Oldtimers Quotes

I can remember when the air was clean and sex was dirty.

He Is Not Dead I cannot say, and I will not say That he is dead. He is just away. With a cheery smile, and a wave of the hand, He has wandered into an unknown land And left us dreaming how very fair It needs must be, since he lingers there. And you—oh you, who the wildest yearn For an old-time step, and the glad return, Think of him faring on, as dear In the love of There as the love of Here. Think of him still as the same. I say, He is not dead—he is just away.

Sometimes she'd go a whole day without thinking of him or missing him. Why not? She had quite a full life, and really, he'd often been hard to deal with and hard to live with. A project, the Yankee oldtimers like her very own Dad might have said. And then sometimes a day would come, a gray one (or a sunny one) when she missed him so fiercely she felt empty, not a woman at all anymore but just a dead tree filled with cold November blow. She felt like that now, felt like hollering his name and hollering him home, and her heart turned sick with the thought of the years ahead and she wondered what good love was if it came to this, to even ten seconds of feeling like this.

And, of course, one of the great true facts of the world is this: for every old-timer who dies, there’s a new old-timer coming along. And a good story never dies; it is always passed down.

The bartenders are the regular band of Jack, and the heavenly drummer who looks up to the sky with blue eyes, with a beard, is wailing beer-caps of bottles and jamming on the cash register and everything is going to the beat - It's the beat generation, its béat, it's the beat to keep, it's the beat of the heart, it's being beat and down in the world and like oldtime lowdown.

The best teachers have showed me that things have to be done bit by bit. Nothing that means anything happens quickly--we only think it does. The motion of drawing back a bow and sending an arrow straight into a target takes only a split second, but it is a skill many years in the making. So it is with a life, anyone's life. I may list things that might be described as my accomplishments in these few pages, but they are only shadows of the larger truth, fragments separated from the whole cycle of becoming. And if I can tell an old-time story now about a man who is walking about, waudjoset ndatlokugan, a forest lodge man, alesakamigwi udlagwedewugan, it is because I spent many years walking about myself, listening to voices that came not just from the people but from animals and trees and stones.

There aren't any old times. When times are gone they're not old, they're dead! There aren't any times but new times!

It hurt, of course, but more often than not the best things do, I’ve found. You wouldn’t think it could be so, but—as the oldtimers used to say—the world’s tilted, and there’s an end to it.

We are all old-timers, each of us holds a locked razor.

Careful old-timer, your age is showing.” “Hey, I’m only thirty-two. I’m in my prime, woman!” She harrumphed. “Well, I’m a mere twenty-five and you’re way too old for me.” Jay’s eyes smoldered as he whispered, “My experience is your gain.

I'm too much old-timer to be rude to a woman no matter what - they have so much of what we have none of.

So this was where lust was satisfied. If I'd been an old-time miner I'd have asked for my gold nugget back.

I'm here to tell you, there ain't much forgiveness in that old-time religion. That particular savior was a mean son of a bitch. If you sinned, honey, he was going to get you, no doubt about it.

The poverty of the villages is almost picturesque from the windows of a coach that is not stopping.

"The wanderer in Manhattan must go forth with a certain innocence, because New York is best seen with innocent eyes. It doesn't matter if you are younger or old. Reading our rich history makes the experience more layered, but it is not a substitute for walking the streets themselves. For old-timer or newcomer, it is essential to absorb the city as it is now in order to shape your own nostalgias. That's why I always urge the newcomer to surrender to the city's magic. Forget the irritations and the occasional rudeness; they bother New Yorkers too. Instead, go down to the North River and the benches that run along the west side of Battery Park City. Watch the tides or the blocks of ice in winter; they have existed since the time when the island was empty of man. Gaze at the boats. Look across the water at the Statue of Liberty or Ellis Island, the place to which so many of the New York tribe came in order to truly live. Learn the tale of our tribe, because it's your tribe too, no matter where you were born. Listen to its music and its legends. Gaze at its ruins and monuments. Walk its sidewalks and run fingers upon the stone and bricks and steel of our right-angled streets. Breathe the air of the river breeze."

The revival of The Couple Next Door in 1957 had Peg Lynch and Alan Bunce playing the same characters they had created on Ethel and Albert. But the characters referred to each other only as “dear” and were never named.

Well, the thing is, I don't think Indians are nomadic anymore. Most indians anyway.' No, we're not,' I said I'm not nomadic,' Rowdy said. 'Hardly anybody on this rez is nomadic. Except for you. You're the nomadic one.' Whatever.' No. I'm serious. I always knew you were going to leave. I always knew you were going to leave us behind and travel the world. I had this dream about you a few months ago. You were standing on the Great Wall of China. You looked happy. And I was happy for you.' Rowdy didn't cry. But I did. You're an old-time nomad,' Rowdy said. 'You're going to keep moving all over the world in search of food and water and grazing land. That's pretty cool.' I could barely talk. Thank you,' I said. Yeah,' Rowdy said. 'Just make sure you send me postcards, you asshole.' From everywhere,' I said. I would always love Rowdy. And I would always miss him, too. Just as I would always love and miss my grandmother, my big sister, and Eugene. Just as I would always love and miss my reservation and my tribe. I hoped and prayed that they would someday forgive me for leaving them. I hoped and prayed that I would someday forgive myself for leaving them.

It's nice when grown people whisper to each other under the covers. Their ecstasy is more a leaf-sigh than bray and the body is the vehicle, not the point. They reach, grown people, for something beyond, way beyond and way, way down underneath tissue. They are remembering while they whisper the carnival dolls they won and the Baltimore boats they never sailed on. The pears they let hang on the limb because if they plucked them, they would be gone from there and who else would see that ripeness if they took it away for themselves? How could anybody passing by see them and imagine for themselves what the flavour would be like? Breathing and murmuring under covers both of them have washed and hung out on the line, in a bed they chose together and kept together nevermind one leg was propped on a 1916 dictionary, and the mattress, curved like a preacher's palm asking for witnesses in His name's sake, enclosed them each and every night and muffled their whispering, old-time love. They are under the covers because they don't have to look at themselves anymore; there is no stud's eye, no chippie glance to undo them. They are inward toward the other, bound and joined by carnival dolls and the steamers that sailed from ports they never saw. That is what is beneath their undercover whispers.

Will was making a speech, something about having been young and careless once, the sort of thing old-timers said when they issued a deathblow, as if they thought their sanctimonious ramblings disguised as empathy would be welcomed, but Evie was only half listening.

