Harvesting Grapes Quotes

Limit yourself to wines with names you can’t pronounce that are made from grapes harvested during or before Full House season one.

And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

You know," said Sydney, after a sip. "I kind of can taste some citrus in this. Just barely. Like a hint of orange. And it's sweeter than I thought, but that'd make sense if the guy said it was late harvest varietal. Grapes retain more sugar the longer they stay on the vine." "I knew it," I said triumphantly. "I knew this was exactly what would happen if I ever got you to drink." She titled her head, puzzled. "What?" "Never mind.

The passion to produce is very great. One man, who has not yet been assigned his little garden plot, is hopefully watering a jimson weed simply to have something of his own growing.

Behind the harrows, the long seeders—twelve curved iron penes erected in the foundry, orgasms set by gears, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

The heart, like the grape, is prone to delivering its harvest in the same moment that it appears to be crushed.

I wonder will I ever see a grape again? When I think of the vineyard where we met in October—when you dropped a cluster custom insisted you be kissed by a stranger—how after the harvest we plunged into a stream so icy our palms turned pink. It seemed our future was sealed.

Lighthearted boys and girls were harvesting the grapes in woven baskets, while on a resonant harp a boy among them played a tune of longing, singing low with delicate voice a summer dirge. The others, breaking out in song for the joy of it, kept time together as they skipped along.

A Corymbus for Autumn How are the veins of thee, Autumn, laden? Umbered juices, And pulpèd oozes Pappy out of the cherry-bruises, Froth the veins of thee, wild, wild maiden. With hair that musters In globèd clusters, In tumbling clusters, like swarthy grapes, Round thy brow and thine ears o'ershaden; With the burning darkness of eyes like pansies, Like velvet pansies Where through escapes The splendid might of thy conflagrate fancies; With robe gold-tawny not hiding the shapes Of the feet whereunto it falleth down, Thy naked feet unsandalled; With robe gold-tawny that does not veil Feet where the red Is meshed in the brown, Like a rubied sun in a Venice-sail.

And if these men steal, if there is developing among them a suspicion and hatred of well-dressed, satisfied people, the reason is not to be sought in their origin nor in any tendency to weakness in their character.

You work that you may keep pace with the earth and the soul of the earth. For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite. When you work you are a flute through whose heart the whispering of the hours turns to music. Which of you would be a reed, dumb and silent, when all else sings together in unison? Always you have been told that work is a curse and labour a misfortune. But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born, And in keeping yourself with labour you are in truth loving life, And to love life through labour is to be intimate with life's inmost secret. But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written. You have been told also that life is darkness, and in your weariness you echo what was said by the weary. And I say that life is indeed darkness save when there is urge, And all urge is blind save when there is knowledge, And all knowledge is vain save when there is work, And all work is empty save when there is love; And when you work with love you bind yourself to yourself, and to one another, and to God. And what is it to work with love? It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth. It is to build a house with affection, even as if your beloved were to dwell in that house. It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit. It is to charge all things you fashion with a breath of your own spirit, And to know that all the blessed dead are standing about you and watching. Often have I heard you say, as if speaking in sleep, "He who works in marble, and finds the shape of his own soul in the stone, is nobler than he who ploughs the soil. And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet." But I say, not in sleep but in the overwakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass; And he alone is great who turns the voice of the wind into a song made sweeter by his own loving. Work is love made visible. And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy. For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger. And if you grudge the crushing of the grapes, your grudge distils a poison in the wine. And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.

The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects … Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. That man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was a part of the monster, a robot in the seat … The driver could not control it – straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the ‘cat, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent the tractor out, had somehow gotten into the driver’s hands, into his brain and muscle, had goggled him and muzzled him – goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the land as it smelled; his feet did not stamp the clods or feel the warmth and power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did not know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor – its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with blades – not plowing but surgery … The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

The receding waves of foreign peon labor are leaving California agriculture to the mercies of our own people. The old methods of intimidation and starvation perfected against the foreign peons are being used against the new white migrant workers. But they will not be successful.

