Fields Of Barley Quotes

Do you remember the Shire, Mr. Frodo? It'll be spring soon. And the orchards will be in blossom. And the birds will be nesting in the hazel thicket. And they'll be sowing the summer barley in the lower fields... and eating the first of the strawberries with cream. Do you remember the taste of strawberries?

For years now I've kind of operated under an informal shopping cycle. A bit like a farmer's crop rotation system. Except, instead of wheat, maize, barley, and fallow, mine pretty much goes clothes, makeup shoes, and clothes (I don't bother with fallow). Shopping is actually very similar to farming a field. You can't keep buying the same thing, you have to have a bit of variety. Otherwise you get bored and stop enjoying yourself.

Beasts of England, beasts of Ireland, Beasts of every land and clime, Hearken to my joyful tidings Of the golden future time. Soon or late the day is coming, Tyrant Man shall be o'erthrown, And the fruitful fields of England Shall be trod by beasts alone. Rings shall vanish from our noses, And the harness from our back, Bit and spur shall rust forever, Cruel whips shall no more crack. Riches more than mind can picture, Wheat and barley, oats and hay, Clover, beans, and mangel-wurzels, Shall be ours upon that day. Bright will shine the fields of England, Purer shall its water be, Sweeter yet shall blow its breezes On the day that sets us free. For that day we all must labour, Though we die before it break; Cows and horses, geese and turkeys, All must toils for freedom's sake. Beasts of England, beasts of Ireland, Beasts of every land and clime, Hearken well and spread my tidings Of the golden future time.

You'll remember me when the west wind moves Upon the fields of barley You can tell the sun in his jealous sky When we walked in fields of gold

Today the Somme is a peaceful but sullen place, unforgetting and unforgiving. ... To wander now over the fields destined to extrude their rusty metal fragments for centuries is to appreciate in the most intimate way the permanent reverberations of July, 1916. When the air is damp you can smell rusted iron everywhere, even though you see only wheat and barley.

On either side the river lie Long fields of barley and of rye, That clothe the wold and meet the sky; And through the field the road runs by To many-towered Camelot.

Oh, Frith help me!” said Fiver, trembling. “I can smell him from here. He terrifies me.” “Oh, Fiver, don’t be absurd! He just smells the same as the rest of them.” “He smells like barley rained down and left to rot in the fields. He smells like a wounded mole that can’t get underground.” “He smells like a big, fat rabbit to me, with a lot of carrots inside. But I’ll come with you.

Laila remembered how Mammy had dropped to the ground, how she’d screamed, torn at her hair. But Laila couldn’t even manage that. She could hardly move. She could hardly move a muscle. She sat on the chair instead, hands limp in her lap, eyes staring at nothing, and let her mind fly on. She let it fly on until it found the place, the good and safe place, where the barley fields were green, where the water ran clear and the cottonwood seeds danced by the thousands in the air; where Babi was reading a book beneath an acacia and Tariq was napping with his hands laced across his chest, and where she could dip her feet in the stream and dream good dreams beneath the watchful gaze of gods of ancient, sun-bleached rock.

When you look out across the fields And you both see the same star Pitching its tent on the point of the steeple — That is the time to set out on your journey, With half a loaf and your mother’s blessing. Leave behind the places that you knew: All that you leave behind you will find once more, You will find it in the stories; The sleeping beauty in her high tower With her talking cat asleep Solid beside her feet — you will see her again. When the cat wakes up he will speak in Irish and Russian And every night he will tell you a different tale About the firebird that stole the golden apples, Gone every morning out of the emperor’s garden, And about the King of Ireland’s Son and the Enchanter’s Daughter. The story the cat does not know is the Book of Ruth And I have no time to tell you how she fared When she went out at night and she was afraid, In the beginning of the barley harvest, Or how she trusted to strangers and stood by her word: You will have to trust me, she lived happily ever after.

Sick on a journey - over parched fields dreams wander on.

Essex has her bride’s gown on: there’s cow parsley frothing by the road and daisies on the common, and the hawthorn’s dressed in white; wheat and barley fatten in the fields, and bindweed decks the hedges.