The best part, though, was hearing my mother's voice. It was like having her again, coming out from far inside me. It hurt, of course, but more often than not the best things do, I've found. You wouldn't think it could be so, but-as the oldtimers used to say - the world's titled, and there's an end to it.

That, in my opinion, was the most diabolical aspect of those old-time big brains: They would tell their owners, in effect, 'Here is a crazy thing we could actually do, probably, but we would never do it, of course. It's just fun to think about.' And then, as though in trances, the people would really do it--have slaves fight each other to death in the Colosseum, or burn people alive in the public square for holding opinions which were locally unpopular, or build factories whose only purpose was to kill people in industrial quantities, or to blow up whole cities, and on and on.

Here was a population, low-class and mostly foreign, hanging always on the verge of starvation, and dependent for its opportunities of life upon the whim of men every bit as brutal and unscrupulous as the old-time slave drivers; under such circumstances immorality was exactly as inevitable, and as prevalent, as it was under the system of chattel slavery.

These marvels were great and comfortable ones, but in the old England there was a greater still. The weather behaved itself. In the spring all the little flowers came out obediently in the meads, and the dew sparkled, and the birds sang; in the summer it was beautifully hot for no less than four months, and, if it did rain just enough for agricultural purposes, they managed to arrange it so that it rained while you were in bed; in the autumn the leaves flamed and rattled before the west winds, tempering their sad adieu with glory; and in the winter, which was confined by statute to two months, the snow lay evenly, three feet thick, but never turned into slush.

Some trees love an ax, a drunk old-timer mumbled one night at the Tap, back when she still went there, and something in what he said rang true, but when she later remembered what he'd said, she disagreed and though instead that the tree gets used to the ax, which has nothing to do with love. It settles into being chipped away at, bit by bit, blade by blade, until it doesn't feel anything anymore, and then, because nothing else can happen, what's left crumbles to dust.

Have you noticed, now, the way people talk so loudly in snackbars and cinemas, how the shelved back gardens shudder with prodigies of talentlessness, drummers, penny-whistlers, vying transistors, the way you see and hear the curses and sign-language of high sexual drama at the bus-stops under ghosts of clouds, how life has come out of doors? And in the soaked pubs the old-timers wince and weather the canned rock. We talk louder to make ourselves heard. We will all be screamers soon.

It is a mind-wandering time Remember the old times when illusions were distinct Remember the old times when a friendly chat was all we needed to brighten up our hearts

What is in mind is a sort of Chautauqua...that's the only name I can think of for it...like the traveling tent-show Chautauquas that used to move across America, this America, the one that we are now in, an old-time series of popular talks intended to edify and entertain, improve the mind and bring culture and enlightenment to the ears and thoughts of the hearer. The Chautauquas were pushed aside by faster-paced radio, movies and TV, and it seems to me the change was not entirely an improvement. Perhaps because of these changes the stream of national consciousness moves faster now, and is broader, but it seems to run less deep. The old channels cannot contain it and in its search for new ones there seems to be growing havoc and destruction along its banks. In this Chautauqua I would like not to cut any new channels of consciousness but simply dig deeper into old ones that have become silted in with the debris of thoughts grown stale and platitudes too often repeated. "What's new?" is an interesting and broadening eternal question, but one which, if pursued exclusively, results only in an endless parade of trivia and fashion, the silt of tomorrow. I would like, instead, to be concerned with the question "What is best?," a question which cuts deeply rather than broadly, a question whose answers tend to move the silt downstream. There are eras of human history in which the channels of thought have been too deeply cut and no change was possible, and nothing new ever happened, and "best" was a matter of dogma, but that is not the situation now. Now the stream of our common consciousness seems to be obliterating its own banks, losing its central direction and purpose, flooding the lowlands, disconnecting and isolating the highlands and to no particular purpose other than the wasteful fulfillment of its own internal momentum. Some channel deepening seems called for.

Not with a mother like mine.” I let out a sigh. “I can hear her right now. ‘Boone, do you have to kiss like such a slut? Good Christ, if your tongue goes any farther down his throat you’ll be able to tell what the man had for breakfast. Do it like they did in those old-time movies…classy…not like a sailor on leave.

Nudity and explicit sex are far more easily available now than are clear images of death. The quasi-violence of movies and television dwells on the lively acts of killing – flying kicks, roaring weapons, crashing cars, flaming explosions. These are the moral equivalents of old-time cinematic sex. The fictional spurting of gun muzzles after flirtation and seduction but stop a titillating instant short of actual copulation. The results of such aggressive vivacity remain a mystery. The corpse itself, riddled and gaping, swelling or dismembered, the action of heat and bacteria, of mummification or decay are the most illicit pornography.

One of the jokes was about a male human who walked into a bar with a loaded gun in his hand. He shouted to the patrons, “Which one of you dirty dogs has been sleeping with my wife? I swear I’m going to shoot you dead!” An old-timer at the bar turned around and said, “You should go home, son. You haven’t got enough bullets in that gun.

You've found a very peaceful place here. A special place. You've planted something, and now its blossoming. Very nice. A good spot to rest. My thanks to you for letting an old-timer shade under the branches of what you've grown.

Instead of the macho, trigger-happy man our culture has perversely wanted him to be, the cowboy is more apt to be convivial, quirky, and softhearted. To be "tough" on a ranch has nothing to do with conquests and displays of power. More often than not, circumstances - like the colt he's riding or an unexpected blizzard - are overpowering him. It's not toughness but "toughing it out" that counts. In other words, this macho, cultural artifact the cowboy has become is simply a man who possesses resilience, patience, and an instinct for survival. "Cowboys are just like a pile of rocks - everything happens to them. They get climbed on, kicked, rained and snowed on, scuffed up by wind. Their job is 'just to take it,' " one old-timer told me.

Before we complicated life with money, machines and missiles we did well with morals, manpower and meetings.

As much as any of the old-timers, he regarded the Depression as not over and done with but merely absent for a while, like Halley’s comet.

There seems to be a superstition among many thousands of our young who hold hands and smooch in the drive-ins that marriage is a cottage surrounded by perpetual hollyhocks, to which a perpetually young and handsome husband comes home to a perpetually young and ravishing wife. When the hollyhocks wither and boredom and bills appear, the divorce courts are jammed. Anyone who imagines that bliss is normal is going to waste a lot of time running around shouting that he's been robbed. The fact is that most putts don't drop. Most beef is tough. Most children grow up to be just ordinary people. Most successful marriages require a high degree of mutual toleration. Most jobs are more often dull than otherwise. . . . Life is like an old-time rail journey—delays, sidetracks, smoke, dust, cinders, and jolts, interspersed only occasionally by beautiful vistas and thrilling bursts of speed. The trick is to thank the Lord for letting you have the ride.

