Fields Of Corn Quotes

There are times when solitude is better than society, and silence is wiser than speech. We should be better Christians if we were more alone, waiting upon God, and gathering through meditation on His Word spiritual strength for labour in his service. We ought to muse upon the things of God, because we thus get the real nutriment out of them. . . . Why is it that some Christians, although they hear many sermons, make but slow advances in the divine life? Because they neglect their closets, and do not thoughtfully meditate on God's Word. They love the wheat, but they do not grind it; they would have the corn, but they will not go forth into the fields to gather it; the fruit hangs upon the tree, but they will not pluck it; the water flows at their feet, but they will not stoop to drink it. From such folly deliver us, O Lord. . . .

Picture a tall, dark figure, surrounded by cornfields... NO, YOU CAN'T RIDE A CAT. WHO EVER HEARD OF THE DEATH OF RATS RIDING A CAT? THE DEATH OF RATS WOULD RIDE SOME KIND OF DOG. Picture more fields, a great horizon-spanning network of fields, rolling in gentle waves... DON'T ASK ME I DON'T KNOW. SOME KIND OF TERRIER, MAYBE. ...fields of corn, alive, whispering in the breeze... RIGHT, AND THE DEATH OF FLEAS CAN RIDE IT TOO. THAT WAY YOU KILL TWO BIRDS WITH ONE STONE. ...awaiting the clockwork of the seasons. METAPHORICALLY.

She may be lying in bed reading a book, she may be making love with a prize fighter, or she may be running like mad through a field of stubble, one shoe one, one shoe off, a man named Corn Cob pursuing her hotly. Wherever she is I am standing in complete darkness; her absence blots me out.

We’re teenagers in a magical land following a dead girl and a disappearing girl into a field of organic, pesticide-free candy corn,” said Kade. “I think weird is a totally reasonable response to the situation. We’re whistling through the graveyard to keep ourselves from totally losing our shit.

What is the price of Experience? Do men buy it for a song? Or wisdom for a dance in the street? No, it is bought with the price Of all that a man hath, his house, his wife, his children Wisdom is sold in the desolate market where none come to buy And in the wither'd field where the farmer ploughs for bread in vain It is an easy thing to triumph in the summer's sun And in the vintage and to sing on the waggon loaded with corn It is an easy thing to talk of patience to the afflicted To speak the laws of prudence to the homeless wanderer To listen to the hungry raven's cry in wintry season When the red blood is fill'd with wine and with the marrow of lambs

Ah, those days...for many years afterwards their happiness haunted me. Sometimes, listening to music, I drift back and nothing has changed. The long end of summer. Day after day of warm weather, voices calling as night came on and lighted windows pricked the darkness and, at day-break, the murmur of corn and the warm smell of fields ripe for harvest. And being young. If I'd stayed there, would I always have been happy? No, I suppose not. People move away, grow older, die, and the bright belief that there will be another marvelous thing around each corner fades. It is now or never; we must snatch at happiness as it flies.

Farming looks mighty easy when your plow is a pencil and you're a thousand miles from the corn field.” —Dwight D. Eisenhower

Nothing rekindles my spirits, gives comfort to my heart and mind, more than a visit to Mississippi... and to be regaled as I often have been, with a platter of fried chicken, field peas, collard greens, fresh corn on the cob, sliced tomatoes with French dressing... and to top it all off with a wedge of freshly baked pecan pie.

The problem of why God created the universe still troubles thinking men; but if we cannot know why, we can at least know that He did not bring His worlds into being to meet some unfulfilled need in Himself, as a man might build a house to shelter him against the winter cold or plant a field of corn to provide him with necessary food. The word 'necessary' is wholly foreign to God.

Then summer came. A summer limp with the weight of blossomed things. Heavy sunflowers weeping over fences; iris curling and browning at the edges far away from their purple hearts; ears of corn letting their auburn hair wind down to their stalks. AND THE BOYS. The beautiful, beautiful boys who dotted the landscape like jewels, split the air with their shouts in the field, and thickened the river with their shining wet backs. EVEN THEIR FOOTSTEPS LEFT A SMELL OF SMOKE BEHIND!

He loved to saunter through fields of wild oats and corn-flowers, and busied himself with clouds nearly as much as with events.

Here's the thing, say Shug. The thing I believe. God is inside you and inside everybody else. You come into the world with God. But only them that search for it inside find it. And sometimes it just manifest itself even if you not looking, or don't know what you looking for. Trouble do it for most folks, I think. Sorrow, lord. Feeling like shit. It? I ast. Yeah, It. God ain't a he or a she, but a It. But what do it look like? I ast. Don't look like nothing, she say. It ain't a picture show. It ain't something you can look at apart from anything else, including yourself. I believe God is everything, say Shug. Everything that is or ever was or ever will be. And when you can feel that, and be happy to feel that, you've found It. Shug a beautiful something, let me tell you. She frown a little, look out cross the yard, lean back in her chair, look like a big rose. She say, My first step from the old white man was trees. Then air. Then birds. Then other people. But one day when I was sitting quiet and feeling like a motherless child, which I was, it come to me: that feeling of being part of everything, not separate at all. I knew that if I cut a tree, my arm would bleed. And I laughed and I cried and I run all around the house. I knew just what it was. In fact, when it happen, you can't miss it. It sort of like you know what, she say, grinning and rubbing high up on my thigh. Shug! I say. Oh, she say. God love all them feelings. That's some of the best stuff God did. And when you know God loves 'em you enjoys 'em a lot more. You can just relax, go with everything that's going, and praise God by liking what you like. God don't think it dirty? I ast. Naw, she say. God made it. Listen, God love everything you love? and a mess of stuff you don't. But more than anything else, God love admiration. You saying God vain? I ast. Naw, she say. Not vain, just wanting to share a good thing. I think it pisses God off if you walk by the color purple in a field somewhere and don't notice it. What it do when it pissed off? I ast. Oh, it make something else. People think pleasing God is all God care about. But any fool living in the world can see it always trying to please us back. Yeah? I say. Yeah, she say. It always making little surprises and springing them on us when us least expect. You mean it want to be loved, just like the bible say. Yes, Celie, she say. Everything want to be loved. Us sing and dance, make faces and give flower bouquets, trying to be loved. You ever notice that trees do everything to git attention we do, except walk? Well, us talk and talk bout God, but I'm still adrift. Trying to chase that old white man out of my head. I been so busy thinking bout him I never truly notice nothing God make. Not a blade of corn (how it do that?) not the color purple (where it come from?). Not the little wildflowers. Nothing. Now that my eyes opening, I feels like a fool. Next to any little scrub of a bush in my yard, Mr. ____s evil sort of shrink. But not altogether. Still, it is like Shug say, You have to git man off your eyeball, before you can see anything a'tall. Man corrupt everything, say Shug. He on your box of grits, in your head, and all over the radio. He try to make you think he everywhere. Soon as you think he everywhere, you think he God. But he ain't. Whenever you trying to pray, and man plop himself on the other end of it, tell him to git lost, say Shug. Conjure up flowers, wind,water, a big rock. But this hard work, let me tell you. He been there so long, he don't want to budge. He threaten lightening, floods and earthquakes. Us fight. I hardly pray at all. Every time I conjure up a rock, I throw it. Amen

Whenever a state or an individual cited 'insufficient funds' as an excuse for neglecting this important thing or that, it was indicative of the extent to which reality had been distorted by the abstract lens of wealth. During periods of so-called economic depression, for example, societies suffered for want of all manner of essential goods, yet investigation almost invariably disclosed that there were plenty of goods available. Plenty of coal in the ground, corn in the fields, wool on the sheep. What was missing was not materials but an abstract unit of measurement called 'money.' It was akin to a starving woman with a sweet tooth lamenting that she couldn't bake a cake because she didn't have any ounces. She had butter, flour, eggs, milk, and sugar, she just didn't have any ounces, any pinches, any pints. The loony legacy of money was that the arithmetic by which things were measured had become more valuable than the things themselves.

I lie down on many a station platform; I stand before many a soup kitchen; I squat on many a bench;--then at last the landscape becomes disturbing, mysterious, and familiar. It glides past the western windows with its villages, their thatched roofs like caps, pulled over the white-washed, half-timbered houses, its corn-fields, gleaming like mother-of-pearl in the slanting light, its orchards, its barns and old lime trees. The names of the stations begin to take on meaning and my heart trembles. The train stamps and stamps onward. I stand at the window and hold on to the frame. These names mark the boundaries of my youth.