Consider Ruth’s evening walk from the barley fields to town. That difficult walk home must have reminded her how alone she was; not because she was new in Bethlehem, but because she was tired, carrying a heavy bag of grain, with no husband to help her. Michael Ben Zehabe, Ruth: a woman’s guide to husband material, pg 71

Like Barley Bending" Like barley bending In low fields by the sea, Singing in hard wind Ceaselessly; Like barley bending And rising again, So would I, unbroken, Rise from pain; So would I softly, Day long, night long, Change my sorrow Into song.

Much has been written on the excellence of bats' navigation equipment. It is all false. Tropical bats spend their entire time flying into obstacles with a horrible thudding noise. They specialize in slamming into walls and falling, fluttering onto your face. As my own 'piece of equipment essential for the field' I would strongly recommend a tennis racket; it is devastatingly effective in clearing a room of bats.

Grace loved the wildness of the wind, the way it whispered through the barley fields and sent ripples rushing along the rivers and lakes, and the clouds hurtling across the sky. To a girl who had spent her childhood outdoors, the wind brought a feeling of reckless freedom, reminding her that she was alive, feeding her soul with a new energy.

Old Barley might be as old as thee hills, and might swear like a whole field of troopers, but there were redeeming youth and trust and hope enough in Chinks's Basin to fill it to overflowing.

On the eleventh day, it finally stopped raining. Musashi chafed to be out in the open, but it was another week before they were able to return to work under a bright sun. The field they had so arduously carved out of the wilderness had disappeared without a trace; in its place were rocks, and a river where none had been before. The water seemed to mock them just as the villagers had. Iori, seeing no way to reclaim their loss, looked up and said, “This place is beyond hope. Let’s look for better land somewhere else.” “No,” Musashi said firmly. “With the water drained off, this would make excellent farmland. I examined the location from every angle before I chose it.” “What if we have another heavy rain?” “We’ll fix it so the water doesn’t come this way. We’ll lay a dam from here all the way to that hill over there.” ‘That’s an awful lot of work.” “You seem to forget that this is our dōjō. I’m not giving up a foot of this land until I see barley growing on it.” Musashi carried on his stubborn struggle throughout the winter, into the second month of the new year. It took several weeks of strenuous labor to dig ditches, drain the water off, pile dirt for a dike and then cover it with heavy rocks. Three weeks later everything was again washed away. “Look,” Iori said, “we’re wasting our energy on something impossible. Is that the Way of the Sword?” The question struck close to the bone, but Musashi would not give in. Only a month passed before the next disaster, a heavy snowfall followed by a quick thaw. Iori, on his return from trips to the temple for food, inevitably wore a long face, for the people there rode him mercilessly about Musashi’s failure. And finally Musashi himself began to lose heart. For two full days and on into a third, he sat silently brooding and staring at his field. Then it dawned on him suddenly. Unconsciously, he had been trying to create a neat, square field like those common in other parts of the Kanto Plain, but this was not what the terrain called for. Here, despite the general flatness, there were slight variations in the lay of the land and the quality of the soil that argued for an irregular shape. “What a fool I’ve been,” he exclaimed aloud. “I tried to make the water flow where I thought it should and force the dirt to stay where I thought it ought to be. But it didn’t work. How could it? Water’s water, dirt’s dirt. I can’t change their nature. What I’ve got to do is learn to be a servant to the water and a protector of the land.” In his own way, he had submitted to the attitude of the peasants. On that day he became nature’s manservant. He ceased trying to impose his will on nature and let nature lead the way, while at the same time seeking out possibilities beyond the grasp of other inhabitants of the plain. The snow came again, and another thaw; the muddy water oozed slowly over the plain. But Musashi had had time to work out his new approach, and his field remained intact. “The same rules must apply to governing people,” he said to himself. In his notebook, he wrote: “Do not attempt to oppose the way of the universe. But first make sure you know the way of the universe.