Making wine and drinking wine is not new to African Americans and others in the Diaspora. South Africa has a three-century history in growing, harvesting and distilling grapes as wine. The entire continent of Africa has a history in wine-making. In this country, slaves cultivated the vineyards owned by Thomas Jefferson and other vintners.

Another piece of Zygo-Gogozizzle 24 ended up landing in a grape vineyard on planet Pinot. The Zygo-Gogozizzle 24 was quickly absorbed into the soil and was subsequently soaked up into the grapes. These grapes, which had until recently been harvested almost to extinction, suddenly became self-aware and super intelligent. They banded together in bunches and rose up to defeat their oppressors. The battle lasted one whole night, but sadly, it ended the next morning when the sun came up. The rebellion shriveled when the poor grapes ran out of juice. Apparently there’s a raisin for everything.

My land tells its story if you listen. The story of our family. We plant, we tend, we harvest. I make wine from grape cuttings I brought here from Sicily, and the wine I make reminds me of my father. It binds us, one to another, as it has for generations. Now it will bind you to us.

To attempt to force them into a peonage of starvation and intimidated despair will be unsuccessful. They can be citizens of the highest type, or they can be an army driven by suffering and hatred to take what they need. On their future treatment will depend which course they will be forced to take.

Millésimé champagnes are those which have been produced with grape varieties harvested within the same year, generally, when this has proven to be a good or exceptional vintage. The wine ages a minimum of three years or even more before it is distributed. Normally, these are more structured, of greater volume and more expensive.

They have one quilt and a piece of canvas for bedding. The sleeping arrangement is clever. Mother and father lie down together and two children lie between them. Then heading the other way, the other two children lie, the littler ones. If the mother and father sleep with their legs spread wide, there is room for the legs of the children.

Because he would leave. Oliver felt sure of that. You couldn’t plant a tumbleweed and expect it to yield grapes, no matter how perfect the terroir. The summer was slithering away and in a month or so it would be time for harvest. Then fall would turn the fields to fire and when the leaves fell they would travel halfway around the world to cold, pearly-gray Paris. And then what?

Joy at the smallest things comes to you only when you have accepted death. But ifyou look out greedily for all that you could still live, then nothing is great enough for your pleasure, and the smallest things that continue to surround you are no longer a joy. Therefore I behold death, since it teaches me how to live. If you accept death, it is altogether like a frosty night and an anxious misgiving, but a frosty night in a vineyard full of sweet grapes.76 You will soon take pleasure in your wealth. Death ripens. One needs death to be able to harvest the fruit. Without death, life would be meaningless, since the long-lasting rises again and denies its own meaning. To be, and to enjoy your being, you need death, and limitation enables you to fulfill your being. reminds me of heidegger

The driver sat in his iron seat and he was proud of the straight lines he did it will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift through his fingertips.The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

The new migrants from the dust bowl are here to stay. They are the vest American stock, intelligent, resourceful; and, if given a chance, socially responsible. To attempt to force them into a peonage of starvation and intimidated despair will be unsuccessful. They can be citizens of the highest type, or they can be an army driven by suffering to take what they need. On their future treatment will depend the course they will be force to take.

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.

I think about that centurion from time to time and wonder, had he retired to a farm in Campagna, happy with his harvest of grapes and grandchildren, or had he fallen amongst his comrades on some distant, ruined field, defending the honor and the ever-expanding borders of the Republic? What we foreigners have failed to comprehend over the centuries is that the proud centurion would have found either fate equally satisfying. This is why Rome grows, and the rest of the world shrinks.

The Wild Geese Horseback on Sunday morning, harvest over, we taste persimmon and wild grape, sharp sweet of summer's end. In time's maze over fall fields, we name names that went west from here, names that rest on graves. We open a persimmon seed to find the tree that stands in promise, pale, in the seed's marrow. Geese appear high over us, pass, and the sky closes. Abandon, as in love or sleep, holds them to their way, clear, in the ancient faith: what we need is here. And we pray, not for new earth or heaven, but to be quiet in heart, and in eye clear. What we need is here.

