Towns And Villages Quotes

Looking at the stars always makes me dream, as simply as I dream over the black dots representing towns and villages on a map. Why, I ask myself, shouldn’t the shining dots of the sky be as accessible as the black dots on the map of France? Just as we take a train to get to Tarascon or Rouen, we take death to reach a star. We cannot get to a star while we are alive any more than we can take the train when we are dead. So to me it seems possible that cholera, tuberculosis and cancer are the celestial means of locomotion. Just as steamboats, buses and railways are the terrestrial means. To die quietly of old age would be to go there on foot.

...to look at the stars always makes me dream, as simply as I dream over the black dots of a map representing towns and villages. Why, I ask myself, should the shining dots of the sky not be as accessible as the black dots on the map of France?

What is it about maps? I could look at them all day, earnestly studying the names of towns and villages I have never heard of and will never visit...

Murder, gambling, and beating up women doesn't illicit my sympathy, no matter what kind of language you dress it in.

One hundred and fifty years ago, the monster began, this country had become a place of industry. Factories grew on the landscape like weeds. Trees fell, fields were up-ended, rivers blackened. The sky choked on smoke and ash, and the people did, too, spending their days coughing and itching, their eyes turned forever toward the ground. Villages grew into town, towns into cities. And people began to live on the earth rather than within it.

I wish I could show you the little village where I was born. It's so lovely there...I used to think it too small to spend a life in, but now I'm not so sure.

If blue helmeted UN peacekeepers show up in your town or village and offer to protect you, run.

There is a time in the life of every boy when he for the first time takes the backward view of life. Perhaps that is the moment when he crosses the line into manhood. The boy is walking through the street of his town. He is thinking of the future and of the figure he will cut in the world. Ambitions and regrets awake within him. Suddenly something happens; he stops under a tree and waits as for a voice calling his name. Ghosts of old things creep into his consciousness; the voices outside of himself whisper a message concerning the limitations of life. From being quite sure of himself and his future he becomes not at all sure. If he be an imaginative boy a door is torn open and for the first time he looks out upon the world, seeing, as though they marched in procession before him, the countless figures of men who before his time have come out of nothingness into the world, lived their lives and again disappeared into nothingness. The sadness of sophistication has come to the boy. With a little gasp he sees himself as merely a leaf blown by the wind through the streets of his village. He knows that in spite of all the stout talk of his fellows he must live and die in uncertainty, a thing blown by the winds, a thing destined like corn to wilt in the sun.

Few of us have seen the stars as folk saw them then - our cities and towns cast too much light into the night - but, from the village of Wall, the stars were laid out like worlds or like ideas, uncountable as the trees in a forest or the leaves on a tree.

In the great cities we see so little of the world, we drift into our minority. In the little towns and villages there are no minorities; people are not numerous enough. You must see the world there, perforce. Every man is himself a class; every hour carries its new challenge. When you pass the inn at the end of the village you leave your favourite whimsy behind you; for you will meet no one who can share it. We listen to eloquent speaking, read books and write them, settle all the affairs of the universe. The dumb village multitudes pass on unchanging; the feel of the spade in the hand is no different for all our talk: good seasons and bad follow each other as of old. The dumb multitudes are no more concerned with us than is the old horse peering through the rusty gate of the village pound. The ancient map-makers wrote across unexplored regions, 'Here are lions.' Across the villages of fishermen and turners of the earth, so different are these from us, we can write but one line that is certain, 'Here are ghosts.' ("Village Ghosts")

If we could eliminate the concept of town and return to live in small villages, all world problems were solved.

Knowledge is currency here....

Across town, over in the East Village, the graffiti was calling for the rich to be eaten, imprisoned, or taxed out of existence. Though it sometimes seemed like a nice idea, I hoped the revolution would not take place during my lifetime. I didn't want the rich to go away until I could at least briefly join their ranks.

In the first place, Cranford is in possession of the Amazons; all the holders of houses above a certain rent are women. If a married couple come to settle in the town, somehow the gentleman disappears; he is either fairly frightened to death by being the only man in the Cranford parties, or he is accounted for by being with his regiment, his hip, or closely engaged in business all the week in the great neighbouring commercial town of Drumble, distant only twenty miles on a railroad. In short, whatever does become of the gentlemen, they are not at Cranford.

In Brazil, every road, bridge and viaduct has been given a name, usually that of some long-forgotten personage who was once famous for doing something worthy. Honestly, every one of them; deeper into the country, I’ve even found unsurfaced dirt tracks given names. I’m never likely to have even five minutes of fame, but if I did, I don’t think I’d want to be remembered by a dirt track going from Nowhere Town to Obscure Village.

His training had a fatal flaw: he cared. He asked me what I wanted to eat for dinner. He knew I liked green, and if he had a choice between a blue sweater and a green one, he’d buy the green one for me even if it cost more. I like swimming, and when we traveled, he made it a point to lay our route so it would go past a lake or a river. He let me speak my mind. My opinion mattered. I was a person to him and I was important. I saw him treat others as if they were important. For all of his supposed indifference, there is a town in Oklahoma that worships him and a little village in Guatemala that put a wooden statue of him at the gates to protect them from evil spirits. He helped people, when he thought it was right.

Not only did the angry villagers hound their monsters to the edge of town, they reproached her for being vulnerable to the torches.

There were people dying everywhere getting massacred in every town and village, there were people being picked up and thrown into dark jails in unknown parts, there were dungeons in the city where hundreds of young men were kept in heavy chains and from where many never emerged alive, there were thousands who had disappeared leaving behind women with photographs and perennial waiting, there were multitudes of dead bodies on the roads, in hospital beds, in fresh martyrs' graveyards and scattered casually on the snow of mindless borders.

