Lazy Villager Quotes

If you do something to benefit one person, that is an absolute gain, and its relative insignificance in the wider scheme is irrelevant. Benefit two people without concomitant harm to others - or a village, tribe, city, class, nation, society or civilisation - and the benefits are scalable, arithmetic. There is no excuse beyond fatalistic self-indulgence and sheer laziness for doing nothing.

He had been taught as a child that Urras was a festering mass of inequity, iniquity, and waste. But all the people he met, and all the people he saw, in the smallest country village, were well dressed, well fed, and contrary to his expectations, industrious. They did not stand about sullenly waiting to be ordered to do things. Just like Anaresti, they were simply busy getting things done. It puzzled him. He had assumed that if you removed a human being's natural incentive to work -- his initiative, his spontaneous creative energy -- and replaced it with external motivation and coercion, he would become a lazy and careless worker. But no careless workers kept those lovely farmlands, or made the superb cars and comfortable trains. The lure and compulsion of profit was evidently a much more effective replacement of the natural initiative than he had been led to believe.

Then there were long, lazy summer afternoons when there was nothing to do but read. And dream. And watch the town go by to supper. I think that is why our great men and women so often have sprung from small towns, or villages. They have had time to dream in their adolescence. No cars to catch, no matinees, no city streets, none of the teeming, empty, energy-consuming occupations of the city child. Little that is competitive, much that is unconsciously absorbed at the most impressionable period, long evenings for reading, long afternoons in the fields or woods.

Well," he said, quite seriously, "it's this way: you work because you're afraid not to. You work becuase you have to drive yourself to such a fury to begin. That part's just plain hell! It's so hard to get started that once you do you're afraid of slipping back. You'd rather do anything than go through all that agony again--so you keep going--you keep going faster all the time--you keep going till you couldn't stop even if you wanted to. You forget to eat, to shave, to put on a clean shirt when you have one. You almost forget to sleep, and when you do try to you can't--because the avalanche has started, and it keeps going night and day. And people say: 'Why don't you stop sometime? Why don't you forget about it now and then? Why don't you take a few days off?' And you don't do it because you can't--you can't stop yourself--and even if you could you'd be afraid to because there'd be all that hell to go through getting started up again. Then people say you're a glutton for work, but it isn't so. It's laziness--just plain, damned, simple laziness, that's all...Napoleon--and--and Balzac--and Thomas Edison--these fellows who never sleep more than an hour or two at a time, and can keep going night and day--why that's not because they love to work! It's because they're really lazy--and afraid not to work because they know they're lazy! Why, hell yes!..I'll bet you anything you like if you could really find out what's going on in old Edison's mind, you'd find that he wished he could stay in bed every day until two o'clock in the afternoon! And then get up and scratch himself! And then lie around in the sun for awhile! And hang around with the boys down at the village store, talking about politics, and who's going to win the World Series next fall!

Brian Wilson went to bed for three years. Jean-Michel Basquiat would spend all day in bed. Monica Ali, Charles Bukowski, Marcel Proust, Elizabeth Barrett Browning, Tracey Emin, Emily Dickinson, Edith Sitwell, Frida Kahlo, William Wordsworth, René Descartes, Mark Twain, Henri Matisse, Kathy Acker, Derek Jarman and Patti Smith all worked or work from bed and they’re productive people. (Am I protesting too much?) Humans take to their beds for all sorts of reasons: because they’re overwhelmed by life, need to rest, think, recover from illness and trauma, because they’re cold, lonely, scared, depressed – sometimes I lie in bed for weeks with a puddle of depression in my sternum – to work, even to protest (Emily Dickinson, John and Yoko). Polar bears spend six months of the year sleeping, dormice too. Half their lives are spent asleep, no one calls them lazy. There’s a region in the South of France, near the Alps, where whole villages used to sleep through the seven months of winter – I might be descended from them. And in 1900, it was recorded that peasants from Pskov in northwest Russia would fall into a deep winter sleep called lotska for half the year: ‘for six whole months out of the twelve to be in the state of Nirvana longed for by Eastern sages, free from the stress of life, from the need to labour, from the multitudinous burdens, anxieties, and vexations of existence’.‡ Even when I’m well I like to lie in bed and think. It’s as if

