fertile soil. But the risk is great. My tree has adapted in a hundred and one ways to its untruth, learned to bend with the wind, live with little water. It leans so far it is horizontal, a green enigma halfway up and perpendicular to a tall, lifeless cliff. Yet it is not lying on the ground, its leaves rotting in dew as it would if I replanted it. Curved trunks cannot stand up, any more than I can straighten my posture to return to my twenty-year-old self. A milder environment, after so long a harsh one, would surely prove fatal. I have found the solution. If I simply tell the truth, the cliff will erode chip by chip, stone by stone. And the destiny of my tree? I hold my fist to the sky and let loose my prayers. Wherever they go, I hope my tree will land there.

Such is the lot of the knight that even though my patrimony were ample and adequate for my support, nevertheless here are the disturbances which give me no quiet. We live in fields, forests, and fortresses. Those by whose labors we exist are poverty-stricken peasants, to whom we lease our fields, vineyards, pastures, and woods. The return is exceedingly sparse in proportion to the labor expended. Nevertheless the utmost effort is put forth that it may be bountiful and plentiful, for we must be diligent stewards. I must attach myself to some prince in the hope of protection. Otherwise every one will look upon me as fair plunder. But even if I do make such an attachment hope is beclouded by danger and daily anxiety. If I go away from home I am in peril lest I fall in with those who are at war or feud with my overlord, no matter who he is, and for that reason fall upon me and carry me away. If fortune is adverse, the half of my estates will be forfeit as ransom. Where I looked for protection I was ensnared. We cannot go unarmed beyond to yokes of land. On that account, we must have a large equipage of horses, arms, and followers, and all at great expense. We cannot visit a neighboring village or go hunting or fishing save in iron. Then there are frequently quarrels between our retainers and others, and scarcely a day passes but some squabble is referred to us which we must compose as discreetly as possible, for if I push my claim to uncompromisingly war arises, but if I am too yielding I am immediately the subject of extortion. One concession unlooses a clamor of demands. And among whom does all this take place? Not among strangers, my friend, but among neighbors, relatives, and those of the same household, even brothers. These are our rural delights, our peace and tranquility. The castle, whether on plain or mountain, must be not fair but firm, surrounded by moat and wall, narrow within, crowded with stalls for the cattle, and arsenals for guns, pitch, and powder. Then there are dogs and their dung, a sweet savor I assure you. The horsemen come and go, among them robbers, thieves, and bandits. Our doors are open to practically all comers, either because we do not know who they are or do not make too diligent inquiry. One hears the bleating of sheep, the lowing of cattle, the barking of dogs, the shouts of men working in the fields, the squeaks or barrows and wagons, yes, and even the howling of wolves from nearby woods. The day is full of thought for the morrow, constant disturbance, continual storms. The fields must be ploughed and spaded, the vines tended, trees planted, meadows irrigated. There is harrowing, sowing, fertilizing, reaping, threshing: harvest and vintage. If the harvest fails in any year, then follow dire poverty, unrest, and turbulence.

The novelty of our era is that man's deepest experience is no longer with nature. For most practical purposes it no longer relates to it. From the moment of his birth, man lives knowing only an artificial world. The dangers which confront him are in the domain of the artificial. Obligations are imposed not by contact with nature but solely by contact with the group. It is not for reasons of survival in the natural milieu that the group formulates its rules, its structures, and its commands. The reasons are entirely intrinsic. The relations of the group with other groups have become more unremitting and imperious than formerly and in any case more imperious than the relations with nature had been. Nature now is subdued, subjugated, framed, and utilized. No longer is it the threat and the source, the mystery and the intrusion, the face and the darkness of the world-either for the individual or for the group. Hence it is no longer the inciter and the place of the sacred. Man's fundamental experience today is with the technical milieu (technology having ceased to be mediation and having become man's milieu) and with society. That is why the sacred now being elaborated in the individual and in the collective consciousness is tied to society and technique, not to nature. The sacralized reality will have less and less reference to natural images and relation ships. Formerly, when power participated in the sacred it was always in a sacred of nature (having to do with the power of fertility, Lupercalia, destructive powers, and revelatory powers, etc.). It was with reference to nature that the social power was exercised. Today, however, there is no longer any reason to make use of that reference. It simply has no meaning or content. It is the political power in itself which becomes the source and the instigation of the new sacred. Society now becomes the ground and the place of the forces which man discerns or feels as sacred, but it is a society turned technician, because technique has become the life milieu of man.