Long before it was known to me as a place where my ancestry was even remotely involved, the idea of a state for Jews (or a Jewish state; not quite the same thing, as I failed at first to see) had been 'sold' to me as an essentially secular and democratic one. The idea was a haven for the persecuted and the survivors, a democracy in a region where the idea was poorly understood, and a place where—as Philip Roth had put it in a one-handed novel that I read when I was about nineteen—even the traffic cops and soldiers were Jews. This, like the other emphases of that novel, I could grasp. Indeed, my first visit was sponsored by a group in London called the Friends of Israel. They offered to pay my expenses, that is, if on my return I would come and speak to one of their meetings. I still haven't submitted that expenses claim. The misgivings I had were of two types, both of them ineradicable. The first and the simplest was the encounter with everyday injustice: by all means the traffic cops were Jews but so, it turned out, were the colonists and ethnic cleansers and even the torturers. It was Jewish leftist friends who insisted that I go and see towns and villages under occupation, and sit down with Palestinian Arabs who were living under house arrest—if they were lucky—or who were squatting in the ruins of their demolished homes if they were less fortunate. In Ramallah I spent the day with the beguiling Raimonda Tawil, confined to her home for committing no known crime save that of expressing her opinions. (For some reason, what I most remember is a sudden exclamation from her very restrained and respectable husband, a manager of the local bank: 'I would prefer living under a Bedouin muktar to another day of Israeli rule!' He had obviously spent some time thinking about the most revolting possible Arab alternative.) In Jerusalem I visited the Tutungi family, who could produce title deeds going back generations but who were being evicted from their apartment in the old city to make way for an expansion of the Jewish quarter. Jerusalem: that place of blood since remote antiquity. Jerusalem, over which the British and French and Russians had fought a foul war in the Crimea, and in the mid-nineteenth century, on the matter of which Christian Church could command the keys to some 'holy sepulcher.' Jerusalem, where the anti-Semite Balfour had tried to bribe the Jews with the territory of another people in order to seduce them from Bolshevism and continue the diplomacy of the Great War. Jerusalem: that pest-house in whose environs all zealots hope that an even greater and final war can be provoked. It certainly made a warped appeal to my sense of history.

German forces in Belgium entered quiet towns and villages, took civilian hostages, and executed them to discourage resistance. In the town of Dinant, German soldiers shot 612 men, women, and children. The American press called such atrocities acts of “frightfulness,” the word then used to describe what later generations would call terrorism. On

...the villagers had decided that 'practical' meant 'extremely magical and full of interesting objects' and had officially subtitled themselves, Winesap: A Pracktical Towne.

Here, just below the Earth’s summit, there are towns and villages, a tangle of human lives, in the shadow of Arctic eschatology.

How far did they fly? Five and a half thousand as the crow. Or: from Indianness to Englishness, an immeasurable distance. Or, not very far at all, because they rose from one great city, fell to another. The distance between cities is always small; a villager, travelling a hundred miles to town, traverses emptier, darker, more terrifying space.

It isn’t possible,” she said. “But there it is. Look again.” In the distance, pinpricks of light arranged into a grid. There, plainly visible on the side of a hill some miles distant: a town, or a village, whose streets were lit up with electricity.

Once upon a time, her world was only as large as a small village in the middle of France. But it keeps getting bigger. The map of her life unfurls, revealing hills and valleys, towns and cities and seas. Revealing Le Mans. Revealing Paris. Revealing this.

So even though I was an only child, I had enough godmothers, cousins, aunties, and uncles to populate a small village. Or at least a relatively small town that began to feel smaller and more suffocating the older I got.

But I like sleepy. I like nothing-ever-happens. I buy the same chocolate bar from the same shop every day, next to our village pond with its minimalist duck population of three, and then I check the Holksea village newsletter with no news in it. It’s comforting. I can wrap my whole life up in a blanket.

Rong Kang needed a college town that still embraced yesteryear, a place largely unknown to outsiders, a base where he could conspire at white linen tables, unnoticed. Claremont Village fit the bill.

Half of the indigenous people living in Palestine were driven out, half of their villages and towns were destroyed, and only very few among them ever managed to return.

VII From my village I see as much of the universe as can be seen from the earth, And so my village is as large as any town, For I am the size of what I see And not the size of my height . . . In the cities life is smaller Than here in my house on top of this hill. The big buildings of cities lock up the view, They hide the horizon, pulling our gaze far away from the open sky. They make us small, for they take away all the vastness our eyes can see, And they make us poor, for our only wealth is seeing.

Catherine Lutz, an anthropologist who has been carrying out a project studying the archipelago of US overseas military bases. She made the fascinating observation that almost all of these bases organize outreach programs, in which soldiers venture out to repair schoolrooms or to perform free dental checkups in nearby towns and villages. The ostensible reason for the programs was to improve relations with local communities, but they rarely have much impact in that regard; still, even after the military discovered this, they kept the programs up because they had such an enormous psychological impact on the soldiers, many of whom would wax euphoric when describing them: for example, “This is why I joined the army,” “This is what military service is really all about—not just defending your country, it’s about helping people!” Soldiers allowed to perform public service duties, they found, were two or three times more likely to reenlist. I remember thinking, “Wait, so most of these people really want to be in the Peace Corps?” And I duly looked it up and discovered: sure enough, to be accepted into the Peace Corps, you need to already have a college degree. The US military is a haven for frustrated altruists.

How much epic poetry does the world really need? Every conflict joined, every war fought, every city besieged, every town sacked, every village destroyed. Every impossible journey, every shipwreck, every homecoming: these stories have all been told, and countless times. Can he really believe he has something new to say? And does he think he might need me to help him keep track of all his characters, or to fill those empty moments where the metre doesn’t fit the tale?

I will give you a few guarantees of my own, Mukthar. I guarantee that before the sun sets, even if you win, even if my cold, dead body is lying on the field, you will rue the day you ever set foot in the Plains. For every inch you advance I'll exact gallons of Mukthar blood. I guarantee that there will be not one family of the Bear Mukthars or they will mourn at least one of theirs. I guarantee that even if you are triumphant the fruits of victory will taste like dust in your mouth. I guarantee that if you fail to kill me today, you will meet me again. You will meet me at the Ximerionian border. You will meet me at every city, town, village, and hamlet. You will meet me on every Amirathan crossroad, on every hill. I will fight you with every sword at my command, with every arrow, with every dagger. I will fight you with pitchforks. I will fight you with the very rocks of the land you try to conquer. I will never, never, never give up. ~Anaxantis, before the Battle of the Zinchara (May 29th, 1453 aed)

We ate away, reminiscing about our victories over the enemies from different streets and villages and competing with each other in casting curses. A few golden butterflies and dragonflies were fluttering around us. The afternoon air was warm and clean, and the town below us seemed like a green harbor full of white sails.