Mr. Severin smiled, tiny constellations of reflected chandelier lights glinting in his eyes. "Since I've told you about my tastes... what are yours?" Cassandra looked down at her folded hands in her lap. "I like trivial things, mostly," she said with a self-deprecating laugh. "Handiwork, such as embroidery, knitting, and needlepoint. I sketch and paint a little. I like naps and teatime, and taking a lazy stroll on a sunny day, and reading books on a rainy afternoon. But I would like two have my own family someday, and... I want to help other people far more than I'm able to now. I take baskets of food and medicine to tenants and acquaintances in the village, but that's not enough. I want to provide real help to people who need it." She sighed shortly. "I suppose that's not very interesting. Pandora's the exciting, amusing twin, the one people remember. I've always been... well, the one who's not Pandora.

I was very fond of strange stories when I was a child. In my village-school days, I used to buy stealthily popular novels and historical recitals. Fearing that my father and my teacher might punish me for this and rob me of these treasures, I carefully hid them in secret places where I could enjoy them unmolested. As I grew older, my love for strange stories became even stronger, and I learned of things stranger than what I had read in my childhood. When I was in my thirties, my memory was full of these stories accumulated through years of eager seeking. l have always admired such writers of the T'ang Dynasty as Tuan Ch'eng-shih [author of the Yu-yang tsa-tsu] and Niu Sheng [author of the Hsuan-kuai lu]. Who wrote short stories so excellent in portrayal of men and description of things. I often had the ambition to write a book (of stories) which might be compared with theirs. But I was too lazy to write, and as my laziness persisted, I gradually forgot most of the stories which I had learned. Now only these few stories, less than a score, have survived and have so successfully battled against my laziness that they are at last written down. Hence this Book of Monsters. I have sometimes laughingly said to myself that it is not I who have found these ghosts and monsters, but they, the monstrosities themselves, which have found me! ... Although my book is called a book or monsters, it is not confined to them: it also records the strange things of the human world and sometimes conveys a little bit of moral lesson.

When Nanabozho, the Anishinaabe Original Man, our teacher, part man, part manido, walked through the world, he took note of who was flourishing and who was not, of who was mindful of the Original Instructions and who was not. He was dismayed when he came upon villages where the gardens were not being tended, where the fishnets were not repaired and the children were not being taught the way to live. Instead of seeing piles of firewood and caches of corn, he found the people lying beneath maple trees with their mouths wide open, catching the thick, sweet syrup of the generous trees. They had become lazy and took for granted the gifts of the Creator. They did not do their ceremonies or care for one another. He knew his responsibility, so he went to the river and dipped up many buckets of water. He poured the water straight into the maple trees to dilute the syrup. Today, maple sap flows like a stream of water with only a trace of sweetness to remind the people both of possibility and of responsibility. And so it is that it takes forty gallons of sap to make a gallon of syrup.* * Adapted from oral tradition and Ritzenthaler and Ritzenthaler, 1983.

declared that he had been directed to make a pilgrimage. His father scoffed—“Gregory has turned pilgrim out of laziness,” said Efim—but Gregory set out and walked two thousand miles to the monastery at Mount Athos in Greece. At the end of two years, when Gregory returned, he carried an aura of mystery and holiness. He began to pray at length, to bless other peasants, to kneel at their beds in supplication when they were sick. He gave up his drinking and curbed his public lunges at women. It began to be said that Gregory Rasputin, the profligate, was a man who was close to God. The village priest, alarmed at this sudden blossoming of a vigorous young Holy Man within his sphere, suggested heresy and threatened an investigation. Unwilling to argue and bored by life in Pokrovskoe, Rasputin left the village and began once again to wander.

But, suppose we should rise up tomorrow and emancipate, who would educate these millions, and teach them how to use their freedom? They never would rise to do much among us. The fact is, we are too lazy and unpractical, ourselves, ever to give them much of an idea of that industry and energy which is necessary to form them into men. They will have to go north, where labor is the fashion,—the universal custom; and tell me, now, is there enough Christian philanthropy, among your northern states, to bear with the process of their education and elevation? You send thousands of dollars to foreign missions; but could you endure to have the heathen sent into your towns and villages, and give your time, and thoughts, and money, to raise them to the Christian standard? That’s what I want to know. If we emancipate, are you willing to educate? How many families, in your town, would take a negro man and woman, teach them, bear with them, and seek to make them Christians? How many merchants would take Adolph, if I wanted to make him a clerk; or mechanics, if I wanted him taught a trade? If I wanted to put Jane and Rosa to a school, how many schools are there in the northern states that would take them in? how many families that would board them? and yet they are as white as many a woman, north or south. You see, Cousin, I want justice done us. We are in a bad position. We are the more obvious oppressors of the negro; but the unchristian prejudice of the north is an oppressor almost equally severe.