God abides in men" "God abides in men, These are men who are simple, they are fields of corn... Such men have minds like wide grey skies, they have the grandeur that the fools call emptiness. God abides in men. Some men are not simple, they live in cities among the teeming buildings, wrestling with forces as strong as the sun and the rain. Often they must forgo dream upon dream... Christ walks in the wilderness in such lives. God abides in men, because Christ has put on the nature of man, like a garment, and worn it to his own shape. He has put on everyone's life... to the workman's clothes to the King's red robes, to the snowy loveliness of the wedding garment... Christ has put on Man's nature, and given him back his humanness... God abides in man.

Florida Highway, 1986. Lonely slum. I passed through on low wheels. It was hot outside. Shacks, gas stations that didn't work, dead corn in fields, children on the road, retarded and dulled by the heat. Two girls waved as I passed.

The children had had an argument once about whether there was more grass in the world or more sand, and Roger said that of course there must be more sand because of under the sea; in every ocean all over the world there would be sand, if you looked deep down. But there could be grass too, argued Deborah, a waving grass, a grass that nobody had ever seen, and the colour of that ocean grass would be darker than any grass on the surface of the world, in fields or prairies or people's gardens in America. It would be taller than tress and it would move like corn in the wind. ("The Pool

Life is a field of corn. Literature is the shot glass it distills down into. Lorrie Moore

The people I love the best jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who stand in the line and haul in their places, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine or oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.

Here, I can hear things, the world throbs differently, silence thrums like a chord strummed eons ago, music in the aspen trees and in the firs and burr oaks and even in the fields of drying corn.

Past the flannel plains and blacktop graphs and skylines of canted rust, and past the tobacco-brown river overhung with weeping trees and coins of sunlight through them on the water downriver, to the place beyond the windbreak, where untilled fields simmer shrilly in the A.M. heat: shattercane, lamb's-quarter, cutgrass, sawbrier, nutgrass, jimsonweed, wild mint, dandelion, foxtail, muscadine, spinecabbage, goldenrod, creeping charlie, butter-print, nightshade, ragweed, wild oat, vetch, butcher grass, invaginate volunteer beans, all heads gently nodding in a morning breeze like a mother's soft hand on your cheek. An arrow of starlings fired from the windbreak's thatch. The glitter of dew that stays where it is and steams all day. A sunflower, four more, one bowed, and horses in the distance standing rigid and still as toys. All nodding. Electric sounds of insects at their business. Ale-colored sunshine and pale sky and whorls of cirrus so high they cast no shadow. Insects all business all the time. Quartz and chert and schist and chondrite iron scabs in granite. Very old land. Look around you. The horizon trembling, shapeless. We are all of us brothers. Some crows come overhead then, three or four, not a murder, on the wing, silent with intent, corn-bound for the pasture's wire beyond which one horse smells at the other's behind, the lead horse's tail obligingly lifted. Your shoes' brand incised in the dew. An alfalfa breeze. Socks' burrs. Dry scratching inside a culvert. Rusted wire and tilted posts more a symbol of restraint than a fence per se. NO HUNTING. The shush of the interstate off past the windbreak. The pasture's crows standing at angles, turning up patties to get at the worms underneath, the shapes of the worms incised in the overturned dung and baked by the sun all day until hardened, there to stay, tiny vacant lines in rows and inset curls that do not close because head never quite touches tail. Read these.

The fields that push up the corn, and the water that rushes down the ravine, the juice of the grape, and the life of a man as it flows past him, are all one and the same thing. The sole unity in life is the unity of rhythm. A rhythm to which we all dance; men, apples, ravines, ploughed fields, carts among the corn, houses, horses, and the sun. The stuff that is in you, Gauguin, will pound through a grape tomorrow, because you and the grape are one. When I paint a peasant labouring in the field, I want people to feel the peasant flowing down into the soil, just as the corn does, and the soil flowing up into the peasant. I want them to feel the sun pouring into the peasant, into the field, the corn, the plough, and the horses, just as they all pour back into the sun. When you begin to feel the universal rhythm in which everything on earth moves, you begin to understand life….

Candleford Green was but a small village and there were fields and meadows and woods all around it. As soon as Laura crossed the doorstep, she could see some of these. But mere seeing from a distance did not satisfy her; she longed to go alone far into the fields and hear the birds singing, the brooks tinkling, and the wind rustling through the corn, as she had when a child. To smell things and touch things, warm earth and flowers and grasses, and to stand and gaze where no one could see her, drinking it all in.

If I walked too far and wondered loud enough the fields would change. I could look down and see horse corn and I could hear it then- singing- a kind of low humming and moaning warning me back from the edge. My head would throb and the sky would darken and it would be that night again, that perpetual yesterday lived again. My soul solidifying, growing heavy. I came up to the lip of my grave this way many times but had yet to stare in. I did begin to wonder what the word heaven meant. I thought, if this were heaven, truly heaven, it would be where my grandparents lived. Where my father's father, my favorite of them all, would lift me up and dance with me. I would feel only joy and have no memory, no cornfield and no grave. You can have that,' Franny said to me. 'Plenty of people do.' How do you make the switch?' I asked. It's not as easy as you might think,' she said. 'You have to stop desiring certain answers.' I don't get it.' If you stop asking why you were killed instead of someone else, stop investigating the vaccum left by your loss, stop wondering what everyone left on Earth is feeling,' she said, 'you can be free. Simply put, you have to give up on Earth.' This seemed impossible to me. ... She used the bathroom, running the tap noisily and disturbing the towels. She knew immediately that her mother had bought these towels- cream, a ridiculous color for towels- and monogrammed- also ridiculous, my mother thought. But then, just as quickly, she laughed at herself. She was beginning to wonder how useful her scorched-earth policy had been to her all these years. Her mother was loving if she was drunk, solid if she was vain. When was it all right to let go not only of the dead but of the living- to learn to accept? I was not in the bathroom, in the tub, or in the spigot; I did not hold court in the mirror above her head or stand in miniature at the tip of every bristle on Lindsey's or Buckley's toothbrush. In some way I could not account for- had they reached a state of bliss? were my parents back together forever? had Buckley begun to tell someone his troubles? would my father's heart truly heal?- I was done yearning for them, needing them to yearn for me. Though I still would. Though they still would. Always.

It was August and the fields were high with corn. In the orchard the last of the peaches clung to their branches and the apples were showing their first pinkish blush. The vegetable garden overflowed with produce: peppers, green beans, zucchini, tomatoes, cucumbers, and squash.

The stork walking about on his long red legs chattered in the Egyptian language, which he had learnt from his mother. The corn-fields and meadows were surrounded by large forests, in the midst of which were deep pools.

Nothing is perfect," sighed the fox. "My life is very monotonous. I run after the chickens; the men run after me. All the chickens are the same; all the men are the same. Consequently, I get a little bored. But if you tame me, my days will be as if filled with sunlight. I shall know the sound of a footstep different from all the rest. ...You see the fields of corn? Well, I don't eat bread. Corn is of no use to me. Corn fields remind me of nothing. Which is sad. On the other hand, your hair is the colour of gold. So think how wonderful it will be when you have tamed me. The corn, which is golden, will remind me of you. And I will come to love the sound of the wind in the field of corn. The fox fell silent and looked steadily at the little prince for a long time. "Please," he said, "tame me!

When once thou shalt be able to now read the glories of heroes and thy father's deeds, and to know virtue as she is, slowly the plain shall grow golden with the soft corn-spike, and the reddening grape trail from the wild briar, and hard oaks drip of honey.

Ah—now you think I have been lying to you, that this is only a story. It has a king in it. And while a story with Death might be true, a story with a king in it is always a fairy tale. But remember, this comes from a time when kings were as common as corn. Plant a field and you got corn. Plant a kingdom and you got a king. It is that simple.

Amish children are usually named after aunts or uncles or some other relation. Keeps the family names going.

The society that embraced him continued to prosper by stressing the family unit and their close-knit community. Hers prospered by forcigng independence and self-sufficiency.

There is no pressure to perform, to succeed, because we already have. If your family and community accepts you, who else must you impress? Just yourself and God, ja?

language, which he had learnt from his mother. The corn-fields and meadows were surrounded by large forests, in the midst

I walked far down a dirt side road and into a farmer's field - some sort of cereal that was chest high and corn green and rustled as its blades inflicted small paper burns on my skin as I walked through them. And in that field, when the appointed hour, minute, and second of the darkness came, I lay myself down on the ground, surrounded by the tall pithy grain stalks and the faint sound of insects, and held my breath, there experiencing a mood that I have never really been able to shake completely - a mood of darkness and inevitability and facination - a mood that surely must have been held by most young people since the dawn of time as they have crooked their necks, stared at the heavens, and watched their sky go out.

I am persuaded that a coldly-thought-out and independent verdict upon a fashion in clothes, or manners, or literature, or politics, or religion, or any other matter that is projected into the field of our notice and interest, is a most rare thing -- if it has indeed ever existed.