And you know once a man has fished, or watched the thrushes hovering in flocks over the village in the bright, cool, autumn days, he can never really be a townsman, and to the day of his death he will be drawn to the country.

Did I tell you about Anton?" Loots said. Anton?" I shook my head. It was a week ago, Loots said. There had been a knock on the door of his apartment and when he opened it his old friend Anton was standing there. Anton was a clown. He belonged to a circus that toured the provinces, playing to small towns and villages. They talked about the old days for a while, but Anton became increasingly restless and distracted. In the end Loots had to ask him if there was something wrong. This is going to sound strange." The clown coughed nervously into his fist. "It's The Invisible Man. He's disappeared." Loots stared at his friend. He just vanished," Anton said, "into thin air." The Invisible Man?" Loots said. Yes." He's disappeared?" I told you it would sound strange," Anton said.

The morning of June 27th was clear and sunny, with the fresh warmth of a full-summer day; the flowers were blossoming profusely and the grass was richly green. The people of the village began to gather in the square, between the post office and the bank, around ten o'clock; in some towns there were so many people that the lottery took two days and had to be started on June 2th. but in this village, where there were only about three hundred people, the whole lottery took less than two hours, so it could begin at ten o'clock in the morning and still be through in time to allow the villagers to get home for noon dinner.

Don’t return to your native town: you can’t teach the truth there. By the village stream an old woman is calling you by your childhood name.

It was, in fact, one of those places that exist merely so that people can have come from them. The universe is littered with them: hidden villages, windswept little towns under wide skies, isolated cabins on chilly mountains, whose only mark on history is to be the incredibly ordinary place where something extraordinary started to happen. Often there is no more than a little plaque to reveal that, against all gynecological probability, someone very famous was born halfway up a wall.

I don’t know whether it is that I am built wrong, but I never did seem to hanker after tombstones myself. I know that the proper thing to do, when you get to a village or town, is to rush off to the churchyard, and enjoy the graves; but it is a recreation that I always deny myself. I take no interest in creeping round dim and chilly churches behind wheezy old men, and reading epitaphs. Not even the sight of a bit of cracked brass let into a stone affords me what I call real happiness.

Children would beg for a peppermint drop each time he walked into town, and they'd follow behind, asking for a second and a third. When he died suddenly, while working late at his office, every boy and girl in the village reported smelling mint in the night air, as if somehing sweet had passed them right by.

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.

There is not a moment but preys upon you,—and upon all around you, not a moment in which you do not yourself become a destroyer. The most innocent walk deprives of life thousands of poor insects: one step destroys the fabric of the industrious ant, and converts a little world into chaos. No: it is not the great and rare calamities of the world, the floods which sweep away whole villages, the earthquakes which swallow up our towns, that affect me. My heart is wasted by the thought of that destructive power which lies concealed in every part of universal nature. Nature has formed nothing that does not consume itself, and every object near it: so that, surrounded by earth and air, and all the active powers, I wander on my way with aching heart; and the universe is to me a fearful monster, for ever devouring its own offspring.

The Catholic Church built and ran hospitals, schools, and centres for the poor and unemployed generations before the secular state became involved, and even today a visit to almost any main street in the Western world or to a village or town in the developing world will show Catholic charities and outreach organizations operating in what are often the most challenging of conditions.

A new moon lay on its back, and stars were out. Here, away from lights and sounds of town or village, the night was deep, the black sky stretching, fathomless, away among the spheres to some unimaginable world where gods walked, and suns and moons showered down like petals falling. Some power there is that draws men's eyes and hearts up and outward, beyond the heavy clay that fastens them to earth. Music can take them, and the moon's light, and, I suppose, love, though I had not known it then, except in worship.

Gray stood up and came round the desk. "Think of the words on that memorial, Wraysford. Think of those stinking towns and foul bloody villages whose names will be turned into some bogus glory by fat-arsed historians who have sat in London. We were there. As our punishment for God knows what, we were there, and our men died in each of those disgusting places. I hate their names. I hate the sound of them and the thought of them, which is why I will not bring myself to remind you. But listen." He put his face close to Stephen's. "There are four words they will chisel beneath them at the bottom. Four words that people will look at one day. When they read the other words they will want to vomit. When they read these, they will bow their heads, just a little. 'Final advance and pursuit.' Don't tell me you don't want to put your name to those words.

Few of us now have seen the stars as folk saw them then—our cities and towns cast too much light into the night—but, from the village of Wall, the stars were laid out like worlds or like ideas, uncountable as the trees in a forest or the leaves on a tree. Tristan would stare into the darkness of the sky until he thought of nothing at all, and then he would go back to his bed and sleep like a dead man.

You can be a rich person alone. You can be a smart person alone. But you cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. This truth was once beautifully conveyed by Rabbi Harold S. Kushner in his interpretation of a scene from Gabriel García Márquez’s classic novel One Hundred Years of Solitude: Márquez tells of a village where people were afflicted with a strange plague of forgetfulness, a kind of contagious amnesia. Starting with the oldest inhabitants and working its way through the population, the plague causes people to forget the names of even the most common everyday objects. One young man, still unaffected, tries to limit the damage by putting labels on everything. “This is a table,” “This is a window,” “This is a cow; it has to be milked every morning.” And at the entrance to the town, on the main road, he puts up two large signs. One reads “The name of our village is Macondo,” and the larger one reads “God exists.” The message I get from that story is that we can, and probably will, forget most of what we have learned in life—the math, the history, the chemical formulas, the address and phone number of the first house we lived in when we got married—and all that forgetting will do us no harm. But if we forget whom we belong to, and if we forget that there is a God, something profoundly human in us will be lost.

... so in that moment all the flowers in our garden and in M. Swann's park, and the water-lilies on the Vivonne and the good folk of the village and their little dwellings and the parish church and the whole of Combray and of its surroundings, taking their proper shapes and growing solid, sprang into being, town and gardens alike, from my cup of tea.