That I haven’t told you the parable of the man, the boy, and the mule.” Cettie nodded eagerly. He stared down at the book, thumbing through its pages. “I heard this one when I first went away to study the Mysteries. It was shared with all of us, but I don’t think all of us heard it the same way. That’s the thing about stories. They can touch on truths that some people just are not ready to hear. The tale goes like this. Long before the first flying castles and sky ships and cauldrons of molten steel—before the Fells—life was simpler. A man and his son needed to sell their mule to buy food to last the winter. So they started walking to get to the market, which was very far. They met a fellow traveler along the way who criticized them for not riding the mule. So the man, realizing that his beast of burden wasn’t being used for its purpose, put his son on it to ride. But when they arrived at the first village on their path, some men in the square scoffed and said how inconsiderate the son was for making his father walk. They stopped and watered the beast, and so the father ordered the boy to walk while he rode. Again, they reached the next village, and what did they hear? Some washerwomen complained that the father must be evil to force his son to walk while he rode. Ashamed by their words, the father decided to change yet again. Do you know what he did?” Cettie shook her head no, eager for him to continue. Fitzroy wagged his finger at her. “So they both rode the mule into the next town. By this time, the mule was getting very tired, and when they reached the next village, they were ridiculed for being lazy and working the poor beast half to death! The market was in the very next town, and they feared they’d not be able to sell the poor creature, now it was so spent. And so the father and son cut down a sapling, lashed the mule to the pole, and carried it to the next town. You can imagine what the townsfolk thought as they saw the father and son laboring and exhausted as they approached the town. Who were these country bumpkins who carried a mule on their own shoulders? As they crossed the bridge into town, suffering the jeers and taunts of passersby, one of the ropes broke loose, and the mule kicked free. The boy dropped his end of the pole, and the beast fell into the river and drowned.” “No!” Cettie said, mouth wide open. Fitzroy nodded sagely. “A man with a crooked staff had been following them into town. As

I adjust myself in the reading chair, pull my legs up. It’s going to be a long, voluptuous ride. I flip delicate pages with an unhurried and measured beat, a lazy metronome timing. I lose myself in the book’s languorous territories. I’m transported to a café in Trieste, become intimately acquainted with its idiosyncratic patrons. I travel along the book’s meandering paths—breakfast with a young man in one village, lunch with a crone in another—salivate over beautiful sentences, celebrate holidays I’d never heard of. I read and read until I am abruptly bashed over the head by the full weight of Esperia’s story, a throwaway of no more than four pages in a three-hundred-page tome. Esperia, an incidental character indelibly rendered in a few phrases, a bit player in life, mirrors Hannah.