Orthodoxy is the wide open field within which successful breeding can take place. If one maintains that Jesus was an eater of magic mushrooms or a Martian, then this will not make for fertility. There is not enough in common for there to be intercourse in any sense. How different can two believers be for the encounter to be fertile? This is a complex question which we do not need to explore here. Of course ultimately we must share orthodoxy, but this is not to narrow the scope of the conversation; it is to enter the broad terrain of the mystery, in which we are liberated from the tightness of ideology. It is a serious misuse of language to use the word 'orthodox' to mean conservative or, even worse, rigid. Orthodoxy does not lie in the unvarying and thoughtless repetition of received formulas. As Karl Rahner pointed out, that can be a form of heresy. Orthodoxy is speaking about our faith in ways that keep open the pilgrimage towards the mystery. Often it is hard to know immediately whether a new statement of belief is a new way of stating our faith or its betrayal. It takes time for us to tell.

Hey kitten. We talked about meeting up more than once during your fertile window—would tonight work? There. Businesslike, friendly, all about the baby. But I can’t help but add, I still haven’t forgotten that you owe me ;) and I press send before I can think too much about whether it’s a dick thing to say or not. But hey, she seemed into it last night, and I am still very into the idea of sliding into her sweet, wet mouth. My phone buzzes a second later. Yes. We should meet again tonight...and maybe it will be more efficient if we meet at my place? I’ve decided you probably aren’t a serial killer. I smile to myself as I walk out of the station, typing to her as I walk. Maybe we can move past the wall she threw up between us last night after all. Definitely not a serial killer. Promise. Sounds like something a serial killer would say. How can I convince you? Other than being a police officer, related to one of your closest friends, and the potential father to your child, I mean. Bring delivery food with you. I’ll be just getting off work, and the food you choose will tell me whether you’re a killer or not. 10-4, kitten. I’m full-on grinning as I walk out to my car now. 

There are hundreds of examples of highly functioning commons around the world today. Some have been around for centuries, others have risen in response to economic and environmental crises, and still others have been inspired by the distributive bias of digital networks. From the seed-sharing commons of India to the Potato Park of Peru, indigenous populations have been maintaining their lands and managing biodiversity through a highly articulated set of rules about sharing and preservation. From informal rationing of parking spaces in Boston to Richard Stallman’s General Public License (GPL) for software, new commons are serving to reinstate the value of land and labor, as well as the ability of people to manage them better than markets can. In the 1990s, Elinor Ostrom, the American political scientist most responsible for reviving serious thought about commoning, studied what specifically makes a commons successful. She concluded that a commons must have an evolving set of rules about access and usage and that it must have a way of punishing transgressions. It must also respect the particular character of the resource being managed and the people who have worked with that resource the longest. Managing a fixed supply of minerals is different from managing a replenishing supply of timber. Finally, size and place matter. It’s easier for a town to manage its water supply than for the planet to establish water-sharing rules.78 In short, a commons must be bound by people, place, and rules. Contrary to prevailing wisdom, it’s not an anything-goes race to the bottom. It is simply a recognition of boundaries and limits. It’s pooled, multifaceted investment in pursuit of sustainable production. It is also an affront to the limitless expansion sought by pure capital. If anything, the notion of a commons’ becoming “enclosed” by privatization is a misnomer: privatizing a commons breaks the boundaries that protected its land and labor from pure market forces. For instance, the open-source seed-sharing networks of India promote biodiversity and fertilizer-free practices among farmers who can’t afford Western pesticides.79 They have sustained themselves over many generations by developing and adhering to a complex set of rules about how seed species are preserved, as well as how to mix crops on soil to recycle its nutrients over centuries of growing. Today, they are in battle with corporations claiming patents on these heirloom seeds and indigenous plants. So it’s not the seed commons that have been enclosed by the market at all; rather, the many-generations-old boundaries have been penetrated and dissolved by disingenuously argued free-market principles.