I am that man, the sum of him, the all of him, the hairless biped who struggled upward from the slime and created love and law out of the anarchy of fecund life that screamed and squalled in the jungle. I am all that that man was and did become. I see myself, through the painful generations, snaring and killing the game and the fish, clearing the first fields from the forest, making rude tools of stone and bone, building houses of wood, thatching the roofs with leaves and straw, domesticating the wild grasses and meadow roots, fathering them to become the progenitors of rice and millet and wheat and barley and all manner of succulent edibles, learning to scratch the soil, to sow, to reap, to store, beating out the fibers of plants to spin into thread and to weave into cloth, devising systems of irrigation, working in metals, making markets and trade routes, building boats, and founding navigation—ay, and organizing village life, welding villages to villages till they became tribes, welding tribes together till they became nations, ever seeking the laws of things, ever making the laws of humans so that humans might live together in amity and by united effort beat down and destroy all manner of creeping, crawling, squalling things that might else destroy them.

The men went into the barley fields at daybreak. All morning, they scythed the rippling grass with great howling strokes, and then they spread the stalks to dry. Their rakes went to and fro with a monstrous hiss. The sun was a live thing, throwing its hot arms over their necks. Their feeble shadows hid at their feet, their faces glowed with sweat and sunburn.

You always think the barley is more plentiful in another man’s field, but it’s no better out there, Aethon, I promise you,” said the crone. “Bandits wait around every corner to bash your skull and ghouls lurk in the shadows, hoping to drink your blood. Here you have cheese, wine, your friends, and your flock. What you already have is better than what you so desperately seek.

THE ANTHEM OF HOPE Tiny footprints in mud, metal scraps among thistles Child who ambles barefooted through humanity’s war An Elderflower in mud, landmines hidden in bristles Blood clings to your feet, your wee hands stiff and sore You who walk among trenches, midst our filth and our gore Box of crayons in hand, your tears tumble like crystals Gentle, scared little boy, at the heel of Hope Valley, The grassy heel of Hope Valley. And the bombs fall-fall-fall Down the slopes of Hope Valley Bayonets cut-cut-cut Through the ranks of Hope Valley Napalm clouds burn-burn-burn All who fight in Hope Valley, All who fall in Hope Valley. Bullets fly past your shoulder, fireflies light the sky Child who digs through the trenches for his long sleeping father You plant a kiss on his forehead, and you whisper goodbye Vain corpses, brave soldiers, offered as cannon fodder Nothing is left but a wall; near its pallor you gather Crayon ready, you draw: the memory of a lie Kind, sad little boy, sketching your dream of Hope Valley Your little dream of Hope Valley. Missiles fly-fly-fly Over the fields of Hope Valley Carabines shoot-shoot-shoot The brave souls of Hope Valley And the tanks shell-shell-shell Those who toiled for Hope Valley, Those who died for Hope Valley. In the light of gunfire, the little child draws the valley Every trench is a creek; every bloodstain a flower No battlefield, but a garden with large fields ripe with barley Ideations of peace in his dark, final hour And so the child drew his future, on the wall of that tower Memories of times past; your tiny village lush alley Great, brave little boy, the future hope of Hope Valley The only hope of Hope Valley. And the grass grows-grows-grows On the knolls of Hope Valley Daffodils bloom-bloom-bloom Across the hills of Hope Valley The midday sun shines-shines-shines On the folk of Hope Valley On the dead of Hope Valley From his Aerodyne fleet The soldier faces the carnage Uttering words to the fallen He commends their great courage Across a wrecked, tower wall A child’s hand limns the valley And this drawing speaks volumes Words of hope, not of bally He wipes his tears and marvels The miracle of Hope Valley The only miracle of Hope Valley And the grass grows-grows-grows Midst all the dead of Hope Valley Daffodils bloom-bloom-bloom For all the dead of Hope Valley The evening sun sets-sets-sets On the miracle of Hope Valley The only miracle of Hope Valley (lyrics to "the Anthem of Hope", a fictional song featured in Louise Blackwick's Neon Science-Fiction novel "5 Stars".