Years ago I predicted that these suffragettes, tried out by victory, would turn out to be idiots. They are now hard at work proving it. Half of them devote themselves to advocating reforms, chiefly of a sexual character, so utterly preposterous that even male politicians and newspaper editors laugh at them; the other half succumb absurdly to the blandishments of the old-time male politicians, and so enroll themselves in the great political parties. A woman who joins one of these parties simply becomes an imitation man, which is to say, a donkey.

The concept of a supermind running the universe objectively, without compassion, is not new. Several religions are built around it. Thinking of God in these terms is not heresy but is advanced theology. The old-time God—the big bearded man sitting on a throne in the sky—is dead.

The best part, though, was hearing my mother's voice. It was like having her again, coming out from far inside me, It hurt, of course, but more often than not the best things do, I've found. You wouldn't think it could be so, but-as the oldtimers used to say - the world's titled, and there's an end to it.

In 1952, he was to begin a TV series when he suffered his first heart attack. He returned on CBS TV as a panelist for the game show What’s My Line? He died on the night of March 17, 1956, collapsing just outside the West 75th Street home of a friend.

My friend has never been to a picture show, nor does she intend to: "I'd rather hear you tell the story, Buddy. That way I can imagine it more. Besides, a person my age shouldn't squander their eyes. When the Lord comes, let me see him clear." In addition to never having seen a movie, she has never: eaten in a restaurant, traveled more than five miles from home, received or sent a telegram, read anything except funny papers and the Bible, worn cosmetics, cursed, wished someone harm, told a lie on purpose, let a hungry dog go hungry. Here are a few things she has done, does do: killed with a hoe the biggest rattlesnake ever seen in this county (sixteen rattles), dip snuff (secretly), tame hummingbirds (just try it) till they balance on her finger, tell ghost stories (we both believe in ghosts) so tingling they chill you in July, talk to herself, take walks in the rain, grow the prettiest japonicas in town, know the recipe for every sort of oldtime Indian cure, including a magical wart remover.

Gnosis in Greek means knowledge, or to know. This does not refer to factual knowledge, but to an intuitive or spiritual understanding that comes from experience. The early Gnostics were mystics, people who knew that you could experience God for yourself instead of going into a church and being told what to believe. In Hebrew, to know means to experience—so, according to the Hebrews, knowing God means to experience Him. This is what most all early Hebrews and Christians were striving to do. Unfortunately, the Church got in the way of personal experience, by creating “organized religion.” There’s a saying which states, “Religion is for the masses, and mysticism is for the individual.” If you want to be a sheep and follow along with the masses to get a generic, candy-coated version of your spirituality, then follow the teachings of the Christian fathers. If you want to explore your own individual spirituality, you must go deeply inside yourself, instead of through church doors.

These kids today. Back then, we couldn't afford photosynthesis. We had to build oxygen from scratch with an atom smasher.

Doesn't every town in America have an old-timer called The Professor? That duffer who knows everything and everybody, as long as they are dead.

LUM AND ABNER, dialect comedy; country humor.

It resumed after the war. Corwin opened it Feb. 2, 1946, with Homecoming, a bittersweet slice of life about a GI who comes home to the farm.

It’s no coincidence that female interest in the sport of baseball has increased greatly since the ballplay- ers swapped those wonderful old-time baggy flannel uniforms for leotards.

In 1937, the airship Hindenburg exploded at Lakehurst, N.J., just two hours before The March of Time went on the air. Only bulletins were available at air time, but it was enough: the segment focused on the history of dirigible travel and ended with a news flash on the Lakehurst tragedy. The orchestra and sound effects produced an unprecedented sense of reality, said Radio News: “of storm, explosion, frenzied cries, crackling flames, and crumpling girders.

PHIL HARRIS, a light novelty band of the early 1930s, featuring vocalist Leah Ray in bouncy duets with Harris. June 23, 1933–Dec. 14, 1934, Blue Network. 30m, Fridays at 9. Cutex. RALPH

Modern US consumers now get to taste less than 1 percent of the vegetable varieties that were grown here a century ago. Those old-timers now lurk only in backyard gardens and on farms that specialize in direct sales--if they survive at all. Many heirlooms have been lost entirely.

I don’t know what the hell that freak just said, but we’re not as backward as you cyborgs think! We know how to speak English!” The tableau continued a moment longer before Old-timer finally managed to utter, “You do?” “No! I’m lying to you! I don’t speak a damn word of English! I memorized this phonetically just to piss you off at the right moment!” the Purist shouted back at him.

It was a pretty sight, and a seasonable one, that met their eyes when they flung the door open. In the fore-court, lit by the dim rays of a horn lantern, some eight or ten little field-mice stood in a semicircle, red worsted comforters round their throats, their fore-paws thrust deep into their pockets, their feet jigging for warmth. With bright beady eyes they glanced shyly at each other, sniggering a little, sniffing and applying coat-sleeves a good deal. As the door opened, one of the elder ones that carried the lantern was just saying, "Now then, one, two, three!" and forthwith their shrill little voices uprose on the air, singing one of the old-time carols that their forefathers composed in fields that were fallow and held by frost, or when snow-bound in chimney corners, and handed down to be sung in the miry street to lamp-lit windows at Yule-time.

Fred’s ornery like that hound the two old-timers was looking at. They watch the dog lick his nuts and one says, “Boy I wish I could do that,” and the other says, “I doubt he’d much care for it.

I've seen that cornered look on more than a few Parish faces over the years, and each time it brings a lump to my throat. The old-timers say you eventually get numb to it. I'm not sure I want to live that long.

He remembered the old-timers from his navy days. Grizzled lifers who could soundly sleep while two meters away their shipmates played a raucous game of poker or watched the vids with the volume all the way up. Back then he'd assumed it was just learned behavior, the body adapting so it could get enough rest in an environment that never really had downtime. Now he wondered if those vets found the constant noise preferable. A way to keep their lost shipmates away. They probably went home after their twenty and never slept again.

I look up and see Raffe watching me. I feel a wave of awkwardness. Raffe grabs me around the waist and lifts me into his arms like in an old-time movie. His arms cradle my back and knees. I reflexively wrap my arms around his neck. For a moment, I’m confused, and the silliest thoughts flood through my head. “Don’t let me go,” he says.