First they done a lecture on temperance; but they didn't make enough for them both to get drunk on. Then in another village they started a dancing-school; but they didn't know no more how to dance than a kangaroo does; so the first prance they made the general public jumped in and pranced them out of town. Another time they tried to go at yellocution; but they didn't yellocute long till the audience got up and give them a solid good cussing, and made them skip out.

Names came patterning into the dusk, bodying out the places of their forebears, the villages and towns where the telegrams would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers shattered flesh that lay in stinking shellholes in the beet crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

...the night is suddenly vaster, colder, clearer. All the stars zing; the mountains glitter; towns and villages gather like bright mould in the valley-seams and along the coasts. Every movement in byre and bunny-hole, of leaf against leaf, of germ in soil and stream, turns and gleams and laminates every other, the whole world monstrously fancy, laced tight together, yet slopping over and unraveling in every direction, a grand brilliant wastage of the living an the dying.

As Wilson mourned his wife, German forces in Belgium entered quiet towns and villages, took civilian hostages, and executed them to discourage resistances. In the town of Dinant, German soldiers shot 612 men, women, and children. The American press called such atrocities acts of "frightfulness," the word then used to describe what later generations would call terrorism. On August 25, German forces bean an assault on the Belgian city of Louvain, the "Oxford of Belgium," a university town that was home to an important library. Three days of shelling and murder left 209 civilians dead, 1,100 buildings incinerated, and the library destroyed, along with its 230,000 books, priceless manuscripts, and artifacts. The assault was deemed an affront to just to Belgium but to the world. Wilson, a past president of Princeton University, "felt deeply the destruction of Louvain," according to his friend, Colonel House; the president feared "the war would throw the world back three or four centuries.

Language as a Prison The Philippines did have a written language before the Spanish colonists arrived, contrary to what many of those colonists subsequently claimed. However, it was a language that some theorists believe was mainly used as a mnemonic device for epic poems. There was simply no need for a European-style written language in a decentralized land of small seaside fishing villages that were largely self-sufficient. One theory regarding language is that it is primarily a useful tool born out of a need for control. In this theory written language was needed once top-down administration of small towns and villages came into being. Once there were bosses there arose a need for written language. The rise of the great metropolises of Ur and Babylon made a common written language an absolute necessity—but it was only a tool for the administrators. Administrators and rulers needed to keep records and know names— who had rented which plot of land, how many crops did they sell, how many fish did they catch, how many children do they have, how many water buffalo? More important, how much then do they owe me? In this account of the rise of written language, naming and accounting seem to be language's primary "civilizing" function. Language and number are also handy for keeping track of the movement of heavenly bodies, crop yields, and flood cycles. Naturally, a version of local oral languages was eventually translated into symbols as well, and nonadministrative words, the words of epic oral poets, sort of went along for the ride, according to this version. What's amazing to me is that if we accept this idea, then what may have begun as an instrument of social and economic control has now been internalized by us as a mark of being civilized. As if being controlled were, by inference, seen as a good thing, and to proudly wear the badge of this agent of control—to be able to read and write—makes us better, superior, more advanced. We have turned an object of our own oppression into something we now think of as virtuous. Perfect! We accept written language as something so essential to how we live and get along in the world that we feel and recognize its presence as an exclusively positive thing, a sign of enlightenment. We've come to love the chains that bind us, that control us, for we believe that they are us (161-2).

A strange lightness enveloped her as she drove to her apartment, past the shady village green, the trendy shops and cafés and galleries and tasting rooms. Her favorite spot in town was the White Rabbit Bookstore with a sign over the door----FEED YOUR HEAD.

Granny Trill and Granny Wallon were traditional ancients of a kind we won’t see today, the last of that dignity of grandmothers to whom age was its own embellishment. The grandmothers of those days dressed for the part in that curious but endearing uniform which is now known to us only through music-hall. And our two old neighbours, when setting forth on errands, always prepared themselves scrupulously so. They wore high laced boots and long muslin dresses, beaded chokers and candlewick shawls, crowned by tall poke bonnets tied with trailing ribbons and smothered with inky sequins. They looked like starlings, flecked with jet, and they walked in a tinkle of darkness. Those severe and similar old bodies enthralled me when they dressed that way. When I finally became King (I used to think) I would command a parade of grandmas, and drill them, and march them up and down - rank upon rank of hobbling boots, nodding bonnets, flying shawls, and furious chewing faces. They would be gathered from all the towns and villages and brought to my palace in wagon-loads. No more than a monarch’s whim, of course, like eating cocoa or drinking jellies; but far more spectacular any day than those usual trudging guardsmen.

The bistro was his secret weapon in tracking down murderers. Not just in Three Pines, but in every town and village in Quebec. First he found a comfortable café or brasserie, or bistro, then he found the murderer. Because Armand Gamache knew something many of his colleagues never figured out. Murder was deeply human, the murdered and the murderer. To describe the murderer as a monstrosity, a grotesque, was to give him an unfair advantage. No. Murderers were human, and at the root of each murder was an emotion. Warped, no doubt. Twisted and ugly. But an emotion. And one so powerful it had driven a man to make a ghost. Gamache's job was to collect the evidence, but also to collect the emotions. And the only way he knew to do that was do get to know the people. To watch and listen. To pay attention, and the best way to do that was in a deceptively casual way in a deceptively casual setting. Like the bistro.

Every town-gate and village taxing-house had its band of citizen-patriots,* with their national muskets in a most explosive state of readiness, who stopped all comers and goers, cross-questioned them, inspected their papers, looked for their names in lists of their own, turned them back, or sent them on, or stopped them and laid them in hold, as their capricious judgment or fancy deemed best for the dawning Republic One and Indivisible, of Liberty, Equality, Fraternity, or Death.*

Of course, New Guineans tend to perform poorly at tasks that Westerners have been trained to perform since childhood and that New Guineans have not. Hence when unschooled New Guineans from remote villages visit towns, they look stupid to Westerners. Conversely, I am constantly aware of how stupid I look to New Guineans when I’m with them in the jungle, displaying my incompetence at simple tasks

Ye gods and fishes, lad, every town has its resident witch. Every town hides some old Greek pagan priest, some Roman worshipper of tiny gods who ran up the roads, hid in culverts, sank in caves to escape the Christians! In every tiny village, boy, in every scrubby farm the old religions hide out . . . all the little lollygaggin' cults, all flavors and types, scramble to survive. See how they run, boys!