My aunt's life was now practically confined to two adjoining rooms, in one of which she would rest in the afternoon while they, aired the other. They were rooms of that country order which (just as in certain climes whole tracts of air or ocean are illuminated or scented by myriads of protozoa which we cannot see) fascinate our sense of smell with the countless odours springing from their own special virtues, wisdom, habits, a whole secret system of life, invisible, superabundant and profoundly moral, which their atmosphere holds in solution; smells natural enough indeed, and coloured by circumstances as are those of the neighbouring countryside, but already humanised, domesticated, confined, an exquisite, skilful, limpid jelly, blending all the fruits of the season which have left the orchard for the store-room, smells changing with the year, but plenishing, domestic smells, which compensate for the sharpness of hoar frost with the sweet savour of warm bread, smells lazy and punctual as a village clock, roving smells, pious smells; rejoicing in a peace which brings only an increase of anxiety, and in a prosiness which serves as a deep source of poetry to the stranger who passes through their midst without having lived amongst them. The air of those rooms was saturated with the fine bouquet of a silence so nourishing, so succulent that I could not enter them without a sort of greedy enjoyment, particularly on those first mornings, chilly still, of the Easter holidays, when I could taste it more fully, because I had just arrived then at Combray: before I went in to wish my aunt good day I would be kept waiting a little time in the outer room, where the sun, a wintry sun still, had crept in to warm itself before the fire, lighted already between its two brick sides and plastering all the room and everything in it with a smell of soot, making the room like one of those great open hearths which one finds in the country, or one of the canopied mantelpieces in old castles under which one sits hoping that in the world outside it is raining or snowing, hoping almost for a catastrophic deluge to add the romance of shelter and security to the comfort of a snug retreat; I would turn to and fro between the prayer-desk and the stamped velvet armchairs, each one always draped in its crocheted antimacassar, while the fire, baking like a pie the appetising smells with which the air of the room, was thickly clotted, which the dewy and sunny freshness of the morning had already 'raised' and started to 'set,' puffed them and glazed them and fluted them and swelled them into an invisible though not impalpable country cake, an immense puff-pastry, in which, barely waiting to savour the crustier, more delicate, more respectable, but also drier smells of the cupboard, the chest-of-drawers, and the patterned wall-paper I always returned with an unconfessed gluttony to bury myself in the nondescript, resinous, dull, indigestible, and fruity smell of the flowered quilt.

I have looked on this picture in many a month of March when the mustard is in bloom — this lazy line of the water and the grey of the sand beyond, the rough path along the river-bank carrying the comradeship of the field into the heart of the village. I have tried to capture in rhyme the idle whistle of the wind, the beat of the oar-strokes from a passing boat. I have wondered in my mind how simply it stands before me, this great world: with what fond and familiar ease it fills my heart, this encounter with the Eternal Stranger.

Maté The moon was simply dying to tread the earth. She wanted to sample the fruit and to bathe in some river. Thanks to the clouds, she was able to come down. From sunset until dawn, clouds covered the sky so that no one could see the moon was missing. Nighttime on the earth was marvelous. The moon strolled through the forest of the high Paranà, caught mysterious aromas and flavors, and had a long swim in the river. Twice an old peasant rescued her. When the jaguar was about to sink his teeth into the moon’s neck, the old man cut the beasts throat with his knife; and when the moon got hungry, he took her to his house. “We offer you our poverty,” said the peasant’s wife, and gave her some corn tortillas. On the next night the moon looked down from the sky at her friends’ house. The old peasant had built his hut in a forest clearing very far from the villages. He lived there like an exile with his wife and daughter. The moon found that the house had nothing left in it to eat. The last corn tortillas had been for her. Then she turned on her brightest light and asked the clouds to shed a very special drizzle around the hut. In the morning some unknown trees had sprung up there. Amid their dark green leaves appeared white flowers. The old peasant’s daughter never died. She is the queen of the maté and goes about the world offering it to others. The tea of the maté awakens sleepers, activates the lazy, and makes brothers and sisters of people who don’t know each other. (86

It was mid-day when you went away. The sun was strong in the sky. I had done my work and sat alone on my balcony when you went away. Fitful gusts came winnowing through the smells of many distant fields. The doves cooed tireless in the shade, and a bee strayed in my room humming the news of many distant fields. The village slept in the noonday heat. The road lay deserted. In sudden fits the rustling of the leaves rose and died. I glazed at the sky and wove in the blue the letters of a name I had known, while the village slept in the noonday heat. I had forgotten to braid my hair. The languid breeze played with it upon my cheek. The river ran unruffled under the shady bank. The lazy white clouds did not move. I had forgotten to braid my hair. It was mid-day when you went away. The dust of the road was hot and the fields panting. The doves cooed among the dense leaves. I was alone in my balcony when you went away.

And, you see, the little boy’s father was working hard to make the Negroes sweat on the peanut plantation, and he thought that the writer, who spent all his days sitting in the shade of a kapok tree right in the middle of the village, was a lazy man.