The two texts present us with an obvious dilemma. Both the Code of Hammurabi and the American Declaration of Independence claim to outline universal and eternal principles of justice, but according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both wrong. Hammurabi and the American Found Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity. … Its likely that more than a few readers squired in their chairs while reading the preceding paragraphs. Most of us today are educated to react in such a way. It is easy to accept that Hammurabi’s Code was a myth, but we do not want to hear that human rights are also a myth. If people realise that human rights exist only in the imagination, isnt there a danger that our society will collapse? Voltaire said about God that ‘there is no God, but don’t tell that to my servant, lest he murder me at night’. Hammurabi would have said the same about his principle of hierarchy, and Thomas Jefferson about human rights.” -Sapiens, Yuval Noah Harari (2011).

Foreign nongovernment organizations (NGOs) that support Russian democratic civic groups are a particular target of Russian accusations of foreign economic intrigue. In 2004, President Putin accused Russian NGOs of pursuing "dubious group and commercial interests" for taking foreign money. FSB Director Nikolai Patrushev told the Russian State Duma in 2005 that the FSB had uncovered spies working in foreign-sponsored NGOs. He further claimed, "Foreign secret services are ever more actively using non-traditional methods for their work and, with the help of different NGOs educational programs, are propagandizing their interests, particularly in the former Soviet Union." Patrushev accused the United States of placing spies undercover within the Peace Corps, which was expelled from Russia in 2002, the Saudi Red Crescent, and the Kuwaiti NGO Society for Social Reform. Patrushev attributed an economic motive to these perceived foreign plots, alleging that industrialized states did not want "a powerful economic competitor like Russia." Echoing Soviet-era accusations of nefarious Western economic intent, he claimed that Russia had lost billions of dollars per year due to U.S., EU, and Canadian "trade discrimination. Pushing for stronger regulation of NGOs, Patrushev said, "The imperfectness of legislation and lack of efficient mechanisms for state oversight creates a fertile ground for conducting intelligence operations under the guise of charity and other activities. In 2012, Putin signed the "foreign agent law," which ordered Russian civil rights organizations that received any foreign funding to register as "foreign agents.

It is conceivable that an interplay of genes and epigenes coordinates human embryogenesis. Let us return, yet again, to Morgan's problem: the creation of a multicellular organism from a one-celled embryo. Seconds after fertilization, a quickening begins in the embryo. Proteins reach into the nucleus of the cell and start flicking genetic switches on and off. A dormant spaceship comes to life. Genes are activated and repressed, and these genes, in turn, encode yet other proteins that activate and repress other genes. A single cell divides to form two, then four, and eight cells. An entire layer of cells forms, then hollows out into the outer skin of a ball. Genes that coordinate metabolism, motility, cell fate, and identity fire "on." The boiler room warms us. The lights flicker on in the corridors. The intercom crackles alive. Now a second code stirs to life to ensure that gene expression is locked into place in each cell, enabling each cell to acquire and fix an identity. Chemical marks are selectively added to certain genes and erased from others, modulating the expression of the genes in that cell alone. Methyl groups are inserted and erased, and histones are modified to repress or activate genes. The embryo unfurls step by step. Primordial segements appear, and cells take their positions along various parts of the embryo. New genes are activated that command subroutines to grow limbs and organs, and more chemical marks are appended on the genomes of individual cells. Cells are added to create organs and structures-forelegs, hind legs, muscles, kidneys, bones, eyes. Some cells die a programmed death. Genes that maintain function, metabolism, and repair are turned on. An organism emerges from a cell.