As it does today, malaria played a huge role in the past—a role unlike that of other diseases, and arguably larger. When Europeans brought smallpox and influenza to the Americas, they set off epidemics: sudden outbursts that shot through Indian towns and villages, then faded. Malaria, by contrast, became endemic, an ever-present, debilitating presence in the landscape. Socially speaking, malaria—along with another mosquito-borne disease, yellow fever—turned the Americas upside down. Before these maladies arrived, the most thickly inhabited terrain north of Mexico was what is now the southeastern United States, and the wet forests of Mesoamerica and Amazonia held millions of people. After malaria and yellow fever, these previously salubrious areas became inhospitable. Their former inhabitants fled to safer lands; Europeans who moved into the emptied real estate often did not survive a year.

It seemed that the printers of the African maps had a slightly malicious habit of including, in large letters, the names of towns, junctions, and villages which, while most of them did exist in fact, as a group of thatched huts may exist or a water hole, they were usually so inconsequential as completely to escape discovery from the cockpit.

From time to time our national history has been marred by forgetfulness of the Jeffersonian principle that restraint is at the heart of liberty. In 1789 the Federalists adopted Alien and Sedition Acts in a shabby political effort to isolate the Republic from the world and to punish political criticism as seditious libel. In 1865 the Radical Republicans sought to snare private conscience in a web of oaths and affirmations of loyalty. Spokesmen for the South did service for the Nation in resisting the petty tyranny of distrustful vengeance. In the 1920's the Attorney General of the United States degraded his office by hunting political radicals as if they were Salem witches. The Nation's only gain from his efforts were the classic dissents of Holmes and Brandeis. In our own times, the old blunt instruments have again been put to work. The States have followed in the footsteps of the Federalists and have put Alien and Sedition Acts upon their statute books. An epidemic of loyalty oaths has spread across the Nation until no town or village seems to feel secure until its servants have purged themselves of all suspicion of non-conformity by swearing to their political cleanliness. Those who love the twilight speak as if public education must be training in conformity, and government support of science be public aid of caution. We have also seen a sharpening and refinement of abusive power. The legislative investigation, designed and often exercised for the achievement of high ends, has too frequently been used by the Nation and the States as a means for effecting the disgrace and degradation of private persons. Unscrupulous demagogues have used the power to investigate as tyrants of an earlier day used the bill of attainder. The architects of fear have converted a wholesome law against conspiracy into an instrument for making association a crime. Pretending to fear government they have asked government to outlaw private protest. They glorify "togetherness" when it is theirs, and call it conspiracy when it is that of others. In listing these abuses I do not mean to condemn our central effort to protect the Nation's security. The dangers that surround us have been very great, and many of our measures of vigilance have ample justification. Yet there are few among us who do not share a portion of the blame for not recognizing soon enough the dark tendency towards excess of caution.

Every town-gate and village taxing-house had its band of citizen-patriots, with their national muskets in a most explosive state of readiness, who stopped all comers and goers, cross-questioned them, inspected their papers, looked for their names in lists of their own, turned them back, or sent them on, or stopped them and laid them in hold, as their capricious judgment or fancy deemed best for the dawning Republic One and Indivisible, of Liberty, Equality, Fraternity, or Death.

It was the people, the interconnection, everyone relying on everyone else, the closeness. The villages are all dying now, small-town America is dying, and the only place where the same feeling exists now is here, in the city, millions of people all breathing the same air. This, here, now, is more utopia than utopia, more than your pretty little house out in the middle of the forest with only woodchucks for neighbors. Can't you see? All of we kids are here, almost all of the kids from Arcadia, are here in the city. We've gone urban because we're all looking for what we lost. This is the only place that approximates it. The closeness. The connection.

I am here because of a certain man. I came to retrace his steps. Perhaps to see if there were not some alternate course. What was here to be found was not a thing. Things separate from their stories have no meaning. They are only shapes. Of a certain size and color. A certain weight. When their meaning has become lost to us they no longer have even a name. The story on the other hand can never be lost from its place in the world for it is that place. And that is what was to be found here. The corrido. That tale. And like all corridos it ultimately told one story only, for there is only one to tell. The cats shifted and stirred, the fire creaked in the stove. Outside in the abandoned village the profoundest silence. What is the story? the boy said. In the town of Caborca on the Altar River there was a man who lived there who was an old man. He was born in Caborca and in Caborca he died. Yet he lived once in this town, in Huisiachepic. What does Caborca know of Huisiachepic, Huisiachepic of Caborca? They are different worlds, you must agree. Yet even so there is but one world and everything that is imaginable is necessary to it. For this world also which seems to us a thing of stone and flower and blood is not a thing at all but a tale. And all in it is a tale and each tale the sum of all lesser tales and yet they are the selfsame tale and contain as well all else within them. So everything is necessary. Every least thing. This is a hard lesson. Nothing can be dispensed with. Nothing despised. Because the seems are hid from us, you see. The joinery. The way in which the world is made. We have no way to tell what might stand and what might fall. And those seams that are hid from us are of course in the tale itself and the tale had no abode or place of being except in the telling only and there it lives and makes its home and therefore we can never be done with the telling. Of the telling there is no end. And whether in Caborca or Huisiachepic or in whatever other place by whatever other name or by no name at all I say again all tales are one. Rightly heard all tales are one.

All of the village was of a piece, a time, and a style; it was as though the people needed the ugliness of the village, and fed on it. The houses and the stores seemed to have been set up in contemptuous haste to provide shelter for the drab and the unpleasant, and the Rochester house and the Blackwood house and even the town hall had been brought here perhaps accidentally from some far lovely country where people lived with grace. Perhaps the fine houses had been captured—perhaps as punishment for the Rochesters and the Blackwoods and their secret bad hearts?—and were held prisoner in the village; perhaps their slow rot was a sign of the ugliness of the villagers.