The nineteenth century brought no improvement in the ethics of capitalism. The Industrial Revolution that swept through Europe enriched the bankers and capital-owners, but condemned millions of workers to a life of abject poverty. In the European colonies things were even worse. In 1876, King Leopold II of Belgium set up a nongovernmental humanitarian organisation with the declared aim of exploring Central Africa and fighting the slave trade along the Congo River. It was also charged with improving conditions for the inhabitants of the region by building roads, schools and hospitals. In 1885 the European powers agreed to give this organisation control of 2.3 million square kilometres in the Congo basin. This territory, seventy-five times the size of Belgium, was henceforth known as the Congo Free State. Nobody asked the opinion of the territory’s 20–30 million inhabitants. Within a short time the humanitarian organisation became a business enterprise whose real aim was growth and profit. The schools and hospitals were forgotten, and the Congo basin was instead filled with mines and plantations, run by mostly Belgian officials who ruthlessly exploited the local population. The rubber industry was particularly notorious. Rubber was fast becoming an industrial staple, and rubber export was the Congo’s most important source of income. The African villagers who collected the rubber were required to provide higher and higher quotas. Those who failed to deliver their quota were punished brutally for their ‘laziness’. Their arms were chopped off and occasionally entire villages were massacred. According to the most moderate estimates, between 1885 and 1908 the pursuit of growth and profits cost the lives of 6 million individuals (at least 20 per cent of the Congo’s population). Some estimates reach up to 10 million deaths.4

villages without number whose very names summon forth an image of lazy summer afternoons and butterflies darting in meadows: Winterbourne Abbas, Weston Lullingfields, Theddle-thorpe All Saints, Little Missenden. There are villages that seem to hide some ancient and possibly dark secret: Husbands Bosworth, Rime Intrinseca, Whiteladies Aston. There are villages that sound like toilet cleansers (Potto, Sanahole, Durno) and villages that sound like skin complaints (Scabcleuch, Whiterashes, Scurlage, Sockburn). In a brief trawl through any gazetteer you can find fertilizers (Hastigrow), shoe deodorizers (Powfoot), breath fresheners (Minto), dog food (Whelpo) and even a Scottish spot remover (Sootywells). You can find villages that have an attitude problem (Seething, Mockbeggar, Wrangle) and villages of strange phenomena (Meathop, Wigtwizzle, Blubberhouses). And there are villages almost without number that are just endearingly inane -

Dear Diary, “Z! Get up for school!” my mom yelled at me this evening. The sun had just gone down, and the moon was on the way up, which meant that it was time to get ready for school. My name is Zombulon, Z for short, and I’m a zombie. Looking at my name and what kind of creature I am really makes my parents look lazy, but I don’t think that they ever imagined that they’d have another kid after my older brother because his name is Arrgh, or R for short. My parents are really into one-letter nicknames. Once my brother called my parents M and D for a while, but they didn’t like that at all. It really wasn’t fair. What also isn’t fair is that I’ve got to wake up right at nightfall for school when all of the other kids get to wake up at the crack of dawn. I bet they all feel really lucky about it. It must be great to be able to wake up to the sun in your eyes instead of having to go to bed when it comes up. Being a zombie is really complicated for a lot of reasons, but my main complaint is that I can’t go outside during the day because if I do I’ll burn up. It’s like all of those stories about vampires who turn to dust in the sunlight, except for zombies are real and I just happen to be one of them. Because zombies can’t go out into the sun, most of them tend to be afraid of anything that can go into the sun and live to tell the tale. I swear that once R ran away from a chicken just because he had never seen one before. It was pretty funny. The punch in the arm that he gave me after I laughed at him was not funny. Another weird thing about being a zombie, or a monster in general around here, is that we’ve all got to go to night school. Usually, when humans talk about night school, they’re complaining about adults who they think are dumber than them for not going to college right away and waiting to take classes after work or something. My mom complains about it every once in a while, and then my dad reminds her that their best human friend went to night school and now he’s loaded. Anyway, monster night school is different. It’s just a bunch of kids like me going to school together at night. Zombies, skeletons, pigmen, and other monsters are all allowed to go to the school. Personally, I think that the humans and villagers just don’t want us to scare their kids. Anyway, Mom’s pitching a fit downstairs, so I guess that I better get ready for school. After all, it is my first day of middle school, so she wants everything to be extra special for me. I’m going to write all about it tomorrow when I actually have some news. I’m sure I will because today is going to be the first day of school this year, and new stuff always happens on the first day.