I pushed the thought away. Doubt was like rot. Excise it at the first speckling, the first stain, the first faint stench of decay. But then—I suppose because my mind was on the wine—I thought of that other kind of rot, the soft gray fungus that sometimes afflicts the late grape harvest if the air turns unexpectedly moist. That rot causes the grapes to yield up a heavy, viscous juice of stupendously rich flavor. The wine pressed from such grapes was the best of all. Maybe doubt was like that sometimes. Maybe it, too, could yield rich fruit. Perhaps, then, it was right to doubt. Perhaps I had a right to doubt.

The soul of Sardinia lies in the hills of the interior and the villages peppered among them. There, in areas such as Nuoro and Ozieri, women bake bread by the flame of the communal oven, winemakers produce their potions from small caches of grapes adapted to the stubborn soil and acrid climate, and shepherds lead their flocks through the peaks and valleys in search of the fickle flora that fuels Sardinia's extraordinary cheese culture. There are more sheep than humans roaming this island- and sheep can't graze on sand. On the table, the food stands out as something only loosely connected to the cuisine of Italy's mainland. Here, every piece of the broader puzzle has its own identity: pane carasau, the island's main staple, eats more like a cracker than a loaf of bread, built to last for shepherds who spent weeks away from home. Cheese means sheep's milk manipulated in a hundred different ways, from the salt-and-spice punch of Fiore Sardo to the infamous maggot-infested casu marzu. Fish and seafood may be abundant, but they take a backseat to four-legged animals: sheep, lamb, and suckling pig. Historically, pasta came after bread in the island's hierarchy of carbs, often made by the poorest from the dregs of the wheat harvest, but you'll still find hundreds of shapes and sizes unfamiliar to a mainland Italian. All of it washed down with wine made from grapes that most people have never heard of- Cannonau, Vermentino, Torbato- that have little market beyond the island.

Lettuce harvests in Salinas, melons in Brawley, grapes in Parlier, oranges in Ontario, cotton in Firebaugh -- and, finally, Santa Clara, the prune country. And because this place was pleasing to the eye, or because they were tired of their endless migration, Juan Rubio and his wife settled here to raise their children. And, remembering his country, Juan thought that his distant cousin, the great General Zapata, had been right when, in speaking of Juan, he once said to Villa, 'He will go far, that relative of mine.' Now this man who had lived by the gun all his adult life would sit on his haunches under the prune trees, rubbing his sore knees, and think, Next year we will have enough money and we will return to our country. But deep within he knew he was one of the lost ones. And as the years passed him by and his children multiplied and grew, the chant increased in volume and rate until it became a staccato NEXT YEAR! NEXT YEAR! And the chains were incrementally heavier on his heart.

The man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was part of the monster, a robot in the seat. The thunder of the cylinders sounded through the country, became one with the air and the earth, so that earth and air muttered in sympathetic vibration. The driver could not control it–straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the cat’, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent that tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him–goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did now know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor–its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with its blades–not plowing but surgery, pushing the cut earth to the right where the second row of disks cut it and pushed it to the left; slicing blades shining, polished by the cut earth. And behind the disks, the harrows combing with iron teeth so that the little clods broke up and the earth lay smooth. Behind the harrows, the long seeders–twelve curved iron penes erected in the foundry, orgasms set by gear, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, and had no connection to the bread. The land bore under iron, and under iron gradually died; for it was not love or hated, it had no prayers or curses.