What is known is that in 1805 in the dead of night a group of white landowners, chafing at the limits of their own manifest destiny, set fire to the last remaining indigenous village on the teardrop-shaped peninsula that would become Charon County. Those who escaped the flames were brought down by muskets with no regard to age, gender, or infirmity. That was the first of many tragedies in the history of Charon. The cannibalism of the winter of 1853. The malaria outbreak of 1901. The United Daughters of the Confederacy picnic poisoning of 1935. The Danforth family murder-suicide of 1957. The tent revival baptismal drownings of 1968, and on and on. The soil of Charon County, like most towns and counties in the South, was sown with generations of tears. They were places where violence and mayhem were celebrated as the pillars of a pioneering spirit every Founders’ Day in the county square.

A cold coming we had of it, Just the worst time of the year For a journey, and such a long journey: The ways deep and the weather sharp, The very dead of winter. And the camels galled, sore-footed, refractory, Lying down in the melting snow. There were times we regretted The summer palaces on slopes, the terraces, And the silken girls bringing sherbet. Then the camel men cursing and grumbling And running away, and wanting their liquor and women, And the night fires going out, and the lack of shelters, And the cities hostile and the towns unfriendly And the villages dirty and charging high prices: A hard time we had of it. At the end we preferred to travel all night, Sleeping in snatches, With the voices singing in our ears, saying That this was all folly. Then at dawn we came down to a temperate valley, Wet, below the snow line, smelling of vegetation; With a running stream and a water-mill beating the darkness, And three trees on the low sky, And an old white horse galloped away in the meadow. Then we came to a tavern with vine-leaves over the lintel, Six hands at an open door dicing for pieces of silver, And feet kicking the empty wine-skins, But there was no information, and so we continued And arrived at evening, not a moment too soon Finding the place; it was (you may say) satisfactory. All this was a long time ago, I remember, And I would do it again, but set down This set down This: were we led all that way for Birth or Death? There was a Birth, certainly, We had evidence and no doubt. I had seen birth and death, But had thought they were different; this Birth was Hard and bitter agony for us, like Death, our death. We returned to our places, these Kingdoms, But no longer at ease here, in the old dispensation, With an alien people clutching their gods. I should be glad of another death.

I had expected them to talk about my childlessness. I was armed with millions of smiles. Apologetic smiles, pity-me smiles, I-look-unto-God smiles - name all the fake smiles needed to get through an afternoon with a group of people who claim to want the best for you while poking at your open sore with a stick - and I had them ready. I was ready to listen to them tell me I must do something about my situation. I expected to hear about a new pastor I could visit; a new mountain where I could go to pray; or an old herbalist in a remote village or town whom I could consult. I was armed with smiles for my lips, an appropriate sheen of tears for my eyes and sniffles for my nose. I was prepared to lock up my hairdressing salon throughout the coming week and go in search of a miracle with my mother-in-law in tow. What I was not expecting was another smiling woman in the room, a yellow woman with a blood-red mouth who grinned like a new bride.

In the great cities we see so little of the world, we drift into our minority. In the little towns and villages there are no minorities ; people are not numerous enough. You must see the world there, perforce. Every man is himself a class; every hour carries its new challenge. When you pass the inn at the end of the village you leave your favourite whimsy behind you; for you will meet no one who can share it. We listen to eloquent speaking, read books and write them, settle all the affairs of the universe. The dumb village multitudes pass on unchanging; the feel of the spade in the hand is no different for all our talk: good seasons and bad follow each other as of old. The dumb multitudes are no more concerned with us than is the old horse peering through the rusty gate of the village pound. The ancient map-makers wrote across unexplored regions, ‘Here are lions.’ Across the villages of fishermen and turners of the earth, so different are these from us, we can write but one line that is certain, ‘Here are ghosts.

I was really in Italy. Not Maya Angelou, the person of pretensions and ambitions, but me, Marguerite Johnson, who had read about Verona and the sad lovers while growing up in a dusty Southern village poorer and more tragic than the historic town in which I now stood. I was so excited at the incredible turn of events which had brought me from a past of rejection, of slammed doors and blind alleys, of dead-end streets and culs-de-sac, into the bright sun of Italy, into a town made famous by one of the world’s greatest writers. I

Names came pattering into the dusk, bodying out the places of their forebears, the villages and towns where the telegrams would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without the sound of fathers and their children, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers’ shattered flesh that lay in stinking shellholes in the beet-crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

The young of the town, preoccupied with their own germinating angst, which each possessed in varying degree (though few were ever fully aware of its existence), felt no particular connection to the land, its people, its structures, or its history. As such, they had no inclination to defend its invisible borders from declared enemies within or without. They desired only escape from this small village, which each viewed as an existential prison built upon the antiquated expectations of their parents and their parents’ parents. And because of their invisible bondage, the young of this town were possessed by a quiet rage. But this rage laid torpid and inert within them, dulled to sleep by the tired repetition of nothing happening over and over and over again, day after day after day. This is the story of one of those young people, and the terrible things that happened to her, and the terrible things she did as a result.

New England, would face no real Indian challenge. Indeed, the plague helped prompt the legendarily warm reception Plymouth enjoyed from the Wampanoags. Massasoit, the Wampanoag leader, was eager to ally with the Pilgrims because the plague had so weakened his villages that he feared the Narragansetts to the west.28 When a land conflict did develop between new settlers and old at Saugus in 1631, “God ended the controversy by sending the small pox amongst the Indians,” in the words of the Puritan minister Increase Mather. “Whole towns of them were swept away, in some of them not so much as one Soul escaping the Destruction.” 29 By the time the Native populations of New England had replenished themselves to some degree, it was too late to

Why should they love us?Why do you think the Arabs are not entitled to resist strangers who come here suddenly as if from another planet, and take away their land and their soil, fields, villages and towns, the graves of their ancestors and their children’s inheritance? We tell ourselves that we only came to this land “to build and be rebuilt”, “to renew our days of old”, “to redeem our ancestors heritage”, etcetera, but you tell me if there is any other people in this world who would welcome with open arms an incursion of hundreds of thousands of strangers, and then millions of strangers, landing from far away with the weird claim that their holy scripture, which they brought with them also from far away, promise this whole land to them and them alone.

Monk worked on his remaining Intertect cases at his dining table while I tried to hone my detecting instincts by reading the Murder, She Wrote novel he bought in Mill Valley. I can't say that I learned much about investigative procedure but I discovered that you should stay far away from Cabot Cove. That tiny New England village is deadlier than Beirut, South Central Los Angeles, and the darkest back alley in Juarez combined. Even though every killer eventually gets caught by Jessica Fletcher, I still wouldn't feel safe there. I'm surprised the old biddy walks around town unarmed.