Oh, she say. God loves all them feelings. That's some of the best stuff God did. And when you know God loves 'em you enjoys 'em a lot more. You can just relax, go with everything that's going, and praise God by liking what you like. God don't think it dirty? I ast. Naw, she say. God made it. Listen, God love everything you love-- and a mess of stuff you don't. But more than anything else, God love admiration. You saying God vain? I ast. Naw, she say. Not vain, just wanting to share a good thing. I think it pisses God off if you walk by the color purple in a field somewhere and don't notice it. What it do when it pissed off? I ast. Oh, it make something else. People think pleasing God is all God care about. But any fool living in the world can see it always trying to please us back. Yeah? I say. Yeah, she say. It always making little surprises and springing them on us when us least expect. You mean it want to be loved, just like the bible say. Yes, Celie, she say. Everything want to be loved. Us sing and dance, make faces and give flower bouquets, trying to be loved. You ever notice that trees do everything to git attention we do, except walk? Well, us talk and talk about God, but I'm still adrift. Trying to chase that old white man out of my head. I been so busy thinking bout him I never truly notice nothing God make. Not a blade of corn (how it do that?) not the color purple (where it come from?). Not the little wildflowers. Nothing. Now that my eyes opening, I feels like a fool.

Judging by the gossip Ellie had overheard in the mall earlier that week, evil scarecrows were becoming a pest. Probably spreading with fields of monoculture corn and soy crops. The formerly diverse scare stories of the prairie were being replaced by repetitive encounters with straw-filled bodies and dead, button eyes.

My prime of youth is but a frost of cares, My feast of joy is but a dish of pain, My crop of corn is but a field of tares, And all my good is but vain hope of gain: The day is past, and yet I saw no sun, And now I live, and now my life is done. My tale was heard and yet it was not told, My fruit is fall'n, and yet my leaves are green, My youth is spent and yet I am not old, I saw the world and yet I was not seen: My thread is cut and yet it is not spun, And now I live, and now my life is done. I sought my death, and found it in my womb, I looked for life, and saw it was a shade, I trod the earth, and knew it was my tomb, And now I die, and now I was but made, My glass is full, and now my glass is run, And now I live, and now my life is done.

It is a stubble field, where a black rain is falling. It is a brown tree, that stands alone. It is a hissing wind, that encircles empty houses. How melancholy the evening is. A while later, The soft orphan garners the sparse ears of corn. Her eyes graze, round and golden, in the twilight And her womb awaits the heavenly bridegroom. On the way home The shepherd found the sweet body Decayed in a bush of thorns. I am a shadow far from darkening villages. I drank the silence of God Out of the stream in the trees. Cold metal walks on my forehead. Spiders search for my heart. It is a light that goes out in my mouth. At night, I found myself on a pasture, Covered with rubbish and the dust of stars. In a hazel thicket Angels of crystal rang out once more.

History is boring, unless you see it from the right perspective. perspective is important. Corn growing in a field appears orderless, till one turns the corner and sees the rows line up. a pixelized photo is unrecognizable, till one zooms out. All the the numbers are on a combination lock but it will not open till they are in the right sequence. So it is with history - all the names, dates and places are there, but it is not until they are seen from the right perspective that lessons become clear. history is boring, until it comes into focus.

I tried to turn my heart to the living, to the place I was, but putting seed in land not owned by me or my family seemed alien. The sandy, gray-white soil looked like dirty beach sand, not fit for growing anything. It smelled like dust. Yet weeds and trees and wildflowers grew along the roads. When we drove into town, we passed dense, impenetrable woods and fields of corn, peas, and peppers. Such new combinations of seemingly poor soil and happy flora puzzled me. Everywhere I went, I picked up the dirt, examining it for clues. Bringing anything out of such soil would require a whole new language on my part. I imagined there must be something richer and darker under the gray sand, or some trick the farmers all knew. Trick or no trick, what I had always been able to do well now seemed inaccessible. Still, I searched the yard around our house for the best spot to plant my fall garden.

We surf-fished in the breakers catching spottail bass and flounder for dinner. I discovered that summer that I loved to cook and feed my friends, and I enjoyed the sound of their praise as they purred with pleasure at the meals I fixed over glowing iron and fire. I had the run of my grandparents’ garden and I would put ears of sweet corn in aluminum foil after washing them in seawater and slathering them with butter and salt and pepper. Beneath the stars we would eat the beefsteak tomatoes okra and the field peas flavored with salt pork and jalapeno peppers. I would walk through the disciplined rows that brimmed with purple eggplants and watermelons and cucumbers, gathering vegetables. My grandfather, Silas, told us that summer that low country earth was so fertile you could drop a dime into it and grow a money tree.

Because a new love affair always gives hope, the irrational mortal loneliness is always crowned, that thing I saw (that horror of a snake emptiness) when I took the deep iodine deathbreath on the Big Sur beach is now justified and hosannah'd and raised up like a sacred urn to Heaven in the mere fact of the taking off of clothes and clashing wits and bodies in the inexpressibly nervously sad delight of love- don't let no old fogies tell you otherwise, and on top of that nobody in the world even ever dares to write the true story of lovem it's awful, we're stuck with a 50% incomplete literature and drama- lying mouth to mouth, kiss to kiss in the pillow dark, loin to loin in unbelievable surrendering sweetness so distant from all our mental fearful abstractions it makes you wonder why men have termed God antisexual somehow- the secret underground truth of mad desire hiding under fenders under buried junkyards throughout the world, never mentioned in newspapers, written about haltingly and like corn by authors and painted tongue in cheek by artists, agh, just listen to Tristan und Isolde by Wagner and think of him in a Bavarian field with his beloved naked beauty under fall leaves.

I carry a persistent fear that my thoughts are incorrect, or silly, or so obvious they aren’t worth saying. Suddenly I’m a little boy, sitting in class like a solemn ghost. Mrs. Larson asks me a question, all the seven-year-old eyes in the room turn to me with expectation, and I’m frozen in place, terrified by the sudden realization that I’m expected to contribute. My cheeks flush and I want to go away to someplace safe—someplace like the woods or the eternal fields of green Illinois corn where I can watch and experience and listen without any demand to justify my existence. I’ve always been happy to be alone. God, however, never takes his eyes off me, and on my good days I believe that he is smiling, never demanding an answer other than the fact of myself. I exist as his redeemed creation, and that is, pleasantly, enough for him.

I feel almost, then, that I can hear within me the sound of my own heart breaking, the way you could hear outside in the open air-when the conditions were exactly right-the corn growing in the fields of my youth...You cannot hear my heart breaking, and I know that part is true, but to me, they are inseparable, the sound of growing corn and the sound of my heart breaking.

There is an old lady who lives on the moon. You can see her spinning thread on her spinning wheel. Her isolation and distance from the world has made her a sage. She weaves stories. She knows every wanderer who crosses the sea grass meadows, she knows every woman who uses her blackened blue hands to grind grain in the hand mill, she is friends with the little girl who got lost in the corn fields and was never found, and she knows the story of the boy who played flute on the little hill when his lambs slept. Grandmother said that if I had been a good girl the moon lady would weave for me a magical blanket and every stitch will be made from a moment of my life, a forgotten moment, a memory. Every stitch would be special. It would be made especially for me.

She told her journal about me passing by her in the parking lot, about how on that night I had touched her-literally, she felt it, reached out. What I had looked like then. How she dreamed about me. How she had fashioned the idea that a spirit could be a sort of second skin for someone, a protective layer somehow. How maybe if she was assiduous she could free us both. I would read over her shoulder as she wrote down her thoughts and wonder if anyone might believe her one day. When she was imagining me, she felt better, less alone, more connected to something out there. To someone out there. She saw the corn field in her dreams, and a new world opening, a world where maybe she could find a foothold too. “You’re a really good poet Ruth,” she imagined me saying, and her journal would release her into a daydream of being such a good poet that her words had the power to resurrect me.

Through atoms of grey-blue air the sun struck at English fields and lit up marshes and pools, a white gull on a stake, the slow sail of shadows over blunt-headed woods and young corn and flowing hayfields. It beat on the orchard wall, and every pit and grain of the brick was silver pointed, purple, fiery as if soft to touch, as if touched it must melt into hot-baked grains of dust.

There are two things the Lord gave man over the other creatures. He created the ability for man to think. The other is the ability to love. I thank Him daily for these gifts, along with all the other wonderful things He created. And I thank Him for sending you to me.

yield. In April, Bradford had decided that each household should be assigned its own plot to cultivate, with the understanding that each family kept whatever it grew. The change in attitude was stunning. Families were now willing to work much harder than they had ever worked before. In previous years, the men had tended the fields while the women tended the children at home. “The women now went willingly into the field,” Bradford wrote, “and took their little ones with them to set corn.” The Pilgrims had stumbled on the power of capitalism.