The Princeton economist and wine lover Orley Ashenfelter has offered a compelling demonstration of the power of simple statistics to outdo world-renowned experts. Ashenfelter wanted to predict the future value of fine Bordeaux wines from information available in the year they are made. The question is important because fine wines take years to reach their peak quality, and the prices of mature wines from the same vineyard vary dramatically across different vintages; bottles filled only twelve months apart can differ in value by a factor of 10 or more. An ability to forecast future prices is of substantial value, because investors buy wine, like art, in the anticipation that its value will appreciate. It is generally agreed that the effect of vintage can be due only to variations in the weather during the grape-growing season. The best wines are produced when the summer is warm and dry, which makes the Bordeaux wine industry a likely beneficiary of global warming. The industry is also helped by wet springs, which increase quantity without much effect on quality. Ashenfelter converted that conventional knowledge into a statistical formula that predicts the price of a wine—for a particular property and at a particular age—by three features of the weather: the average temperature over the summer growing season, the amount of rain at harvest-time, and the total rainfall during the previous winter. His formula provides accurate price forecasts years and even decades into the future. Indeed, his formula forecasts future prices much more accurately than the current prices of young wines do. This new example of a “Meehl pattern” challenges the abilities of the experts whose opinions help shape the early price. It also challenges economic theory, according to which prices should reflect all the available information, including the weather. Ashenfelter’s formula is extremely accurate—the correlation between his predictions and actual prices is above .90.

One morning, a farmer knocked loudly on the door of a monastery. When Brother Porter opened the door, the farmer held out to him a magnificent bunch of grapes. “Dear Brother Porter, these are the finest grapes from my vineyard. Please accept them as a gift from me.” “Why, thank you! I’ll take them straight to the Abbot, who will be thrilled with such a gift.” “No, no. I brought them for you.” “For me? But I don’t deserve such a beautiful gift from nature.” “Whenever I knocked on the door, you opened it. When the harvest had been ruined by drought, you gave me a piece of bread and a glass of wine every day. I want this bunch of grapes to bring you a little of the sun’s love, the rain’s beauty and God’s miraculous power.” Brother Porter put the grapes down where he could see them and spent the whole morning admiring them: they really were lovely. Because of this, he decided to give the present to the Abbot, whose words of wisdom had always been such a boon to him. The Abbot was very pleased with the grapes, but then he remembered that one of the other monks was ill and thought: “I’ll give him the grapes. Who knows, they might bring a little joy into his life.” But the grapes did not remain for very long in the room of the ailing monk, for he in turn thought: “Brother Cook has taken such good care of me, giving me only the very best food to eat. I’m sure these grapes will bring him great happiness.” And when Brother Cook brought him his lunch, the monk gave him the grapes. “These are for you. You are in close touch with the gifts Nature gives us and will know what to do with this, God’s produce.” Brother Cook was amazed at the beauty of the grapes and drew his assistant’s attention to their perfection. They were so perfect that no one could possibly appreciate them more than Brother Sacristan, who had charge of the Holy Sacrament, and whom many in the monastery considered to be a truly saintly man. Brother Sacristan, in turn, gave the grapes to the youngest of the novices in order to help him understand that God’s work is to be found in the smallest details of the Creation. When the novice received them, his heart was filled with the Glory of God, because he had never before seen such a beautiful bunch of grapes. At the same time, he remembered the day he had arrived at the monastery and the person who had opened the door to him; that gesture of opening the door had allowed him to be there now in that community of people who knew the value of miracles. Shortly before dark, he took the bunch of grapes to Brother Porter. “Eat and enjoy. You spend most of your time here all alone, and these grapes will do you good.” Brother Porter understood then that the gift really was intended for him; he savoured every grape and went to sleep a happy man. In this way, the circle was closed; the circle of happiness and joy which always wraps around those who are in contact with the energy of love.