The franchise and the virus work on the same principle: what thrives in one place will thrive in another. You just have to find a sufficiently virulent business plan, condense it into a three-ring binder -- its DNA -- Xerox(tm) it, and embed it in the fertile lining of a well-traveled highway, preferably one with a left-turn lane. Then the growth will expand until it runs up against its property lines. In olden times, you'd wander down to Mom's Cafe for a bite to eat and a cup of joe, and you would feel right at home. It worked just fine if you never left your hometown. But if you went to the next town over, everyone would look up and stare at you when you came in the door, and the Blue Plate Special would be something you didn't recognize. If you did enough traveling, you'd never feel at home anywhere. But when a businessman from New Jersey goes to Dubuque, he knows he can walk into a McDonald's and no one will stare at him. He can order without having to look at the menu, and the food will always taste the same. McDonald's is Home, condensed into a three-ring binder and xeroxed. "No surprises" is the motto of the franchise ghetto, its Good Housekeeping seal, subliminally blazoned on every sign and logo that make up the curves and grids of light that outline the Basin. The people of America, who live in the world's most surprising and terrible country, take comfort in that motto. Follow the loglo outward, to where the growth is enfolded into the valleys and the canyons, and you find the land of the refugees. They have fled from the true America, the America of atomic bombs, scalpings, hip-hop, chaos theory, cement overshoes, snake handlers, spree killers, space walks, buffalo jumps, drive-bys, cruise missiles, Sherman's March, gridlock, motorcycle gangs, and bun-gee jumping. They have parallelparked their bimbo boxes in identical computer-designed Burbclave street patterns and secreted themselves in symmetrical sheetrock shitholes with vinyl floors and ill-fitting woodwork and no sidewalks, vast house farms out in the loglo wilderness, a culture medium for a medium culture. The only ones left in the city are street people, feeding off debris; immigrants, thrown out like shrapnel from the destruction of the Asian powers; young bohos; and the technomedia priesthood of Mr. Lee's Greater Hong Kong. Young smart people like Da5id and Hiro, who take the risk of living in the city because they like stimulation and they know they can handle it.

Myself and my colleague Guy Madison (Dutton & Madison, 2017) inadvertently provided evidence for the Finnish inferiority complex in a study we did of every marriage between a Finn and a foreigner that took place in Finland in the year 2013. On average, males and females operate different sexual selection strategies. Males have nothing to lose from the sexual encounter, so it makes sense for them, if they can get away with it, to have as much sex as possible with as many different women as possible in order to maximise the probability that their genes will be passed on. Accordingly, they select for youth and beauty, as these are markers of fertility and health. The essence of beauty is a symmetrical face and a such face implies a low level of mutant genes and thus sound genetic health. Females operate differently. As we discussed briefly earlier, they have a great deal to lose from the sexual encounter, because they can become pregnant, which carries with it a range of social and physical costs. This makes them more selective. Specifically, they are sexually attracted to high status men as these men will have the resources to provide for them and their child, meaning that both of them are more likely to survive (Buss, 1989). So, socioeconomically, women ‘marry up’ (hypergamously) and men ‘marry down’ (hypogamously). We would expect that nationality would be an aspect of status. We tested this by ranking different nationalities based on various criteria and especially how wealthy a country was. We predicted that, among marriages between a Finn and a foreigner, Finnish women would to a greater extent marry men that were from countries ranked as higher status than Finland while Finnish men would disproportionately marry women from lower status countries. This is, overall, what we found. However, we specifically found that, whatever the objective national status differences, Finnish women married Western European and Anglophone (USA, Canada and so on) men while Finnish men married Eastern European and East Asian (including Japanese) women. This would imply, whatever the economic reality, that Finns regard themselves as inferior to pretty much all Western Europeans. It also indicates that the Japanese – who are far wealthier than the Finns – regard themselves as inferior to the Finns, presumably because there is some idolization of whiteness or, possibly, as has been argued by a Japanese anthropologist, the Japanese specifically adore Finnish culture (Mitsui, 2012).

write animal stories. This one was called Dialogues Between a Cow and a Filly; a meditation on ethics, you might say; it had been inspired by a short business trip to Brittany. Here’s a key passage from it: ‘Let us first consider the Breton cow: all year round she thinks of nothing but grazing, her glossy muzzle ascends and descends with impressive regularity, and no shudder of anguish comes to trouble the wistful gaze of her light-brown eyes. All that is as it ought to be, and even appears to indicate a profound existential oneness, a decidedly enviable identity between her being-in-the-world and her being-in-itself. Alas, in this instance the philosopher is found wanting, and his conclusions, while based on a correct and profound intuition, will be rendered invalid if he has not previously taken the trouble of gathering documentary evidence from the naturalist. In fact the Breton cow’s nature is duplicitous. At certain times of the year (precisely determined by the inexorable functioning of genetic programming) an astonishing revolution takes place in her being. Her mooing becomes more strident, prolonged, its very harmonic texture modified to the point of recalling at times, and astonishingly so, certain groans which escape the sons of men. Her movements become more rapid, more nervous, from time to time she breaks into a trot. It is not simply her muzzle, though it seems, in its glossy regularity, conceived for reflecting the abiding presence of a mineral passivity, which contracts and twitches under the painful effect of an assuredly powerful desire. ‘The key to the riddle is extremely simple, and it is that what the Breton cow desires (thus demonstrating, and she must be given credit here, her life’s one desire) is, as the breeders say in their cynical parlance, “to get stuffed”. And stuff her they do, more or less directly; the artificial insemination syringe can in effect, whatever the cost in certain emotional complications, take the place of the bull’s penis in performing this function. In both cases the cow calms down and returns to her original state of earnest meditation, except that a few months later she will give birth to an adorable little calf. Which, let it be said in passing, means profit for the breeder.’ * The breeder, of course, symbolized God. Moved by an irrational sympathy for the filly, he promised her, starting from the next chapter, the everlasting delight of numerous stallions, while the cow, guilty of the sin of pride, was to be gradually condemned to the dismal pleasures of artificial fertilization. The pathetic mooing of the ruminant would prove incapable of swaying the judgment of the Great Architect. A delegation of sheep, formed in solidarity, had no better luck. The God presented in this short story was not, one observes, a merciful God.