She said she loved this place. This is the last she'll see of it. I'll watch for one tear, one human tear. Not that blank hating moonstruck face. I'll listen.... If she says good-bye perhaps adieu. Adieu -- like those old-time songs she sang. Always adieu (and all the songs say it). If she too says it, or weeps, I'll take her in my arms, my lunatic. She's mad but mine, mine. What will I care for gods or devils or for Fate itself. If she smiles or weeps or both. For me. Antoinetta -- I can be gentle too. Hide your face. Hide yourself but in my arms. You'll soon see how gentle. My lunatic. My mad girl.

Old-time ranchers planted cheatgrass because it would green up fast in the spring and provide early forage for grazing cattle,” Oyster says, nodding his head at the world outside. This first patch of cheatgrass was in southern British Columbia, Canada, in 1889. But fire spreads it. Every year, it dries to gunpowder, and now land that used to burn every ten years, it burns every year. And the cheatgrass recovers fast. Cheatgrass loves fire. But the native plants, the sagebrush and desert phlox, they don’t. And every year it burns, there’s more cheatgrass and less anything else. And the deer and antelope that depended on those other plants are gone now. So are the rabbits. So are the hawks and owls that ate the rabbits. The mice starve, so the snakes that ate the mice starve. Today, cheatgrass dominates the inland deserts from Canada to Nevada, covering an area over twice the size of the state of Nebraska and spreading by thousands of acres per year. The big irony is, even cattle hate cheatgrass, Oyster says. So the cows, they eat the rare native bunch grasses. What’s left of them... “When you think about it from a native plant perspective,” Oyster says, “Johnny Appleseed was a fucking biological terrorist.” Johnny Appleseed, he says, might as well be handing out smallpox.

It was revolting that I had been like that. Shameful. Disgraceful, in the old-time sense of the word. And what was even worse? That I could now see myself so wretchedly clearly. I had changed, I recognized bitterly.I hated that I could see myself as I was. What a terrible thing to know. I would never be able to not know it, to forget it.I didn't see how I could ever forgive River for that.

The machine itself receives some of the same feelings. With over 27,000 on it it's getting to be something of a high-miler, and old-timer, although there are plenty of older ones running. But over the miles, and I think most cyclists will agree with this, you pick up certain feelings about an individual machine that are unique for that one individual machine and no other. A friend who owns a cycle of the same make, model and even same year brought it over for a repair, and when I test rode it afterward it was hard to believe it had come from the same factory years ago. You could see that long ago it had settled into its own kind of feel and ride and sound, completely different from mine. No worse, but different. I suppose you could call that a personality. Each machine has its own, unique personality which probably could be defined as the intuitive sum total of everything you know and feel about it. This personality constantly changes, usually for the worse, but sometimes surprisingly for the better, and it is the personality that is the real object of motorcycle maintenance. The new ones start out as good-looking strangers, and depending on how they are treated, degenerate rapidly into bad-acting grouches or even cripples, or else turn into healthy, good-natured, long-lasting friends.

Unable to swim, he had maneuvered to fall off an old-timers’ party yacht in the Hudson River. His departure was not remarked by the revelers. They motored on toward the Atlantic and he bobbed around in the wash. He couldn’t swim. But he did. He learned how. Before he knew it, he was making time and nearing the dock where a small Italian liner sat dead still, white, three stories high. Nobody was around when he pulled up on a stray rope on the wharf and walked erect to the street, where cars were flashing. Day after tomorrow was his seventieth birthday. What a past, he said. I’ve survived. Further, I’m horny and vindictive. Does the fire never stop?

But this attitude could not persist. Under the supervision of “oldtimers” like Joseph Johnston, Robert E. Lee, Braxton Bragg, and Thomas Jackson, complaisant officers were gradually weeded out and West Point ideas of discipline were adopted in the Southern armies. Before the campaigns of 1862 Johnny Reb was for the most part a changed man. He had shed most of his surplus equipment, and, of much greater importance, he had abandoned the idea that military life was “all fun and frolic.” In short, the volunteer had become a soldier.

She had been amazed-and a little relieved-to discover that she was not concealing some private neurosis; almost all imaginative people heard voices. Not just thoughts but actual voices inside their heads, different personae, each as clearly defined as the voices on an old-time radio show. They came from the right side of the brain, the teacher explained-the side which is most commonly associated with visions of telepathy and that striking human ability to create images by drawing comparisons and making metaphors. There are no such things as flying saucers.

only thing you need to worry about is which block they put you on. As you’re a first-timer you’ll probably end up on A block, where life is a lot easier. The old-timers, like me, are usually sent to D block, where there’s no one under thirty and no one with a record for violence, so it’s the ideal set-up

I reached 1400 weeks, the age of maturity. The age when you were no longer considered a child. It was when you became a scrub and the reality of what the rest of your life would be like became suddenly and brutally apparent. The old-timers called it sweet sixteen, but there wasn’t anything sweet about it. I

This farmer has a rooster that is growing old, and the farmer decides it’s time to get a new rooster. So he goes down the road to his neighbor Gilroy, and he buys a young rooster. When he gets home,” Skippy was already laughing at his own joke, “he puts the young rooster in the pen. The young rooster struts up to the old rooster and says ‘Hey old-timer, you need to hit the road. This is my place now’. The old rooster says ‘You’re right, it is my time, but I’ll tell you what. Someday you’ll be old, and a young rooster will come along to kick you out. I don’t want the ladies to see me just walk away. Could you chase me around some, we’ll fight for a minute for me to keep my dignity, and then I’ll leave?’ And the young rooster feels sorry for the old one, and says ‘Sure, old-timer, let’s go.’ So the young rooster chases the old rooster around the henhouse, and the farmer comes out to see what the commotion is. He says ‘What the hell?’ He grabs his shotgun and blows the young rooster away. As the old rooster is chuckling, the farmer says ‘Damn Gilroy done sold me a gay rooster’!

Our time has changed, and it's changed and changed, and it continues to change so fast, that what was proper fifty years ago is not proper today. So the virtues of the past are the vices of today, and many of what were thought to be the vices of the past are the necessities of today. And the moral order has to catch up with the moral necessities of actual life in time, here and now, and that's what it's not doing, and that's why it's ridiculous to go back to the old-time religion.

An example of such was the story of three travelers who crash their car and are thrown back into prehistoric times. They encounter a Neanderthal man who doesn’t respond to reason and must be shot. “This is Oboler’s oblique approach to alerting the public that tyranny could only be dealt with by force of arms, not appeasement.

As an old-time small-town merchant, I can tell you that nobody has more love for the heyday of the smalltown retailing era than I do. That’s one of the reasons we chose to put our little Wal-Mart museum on the square in Bentonville. It’s in the old Walton’s Five and Dime building, and it tries to capture a little bit of the old dime store feel. But I can also tell you this: if we had gotten smug about our early success, and said, “Well, we’re the best merchant in town,” and just kept doing everything exactly the way we were doing it, somebody else would have come along and given our customers what they wanted, and we would be out of business today.