Kore stood amidst the the sheaves of barley to wave Demeter over, then crouched again and poked her finger into the soil. Dark green leaves shot out in every direction, and she circled her wrist upward, raising a stalk out of the earth. She stood slowly. The plant crept toward her hand. Kore splayed her fingers wide and a purple blossom sprang from the thorny stalk. "Oh, Kore, if you grow a thistle in the barley field, someone might prick their finger." "Wait," Kore said, smiling. "Just watch." A fiery copper butterfly fluttered on the warm breeze and alighted on the blossom. Demeter smiled. "You see? I saw her wandering in the barley and made her a home. You don't mind, do you?" "My sweet, clever girl, of course I don't." Demeter hugged Kore. The butterfly folded its wings, fed and content. "My thistle won't interfere with the harvest, will it?" Kore knit her brows. "Not in the slightest." The butterfly spread its wings, sunlight catching them as they fanned. "I don't think she will be alone for long. Surely a good mate will come looking for her.

10- We went walking along the footpaths that snaked through vineyards and barley fields, looking down at our own shadows each preoccupied with our own thoughts. Mostly we wandered. There wasn’t much in the way of a tourist industry on Tinos in those days. It was a farming Island, really people living off their cows and goats and olive trees and wheat.We would end up bored, eating lunch somewhere, quietly, in the shade of a tree or a windmill, looking between bites at the ravines, the fields of thorny bushes, the mountains the sea.

But, in Moon Cottage, they are still asleep. I let myself in quietly and make a pot of tea, and take it outside, to sit under the apple tree and feel pleased. In the Buttercup field, one of the newest calves born a couple of nights ago, feeds and nuzzles and then wanders a yard or two away from its mother. It is white as milk, huge-eyed. The wrens are flying in and out of the woodshed and the bluetits in and out of a hole in the wall, by some guttering. Over the fields and farms and rooftops of Barley, the sun climbs and climbs. The dew has almost dried. The best of the day is done.

Because, Renisenb, it is so easy and it costs so little labour to write down ten bushels of barley, or a hundred head of cattle, or ten fields of spelt—and the thing that is written will come to seem like the real thing, and so the writer and the scribe will come to despise the man who ploughs the fields and reaps the barley and raises the cattle—but all the same the fields and the cattle are real—they are not just marks of ink on papyrus. And when all the records and all the papyrus rolls are destroyed and the scribes are scattered, the men who toil and reap will go on, and Egypt will still live.

After the sprout had broken through the (surface of) the ground," the handbook continues, the farmer should say a prayer to Ninkilim, the goddess of field mice and vermin, lest they harm the growing grain; he should also scare off the flying birds. When the barley has grown sufficiently to fill the narrow bottoms of the furrows, it is time to water it; and when it "stands high as (the straw of) a mat in the middle of a boat," it is time to water it a second time. He is to water it a third time when it is "royal" barley, that is, when it has reached its full height. Should he then notice a reddening of the wet grain, it is the dread samana-dis- ease, which endangers the crops. If the barley is doing well, however, he is to water it a fourth time and thus obtain an extra yield of 10 per cent.

Most of what presents itself to us in the marketplace as a product is in truth a web of relationships, between people, yes, but also between ourselves and all the other species on which we still depend. Eating and drinking especially implicate us in the natural world in ways that the industrial economy, with its long and illegible supply chains, would have us forget. The beer in that bottle, I'm reminded as soon as I brew it myself, ultimately comes not from a factory but from nature - from a field of barley snapping in the wind, from a hops vine clambering over a trellis, from a host of invisible microbes feasting on sugars. It took the carefully orchestrated collaboration of three far-flung taxonomic kingdoms - plants, animals, and fungi - to produce that ale. To make it yourself once in a while, to handle the barley and inhale the aroma of hops and yeast, becomes, among other things, a form of observance, a weekend ritual of remembrance.