A scattering of pinpoint lights shows up in the blackness ahead. A town or village straddling the highway. The indicator on the speedometer begins to lose ground. The man glances in his mirror at the girl, a little anxiously as if this oncoming town were some kind of test to be met. An illuminated road sign flashes by: CAUTION! MAIN STREET AHEAD - SLOW UP The man nods grimly, as if agreeing with that first word. But not in the way it is meant. The lights grow bigger, spread out on either side. Street lights peer out here and there among the trees. The highway suddenly sprouts a plank sidewalk on each side of it. Dark store-windows glide by. With an instinctive gesture, the man dims his lights from blinding platinum to just a pale wash. A lunch-room window drifts by. ("Jane Brown's Body")

Back out of all this now too much for us, Back in a time made simple by the loss Of detail, burned, dissolved, and broken off Like graveyard marble sculpture in the weather, There is a house that is no more a house Upon a farm that is no more a farm And in a town that is no more a town. The road there, if you’ll let a guide direct you Who only has at heart your getting lost, May seem as if it should have been a quarry— Great monolithic knees the former town Long since gave up pretense of keeping covered. And there’s a story in a book about it: Besides the wear of iron wagon wheels The ledges show lines ruled southeast-northwest, The chisel work of an enormous Glacier That braced his feet against the Arctic Pole. You must not mind a certain coolness from him Still said to haunt this side of Panther Mountain. Nor need you mind the serial ordeal Of being watched from forty cellar holes As if by eye pairs out of forty firkins. As for the woods’ excitement over you That sends light rustle rushes to their leaves, Charge that to upstart inexperience. Where were they all not twenty years ago? They think too much of having shaded out A few old pecker-fretted apple trees. Make yourself up a cheering song of how Someone’s road home from work this once was, Who may be just ahead of you on foot Or creaking with a buggy load of grain. The height of the adventure is the height Of country where two village cultures faded Into each other. Both of them are lost. And if you’re lost enough to find yourself By now, pull in your ladder road behind you And put a sign up CLOSED to all but me. Then make yourself at home. The only field Now left’s no bigger than a harness gall. First there’s the children’s house of make-believe, Some shattered dishes underneath a pine, The playthings in the playhouse of the children. Weep for what little things could make them glad. Then for the house that is no more a house, But only a belilaced cellar hole, Now slowly closing like a dent in dough. This was no playhouse but a house in earnest. Your destination and your destiny’s A brook that was the water of the house, Cold as a spring as yet so near its source, Too lofty and original to rage. (We know the valley streams that when aroused Will leave their tatters hung on barb and thorn.) I have kept hidden in the instep arch Of an old cedar at the waterside A broken drinking goblet like the Grail Under a spell so the wrong ones can’t find it, So can’t get saved, as Saint Mark says they mustn’t. (I stole the goblet from the children’s playhouse.) Here are your waters and your watering place. Drink and be whole again beyond confusion.

Enclosures have appropriately been called a revolution of the rich is against the poor. The lords and nobles were upsetting the social order, breaking down ancient law and custom, sometimes by means of vio¬lence, often by pressure and intimidation. They were literally robbing the poor of their share in the common, tearing down the houses which, by the hitherto unbreakable force of custom, the poor had long regarded as theirs and their heirs'. The fabric of society was being disrupted; desolate villages and the ruins of human dwellings testified to the fierce¬ness with which the revolution raged, endangering the defenses of the country, wasting its towns, decimating its population, turning its over¬burdened soil into dust, harassing its people and turning them from decent husbandmen into a mob of beggars and thieves.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")

Surely, somewhere in the back of Bulfinch, in a part Lillian had not gotten to, there is an obscure (abstruse, arcane, shadowy, and even hidden) version of Proserpine in he Underworld in which a tired Jewish Ceres schleps through the outskirts of Tartarus, an ugly village of tired whores who must double as laundresses and barbers, a couple of saloons, a nearly empty five-and-dime, and people too poor to pull up stakes. In this version, Ceres looks all over town for her Proserpine, who crossed the River Cyane in a pretty sailboat with Pluto, having had the good sense to come to an understanding with the king early on. Pluto and Proserpine picnic in a charming park, twinkling lights overhead and handsome wide benches like the ones in Central Park. When Ceres comes, tripping a little on her hem as she walks through the soft grass, muttering and trying to yank Proserpine to her feet so they can start the long trip home to Enna and daylight (which has lost much of its luster, now that Proserpine is queen of all she surveys), the girl does not jump up at the sight of her mother, but takes her time handing out the sandwiches and pours cups of sweetened tea for the three of them. She lays a nicely ironed napkin in her lap and another in the lap of her new husband, the king. Proserpine does not eat the pomegranate seeds by mistake, or in a moment of desperate hunger, or fright, or misunderstanding. She takes the pomegranate slice out of her husband’s dark and glittering hand and pulls the seeds into her open, laughing mouth; she eats only six seeds because her mother knocks it out of her hand before she can swallow the whole sparkling red cluster. “We have to get home,” Ceres says. “I am home,” her daughter says.