The old pattern of silencing served old-time religion, and old-time religion is in the service of old-time politics of domination and old-time economics of privilege. Strict constructionism and originalism are always in the service of old-time religion, old-time economics, and old-time politics. The breaking of that silence for women and for many others depends on Re-imagining, More Light, and Still Speaking. It turns out that these emergent new readings place everything “old time” in jeopardy.

I think you’ll find that when you let Him, God is a good defense attorney. Trust it to Him. And then you can turn your focus to the real enemy.” “The real enemy?” “The one that wants to remain hidden. The one that wants to distract you, deceive you, and divide you from the Lord and from your husband. That’s how he works. Satan comes to steal, kill, and destroy. And he is stealing your joy, killing your faith, and trying to destroy your family.” The old woman was fiery now, like an old-time preacher just getting wound up and ready to pound the pulpit. “If I were you, I would get my heart right with God. And you need to do your fightin’ in prayer. You need to kick the real enemy out of your home with the Word of God.

In both runs, Curtain Time attempted to play to the same sizable audience that had made The First Nighter Program a radio powerhouse. It had a theater setting, announcements that the curtain was “about to go up,” and the same fare, generally bubbly boy-girl romances. There was an usher in the later run, who called out “Tickets, please, thank you, sir,” and escorted “theatergoers” to their imaginary seats in “seventh row center, seats seven and eight.” The announcer, Myron Wallace, became famous decades later as the tough TV reporter on 60 Minutes.

The old-timer had been very serious in laying down the law that no man must travel alone in the Klondike after fifty below. Well, here he was; he had had the accident; he was alone; and he had saved himself. Those old-timers were rather womanish, some of them, he thought. All a man had to do was to keep his head, and he was all right. Any man who was a man could travel alone.

Sinatra’s final radio days were filled with minor quarter-hours and one full-length series in which he was relegated to the role of a disc jockey. By 1950 people were writing his professional obituary. His public image had taken a beating, his personal life a succession of wives, scrapes, and alleged friendships with gangsters. It would take a 1953 film, From Here to Eternity, and a subsequent acting career to save him.

I could neither laugh with nor at the solemn utterances of men I esteemed ponderous asses; nor could I laugh, nor engage in my old-time lightsome persiflage, with the silly superficial chatterings of women, who, underneath all their silliness and softness, were as primitive, direct, and deadly in their pursuit of biological destiny as the monkeys women were before they shed their furry coats and replaced them with the furs of other animals.

claimed he was a victim of Stop the Music, a big-money giveaway show that ABC had inserted into the 8 o’clock Sunday timeslot. But other critics suggested that the old formulas that Allen had been using for 18 years had simply worn themselves out. He dropped from the top to 38th on the charts in one year. His sponsor offered to move him, but he refused to take a more advantageous schedule. He was a regular on The Big Show, but his life after weekly radio

Chandu the Magician was among the first and last shows of its kind, in two distinct runs separated by 12 years of silence. Partners Raymond R. Morgan and Harry A. Earnshaw were brainstorming in 1931, looking for a new radio idea, when Earnshaw mentioned the public’s high interest in magic. They created Frank Chandler, who would fight the world’s evil forces with occult powers and a far-reaching crystal ball. Evil was personified in Roxor, a villain who dominated both runs.

The Benny of the air was a fraud, a myth, a creation. It should have surprised no one to learn—after years of toupee jokes that played so well into the vanity theme—that Benny never wore one. He overtipped in restaurants, gave away his time in countless benefit performances, and was lavish in his praise of almost everyone else. “Where would I be today without my writers, without Rochester, Dennis Day, Mary Livingstone, Phil Harris, and Don Wilson?” he asked a Newsweek profiler in 1947.

In the 1960's, some old-timers on Wall Street-the men who remembered the trauma of the 1929 Crash and the Great Depression-gave me a warning: "When we fade from this business, something will be lost. That is the memory of 1929." Because of that personal recollection, they said, they acted with more caution, than they otherwise might. Collectively, their generation provided an in-built brake on the wildest form of speculation, an insurance policy against financial excess and consequent catastrophe. Their memories provided a practical form of long-term dependence in the financial markets. Is it any wonder that in 1987 when most of those men were gone and their wisdom forgotten, the market encountered its first crash in nearly sixty years? Or that, two decades later, we would see the biggest bull market, and the worst bear market, in generations? Yet standard financial theory holds that, in modeling markets, all that matters is today's news and the expectations of tomorrow's news.

He had met John Kieran at a Dutch Treat Club luncheon and had been impressed with the depth and scope of Kieran’s knowledge. Kieran was a sports columnist for the New York Times whose writings had earned him the title “sports philosopher.” He was fluent in Latin and a scholar of Shakespeare, knew music, poetry, ornithology and the other branches of natural history, and had a strong base of general knowledge. This was wrapped up in a Tenth Avenue New York accent, a streak of what one writer termed “pugnacity concealed by modesty.

And there you have your Founders and Framers in all their elite glory—the 1 percent of their time. Many spent more than they made. Struggled their entire lives with debt. And, when they could, always married into money. They were—obvious to say—petty, flawed, inconsistent, and all too human. Yet compared to many of our feckless lawmakers of today,XV those rich white guys were indeed like demigods come from Mount Olympus to walk the Earth. Or at least the streets of Philadelphia. Not merely politicians, they were (collectively) inventors, architects, scientists, linguists, and scholars who had studied Greek and Latin; who read Voltaire, John Stuart Mill, and David Hume. More interestingly, Voltaire, John Stuart Mill, and David Hume read them.XVI They were eloquent orators and brilliant writers. They wrote books, political articles, essays, and long, philosophical letters to their wives, friends, and to one another.XVII So who were those guys? They were men of the Enlightenment who valued reason over dogma, tolerance over bigotry, and science over faith. And, unlike the current Right-Wing doomsayers and fearmongers, they were all, truly, apostles of optimism.

Here was a population, low-class and mostly foreign, hanging always on the verge of starvation, and dependent for its opportunities of life upon the whim of men every bit as brutal and unscrupulous as the old-time slave drivers; under such circumstances immorality was exactly as inevitable, and as prevalent, as it was under the system of chattel slavery. Things that were quite unspeakable went on there in the packing houses all the time, and were taken for granted by everybody; only they did not show, as in the old slavery times, because there was no difference in color between master and slave.