The severe frost last February destroyed many branches as well as young trees that had already been full of sap as a result of the warm weather. In addition to this punishment by God, there is another one, namely, an unbelievable number of caterpillar-type worms which do very great damage to our wheat, barley, and oats. They also eat down to the ground the Indian corn sprouts and whatever young plants we have in our gardens. It would be even worse except for the birds, particularly the starlings, which fly over the fields in large numbers and eat the worms. . . . Last month the unusually large number of worms threatened to ruin our crops completely, but it pleased God (for, according to the Second Book of Chronicles 7:13, He commands the locusts to devour the land and, according to Verse 14, He promises to heal it) that a large number of starlings and other small birds came to the fields and gradually ate all the worms. Thanks be to God for His merciful regime!

The researchers actually found that the number of animals killed directly by farmers at harvest time was fairly small. One of their experiments, for example, examined the survival rates of thirty-three radio-collared mice before and after harvest. Only one mouse was killed by the combine harvester, a death rate of three percent. After the harvest, the scientists went on to track eight mice during hay bailing. This phase of cultivation killed zero mice. A third experiment involved stubble burning, when the remaining hay stalks are set alight to clear the field. Here the researchers did find a significant death rate, affecting two out of five mice they tracked, or forty percent.18 But not only is that figure lower than the fifty-two percent mortality rate Davis derives from the study, the researchers themselves note that it is difficult to draw any conclusions from an experiment with such a small sample size. It should also be noted that burning is not an inevitable aspect of wheat or barley cultivation.

The field mice spent their days scampering through the tall grasses and collecting fairyberries and beanstalk seeds. The stable mice helped themselves to oats and barley from the horse stalls, and built nests of straw from the Pegasus pen. The barn mice sat on the rafters, playing their fiddles and enjoying the grains they'd snatched from the golden goose's coop. The pantry mice were the happiest of all because they spent their days sleeping and their nights gorging on a plentiful supply of delicacies. They were the plumpest of mice, roll-poly critters who slumbered in the pantry during the day, then awoke after the kitchen had closed. A lazy waddle beneath the Castleteria tables would yield a cornucopia of delights- thronecake crumbs, hot cross bun bits, and pieces of pickled-plum tart.

lanes. The mill wheel on the horizon turning its daily grind as chimneys breathed tendrils of smoke into the Wiltshire sky and smartly attired gentlemen played cricket on the Barley Field. Nothing now. Not even the distant din of agricultural equipment ploughing the fields. Just silence. Heavy. Oppressive. I glimpsed something then, a quick movement at the very edge of my field of vision. There were enough trees in the churchyard; it might easily have been a branch stirring on the wind . . . I looked to the great elm tree at the far end of the churchyard and saw, in the shadow cast by its overhanging branches, an ornate memorial stone fashioned from smooth white marble in the shape of a lamb. On either side of the lamb were two stone urns. Something told me there was only one family in Imber who could have afforded such a monument. With weather-worn angels looming on all sides of me, I crossed the churchyard to examine the impressive monument, and wasn’t surprised to find I was right. IN LOVING MEMORY OF PIERRE HOWISON HARTWELL APRIL 1925 – OCTOBER 1930

She shot up like one of the weeds in the barley field and grew tender breast buds.

Beasts of England, beasts of Ireland, Beasts of every land and clime, Hearken to my joyful tidings Of the golden future time. Soon or late the day is coming, Tyrant Man shall be o’erthrown, And the fruitful fields of England Shall be trod by beasts alone. Rings shall vanish from our noses, And the harness from our back, Bit and spur shall rust forever, Cruel whips no more shall crack. Riches more than mind can picture, Wheat and barley, oats and hay, Clover, beans, and mangel-wurzels Shall be ours upon that day. Bright will shine the fields of England, Purer shall its waters be, Sweeter yet shall blow its breezes On the day that sets us free. For that day we all must labour, Though we die before it break; Cows and horses, geese and turkeys, All must toil for freedom’s sake. Beasts of England, beasts of Ireland, Beasts of every land and clime, Hearken well and spread my tidings Of the golden future time.

a combination of all childhood memory / fields of / rice / sugarcane / wheat / barley / cows & buffaloes tilling soil / the red light / of dawn / and tomato plants...

