Rug Repair Quotes

men worked fifty, sixty, even seventy or more hours a week; the women worked all the time, with little assistance from labor-saving devices, washing laundry, ironing shirts, mending socks, turning collars, sewing on buttons, mothproofing woolens, polishing furniture, sweeping and washing floors, washing windows, cleaning sinks, tubs, toilets, and stoves, vacuuming rugs, nursing the sick, shopping for food, cooking meals, feeding relatives, tidying closets and drawers, overseeing paint jobs and household repairs, arranging for religious observances, paying bills and keeping the family’s books while simultaneously attending to their children’s health, clothing, cleanliness, schooling, nutrition, conduct, birthdays, discipline, and morale.

Before us lay a green sloping land full of forests and woods, with here and there steep hills, crowned with clumps of trees or with farmhouses, the blank gable end to the road. There was everywhere a bewildering mass of fruit blossom- apple, plum, pear, cherry; and as we drove by I could see the green grass under the trees spangled with the fallen petals. In and out amongst these green hills of what they call here the 'Mittel Land' ran the road, losing itself as it swept round the grassy curve, or was shut out by the straggling ends of pine woods, which here and there ran down the hillside like tongues of flame. The road was rugged, but still we seemed to fly over it with a feverish haste. I could not understand then what the haste meant, but the driver was evidently bent on losing no time in reaching Borgo Prund. I was told that this road is in summertime excellent, but that it had not been put in order after the winter snows. In this respect it is different from the general run of roads in the Carpathians, for it is an old tradition that they are not to be kept in too good order. Of old the Hospadors would not repair them, lest the Turks should think that they were preparing to bring in foreign troops, and so hasten the war which was always really at loading point. Beyond the green swelling hills of the Mittel Land rose mighty slopes of forest up to the lofty steeps of the Carpathians themselves. Right and left of us they towered, with the afternoon sun falling full upon them and bringing out all the glorious colors of this beautiful range, deep blue and purple in the shadows of the peaks, green and brown where grass and rock mingled, and an endless perspective of jagged rock and pointed crags, till these were themselves lost in the distance, where the snowy peaks rose grandly. Here and there seemed mighty rifts in the mountains, through which, as the sun began to sink, we saw now and again the white gleam of falling water.

Later that night Meridith was in her room working on Ben’s scrapbook when she heard a burst of laughter. Ben’s belly laughs drew her from her room, toward the steps. What she saw brought a bittersweet smile. Meridith lowered herself on an upper stair and peered through the oak spindles. Ben had Jake pinned to the rug and was tickling him. Jake moaned like he was in torture, which only made Ben laugh harder. She’d never seen the child so happy. He was small next to Jake’s mass, his wiry arms moving furiously, digging his fingers into Jake’s side. He twisted, straddling Jake. Jake groaned. “Help! Someone help!” Ben laughed. “You’re doomed! If I had my ropes, I’d tie you up and toss you off a cliff!” “No! Not that!” Meridith smiled around the tears that gathered in her eyes. She wondered if her father had tussled with Ben. He surely missed the interaction. And while she was grateful for Jake’s willingness to play with the boy . . . What would happen when the repairs were finished and Jake left? She saw how attached Ben had become to him. Her mind flashed back over the previous weeks to other occasions. Jake helping Noelle fix her bike chain, Jake and Max working on Max’s new boat model. Jake, Jake, Jake. He’d become a fixture around the house right under her nose. Worse, he’d become a friend. A friend the children would lose. The

Without taking use of ox or man, Or of creature as Mary desired, Without spinning thread of silk or of satin, Without sowing, without harrowing, without reaping, Without rowing, without games, without fishing, Without going to the hunting hill, Without trimming arrows on the Lord's Day, Without cleaning byre, without threshing corn, Without kiln, without mill on the Lord's Day. Whosoever would keep the Lord's Day, Even would it be to him and lasting, From setting of sun on Saturday Till rising of sun on Monday.17 Beltaine remained the central festival in the cycle of the agricultural pastoral year, the season of light, the time of growth. It was then that the sheep and cattle would be driven up to the summer pastures, the “shielings” in Scotland, the “hafods” in Wales. This was a virtual migration since these might be six or eight or even twelve or fourteen miles away, and it often meant crossing land that was rough and rugged or full of swamps, even sometimes having to swim across channels or rivers. The procession included the men carrying spades, ropes, and other things that might be needed to repair their summer huts, while the women carried the bedding, meal, and dairy utensils. As they went, there were songs to be sung on the journey, a dedicatory hymn to the Trinity and to the most familiar of the saints, Michael, Bride, and Columba, respectively the protector, the woman who knew about dairies, the guardian of their cattle—and, of course, to Mary herself, who on this occasion they address as mother of the White Lamb: Valiant Michael of the white steeds, Who subdued the Dragon of blood, For love of God, for pains of Mary's Son, Spread

She points to two devices in the center of the dark space. The contraptions are silver and remind me of the suits knights wore in past centuries. The armor hangs suspended between two metal wires. “They are concentraction machines.” I slide my body into the machine. Dry gel hugs my feet, my legs, my torso and arms and neck, till only my head is free. The machine is built to resist my movements, yet it responds even to the tiniest stimuli. The idea of building muscle is to exercise it, which is nothing more than using the muscle intensely enough to create microscopic tears in the tissue fiber. This is the pain one feels in the days after an intense workout—torn tissue—not lactic acid. When the muscle repairs the tears, it builds on itself. This is the process the concentraction machine is built to facilitate. It is the devil’s own invention. Harmony slides the device’s faceplate over my eyes. My body is still in the gym, but I see myself moving across the rugged landscape of Mars. I’m running, pumping my legs against the concentraction machine’s resistance, which increases according to Harmony’s mood or the location of the simulation. Sometimes I venture to the jungles of Earth, where I race panthers through the underbrush, or I take to the pocked surface of Luna before it was populated. But always I return home to Mars to run across its red soil and jump over its violent ravines. Harmony sometimes accompanies me in the other machine so I have someone to race.

We wonder how our nation has come to its present moment. We watch as today’s courtier class—legislators, Fortune 500 businessmen, and celebrities—break every law with impunity. They bilk the system. They pay no taxes. They openly lie and cheat and steal. They even wage war on democracy itself through voter suppression and insurrection. These attacks on the core of American identity are swept under the proverbial rug. This 1662 law broke our nation—even before it began. That is our genesis.

The sacred-fire experience taught me how critically important it is for cultural repair to reinvent such shared ceremonial containers. 'They're as old as time,' one white-haired woman told me as I sat next to her on the woven rug. 'We barely limp along without these places to connect with spirit.' The sacred fire holds this intention for four days, sorry business for three weeks. Death in these contexts is an opportunity for greater intimacy and reciprocity, for shedding and transformation. Grief is not something to 'get rid of' - the quicker the better so as to return to being a productive and functional member of society. Instead of a nuisance, it's actually revered for the connective tissue it provides a community. Rather than a private affair, grief is a collective experience, a shared responsibility, held with equal import to celebration rites, its inevitability and universality woven into the cultural fabric of a healthy culture.