The children crowded about the women in the houses. What we going to do Ma? Where we going to go? The women said, We don’t know, yet. Go out and play. But don’t go near your father. He might whale you if you go near him. And the women went on with the work, but all the time they watched the men squatting in the dust–perplexed and figuring. The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects. They crawled over the ground, laying the track and rolling on it and picking it up. Diesel tractors, puttering while they stood idle; they thundered when they moved, and then settled down to a droning roar. Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. The man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was part of the monster, a robot in the seat. The thunder of the cylinders sounded through the country, became one with the air and the earth, so that earth and air muttered in sympathetic vibration. The driver could not control it–straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the cat’, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent that tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him–goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did now know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor–its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with its blades–not plowing but surgery, pushing the cut earth to the right where the second row of disks cut it and pushed it to the left; slicing blades shining, polished by the cut earth. And behind the disks, the harrows combing with iron teeth so that the little clods broke up and the earth lay smooth. Behind the harrows, the long seeders–twelve curved iron penes erected in the foundry, orgasms set by gear, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, and had no connection to the bread. The land bore under iron, and under iron gradually died; for it was not love or hated, it had no prayers or curses.

The children crowded about the women in the houses. What we going to do Ma? Where we going to go? The women said, We don’t know, yet. Go out and play. But don’t go near your father. He might whale you if you go near him. And the women went on with the work, but all the time they watched the men squatting in the dust–perplexed and figuring. ... The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects. They crawled over the ground, laying the track and rolling on it and picking it up. Diesel tractors, puttering while they stood idle; they thundered when they moved, and then settled down to a droning roar. Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. The man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was part of the monster, a robot in the seat. The thunder of the cylinders sounded through the country, became one with the air and the earth, so that earth and air muttered in sympathetic vibration. The driver could not control it–straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the cat’, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent that tractor out, had somehow got into the driver’s hands, into his brain and muscle, had goggled him and muzzled him–goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did now know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor–its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with its blades–not plowing but surgery, pushing the cut earth to the right where the second row of disks cut it and pushed it to the left; slicing blades shining, polished by the cut earth. And behind the disks, the harrows combing with iron teeth so that the little clods broke up and the earth lay smooth. Behind the harrows, the long seeders–twelve curved iron penes erected in the foundry, orgasms set by gear, raping methodically, raping without passion. The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, and had no connection to the bread. The land bore under iron, and under iron gradually died; for it was not love or hated, it had no prayers or curses.

When the sweep of God's sickles brings final harvest to the earth, separating grain from grapes, the present system of power and prestige will be reversed. The pagan persecutors who now tread the holy city underfoot (Rev. 11:2) will be trodden underfoot by the church's mighty avenger (14:20). Their defiling blood pours from a winepress "outside the city," for those who belong to earth's so-called "great city," which wages war on God's church (11:8; 17:18), have no share in God's holy, heavenly city. No one unclean shall ever enter the holy city, the new Jerusalem, "but only those whose navies are written in the Lamb's book of life" (21:27).

Similarly, German wines indicate the sugar content of the wine on the label: Kabinet, refers to dry and semi-dry wines. Auslese or selected harvest, are slightly sweet due to grapes which have botrytized. Beerenauselese or berry flavored wine, also affected with botrytis cinerea. Trockenbeerenauselese, are the sweetest wines. Eiswein or ice wine is made with frozen grapes. These classifications do not denote price or quality. Geographically, Germany has 13 regions which produce quality wines.

Formally, wine “is the exclusive result of total or partial alcoholic fermentation, of recently harvested grapes, pressed or not, or from the pulp of the grape.

Samuel Warns against a Kingdom 10 So Samuel passed on the LORD’s warning to the people who were asking him for a king. 11 “This is how a king will reign over you,” Samuel said. “The king will draft your sons and assign them to his chariots and his charioteers, making them run before his chariots. 12 Some will be generals and captains in his army,[*] some will be forced to plow in his fields and harvest his crops, and some will make his weapons and chariot equipment. 13 The king will take your daughters from you and force them to cook and bake and make perfumes for him. 14 He will take away the best of your fields and vineyards and olive groves and give them to his own officials. 15 He will take a tenth of your grain and your grape harvest and distribute it among his officers and attendants. 16 He will take your male and female slaves and demand the finest of your cattle[*] and donkeys for his own use. 17 He will demand a tenth of your flocks, and you will be his slaves. 18 When that day comes, you will beg for relief from this king you are demanding, but then the LORD will not help you.