The wind comes across the plains not howling but singing. It's the difference between this wind and its big-city cousins: the full-throated wind of the plains has leeway to seek out the hidden registers of its voice. Where immigrant farmers planted windbreaks a hundred and fifty years ago. it keens in protest; where the young corn shoots up, it whispers as it passes, crossing field after field in its own time, following eastward trends but in no hurry to find open water. You can't usually see it in paintings, but it's an important part of the scenery.

Before that first line of pale chalk, before the underdrawing fleshes out into shapes and proportions, there is a stab of grief for all the things she didn't get to paint. The finches wheeling in the rafters of the barn, Cornelis reading in the arbor, Tomas bent over in his roses in the flower garden, apple blossoms, walnuts beside oysters, Kathrijn in the full bloom of her short life, Barent sleeping in a field of lilacs, the Gypsies in the market, late-night revelers in the taverns…. Every work is a depiction and a lie. We rearrange the living, exaggerate the light, intimate dusk when it's really noonday sun.

Aren't you a Republican? Just about everyone is in the whole town of Learning." "No, I'm not a Republican. And I'm not no Democrat. I'm not nothing." "Why not?" "Because I'm not allowed to vote." "Me either. You have to be twenty-one to vote. I'm only twelve." "Reckon I'm soon looking at sixty." "Then why can't you vote? Is it because you're a Shaker?" "No, it's account of I can't read or write. When a man cannot do these things, people think his head is weak. Even when he's proved his back is strong. "Who decides?" "Men who look at me and take me not for what I be. Men who only see my mark, my X, when I can't sign my name. They can't see how I true a beam to build our barn, or see that the rows of corn in my field are straight as fences. They just seem me walk the street in Learning in clothes made me by my own woman. They do not care that my coat is strudy and keeps me warm. They'll not care that I owe no debt and I am beholding to no man.

I take all these walks to every point of the compass, and it is always harvest-time with me. I am always gathering my crop from these woods and fields and waters, and no man is in my way or interferes with me. My crop is not their crop. I am not gathering beans and corn. Do they think there are no fruits but such as these?

To live in this process is absolutely not to be able to notice it—please try to believe me—unless one has a much greater degree of political awareness, acuity, than most of us had ever had occasion to develop. Each step was so small, so inconsequential, so well explained or, on occasion, ‘regretted,’ that, unless one were detached from the whole process from the beginning, unless one understood what the whole thing was in principle, what all these ‘little measures’ that no ‘patriotic German’ could resent must some day lead to, one no more saw it developing from day to day than a farmer in his field sees the corn growing. One day it is over his head.

I realized the universe had consumed my whole entity with its divine sensation of eternal bliss. All I could consciously perceive in that state of mind was absolute oneness. I felt being one with the banyan tree, under which I was sitting. I felt one with the corns in the field. I felt one with the sky and the clouds in it. As if everything was me, and I was everything. I didn’t have any perception of time or space. All that there was, was an all- pervading eternity – a state of non-dualism.

Let Us Gather In A Flourishing Way Let us gather in a flourishing way opening with sun light grains songs we carry every day I pasture the young body happy to give and give pearls pearls of corn flowing tree of life at the four corners let us gather in a flourishing way happy life full of strength to giving birth to fragrant rivers Fresh sweet green turquoise strong rainbows flesh of our children let us gather in a flourishing way in the light and in the flesh of our heart to toil quiet in fields of blossoms together to stretch the arms With the quiet rain in the morning Early on our forehead star Heat sky and wisdom to meet us Where we toil always in the garden of our Struggle and joy let us offer our hearts to greet our eagle rising freedom woven branches celebrate arms branches nopales stones feathers bursting piercing figs and avocados Butterfly ripe fields and clear seas of our face to breathe all the way in blessing to give seeds to grow maiztlán in the hands of our love.

It was a lovely summer weather in the country, and the golden corn, the green oats, and the haystacks piled up in the meadows looked beautiful. The stork walking about on his long red legs chattered in the Egyptian language, which he had learnt from his mother. The corn-fields and meadows were surrounded by large forests, in the midst of which were deep pools. It was, indeed, delightful to walk about in the country. In a sunny spot stood a pleasant old farm-house close by a deep river, and from the house down to the water side grew great burdock leaves, so high, that under the tallest of them a little child could stand upright. The spot was as wild as the centre of a thick wood. In

We have our love but we have His love, too. By trusting in Him, all things will be alright.

Fast car . . . You can drive anywhere in just a few minutes and time becomes just another thing we take advantage of never appreciating each moment that passes as a blessing from God.

What I want to fix your attention on is the vast, overall movement towards the discrediting, and finally the elimination, of every kind of human excellence—moral, cultural, social, or intellectual. And is it not pretty to notice how Democracy (in the incantatory sense) is now doing for us the work that was once done by the most ancient Dictatorships, and by the same methods? You remember how one of the Greek Dictators (they called them ‘tyrants’ then) sent an envoy to another Dictator to ask his advice about the principles of government. The second Dictator led the envoy into a field of corn, and there he snicked off with his cane the top of every stalk that rose an inch or so above the general level. The moral was plain. Allow no pre-eminence among your subjects. Let no man live who is wiser, or better, or more famous, or even handsomer than the mass. Cut them all down to a level; all slaves, all ciphers, all nobodies. All equals. Thus Tyrants could practise, in a sense, ‘democracy’. But now ‘democracy’ can do the same work without any other tyranny than her own. No one need now go through the field with a cane. The little stalks will now of themselves bite the tops off the big ones. The big ones are beginning to bite off their own in their desire to Be Like Stalks.

It is easy to find religion; it is salvation most seek. After committing to a life of Christ, salvation is lost in those who stray and do not repent. Those who have not committed cannot stray.

I frowned, staring into the eerie blackness along Route 33 truckers always complained about. It is odd how we rarely encounter true darkness. Somewhere, there is always light; a house, a town, headlights. Not here. Just total and complete darkness. I had been on the night run for months, long enough to get accustomed to total darkness if not entirely comfortable with it. What concerned me was the silence. I'd often had to pull over and take a pee along that godforsaken beltway. There were crickets rubbing their legs together in the cotton and wheat, grasshoppers jumping through the corn stalks, and June bugs flittering above the fields. Occasionally while relieving myself I'd even hear a lone armadillo burrowing. Tonight, however, I heard nothing. Less than nothing. Always there existed a strangeness here the truckers talked about, but tonight something had inexplicably hushed the sounds of night and made it stranger. The silence itself was dead; the kind of silence you get high up in the mountains when it snows, hushing the entire world beneath a white blanket. The blanket along Damnation Road was black, and it felt…unnatural." - NIGHT RUN - Bobby Underwood

What angels invented these splendid ornaments, these rich conveniences, this ocean of air above, this ocean of water beneath, this firmament of earth between? this zodiac of lights, this tent of dropping clouds, this striped coat of climates, this fourfold year? Beasts, fire, water, stones, and corn serve him. The field is at once his floor, his work-yard, his play-ground, his garden, and his bed

Okay, I know--my superpower--I'd be able to shoot lightening bolts out from my fingertips--great big knowledge network lightening bolts--and when a person was zapped by one of those bolts, they'd fall down on their knees and once on their knees, they'd be under water, in this place I saw once off the east coast of the Bahamas, a place where a billion electric blue fish swam up to me and made me a part of their school--and then they'd be up in the air, up in Manhattan, above the World Trade Center, with a flock of pigeons, flying amid the skyscrapers, and then--then what? And then they'd go blind, and then they'd be taken away--they'd feel homesick--more homesick than they'd felt in their entire life--so homesick they were throwing up--and they'd be abandoned, I don't know...in the middle of a harvested corn field in Missouri. And then they'd be able to see again, and from the edges of the field people would appear--everybody they'd known--and they'd be carrying Black Forest cakes and burning tiki lamps and boom boxes playing the same song, and they sky would turn into a sunset, the way it does in Walt Disney brochure, and the person I zapped would never be alone or isolated again.

The canyon is a ladder to the plain. The valley is pale in the end of July, when the corn and melons come of age and slowly the fields are made ready for the yield, and a faint, false air of autumn—an illusion still in the land—rises somewhere away in the high north country, a vague suspicion of red and yellow on the farthest summits. And the town lies out like a scattering of bones in the heart of the land, low in the valley, where the earth is a kiln and the soil is carried here and there in the wind and all harvests are a poor survival of the seed. It is a remote place, and divided from the rest of the world by a great forked range of mountains on the north and west; by wasteland on the south and east, a region of dunes and thorns and burning columns of air; and more than these by time and silence.