When I was at the University I knew a law student named Yamada Uruu. Later he worked for the Osaka Municipal Office; he’s been dead for years. This man’s father was an old-time lawyer, or “advocate,” who in early Meiji defended the notorious murderess Takahashi Oden. It seems he often talked to his son about Oden’s beauty. Apparently he would corner him and go on and on about her, as if deeply moved. “You might call her alluring, or bewitching,” he would say. “I’ve never known such a fascinating woman, she’s a real vampire. When I saw her I thought I wouldn’t mind dying at the hands of a woman like that!” Since I have no particular reason to keep on living, sometimes I think I would be happier if a woman like Oden turned up to kill me. Rather than endure the pain of these half-dead arms and legs of mine, maybe I could get it over and at the same time see how it feels to be brutally murdered.

Let’s see St. Louis.” “One of the most colorful sections of town is right here at the waterfront,” Julie Anne said. “We can ride a little old-fashioned trolley car. It will take us to a number of interesting places including the arch and the old-time paddle wheel steamers at the foot of the levee.” “That sounds like fun,” Nancy said eagerly. “Let’s try the arch first.” At the next corner the girls boarded a yellow streetcar which clanged its bell and rode off slowly and smoothly toward the huge arch in the waterfront park. They got out with several other tourists and followed them across a concrete walk. Then they went down a ramp toward the entrance into one leg of the huge span.

As a society, we’re losing our sense of Divine activity in the world. We no longer recognize the power of Spirit in nature, history, and our daily lives. This has a positive side: Most of us no longer live under the constant dread of God’s wrath and judgment, which haunted our Puritan and Calvinist forbears. They believed the meaning of life was to suffer for others, and so they taught discipline, self-deprivation, and sorrow. While there was a certain majesty in their faith, it’s rightfully fading away. What will replace the old-time religion? I say: Let us bask in the morning sun that rises from the East, and be children of the light. Let us worship the mighty, transcendent soul.

It was during a misunderstanding conducted with crowbars with a fellow we used to call Hercules. He laid me out with a crusher alongside the head that made everything crack, and seemed to spring every joint in my skull and made it overlap its neighbor.  Then the world went out in darkness, and I didn't feel anything more, and didn't know anything at all—at least for a while. When I came to again, I was sitting under an oak tree, on the grass, with a whole beautiful and broad country landscape all to myself—nearly.  Not entirely; for there was a fellow on a horse, looking down at me—a fellow fresh out of a picture-book.  He was in old-time iron armor from head to heel, with a helmet on his head the shape of a nail-keg with slits in it; and he had a shield, and a sword, and a prodigious spear; and his horse had armor on, too, and a steel horn projecting from his forehead, and gorgeous red and green silk trappings that hung down all around him like a bedquilt, nearly to the ground. "Fair sir, will ye just?" said this fellow.

Throughout his life, he was the opposite of all show business clichés. His marriage endured: by all accounts, he dearly loved his wife. Words most often used by those who knew him were “decent,” “genial,” “gentle,” and “generous.” He was a constant target of panhandlers and always had a roll of money in his pockets for handouts. He was not, apparently, a chummy man. His few real intimates, old friends like Doc Rockwell and Uncle Jim Harkins, had been with him in vaudeville and appeared occasionally on his show. He and Portland avoided crowds, lived simply in a New York apartment, and never owned a car. “I don’t want to own anything,” he once told a reporter, “that won’t fit in my coffin.

[That] petrified superpun [Finnegans Wake is] one of the greatest failures in literature… Ulysses towers over the rest of Joyce's writings, and in comparison to its noble originality and unique lucidity of thought and style the unfortunate Finnegans Wake is nothing but a formless and dull mass of phony folklore, a cold pudding of a book, a persistent snore in the next room, most aggravating to the insomniac I am. Moreover, I always detested regional literature full of quaint old-timers and imitated pronunciation. Finnegans Wake’s facade disguises a very conventional and drab tenement house, and only the infrequent snatches of heavenly intonations redeem it from utter insipidity. I know I am going to be excommunicated for this pronouncement.

We’re from here,” said Thomas. He thought awhile, drank some tea. “Think about this. If we Indians had picked up and gone over there and killed most of you and took over your land, what about that? Say you had a big farm in England. We camp there and kick you off. What do you say?” Barnes was struck by this scenario. He raised his eyebrows so fast his hair flopped up. “I say we were here first!” “Okay,” said Thomas. “Then say we don’t care. Since you made it through that mess we say you can keep a little scrap of your land. You can live there, we say, but you have to take our language and act just like us. And say we are the old-time Indians. You have to turn into an old-time Indian and talk Chippewa.” Barnes grinned, thinking of Zhaanat. “I couldn’t do that,” he said.

In northwest Seattle, there is an immensely popular 'old-fashioned' ice cream parlor. It is modern, spotless, and gleaming, bursting with comfortable looking people on a warm summer evening. The parlor is dedicated to nostalgia, from the old-time decor to the striped candy, the ragtime music, the costumes of the smiling young waiters, the Gibson-girl menu with its gold-rush type, and the open-handed hospitality of the Old West. It serves sandwiches, hamburgers, and kiddie 'samiches,' but its specialty is ice-cream concoctions, all of them with special names, including several so vast and elaborate that they cost several dollars and arrive with so much fanfare that all other activities stop as the waiters join in a procession as guards of honor. Nobody seems to care that the sandwiches and even the ice cream dishes have a curious blandness, so that everything tastes rather alike and it is hard to remember what one has eaten. Nothing mars the insistent, bright, wholesome good humor that presses on every side. Yet somehow there is pathos as well. For these patrons are the descendants of pioneers, of people who knew the frontiers, of men who dared the hardships of Chilkoot Pass to seek gold in the Klondike. That is their heritage, but now they only sit amid a sterile model of the past, spooning ice cream while piped-in ragtime tinkles unheard.