It might come as a surprise, but the Bible also addresses the importance of corporate responsibility.  The Old Testament “law of gleaning” speaks loud and clear about this.  Leviticus 19: 9-10 (NIV) summarizes this important social justice law which is also restated in Deuteronomy 24: “‘When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest.  Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the foreigner. I am the LORD your God.” This law from God Himself, commanded landowners, business owners in our language today, to leave some of their potential profits for immigrants and the poor. 

Without a time for growing, you could never have a feast. If there is no growth, what are you going to feast on? At the time of the feast, the people of Israel brought their riches—cows, lambs, grapes, all the produce which came from the growth. The feast of tabernacles, especially, was a feast for the enjoyment of the harvest. The Lord said that we must come together in His presence and enjoy the harvest—that is a feast. The feast is the result of growing, and this growing is very much related to the moon, the church. If we don’t have the church, we lack the element of the feast. Very few Christians have the feast because they don’t have the moon. They don’t have the full enjoyment of Christ as a feast because they do not have the church. We need the church to appoint the seasons for growing and feasting.

19When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless, and the widow—in order that the Lord your God may bless you in all your undertakings. 20When you beat down the fruit of your olive trees, do not go over them again; that shall go to the stranger, the fatherless, and the widow. 21When you gather the grapes of your vineyard, do not pick it over again; that shall go to the stranger, the fatherless, and the widow. 22Always remember that you were a slave in the land of Egypt; therefore do I enjoin you to observe this commandment.

Do not deprive the foreigner or the fatherless of justice, or take the cloak of the widow as a pledge. Remember that you were slaves in Egypt and the Lord your God redeemed you from there. That is why I command you to do this. “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the Lord your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.” “God bless the reading of his Word.

Reap, reap the grain and gather The sweet grapes from the vine; Our Lord's mother is weeping, She hath nor bread nor wine; She is weeping. The Queen of Heaven, She hath nor bread nor wine.

It is late, for the harvest is in. Before, we hoped that the full vines would bring a plenitude of fine grapes, but the clusters are slow to ripen and the landlords picked unripe bunches from the branch. We have many grapes now—green and sour.

Father Joe grinned. “What is good, and what is evil?” People shifted uncomfortably in their chairs. “Islam says good is doing whatever Allah has decreed is good. Evil is the opposite. Hinduism talks about ignorance that causes one to err and those errors are the karma of past lives that hurt one in the present. Not only is evil inevitable in creation, but it is said to be a good thing, a necessary part of the universe, the will of Brahma, the creator. If the gods are responsible for the existence of evil in the world, they either create it willingly—and are thus evil themselves—or are forced to create it by the higher law of karma, which makes them weak. “Buddhism disagrees. In fact, the whole of life for the Buddhist is suffering that stems from the wrong desire to perpetuate the illusion of personal existence. The Noble Truth of Suffering, dukkha, is this: ‘Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation from the pleasant is suffering; not to get what one wants is suffering—in brief, the five aggregates of attachment are suffering.’ Samyutta Nikaya 56, 11. According to that belief, good is the complete abolition of personhood, because that is what ends suffering. “The monotheistic religions go another route. Now listen to this: “‘When you reap your harvest, leave the corners of your field for the poor. When you pluck the grapes in your vineyard, leave those grapes that fall for the poor and the stranger. Do not steal; don’t lie to one another, or deny a justified accusation against you. Don’t use My name to swear to a lie. Don’t extort your neighbor, or take what is his, or keep the wages of a day laborer overnight. Don’t curse a deaf man or put a stumbling block before a blind man. Don’t misuse the powers of the law to give special consideration to the poor or preferential honor to the great; according to what is right shall you judge your neighbor. Don’t stand by when the blood of your neighbor is spilled. Don’t hate your fellow man in your heart but openly rebuke him. Do not take revenge nor bear a grudge. Love your neighbor’s well-being as if it were your own.’ “And overarching all these commandments is the supreme admonition not to be good but to be holy, ‘because I am holy.’” The class looked stunned. “Pretty specific, no?” He smiled. “Especially in contrast to the detachment from life of the Eastern religions. In this, we find perhaps the greatest piece of moral education and legislation ever given to mankind in all human history. Do any of you recognize the source?” “Gospels?” someone guessed. “It’s from the Old Testament of the Jews. From the book of Leviticus.