Life has now become an unending stream of gratitude, flowing through the fields of lavender and yellow barley

Scientists have long observed that virtually all plants are highly sensitive to touch of any kind, and will change their growth accordingly. They even have a word for this phenomenon: thigmomorphogenesis. Darwin described touch sensitivity in plants in the late 1800s, but the phenomenon has been known to farmers for much longer. In traditional agricultural practices from many regions, whipping, prodding, or otherwise flagellating certain crop plants was thought to induce heartier growth, or help prevent a plague of pests. In the 1970s and ’80s, a plant physiologist in Ohio more or less confirmed this folk knowledge by stroking the stems of plants in a greenhouse each day. Mordecai Jaffe, or “Mark” to most people, found that repeatedly pestering plants made them tougher. He began his investigation by fastidiously stroking several varieties of rather ordinary plants: barley, cucumber, common bean, castor bean, and English mandrake. If he stroked a plant once, it wouldn’t change. But if he stroked them over and over, for about ten seconds once or twice a day, they would change quite a lot. The response was fast: within three minutes of his beginning to rub its stem, the plant would slow or even cease elongating, which it was otherwise doing all the time. When Jaffe stopped stroking the plant, it would begin to elongate rapidly, even faster than its normal growth rate, as if making up for lost time. In Cherokee wax bean plants, the stroked stems would grow girthier, and harden. It becomes impossible not to make jokes about this, but it was also serious business: Jaffe coined the word “thigmomorphogenesis,” and a whole new field of plant touch studies was born.

My love My love stood on the verge of something beautiful, about to happen in life And it has been just the rustling of the leaves from the trees The old song sang the memories of yesterday Nothing can save the day But the cold, night That soothes and mends broken hearts While the birds sleep and the moon shines And the waves come crashing to the shore Like some bad dream on a sweltering night My love longed and my heart panted My mind created the perfect love story My soul longed to belong only to her As the flowers bloom in the spring My heart is still filled with love My soul is full of hope And yet the soft songs of life Twist their words in images It struck my heart as if it were a knife Now life has become one of long gratitude In the endless fields of lavender. And yellow barley Life has broken the very spirit that roamed in the fields of life, like an untamed spirit like the wind, Like the clouds, like the sun, that rises and sets, like the moon that shines so bright and yellow, like a beautiful sleep that resets the body and galvanizes the soul We are just flashes of thoughts and feelings That keeps flowing out of our souls Kenan Hudaverdi 18.10.2017

The domestication of grain was accompanied by an equally radical innovation in the preparation of food: the invention of bread. In an endless variety of forms, from the unleavened wheat or barley of the Near East to the corn tortillas of the Mexicans and the yeast-risen bread of later cultures, bread has been up to now the center of every diet. No other form of food is so acceptable, so transportable, or so universal. "Give us this day our daily bread" became a universal prayer, and so venerated was this food, as the very flesh of God, that to cut it with a knife is still, in some cultures, a sacrilege. Daily bread brought a security in the food supply that had never before been possible. Despite seasonal fluctuations in yield due to floods or droughts, the cultivation of grains made man assured of his daily nourishment, provided he worked steadily and consecutively, as he had never been certain of the supply of game or his luck in killing it. With bread and oil, bread and butter, or bread and bacon, neolithic cultures had the backbone of a balanced diet, rich in energy, needing only fresh garden produce to be entirely adequate. With this security, it was possible to look ahead and plan ahead with confidence. Except in the tropical areas, where soil regeneration was not mastered, groups could now remain rooted in one spot, surrounded by fields under permanent cultivation, slowly making improvements in the landscape, digging ditches and irrigation canals, making terraces, planting trees, which later generations would be grateful for. Capital accumulation begins at this point: the end of hand-to-mouth living. With the domestication of grains, the future became predictable as never before; and the cultivator not merely sought to retain the ancestral past, but to expand all his present possibilities: once the daily bread was assured, those wider migrations and transplantations of men, which made the country town and the city possible, speedily followed.

For the rest of her life, she lives in a low, dark house of white stone. It has a wide tiled roof and a hawthorn bush to ward off lightning. Outdoors, she wears a full green flannel skirt and a pointy hood. She is more prolific than the fields, which produce a crop of barley or rye only once every two years.