In the campaign of 1876, Robert G. Ingersoll came to Madison to speak. I had heard of him for years; when I was a boy on the farm a relative of ours had testified in a case in which Ingersoll had appeared as an attorney and he had told the glowing stories of the plea that Ingersoll had made. Then, in the spring of 1876, Ingersoll delivered the Memorial Day address at Indianapolis. It was widely published shortly after it was delivered and it startled and enthralled the whole country. I remember that it was printed on a poster as large as a door and hung in the post-office at Madison. I can scarcely convey now, or even understand, the emotional effect the reading of it produced upon me. Oblivious of my surroundings, I read it with tears streaming down my face. It began, I remember: "The past rises before me like a dream. Again we are in the great struggle for national life.We hear the sounds of preparation--the music of boisterous drums--the silver voices of heroic bugles. We see the pale cheeks of women and the flushed faces of men; and in those assemblages we see all the dead whose dust we have covered with flowers..." I was fairly entranced. he pictured the recruiting of the troops, the husbands and fathers with their families on the last evening, the lover under the trees and the stars; then the beat of drums, the waving flags, the marching away; the wife at the turn of the lane holds her baby aloft in her arms--a wave of the hand and he has gone; then you see him again in the heat of the charge. It was wonderful how it seized upon my youthful imagination. When he came to Madison I crowded myself into the assembly chamber to hear him: I would not have missed it for every worldly thing I possessed. And he did not disappoint me. A large handsome man of perfect build, with a face as round as a child's and a compelling smile--all the arts of the old-time oratory were his in high degree. He was witty, he was droll, he was eloquent: he was as full of sentiment as an old violin. Often, while speaking, he would pause, break into a smile, and the audience, in anticipation of what was to come, would follow him in irresistible peals of laughter. I cannot remember much that he said, but the impression he made upon me was indelible. After that I got Ingersoll's books and never afterward lost an opportunity to hear him speak. He was the greatest orater, I think, that I have ever heard; and the greatest of his lectures, I have always thought, was the one on Shakespeare. Ingersoll had a tremendous influence upon me, as indeed he had upon many young men of that time. It was not that he changed my beliefs, but that he liberated my mind. Freedom was what he preached: he wanted the shackles off everywhere. He wanted men to think boldly about all things: he demanded intellectual and moral courage. He wanted men to follow wherever truth might lead them. He was a rare, bold, heroic figure.

What is in mind is a sort of Chautauqua...that’s the only name I can think of for it...like the traveling tent-show Chautauquas that used to move across America, this America, the one that we are now in, an old-time series of popular talks intended to edify and entertain, improve the mind and bring culture and enlightenment to the ears and thoughts of the hearer. The Chautauquas were pushed aside by faster-paced radio, movies and TV, and it seems to me the change was not entirely an improvement. Perhaps because of these changes the stream of national consciousness moves faster now, and is broader, but it seems to run less deep. The old channels cannot contain it and in its search for new ones there seems to be growing havoc and destruction along its banks. In this Chautauqua I would like not to cut any new channels of consciousness but simply dig deeper into old ones that have become silted in with the debris of thoughts grown stale and platitudes too often repeated.

When President Roosevelt suggested to Archibald MacLeish that radio be prodded to help celebrate the 150th anniversary of the Bill of Rights, Corwin was given the job. It was an enormous undertaking, a 60-minute broadcast to air on the four national networks simultaneously. But We Hold These Truths was to have a special meaning, for the Japanese had attacked Pearl Harbor the week before, and the show arrived on an unprecedented wave of patriotism. It was estimated by Crossley, the national barometer of radio listenership, that 60 million people tuned in that night, Dec. 15, 1941. Corwin had arranged a stellar cast. James Stewart played the lead, “a citizen” who was the sounding board for the cascade of opinions, historical perspectives, and colloquialisms that flooded the hour. Also in the cast were Edward Arnold, Lionel Barrymore, Walter Brennan, Bob Burns, Walter Huston, Marjorie Main, Edward G. Robinson, Rudy Vallee, and Orson Welles. Bernard Herrmann conducted in Hollywood,

It’s our bad luck to have teachers in this world, but since we’re stuck with them, the best we can do is hope to get a brand-new one instead of a mean old fart. New teachers don’t know the rules, so you can get away with things the old-timers would squash you for. That was my theory. So I was feeling pretty excited to start fifth grade, since I was getting a rookie teacher—a guy named Mr. Terupt. Right away, I put him to the test. If the bathroom pass is free, all you have to do is take it and go. This year, the bathrooms were right across the hall. It’s always been an easy way to get out of doing work. I can be really sneaky like that. I take the pass all the time and the teachers never notice. And like I said, Mr. Terupt was a rookie, so I knew he wasn’t going to catch me. Once you’re in the bathroom, it’s mess-around time. All the other teachers on our floor were women, so you didn’t have to worry about them barging in on you. Grab the bars to the stalls and swing. Try to touch your feet to the ceiling. Swing hard. If someone’s in the stall, it’s really funny to swing and kick his door in, especially if he’s a younger kid. If you scare him bad enough, he might pee on himself a little. That’s funny. Or if your buddy’s using the urinal, you can push him from behind and flush it at the same time. Then he might get a little wet. That’s pretty funny, too. Some kids like to plug the toilets with big wads of toilet paper, but I don’t suggest you try doing that. You can get in big trouble. My older brother told me his friend got caught and he had to scrub the toilets with a toothbrush. He said the principal made him brush his teeth with that toothbrush afterward, too. Mrs. Williams is pretty tough, but I don’t think she’d give out that kind of punishment. I don’t want to find out, either. When I came back into the classroom after my fourth or fifth trip, Mr. Terupt looked at me and said, “Boy, Peter, I’m gonna have to call you Mr. Peebody, or better yet, Peter the Pee-er. You do more peein’ than a dog walking by a mile of fire hydrants.

back,” Daddy said. “It’ll work out.” He had no idea what to do about Helen. They spoke a completely different language. He was an old-timer who called school “schoolin”’ and called me “boy.” He had run off from Jim Crow in the South and felt that education, any education, was a privilege. Helen was far beyond that. Weeks passed, months, and Helen didn’t return. Finally Jack called. “I found her. She’s living with some crazy woman,” Jack said. She told Ma she didn’t know much about the lady other than that she wore a lot of scarves and used incense. Mommy got the address and went to the place herself. It was a dilapidated housing project near St. Nicholas Avenue, with junkies and winos standing out front. Mommy stepped past them and walked through a haze of reefer smoke and took the elevator to the eighth floor. She went to the apartment door and listened. There was music playing on a stereo inside, and the voice of someone on the phone. She knocked on the door. The stereo lowered. “Who is it?” someone asked. It sounded like Helen. “I’m here to see Helen,” Mommy said. Silence. “I know you’re there, Helen,” Mommy said. Silence. “Helen. I want you to come home. Whatever’s wrong we’ll fix. Just forget all of it and come on home.” From down the hallway, a doorway opened and a black woman watched in silence as the dark-haired, bowlegged white lady talked to the closed door. “Please come home, Helen.” The door had a peephole in it. The peephole slid back. A large black eye peered out. “Please come home, Helen. This is no place for you to be. Just come on home.” The peephole closed.