It became a tradition to bookend my stays with parties: the welcome home party and the leaving party, or fête de vidange, as we called it, a play on the expression for grape harvest, fête de vendange—where we’d empty, or vider, my refrigerator before I’d close up the apartment and return to New York.

During the Feast of Tabernacles the harvest consists of olives and grapes.  This is significant because olives are associated with oil for “Light”, Jesus being the Light of the world and grapes being associated with “Wine”,

It was now, I realized almost with a shock, October; perhaps the most beautiful month of the year in Rome. The trees had changed into a hundred shades of red and gold. Sometimes an unearthly pearly light washed the city, sharp and clear like a spring morning on the Acropolis, and in the evening that curious pinkish flush in the streets, which lasts only from dusk to darkness, seemed to be accentuated. Masses of splendid fat grapes, black and white, filled the street stalls. They reminded me that Bacchic revels made respectable by church processions—a collaboration that would not have surprised Gregory the Great—were taking place in the wine towns of the Castelli Romani, where the grape harvest had now been gathered. Some pungent whiff of this Virgilian moment seemed to enter Rome in the morning with those odd-looking wine carts and their rows of little barrels, the driver sitting up beneath a huge ribbed umbrella, in shape like the shell of some shabby and discredited Aphrodite. They trundled into Trastevere and replenished the tavern cellars with more than usual jollity and it was often in my mind to go out to Frascati and look up my friends of the wine vaults who were, I supposed, now knee deep in the new vintage: but I never did so.

There were myrtle berries to pick and then to serve gratinéed with a topping of mascarpone. There were blackberries to gather, to make into pastries and sorbets. Chestnuts and walnuts added their sweet richness to pasta sauces and stews. The walnut trees were surrounded with bibs of white netting, to catch any prematurely falling fruit, and whole families climbed the trees to pick or walked down the rows of grapes in the vineyards with baskets on their backs, picking the fruit that would become the local wine.

At the time of the events I am about to relate, this already good-sized village was also fortified, which conferred upon it the honor of a commander in residence, and the benefit of a permanent garrison of Spanish soldiers, who taught modesty to the girls and women of the town, gave an occasional tap on the back to a husband or father, and, at summer’s end, never failed to spread out into the vineyards to thin the grapes and relieve the peasants of the trouble of harvesting them.

A regular course of dandelion root, Oregon grape root, buckbean leaf, or other bitter herbs will keep your liver functioning well.

He loved the land no more than the bank loved the land. He could admire the tractor – its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with blades – not plowing but surgery … The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.” ― John Steinbeck, The Grapes of Wrath

He took her hand out of gentlemanly habit, and they walked out of her driveway and started their stroll in a row of garlic, the pungent scent filling the air. Grape vines contrasted with nascent strawberry plants, which would probably be ready to harvest this spring. This farm was massive. Normally, Enrique loved staring out at the ocean from his home in La Jolla, but the view of all these plants as far as his eyes could see almost seemed better. The round artichoke globes reminded him of the undulating waves in the ocean. Wind blew the leaves of the garlic plants, which varied in size. And all this magnificent greenery fed people throughout California.