Successful con men are treated with considerable respect in the South. A good slice of the settler population of that region were men who’d been given a choice between being shipped off to the New World in leg-irons and spending the rest of their lives in English prisons. The Crown saw no point in feeding them year after year, and they were far too dangerous to be turned loose on the streets of London—so, rather than overload the public hanging schedule, the King’s Minister of Gaol decided to put this scum to work on the other side of the Atlantic, in The Colonies, where cheap labor was much in demand. Most of these poor bastards wound up in what is now the Deep South because of the wretched climate. No settler with good sense and a few dollars in his pocket would venture south of Richmond. There was plenty of opportunity around Boston, New York, and Philadelphia—and by British standards the climate in places like South Carolina and Georgia was close to Hell on Earth: swamps, alligators, mosquitoes, tropical disease... all this plus a boiling sun all day long and no way to make money unless you had a land grant from the King... So the South was sparsely settled at first, and the shortage of skilled labor was a serious problem to the scattered aristocracy of would-be cotton barons who’d been granted huge tracts of good land that would make them all rich if they could only get people to work it. The slave-trade was one answer, but Africa in 1699 was not a fertile breeding ground for middle-management types... and the planters said it was damn near impossible for one white man to establish any kind of control over a boatload of black primitives. The bastards couldn’t even speak English. How could a man get the crop in, with brutes like that for help? There would have to be managers, keepers, overseers: white men who spoke the language, and had a sense of purpose in life. But where would they come from? There was no middle class in the South: only masters and slaves... and all that rich land lying fallow. The King was quick to grasp the financial implications of the problem: The crops must be planted and harvested, in order to sell them for gold—and if all those lazy bastards needed was a few thousand half-bright English-speaking lackeys in order to bring the crops in... hell, that was easy: Clean out the jails, cut back on the Crown’s grocery bill, jolt the liberals off balance by announcing a new “Progressive Amnesty” program for hardened criminals.... Wonderful. Dispatch royal messengers to spread the good word in every corner of the kingdom; and after that send out professional pollsters to record an amazing 66 percent jump in the King’s popularity... then wait a few weeks before announcing the new 10 percent sales tax on ale. That’s how the South got settled. Not the whole story, perhaps, but it goes a long way toward explaining why George Wallace is the Governor of Alabama. He has the same smile as his great-grandfather—a thrice-convicted pig thief from somewhere near Nottingham, who made a small reputation, they say, as a jailhouse lawyer, before he got shipped out. With a bit of imagination you can almost hear the cranky little bastard haranguing his fellow prisoners in London jail, urging them on to revolt: “Lissen here, you poor fools! There’s not much time! Even now—up there in the tower—they’re cookin up some kind of cruel new punishment for us! How much longer will we stand for it? And now they want to ship us across the ocean to work like slaves in a swamp with a bunch of goddamn Hottentots! “We won’t go! It’s asinine! We’ll tear this place apart before we’ll let that thieving old faggot of a king send us off to work next to Africans! “How much more of this misery can we stand, boys? I know you’re fed right up to here with it. I can see it in your eyes— pure misery! And I’m tellin’ you, we don’t have to stand for it!...