The stork walking about on his long red legs chattered in the Egyptian language, which he had learnt from his mother. The corn-fields and meadows were surrounded by large forests, in the midst of which were deep pools. It was, indeed, delightful to walk about in the country. In a sunny spot stood a pleasant old farm-house close by a deep river, and from the house down to the water side grew great burdock leaves, so high, that under the tallest of them a little child could stand upright. The spot was as wild as the centre of a thick wood. In this snug retreat sat a duck on her nest, watching for her young

Here undoubtedly lies the chief poetic energy:—in the force of imagination that pierces or exalts the solid fact, instead of floating among cloud-pictures. To glory in a prophetic vision of knowledge covering the earth, is an easier exercise of believing imagination than to see its beginning in newspaper placards, staring at you from the bridge beyond the corn-fields; and it might well happen to most of us dainty people that we were in the thick of the battle of Armageddon without being aware of anything more than the annoyance of a little explosive smoke and struggling on the ground immediately about us.

The Garden of Proserpine" Here, where the world is quiet; Here, where all trouble seems Dead winds' and spent waves' riot In doubtful dreams of dreams; I watch the green field growing For reaping folk and sowing, For harvest-time and mowing, A sleepy world of streams. I am tired of tears and laughter, And men that laugh and weep; Of what may come hereafter For men that sow to reap: I am weary of days and hours, Blown buds of barren flowers, Desires and dreams and powers And everything but sleep. Here life has death for neighbour, And far from eye or ear Wan waves and wet winds labour, Weak ships and spirits steer; They drive adrift, and whither They wot not who make thither; But no such winds blow hither, And no such things grow here. No growth of moor or coppice, No heather-flower or vine, But bloomless buds of poppies, Green grapes of Proserpine, Pale beds of blowing rushes Where no leaf blooms or blushes Save this whereout she crushes For dead men deadly wine. Pale, without name or number, In fruitless fields of corn, They bow themselves and slumber All night till light is born; And like a soul belated, In hell and heaven unmated, By cloud and mist abated Comes out of darkness morn. Though one were strong as seven, He too with death shall dwell, Nor wake with wings in heaven, Nor weep for pains in hell; Though one were fair as roses, His beauty clouds and closes; And well though love reposes, In the end it is not well. Pale, beyond porch and portal, Crowned with calm leaves, she stands Who gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love's who fears to greet her To men that mix and meet her From many times and lands. She waits for each and other, She waits for all men born; Forgets the earth her mother, The life of fruits and corn; And spring and seed and swallow Take wing for her and follow Where summer song rings hollow And flowers are put to scorn. There go the loves that wither, The old loves with wearier wings; And all dead years draw thither, And all disastrous things; Dead dreams of days forsaken, Blind buds that snows have shaken, Wild leaves that winds have taken, Red strays of ruined springs. We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful Sighs, and with eyes forgetful Weeps that no loves endure. From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be That no life lives for ever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea. Then star nor sun shall waken, Nor any change of light: Nor sound of waters shaken, Nor any sound or sight: Nor wintry leaves nor vernal, Nor days nor things diurnal; Only the sleep eternal In an eternal night.

When Spring unfolds the beechen leaf, and sap is in the bough; When light is on the wild-wood stream, and wind is on the brow; When stride is long, and breath is deep, and keen the mountain-air, Come back to me! Come back to me, and say my land is fair! entwife. When Spring is come to garth and field, and corn is in the blade; When blossom like a shining snow is on the orchard laid; When shower and Sun upon the Earth with fragrance fill the air, I’ll linger here, and will not come, because my land is fair. ent. When Summer lies upon the world, and in a noon of gold Beneath the roof of sleeping leaves the dreams of trees unfold; When woodland halls are green and cool, and wind is in the West, Come back to me! Come back to me, and say my land is best! entwife. When Summer warms the hanging fruit and burns the berry brown; 622 the two towers When straw is gold, and ear is white, and harvest comes to town; When honey spills, and apple swells, though wind be in the West, I’ll linger here beneath the Sun, because my land is best! ent. When Winter comes, the winter wild that hill and wood shall slay; When trees shall fall and starless night devour the sunless day; When wind is in the deadly East, then in the bitter rain I’ll look for thee, and call to thee; I’ll come to thee again! entwife. When Winter comes, and singing ends; when darkness falls at last; When broken is the barren bough, and light and labour past; I’ll look for thee, and wait for thee, until we meet again: Together we will take the road beneath the bitter rain! both. Together we will take the road that leads into the West, And far away will find a land where both our hearts may rest.

Back in Georgia everybody we knew had an automobile." A bu, don't tell stories. That is not possible." Well, not everybody. I don't mean babies and children. But every single family." Not possible." Yes, it is! Some families even have two!" What is the purpose of so many automobiles at the same time?" Well, because everybody has someplace to go every day. To work or to the store or something." And why is nobody walking?" It's not like here, Anatole. Everything's farther apart. People live in big towns and cities. Bigger cities than Leopoldville, even." Beene, you are lying to me. If everyone lived in a city they could never grow enough food." Oh, they do that in the country. In big, big fields. Peanuts and soybeans and corn, all that. The farmers grow it, then they put it on big trucks and take it all to the city, where people buy it from the store." From the market." No, it isn't a bit like the big market. It's a great big house kind of thing, with bright lights and all these shelves inside. It's open every day, and just one person sells all the different things." One farmer has so many things?" No, not a farmer. A storekeeper buys it all from the farmers, and sells it to the city people." And so you don't even know whose fields this food came from? That sounds terrible. It could be poisoned!" It's not bad, really. It works out." How can there be enough food, Beene? If everyone lives in a city?" There just is. Things are different from here.

North Korea is a famine state. In the fields, you can see people picking up loose grains of rice and kernels of corn, gleaning every scrap. They look pinched and exhausted. In the few, dingy restaurants in the city, and even in the few modern hotels, you can read the Pyongyang Times through the soup, or the tea, or the coffee. Morsels of inexplicable fat or gristle are served as 'duck.' One evening I gave in and tried a bowl of dog stew, which at least tasted hearty and spicy—they wouldn't tell me the breed—but then found my appetite crucially diminished by the realization that I hadn't seen a domestic animal, not even the merest cat, in the whole time I was there.

Did I write to you about the storm I watched not long ago? The sea was yellowish, especially close to the shore. On the horizon a streak of light and above it immensely large dark grey clouds, from which one could see the rain coming down in slanting streaks. The wind blew the dust from the little white path among the rocks into the sea and shook the hawthorn bushes in bloom and the wallflowers that grow on the rocks. To the right, fields of young green corn and in the distance the town, which, with it’s towers, mills, slate roofs, Gothic-style houses and the harbour below, between two jetties sticking out into the sea, looked like the towns Albert Durer used to etch.

Screen'd is this nook o'er the high, half-reap'd field, And here till sundown, Shepherd, will I be. Through the thick corn the scarlet poppies peep, And round green roots and yellowing stalks I see Pale blue convolvulus in tendrils creep: And air-swept lindens yield Their scent, and rustle down their perfumed showers Of bloom on the bent grass where I am laid, And bower me from the August sun with shade; And the eye travels down to Oxford's towers...

The devotional came on. A minister talked about beating swords into plowshares. Then the “Star Spangled Banner” played over scenes of majestic snow-capped mountains, wide, waving fields of wheat and corn, running streams, verdant forests and mighty cities; it ended with an image of the American flag, stretched out and immobile on a pole sunk into the surface of the moon. The picture froze, lingered for a few seconds, and then static filled the screen as the local station signed off.