Itale was up at four, at the vineyards and the winery all day till dark. He saw nothing at all in the world beyond the vines, the grapes, the boxes, baskets, carts and wagons loaded with the grapes, the pressing tubs in a stone courtyard stained and reeking with must, the brief dark coolness of the storage cellars dug into the hillside, the swing of the sun across the hot September sky. Then that work was done; and other harvests from the fields and orchards were coming in. Silent and absorbed, irascible when pushed past the limit of his strength, otherwise patient, Itale got on with the work and never raised his eyes from it to look back or ahead.

Why are you so into Pinot?” 2 Maya asks. In the next 60 seconds of the movie, the character of Miles Raymond tells a story which would set off a boom in sales of Pinot Noir. It’s a hard grape to grow. It’s thin-skinned, temperamental, ripens early. It’s not a survivor like Cabernet, which can just grow anywhere and thrive even when it’s neglected. No, Pinot needs constant care and attention. In fact it can only grow in these really specific, tucked away corners of the world. And only the most patient and nurturing of growers can do it, really. Only somebody who really takes the time to understand Pinot’s potential can coax it into its fullest expression. Its flavors are the most haunting and brilliant and thrilling and subtle and ancient on the planet. Miles is describing himself in the dialogue and using Pinot as a metaphor for his personality. In this one scene moviegoers projected themselves on the character, feeling his longing and his quest to be understood. Sideways was a hit and won an Oscar for Best Adapted Screenplay. It also launched a movement, turning the misunderstood Pinot Noir into the must-have wine of the year. In less than one year after the movie’s 2004 fall release date, sales of Pinot Noir had risen 18 percent. Winemakers began to grow more of the grape to meet demand. In California alone 70,000 tons of Pinot Noir grapes were harvested and crushed in 2004. Within two years the volume had topped 100,000 tons. Today California wine growers crush more than 250,000 tons of Pinot Noir each year. Interestingly, the Japanese version of the movie did not have the same “Sideways Effect” on wine sales. One reason is that the featured grape is Cabernet, a varietal already popular in Japan. But even more critical and relevant to the discussion on storytelling is that Japanese audiences didn’t see the “porch scene” because there wasn’t one. The scene was not included in the movie. No story, no emotional attachment to a particular varietal. You see, the movie Sideways didn’t launch a movement in Pinot Noir; the story that Miles told triggered the boom. In 60 seconds Maya fell in love with Miles and millions of Americans fell in love with an expensive wine they knew little about.

Think quietly and with interest on these qualities and accept them fully in your conscious reasoning mind. Continue to plant these wonderful seeds (thoughts) in the garden of your mind, and you will reap a glorious harvest. Your subconscious mind may be likened to the soil which will grow all kinds of seeds, good or bad. Do men gather grapes of thorns, or figs of thistles? Every thought is, therefore, a cause, and every condition is an effect. For this reason, it is essential that you take charge of your thoughts so as to bring forth only desirable conditions. When your mind thinks correctly, when you understand the truth, when the thoughts deposited in your subconscious mind are constructive, harmonious, and peaceful, the magic working power of your subconscious will respond and bring about harmonious conditions, agreeable surroundings, and the best of everything. When you begin to control your thought processes, you can apply the powers of your subconscious to any problem or difficulty. In other words, you will actually be consciously co-operating with the infinite power and omnipotent law which governs all things.

The vine needs to suffer. Going down into this earth-fighting to survive among the stones, among the lime rock—this is what gives it its aroma. Its taste. Its unique character. These grapes will create a wine few other vineyards can compare with not because their life was easy, but because they had to struggle to survive.” I grew still. “The vine needs to suffer?” “To be at its best, it needs to suffer, yes. And fight.” “I’m sorry for it, then. No creature should have to bear pain.” “Pain is part of this life. No one can escape suffering. Not the vine, nor we humans, as you well know, my lady. But what if we are like the vine and that affliction only makes us better?” Bardia

EXCESS CROPS FOR POOR. [Lev. 19:9, 10; 23:22] “ ‘When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the foreigner. I am the LORD your God.

EXCESS CROPS FOR OTHERS. [Deut. 24:19–22] When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.