The town is described in this story as the “House of Bread” (in Arabic, the name means “House of Meat”).[7] The two women arrived in time for the harvest, and Ruth started working in the barley fields surrounding Bethlehem. There she met a man named Boaz, who first helped her acquire land in the town and later had a child with her.[8] This child, Obed, was the father of Jesse, the father of David who was born in Bethlehem and who would later become the second King of Israel.[9] David was anointed king by the prophet Samuel in Bethlehem.

By the sixth century BCE, the Aryans had reached the eastern Gangetic basin, a region with higher rainfall and even greater agricultural yield. They were now able to grow rice, fruit, cereal, sesame, millet, wheat, grains, barley, and with this enhanced surplus, support more elaborate states.49

These two disagreed at every point where disagreement was possible. If one of them suggested sowing a bigger acreage with barley, the other was certain to demand a bigger acreage of oats, and if one of them said that such and such a field was just right for cabbages, the other would declare that it was useless for anything except roots. Each had his own following, and there were some violent debates.

heads held up above the waterline. He left me on the far side. Suddenly the simple quietness of the world returned to me: a few birds, some children playing at the water’s edge, the occasional calls of women working in the fields. No other boats were approaching or landing here. The sun, slowly descending towards the western cliffs, guided me towards the general area where the fort lay. I set off between the fields of emmer and barley. How immaculate they were, tended to perfection over all time as if the fields themselves were worshipped gods. At one point a group of men riding donkeys appeared ahead of me, but we nodded and continued without attending much to one another. The track between the fields

The priestess of the temple is called Anaitis, and she has just the most fabulous line in earthy, hunky sexiness that you will ever see. My goodness, if ever there was a woman for caressing in a field of barley it is her – but alas, she does not see herself in that way, for as Autonoe approaches the lady with autumn hair who stands in the porch of the shrine, Anaitis folds her arms and tuts: “What’s happened now?

Do you remember the Shire, Mr. Frodo? It'll be spring soon. And the orchards will be in blossom. And the birds will be nesting in the hazel thicket. And they'll be sowing the summer barley in the lower fields... and eating the first of the strawberries with cream.

Looking out on the field that morning, I didn’t believe we could finish the cut. It was too big a job and I was too small a helper. But because I loved Pat and loved the farm and the Droim, because I loved that crop of barley and couldn’t stand to see it spoiled, I was prepared to try. I took a deep breath and a first step and both eventually led me to the knowledge that I was capable of things bigger than I’d imagined.

If you go further into some of those rural places, you'll see people who can't even get one meal a day, whether it's millet rice or barley. It won't do to look down on people like that. Try looking at them upside down! To you, we look like dogs or pigs living like this, but if you got to know us, you'd see that we actually live like gods. You can't compare us to your salarymen. Those people in Seoul who live on stone fields full of smoke? See how I look, how other people look. Our faces are not pale and wan like you, are they? If that's not living like the gods, what is?

In the Indus Valley, the Nile Valley, and Mesopotamia, the land between the Tigris and the Euphrates, barley-wheat cuisine supported small cities by 3000 B.C.E., as millet cuisine supported them in the Yellow River Valley.19 The cuisine of Mesopotamia is the best known of the barley-wheat cuisines, already thousands of years old in 1000 B.C.E. It was prepared in cities and villages on the flat plain, hot and parched much of the year, partly marshy and covered with reeds, the home of fish and waterfowl, featureless except for the channels bringing water to irrigate the fields and the date palms lining the pathways between the fields. The abundance of rich soil and water for growing barley and wheat outweighed the lack of timber, building stone, and other resources. The poor, including foot soldiers, prisoners, construction workers, and servants, survived almost exclusively on barley dishes, receiving roughly made conical pottery bowls containing about two liters (a little over eight cups) of barley grains, porridge, or bread daily. They ate these with a little salt and dried fish. Their diet was so meager that a popular saying went: “When a poor man has died, do not try to revive him. When he had bread, he had no salt; when he had salt, he had no bread.”20