You. Man at the machine and man in the workshop. If tomorrow they tell you you are to make no more water-pipes and saucepans but are to make steel helmets and machine-guns, then there's only one thing to do: Say NO! You. Woman at the counter and woman in the office. If tomorrow they tell you you are to fill shells and assemble telescopic sights for snipers' rifles, then there's only one thing to do: Say NO! You. Research worker in the laboratory. If tomorrow they tell you you are to invent a new death for the old life, then there's only one thing to do: Say NO! You. Priest in the pulpit. If tomorrow they tell you you are to bless murder and declare war holy, then there's only one thing to do: Say NO! You. Pilot in your aeroplane. If tomorrow they tell you you are to carry bombs over the cities, then there's only one thing to do: Say NO! You. Man of the village and man of the town. If tomorrow they come and give you your call-up papers, then there's only one thing to do: Say NO! You. Mother in Normandy and mother in the Ukraine, mother in Vancouver and in London, you on the Hwangho and on the Mississippi, you in Naples and Hamburg and Cairo and Oslo - mothers in all parts of the earth, mothers of the world, if tomorrow they tell you you are to bear new soldiers for new battles, then there's only one thing to do: Say NO! For if you do not say NO - if YOU do not say no - mothers, then: then! In the bustling hazy harbour towns the big ships will fall silent as corpses against the dead deserted quay walls, their once shimmering bodies overgrown with seaweed and barnacles, smelling of graveyards and rotten fish. The trams will lie like senseless glass-eyed cages beside the twisted steel skeleton of wires and track. The sunny juicy vine will rot on decaying hillsides, rice will dry in the withered earth, potatoes will freeze in the unploughed land and cows will stick their death-still legs into the air like overturned chairs. In the fields beside rusted ploughs the corn will be flattened like a beaten army. Then the last human creature, with mangled entrails and infected lungs, will wander around, unanswered and lonely, under the poisonous glowing sun, among the immense mass graves and devastated cities. The last human creature, withered, mad, cursing, accusing - and the terrible accusation: WHY? will die unheard on the plains, drift through the ruins, seep into the rubble of churches, fall into pools of blood, unheard, unanswered, the last animal scream of the last human animal - All this will happen tomorrow, tomorrow, perhaps, perhaps even tonight, perhaps tonight, if - if - You do not say NO.

Most of what's known about religious practices in pre-Hispanic Mexico has come to us through a Catholic parish priest named Hernando Ruiz de Alarcón, one of the few who ever became fluent in the Nahuatl language. He spent the 1620s writing his "Treatise on the Superstitions and Heathen Customs that Today Live Among the Indians Native to This New Spain". He'd originally meant it to be something of a "field guide to the heathens" to help priests recognize and exterminate indigenous religious rites and their practitioners. In the process of his documentation, though, it's clear from his writings that Father Ruiz de Alarcón grew sympathetic. He was particularly fascinated with how Nahuatl people celebrated the sacred in ordinary objects, and encouraged living and spirit realities to meet up in the here and now. He noted that the concept of "death" as an ending did not exactly exist for them. When Aztec people left their bodies, they were presumed to be on an exciting trip through the ether. It wasn't something to cry about, except that the living still wanted to visit with them. People's sadness was not for the departed, but for themselves, and could be addressed through ritual visiting called Xantolo, an ordinary communion between the dead and the living. Mexican tradition still holds that Xantolo is always present in certain places and activities, including marigold fields, the cultivation of corn, the preparation of tamales and pan de muerto. Interestingly, farmers' markets are said to be loaded with Xantolo.

Should God forbid the sun to perform its office upon the Sabbath, cut off its genial rays from warming the earth and nourishing vegetation? Must the system of worlds stand still through that holy day? Should He [207] command the brooks to stay from watering the fields and forests, and bid the waves of the sea still their ceaseless ebbing and flowing? Must the wheat and corn stop growing, and the ripening cluster defer its purple bloom? Must the trees and flowers put forth no bud nor blossom on the Sabbath? In such a case, men would miss the fruits

Friends, Grecian Heroes, Ministers of Mars! Grievous, and all unlook’d for, is the blow Which Jove hath dealt me; by his promise led I hop’d to raze the strong-built walls of Troy, And home return in safety; but it seems 130 He falsifies his word, and bids me now Return to Argos, frustrate of my hope, Dishonour’d, and with grievous loss of men. Such now appears th’ o’er-ruling sov’reign will Of Saturn’s son; who oft hath sunk the heads 135 Of many a lofty city in the dust, And yet will sink; for mighty is his hand. ’Tis shame indeed that future days should hear How such a force as ours, so great, so brave, Hath thus been baffled, fighting, as we do, 140 ’Gainst numbers far inferior to our own, And see no end of all our warlike toil. For should we choose, on terms of plighted truce, Trojans and Greeks, to number our array; Of Trojans, all that dwell within the town, 145 And we, by tens disposed, to every ten, To crown our cups, one Trojan should assign, Full many a ten no cup-bearer would find: So far the sons of Greece outnumber all That dwell within the town; but to their aid 150 Bold warriors come from all the cities round, Who greatly harass me, and render vain My hope to storm the strong-built walls of Troy. Already now nine weary years have pass’d; The timbers of our ships are all decay’d, 155 The cordage rotted; in our homes the while Our wives and helpless children sit, in vain Expecting our return; and still the work, For which we hither came, remains undone. Hear then my counsel; let us all agree 160 Home to direct our course, since here in vain We strive to take the well-built walls of Troy.” Thus as he spoke, the crowd, that had not heard The secret council, by his words was mov’d; So sway’d and heav’d the multitude, as when 165 O’er the vast billows of th’ Icarian sea Eurus and Notus from the clouds of Heav’n Pour forth their fury; or as some deep field Of wavy corn, when sweeping o’er the plain The ruffling west wind sways the

Moses questions God about death Moses asks God the most basic question, "You create us; then you kill us. "Why" God says, I understand the purpose within your question; therefore I'll answer. You want to know the meaning of phenomenal duration, so you can teach others and help their souls unfold. Anyone who asks this question has some of the answer. Sow seed corn, Moses, and you will experience the purpose of taking a form. Moses plants and tends the crop; when the ears have ripened to the shape of their beauty, he brings out to the field his blade and sharpening stone. The unseen voice comes, Why did you work to bring the corn to perfection only now to chop it down? "Lord, it is the winnowing time when we separate the corn grains we use for food from the straw we use for bedding and fodder. They must be stored in different cribs in the barn." Where did you learn this threshing-floor work? "You gave me discernment." Do you not feel that I should have a similar discernment in the planting and harvesting of forms that I do? So creation has a purpose. God has said, I was a hidden treasure, and I desired to be known. That desire is part of manifestation.

Consider the testimony of a well-educated but not politically minded German who experienced the rise of the Third Reich: To live in this process is absolutely not to be able to notice it—please try to believe me. . . . Each step was so small, so inconsequential, so well explained or, on occasion, “regretted,” that, unless one were detached from the whole process from the beginning, unless one understood what . . . all these “little measures” that no “patriotic German” could resent must some day lead to, one no more saw it developing from day to day than a farmer in his field sees the corn growing. . . . And one day, too late, your principles, if you were ever sensible of them, all rush in upon you. The burden of self-deception has grown too heavy, and some minor incident, in my case my little boy, hardly more than a baby, saying “Jew swine,” collapses it all at once, and you see that everything, everything, has changed and changed completely under your nose.

The ox hath therefore stretch'd his yoke in vain, The ploughman lost his sweat; and the green corn Hath rotted ere his youth attain'd a beard: The fold stands empty in the drownèd field, And crows are fatted with the murrion flock; The nine men's morris is fill'd up with mud; And the quaint mazes in the wanton green, For lack of tread, are undistinguishable: The human mortals want their winter here; No night is now with hymn or carol blest:— Therefore the moon, the governess of floods, Pale in her anger, washes all the air, That rheumatic diseases do abound: And thorough this distemperature we see The seasons alter: hoary-headed frosts Fall in the fresh lap of the crimson rose; And on old Hyem's thin and icy crown An odorous chaplet of sweet summer buds Is, as in mockery, set: the spring, the summer, The childing autumn, angry winter, change Their wonted liveries; and the maz'd world, By their increase, now knows not which is which: And this same progeny of evils comes

In April, Bradford had decided that each household should be assigned its own plot to cultivate, with the understanding that each family kept whatever it grew. The change in attitude was stunning. Families were now willing to work much harder than they had ever worked before. In previous years, the men had tended the fields while the women tended the children at home. “The women now went willingly into the field,” Bradford wrote, “and took their little ones with them to set corn.” The Pilgrims had stumbled on the power of capitalism. Although the fortunes of the colony still teetered precariously in the years ahead, the inhabitants never again starved.

Can you keep a secret, Sarah?" she asked. I nodded, remembering all our secrets shared together in her mother's house, and she said, her breath hot in my ear, "You cannot harvest the corn until you go into the corn." I awoke with tears on my face, my hands clutching at the ribs around my heart. I had for more than forty years kept the past behind an impenetrable wall of my own devising. I thought that to move beyond this wall and revisit the past would scorch my reason and make me mad. But then, as I lay sweating in bed, restless and prickly, it came to me that to harvest a field of corn one does not wade into the dark middle of things and cut the stalks from the inside out. It is best done starting with the outside ears and working inward, stalk by stalk, keeping the light of the sun always at one's back so that its rays can illuminate each ear of corn, be it whole and sweet or black and blighted. And in this way does one make a meal that feeds a starving body back to wholeness. (183)

Away, with a shriek, and a roar, and a rattle, from the town, burrowing among the dwellings of men and making the streets hum, flashing out into the meadows for a moment, mining in through the damp earth, booming on in darkness and heavy air, bursting out again into the sunny day so bright and wide; away, with a shriek, and a roar, and a rattle, through the fields, through the woods, through the corn, through the hay, through the chalk, through the mould, through the clay, through the rock, among objects close at hand and almost in the grasp, ever flying from the traveller, and a deceitful distance ever moving slowly with him: like as in the track of the remorseless monster, Death!