The ever-reliable Bill Thompson filled the gap with a new character, Wallace Wimple. Wallace gave new meaning to the word “wimp,” for this was the nickname pinned on him by Fibber McGee. Wimple was terrified of his “big old wife,” the ferocious, often-discussed but never-present “Sweetie Face.” Also in 1941 came Gale Gordon as Mayor LaTrivia, who would arrive at the McGee house, start an argument, and become so tongue-tied that he’d blow his top. A year later, all these characters disappeared: Gordon went into the Coast Guard, and when Thompson joined the Navy, four characters went with him. With LaTrivia, Boomer, Depopoulous, Wimple, the Old Timer, and Gildersleeve all on the “recently departed” list, Fibber found a new devil’s advocate in the town doctor. Arthur Q. Bryan, who had played the voice of Elmer Fudd in the Warner Brothers cartoons, became Doc Gamble, continuing the verbal brickbats begun by Gildersleeve. Their squabbles could begin over a disputed doctor bill—McGee always disputed doctor bills—or erupt out of nowhere about anything at all.

[Galba] was killed beside the Lake of Curtius​ and was left lying just as he was, until a common soldier, returning from a distribution of grain, threw down his load and cut off the head. Then, since there was no hair by which to grasp it, he put it under his robe, but later thrust his thumb into the mouth and so carried it to Otho. He handed it over to his servants and camp followers, who set it on a lance and paraded it about the camp with jeers, crying out from time to time, "Galba, thou Cupid, exult in thy vigour!" From these it was bought by a freedman of Patrobius Neronianus for a hundred pieces of gold and thrown aside in the place where his patron had been executed by Galba's order. ... [Galba's] hands and feet were so distorted by gout that he could not endure a shoe for long, unroll a book, or even hold one. The flesh on his right side too had grown out and hung down to such an extent, that it could with difficulty be held in place by a bandage. He was more inclined to unnatural desire,​a and in gratifying it preferred full-grown, strong men. They say that when Icelus, one of his old-time favourites, brought him news in Spain of Nero's death, he not only received him openly with the fondest kisses, but begged him to prepare himself without delay and took him aside.

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

We have some great museums. You'd love the lake." "I don't know that I can enjoy any kind of water anymore." "Why not?" I already knew. "After that little girl, little Ann Nash, was left in the creek to drown." She paused to take a sip of her iced tea. "I knew her, you know." Amma whined and began fidgeting in her seat. "She wasn't drowned though," I said, knowing my correction would annoy her. "She was strangled. She just ended up in the creek." "And then the Keene girl. I was fond of both of them. Very fond." She stared away wistfully, and Alan put his hand over hers. Amma stood up, released a little scream the way an excited puppy might suddenly bark, and ran upstairs. "Poor thing," my mother said. "She's having nearly as hard a time as I am." "She actually saw the girls every day, so I'm sure she is," I said peevishly in spite of myself. "How did you know them?" "Wind Gap, I need not remind you, is a small town. They were sweet, beautiful little girls. Just beautiful." "But you didn't really know them." "I did know them. I knew them well." "How?" "Camille, please try not to do this. I've just told you that I am upset and unnerved, and instead of being comforting, you attack me." "So. You've sworn off all bodies of water in the future, then?" My mother emitted a quick, creaky sound. "You need to shut up now, Camille." She folded the napkin around the remains of her pear like a swaddling and left the room. Alan followed her with his manic whistling, like an old-time piano player lending drama to a silent movie.

Old folks here will tell you there’s fire in dry bamboo. In the past, matches were hard to come by and didn’t always work. When people went into the forest, they could just find some dry wood, and they knew there was fire in it. Whenever they wanted to cook, they only had to rub two pieces of dry bamboo together to start a fire. They would just keep rubbing them together. At first the wood was cold. Rubbing for a while, it got hot, then after some time there was smoke. But it did take a while to get hot, and even more time to make smoke and finally fire. Now we, their children and descendants in these times, don’t have much patience. If we try to rub pieces of bamboo to make fire, within two minutes we’re getting restless. We get fed up and put the sticks down: “Time to take a break!” Then when we pick them up again, we find they’re cold. We start rubbing once more, but we’re starting from the beginning again so they don’t get hot very quickly, and again we get impatient. Like this, we could keep at it for an hour or a whole day and wouldn’t see any fire. We rub and stop, rub and stop. Then we start to criticize the old people: “These old-timers are crazy. I don’t know what they’re talking about. They must be lying. I’ve been rubbing the sticks all this time and still there’s nothing.” This is what happens if our understanding and commitment to practice don’t go far enough. There’s not enough heat, but we expect to have fire. The old folks have done that, but they know it takes some effort. You have to keep rubbing without taking a break; if you take a break, you only get cold sticks.

It’s nice when grown people whisper to each other under the covers. Their ecstasy is more leaf-sigh than bray and the body is the vehicle, not the point. They reach, grown people, for something beyond, way beyond and way, way down underneath tissue. They are remembering while they whisper the carnival dolls they won and the Baltimore boats they never sailed on. The pears they let hang on the limb because if they plucked them, they would be gone from there and who else would see that ripeness if they took it away for themselves? How could anybody passing by see them and imagine for themselves what the flavor would be like? Breathing and murmuring under covers both of them have washed and hung out on the line, in a bed they chose together and kept together nevermind one leg was propped on a 1916 dictionary, and the mattress, curved like a preacher’s palm asking for witnesses in His name’s sake, enclosed them each and every night and muffled their whispering, old-time love. They are under the covers because they don’t have to look at themselves anymore; there is no stud’s eye, no chippie glance to undo them. They are inward toward the other, bound and joined by carnival dolls and the steamers that sailed from ports they never saw. That is what is beneath their undercover whispers. But there is another part, not so secret. The part that touches fingers when one passes the cup and saucer to the other. The part that closes her neckline snap while waiting for the trolley; and brushes lint from his blue serge suit when they come out of the movie house into the sunlight. I envy them their public love. I myself have only known it in secret, shared it in secret and longed, aw longed to show it—to be able to say out loud what they have no need to say at all: That I have loved only you, surrendered my whole self reckless to you and nobody else. That I want you to love me back and show it to me. That I love the way you hold me, how close you let me be to you. I like your fingers on and on, lifting, turning. I have watched your face for a long time now, and missed your eyes when you went away from me. Talking to you and hearing you answer —that’s the kick. But I can’t say that aloud; I can’t tell anyone that I have been waiting for this all my life and that being chosen to wait is the reason I can. If I were able I’d say it. Say make me, remake me. You are free to do it and I am free to let you because look, look. Look where your hands are. Now.