According to Indian crop ecologist Vandana Shiva, humans have eaten some 80,000 plant species in our history. After recent precipitous changes, three-quarters of all human food now comes from just eight species, with the field quickly narrowing down to genetically modified corn, soy, and canola. If woodpeckers and pandas enjoy celebrity status on the endangered-species list (dubious though such fame may be), food crops are the forgotten commoners. We're losing them as fast as we're losing rain forests. An enormous factor in this loss has been the new idea of plant varieties as patentable properties, rather than God's gifts to humanity or whatever the arrangement was previously felt to be, for all of prior history.

And now, at last, after a lifetime of linoleum and asphalt and Axminster carpets, the heavy flat-footed woman trod the springing earth. Born fifty-seven years ago in a suburban wilderness of smoke-grimed bricks, she knew no more of Nature than a scarecrow rigid on a broomstick above a field of waving corn. She who had lived so close to the little forest on the Bendigo Road had never felt the short wiry grass underfoot. Never walked between the straight shaggy stems of the stringy-bark trees. Never paused to savour the jubilant gusts of Spring that carried the scent of wattle and eucalypt right into the front hall of the College. Nor sniffed with foreboding the blast of the North wind, laden in summer with the fine ash of mountain fires.

Elegy (1586) My prime of youth is but a frost of cares; My feast of joy is but a dish of pain, My crop of corn is but a field of tares, And all my good is but vain hope of gain: The day is past, and yet I saw no sun, And now I live, and now my life is done. My tale was heard, and yet it was not told, My fruit is fallen, and yet my leaves are green, My youth is spent, and yet I am not old, I saw the world, and yet I was not seen: My thread is cut, and yet it is not spun, And now I live, and now my life is done. I sought my death, and found it in my womb, I looked for life, and saw it was a shade, I trod the earth, and knew it was my tomb, And now I die, and now I was but made; The glass is full, and now the glass is run, And now I live, and now my life is done.

Three postcards await our perusal, yea, three visions of a world. One: I see a theme park where there are lots of rides, but there is nobody who can control them and nobody who knows how the rides end. Grief counseling, however, is included in the price of admission. Two: I see an accident. An explosion of some kind inhabited by happenstantial life forms. A milk spill gone bacterial, only with more flame. It has no meaning or purpose or master. It simply is. Three: I see a stage, a world where every scene is crafted. Where men act out their lives within a tapestry, where meaning and beauty exist, where right and wrong are more than imagined constructs. There is evil. There is darkness. There is the Winter of tragedy, every life ending, churned back into the soil. But the tragedy leads to Spring. The story does not end in frozen death. The fields are sown in grief. The harvest will be reaped in joy. I see a Master's painting. I listen to a Master's prose. When darkness falls on me, when I stand on my corner of the stage and hear my cue, when I know my final scene has come and I must exit, I will go into the ground like corn, waiting for the Son.

We mark the days by chores that need to be done, the way farm families have always done. Al feeds the hens and horses and pigs, splits wood in the fall, slaughters a pig when the weather turns cold, cuts ice in the winter. I collect eggs from the laying hens and Al drives me into town to sell them. He times the planting so that by the Fourth of July we'll have new peas and by September there's a whole field of corn. Gulls lunge for a feast, ravaging the crop, so Al kills a few and hangs them from poles as warning. During haying season in midsummer, I see him from the dining room window in his visored cap, scything the hay by hand with six hired men walking abreast, forking the newly mown hay onto the hayrack. They haul the hay to the barn, where a block-and-tackle hoist lifts it into the mow.

THE BOTTOMS" succeeded to "Hell Row". Hell Row was a block of thatched, bulging cottages that stood by the brookside on Greenhill Lane. There lived the colliers who worked in the little gin-pits two fields away. The brook ran under the alder trees, scarcely soiled by these small mines, whose coal was drawn to the surface by donkeys that plodded wearily in a circle round a gin. And all over the countryside were these same pits, some of which had been worked in the time of Charles II, the few colliers and the donkeys burrowing down like ants into the earth, making queer mounds and little black places among the corn-fields and the meadows. And the cottages of these coal-miners, in blocks and pairs here and there, together with odd farms and homes of the stockingers, straying over the parish, formed the village of Bestwood.

I can understand the ignorant masses loving to soak themselves in drink—oh, yes, it's very shocking that they should, of course—very shocking to us who live in cozy homes, with all the graces and pleasures of life around us, that the dwellers in damp cellars and windy attics should creep from their dens of misery into the warmth and glare of the public-house bar, and seek to float for a brief space away from their dull world upon a Lethe stream of gin. But think, before you hold up your hands in horror at their ill-living, what "life" for these wretched creatures really means. Picture the squalid misery of their brutish existence, dragged on from year to year in the narrow, noisome room where, huddled like vermin in sewers, they welter, and sicken, and sleep; where dirt-grimed children scream and fight and sluttish, shrill-voiced women cuff, and curse, and nag; where the street outside teems with roaring filth and the house around is a bedlam of riot and stench. Think what a sapless stick this fair flower of life must be to them, devoid of mind and soul. The horse in his stall scents the sweet hay and munches the ripe corn contentedly. The watch-dog in his kennel blinks at the grateful sun, dreams of a glorious chase over the dewy fields, and wakes with a yelp of gladness to greet a caressing hand. But the clod-like life of these human logs never knows one ray of light. From the hour when they crawl from their comfortless bed to the hour when they lounge back into it again they never live one moment of real life. Recreation, amusement, companionship, they know not the meaning of. Joy, sorrow, laughter, tears, love, friendship, longing, despair, are idle words to them. From the day when their baby eyes first look out upon their sordid world to the day when, with an oath, they close them forever and their bones are shoveled out of sight, they never warm to one touch of human sympathy, never thrill to a single thought, never start to a single hope. In the name of the God of mercy; let them pour the maddening liquor down their throats and feel for one brief moment that they live!

In my beginning is my end. In succession Houses rise and fall, crumble, are extended, Are removed, destroyed, restored, or in their place Is an open field, or a factory, or a by-pass. Old stone to new building, old timber to new fires, Old fires to ashes, and ashes to the earth Which is already flesh, fur and faeces, Bone of man and beast, cornstalk and leaf. Houses live and die: there is a time for building And a time for living and for generation And a time for the wind to break the loosened pane And to shake the wainscot where the field-mouse trots And to shake the tattered arras woven with a silent motto. In my beginning is my end. Now the light falls Across the open field, leaving the deep lane Shuttered with branches, dark in the afternoon, Where you lean against a bank while a van passes, And the deep lane insists on the direction Into the village, in the electric heat Hypnotised. In a warm haze the sultry light Is absorbed, not refracted, by grey stone. The dahlias sleep in the empty silence. Wait for the early owl. In that open field If you do not come too close, if you do not come too close, On a summer midnight, you can hear the music Of the weak pipe and the little drum And see them dancing around the bonfire The association of man and woman In daunsinge, signifying matrimonie— A dignified and commodiois sacrament. Two and two, necessarye coniunction, Holding eche other by the hand or the arm Whiche betokeneth concorde. Round and round the fire Leaping through the flames, or joined in circles, Rustically solemn or in rustic laughter Lifting heavy feet in clumsy shoes, Earth feet, loam feet, lifted in country mirth Mirth of those long since under earth Nourishing the corn. Keeping time, Keeping the rhythm in their dancing As in their living in the living seasons The time of the seasons and the constellations The time of milking and the time of harvest The time of the coupling of man and woman And that of beasts. Feet rising and falling. Eating and drinking. Dung and death. Dawn points, and another day Prepares for heat and silence. Out at sea the dawn wind Wrinkles and slides. I am here Or there, or elsewhere. In my beginning.

THE MEETING" "Scant rain had fallen and the summer sun Had scorched with waves of heat the ripening corn, That August nightfall, as I crossed the down Work-weary, half in dream. Beside a fence Skirting a penning’s edge, an old man waited Motionless in the mist, with downcast head And clothing weather-worn. I asked his name And why he lingered at so lonely a place. “I was a shepherd here. Two hundred seasons I roamed these windswept downlands with my flock. No fences barred our progress and we’d travel Wherever the bite grew deep. In summer drought I’d climb from flower-banked combe to barrow’d hill-top To find a missing straggler or set snares By wood or turmon-patch. In gales of March I’d crouch nightlong tending my suckling lambs. “I was a ploughman, too. Year upon year I trudged half-doubled, hands clenched to my shafts, Guiding my turning furrow. Overhead, Cloud-patterns built and faded, many a song Of lark and pewit melodied my toil. I durst not pause to heed them, rising at dawn To groom and dress my team: by daylight’s end My boots hung heavy, clodded with chalk and flint. “And then I was a carter. With my skill I built the reeded dew-pond, sliced out hay From the dense-matted rick. At harvest time, My wain piled high with sheaves, I urged the horses Back to the master’s barn with shouts and curses Before the scurrying storm. Through sunlit days On this same slope where you now stand, my friend, I stood till dusk scything the poppied fields. “My cob-built home has crumbled. Hereabouts Few folk remember me: and though you stare Till time’s conclusion you’ll not glimpse me striding The broad, bare down with flock or toiling team. Yet in this landscape still my spirit lingers: Down the long bottom where the tractors rumble, On the steep hanging where wild grasses murmur, In the sparse covert where the dog-fox patters.” My comrade turned aside. From the damp sward Drifted a scent of melilot and thyme; From far across the down a barn owl shouted, Circling the silence of that summer evening: But in an instant, as I stepped towards him Striving to view his face, his contour altered. Before me, in the vaporous gloaming, stood Nothing of flesh, only a post of wood.

Here at the creek mouth the fields run on to the river, the mud deltaed and baring out of its rich alluvial harbored bones and dread waste, a wrack of cratewood and condoms and fruitrinds. Old tins and jars and ruined household artifacts that rear from the fecal mire of the flats like landmarks in the trackless vales of dementia praecox. A world beyond all fantasy, malevolent and tactile and dissociate, the blown lightbulbs like shorn polyps semitranslucent and skullcolored bobbing blindly down and spectral eyes of oil and now and again the beached and stinking forms of foetal humans bloated like young birds mooneyed and bluish or stale gray. Beyond in the dark the river flows in a sluggard ooze toward southern seas, running down out of the rainflattened corn and petty crops and riverloam gardens of upcountry landkeepers, grating along like bonedust, afreight with the past, dreams dispersed in the water someway, nothing ever lost.

He suddenly felt the intense sad loveliness of being as being, apart from right or wrong: that, indeed, the mere fact of being was the ultimate right. He began to love the land under him with a fierce longing, not because it was good or bad, but because it was: because of the shadows of the corn stocks on a golden evening; because the sheep’s tails would rattle when they ran, and the lambs, sucking, would revolve their tails in little eddies; because the clouds in daylight would surge it into light and shade; because the squadrons of green and golden plover, worming in pasture fields, would advance in short, unanimous charges, head to wind; because the spinsterish herons, who keep their hair up with fish bones according to David Garnett, would fall down in a faint if a boy could stalk them and shout before he was seen; because the smoke from homesteads was a blue beard straying into heaven; because the stars were brighter in puddles than in the sky; because there were puddles, and leaky gutters, and dung hills with poppies on them; because the salmon in the rivers suddenly leaped and fell; because the chestnut buds, in the balmy wind of spring, would jump out of their twigs like jacks-in-boxes, or like little spectres holding up green hands to scare him; because the jackdaws, building, would hang in the air with branches in their mouths, more beautiful than any ark-returning dove; because, in the moonlight there below, God’s greatest blessing to the world was stretched, the silver gift of sleep.

A girl and a boy, sitting lazily cross-legged under a pale green willow, picking at the grass. She is lying with her head in his lap, long red hair fanned against his knee. Her skin is not my unnatural red but like honeyed cream. She grins up at him, his eyes the color of an evergreen forest, of dragonfly wings, his corn-gold, too-long hair falling over his forehead. And she laughs. When she does her back, her throat arches slightly, and he blushes. He smells of wheat fields and fallen autumn apples soft against the earth, and it is a smell she knows like her own. Under the filmy reed-curtain of the old willow tree, they hold hands and talk quietly, shoes discarded like peach pits. The sun is low in the sky, warm and orange-gold on their young faces, their strong white smiles and freshly washed hair. The light spills onto their shoulders like water from a well. There are sharp-smelling rosemary branches braided into her hair, with their little blue blossoms, and the oil is on their brown fingers. The boy whispers something in the girl’s ear, and she closes her eyes, lashes smoking cheekbones like bundles of sage.

...an image of a great agony -- the agony of the Cross. It has stood perhaps by the clustering apple-blossoms, or in the broad sunshine by the cornfield, or at a turning by the wood where a clear brook was gurgling below; and surely, if there came a traveller to this world who knew nothing of the story of man's life upon it, this image of agony would seem to him strangely out of place in this joyous nature. He would not know that hidden behind the apple-blossoms, or among the golden corn, or under the shrouding boughs of the wood, there might be a human heart beating heavily with anguish -- perhaps a young blooming girl, not knowing where to turn for refuge from swift-advancing shame, understanding no more of this life of ours than a foolish lost lamb wandering farther and farther in the nightfall on the lonely heath, yet tasting the bitterest of life's bitterness. Such things are sometimes hidden among the sunny fields and behind the blossoming orchards; and the sound of the gurgling brook, if you came close to one spot behinda small bush, would be mingled for your ear with a despairing human sob. No wonder mans religion has much sorrow in it: no wonder he needs a suffering God.

These are the forgeries of jealousy; And never, since the middle summer’s spring, Met we on hill, in dale, forest, or mead, By pavèd fountain or by rushy brook, Or in the beachèd margent of the sea, To dance our ringlets to the whistling wind, But with thy brawls thou hast disturbed our sport. Therefore the winds, piping to us in vain, As in revenge have sucked up from the sea Contagious fogs, which, falling in the land, Hath every pelting river made so proud That they have overborne their continents. The ox hath therefore stretched his yoke in vain, The plowman lost his sweat, and the green corn Hath rotted ere his youth attained a beard. The fold stands empty in the drownèd field, And crows are fatted with the murrain flock. The nine-men’s-morris is filled up with mud, And the quaint mazes in the wanton green, For lack of tread, are undistinguishable. The human mortals want their winter here. No night is now with hymn or carol blessed. Therefore the moon, the governess of floods, Pale in her anger, washes all the air, That rheumatic diseases do abound. And thorough this distemperature we see The seasons alter: hoary-headed frosts Fall in the fresh lap of the crimson rose, And on old Hiems’ thin and icy crown An odorous chaplet of sweet summer buds Is, as in mockery, set. The spring, the summer, The childing autumn, angry winter, change Their wonted liveries, and the mazèd world By their increase now knows not which is which. And this same progeny of evils comes From our debate, from our dissension; We are their parents and original.

Christmas In India Dim dawn behind the tamerisks -- the sky is saffron-yellow -- As the women in the village grind the corn, And the parrots seek the riverside, each calling to his fellow That the Day, the staring Easter Day is born. Oh the white dust on the highway! Oh the stenches in the byway! Oh the clammy fog that hovers And at Home they're making merry 'neath the white and scarlet berry -- What part have India's exiles in their mirth? Full day begind the tamarisks -- the sky is blue and staring -- As the cattle crawl afield beneath the yoke, And they bear One o'er the field-path, who is past all hope or caring, To the ghat below the curling wreaths of smoke. Call on Rama, going slowly, as ye bear a brother lowly -- Call on Rama -- he may hear, perhaps, your voice! With our hymn-books and our psalters we appeal to other altars, And to-day we bid "good Christian men rejoice!" High noon behind the tamarisks -- the sun is hot above us -- As at Home the Christmas Day is breaking wan. They will drink our healths at dinner -- those who tell us how they love us, And forget us till another year be gone! Oh the toil that knows no breaking! Oh the Heimweh, ceaseless, aching! Oh the black dividing Sea and alien Plain! Youth was cheap -- wherefore we sold it. Gold was good -- we hoped to hold it, And to-day we know the fulness of our gain. Grey dusk behind the tamarisks -- the parrots fly together -- As the sun is sinking slowly over Home; And his last ray seems to mock us shackled in a lifelong tether. That drags us back how'er so far we roam. Hard her service, poor her payment -- she is ancient, tattered raiment -- India, she the grim Stepmother of our kind. If a year of life be lent her, if her temple's shrine we enter, The door is hut -- we may not look behind. Black night behind the tamarisks -- the owls begin their chorus -- As the conches from the temple scream and bray. With the fruitless years behind us, and the hopeless years before us, Let us honor, O my brother, Christmas Day! Call a truce, then, to our labors -- let us feast with friends and neighbors, And be merry as the custom of our caste; For if "faint and forced the laughter," and if sadness follow after, We are richer by one mocking Christmas past.