Finding a taxi, she felt like a child pressing her nose to the window of a candy store as she watched the changing vista pass by while the twilight descended and the capital became bathed in a translucent misty lavender glow. Entering the city from that airport was truly unique. Charles de Gaulle, built nineteen miles north of the bustling metropolis, ensured that the final point of destination was veiled from the eyes of the traveller as they descended. No doubt, the officials scrupulously planned the airport’s location to prevent the incessant air traffic and roaring engines from visibly or audibly polluting the ambience of their beloved capital, and apparently, they succeeded. If one flew over during the summer months, the visitor would be visibly presented with beautifully managed quilt-like fields of alternating gold and green appearing as though they were tilled and clipped with the mathematical precision of a slide rule. The countryside was dotted with quaint villages and towns that were obviously under meticulous planning control. When the aircraft began to descend, this prevailing sense of exactitude and order made the visitor long for an aerial view of the capital city and its famous wonders, hoping they could see as many landmarks as they could before they touched ground, as was the usual case with other major international airports, but from this point of entry, one was denied a glimpse of the city below. Green fields, villages, more fields, the ground grew closer and closer, a runway appeared, a slight bump or two was felt as the craft landed, and they were surrounded by the steel and glass buildings of the airport. Slightly disappointed with this mysterious game of hide-and-seek, the voyager must continue on and collect their baggage, consoled by the reflection that they will see the metropolis as they make their way into town. For those travelling by road, the concrete motorway with its blue road signs, the underpasses and the typical traffic-logged hubbub of industrial areas were the first landmarks to greet the eye, without a doubt, it was a disheartening first impression. Then, the real introduction began. Quietly, and almost imperceptibly, the modern confusion of steel and asphalt was effaced little by little as the exquisite timelessness of Parisian heritage architecture was gradually unveiled. Popping up like mushrooms were cream sandstone edifices filigreed with curled, swirling carvings, gently sloping mansard roofs, elegant ironwork lanterns and wood doors that charmed the eye, until finally, the traveller was completely submerged in the glory of the Second Empire ala Baron Haussmann’s master plan of city design, the iconic grand mansions, tree-lined boulevards and avenues, the quaint gardens, the majestic churches with their towers and spires, the shops and cafés with their colourful awnings, all crowded and nestled together like jewels encrusted on a gold setting.

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

It isn’t really possible for men to understand how much the world doesn’t want women to be complete people. The most important thing a woman can be, in our society—more important, even, than honest or decent—is identifiable. Even when Libby’s evil—perhaps most of all when she’s evil—she’s easy to categorize, to stick to a board with a pin like some scientific specimen. Those men in Stillwater are terrified of her because being terrified lets them know who she is—it keeps them safe. Imagine how much harder it would be to say, yes, she’s a woman capable of terrible anger and violence, but she’s also someone who’s tried desperately to be a nurturer, to be a good and constructive human being. If you accept all that, if you allow that inside she’s not just one or the other, but both, what does that say about all the other women in town? How will you ever be able to tell what’s actually going on in their hearts—and heads? Life in the simple village would suddenly become immensely complicated. And so, to keep that from happening, they separate things. The normal, ordinary woman is defined as nurturing and loving, docile and compliant. Any female who defies that categorization must be so completely evil that she’s got to be feared, feared even more than the average criminal—she’s got to be invested with the powers of the Devil himself. A witch, they probably would have called her in the old days. Because she’s not just breaking the law, she’s defying the order of things.

He was in the hospital from the middle of Lent till after Easter. When he was better, he remembered the dreams he had had while he was feverish and delirious. He dreamt that the whole world was condemned to a terrible new strange plague that had come to Europe from the depths of Asia. All were to be destroyed except a very few chosen. Some new sorts of microbes were attacking the bodies of men, but these microbes were endowed with intelligence and will. Men attacked by them became at once mad and furious. But never had men considered themselves so intellectual and so completely in possession of the truth as these sufferers, never had they considered their decisions, their scientific conclusions, their moral convictions so infallible. Whole villages, whole towns and peoples went mad from the infection. All were excited and did not understand one another. Each thought that he alone had the truth and was wretched looking at the others, beat himself on the breast, wept, and wrung his hands. They did not know how to judge and could not agree what to consider evil and what good; they did not know whom to blame, whom to justify. Men killed each other in a sort of senseless spite. They gathered together in armies against one another, but even on the march the armies would begin attacking each other, the ranks would be broken and the soldiers would fall on each other, stabbing and cutting, biting and devouring each other. The alarm bell was ringing all day long in the towns; men rushed together, but why they were summoned and who was summoning them no one knew. The most ordinary trades were abandoned, because everyone proposed his own ideas, his own improvements, and they could not agree. The land too was abandoned. Men met in groups, agreed on something, swore to keep together, but at once began on something quite different from what they had proposed. They accused one another, fought and killed each other. There were conflagrations and famine. All men and all things were involved in destruction. The plague spread and moved further and further. Only a few men could be saved in the whole world. They were a pure chosen people, destined to found a new race and a new life, to renew and purify the earth, but no one had seen these men, no one had heard their words and their voices.

In the music of the rushing stream sounds the joyful assurance, "I shall become the sea." It is not a vain assumption; it is true humility, for it is the truth. The river has no other alternative. On both sides of its banks it has numerous fields and forests, villages and towns; it can serve them in various ways, cleanse them and feed them, carry their produce from place to place. But it can have only partial relations with these, and however long it may linger among them it remains separate; it never can become a town or a forest. But it can and does become the sea. The lesser moving water has its affinity with the great motionless water of the ocean. It moves through the thousand objects on its onward course, and its motion finds its finality when it reaches the sea.

Price began to speed the process. He hurried from one unanswered name to the next. Byrne, Hunt, Jones, Tipper, Wood, Leslie, Barnes, Studd, Richardson, Savile, Thompson, Hodgson, Birkenshaw, Llewellyn, Francis, Arkwright, Duncan, Shea, Simons, Anderson, Blum, Fairbrother. Names came pattering into the dusk, bodying out the places of their forebears, the villages and towns where the telegram would be delivered, the houses where the blinds would be drawn, where low moans would come in the afternoon behind closed doors; and the places that had borne them, which would be like nunneries, like dead towns without their life or purpose, without the sound of fathers and their children, without young men at the factories or in the fields, with no husbands for the women, no deep sound of voices in the inns, with the children who would have been born, who would have grown and worked or painted, even governed, left ungenerated in their fathers’ shattered flesh that lay in stinking shellholes in the beet-crop soil, leaving their homes to put up only granite slabs in place of living flesh, on whose inhuman surface the moss and lichen would cast their crawling green indifference.

Even until quite recently, many of the world’s inhabitants were not quite sure of what country they were citizens, or why it should matter. My mother, who was born a Jew in Poland, once told me a joke from her childhood: There was a small town located along the frontier between Russia and Poland; no one was ever quite sure to which it belonged. One day an official treaty was signed and not long after, surveyors arrived to draw a border. Some villagers approached them where they had set up their equipment on a nearby hill. “So where are we, Russia or Poland?” “According to our calculations, your village now begins exactly thirty-seven meters into Poland.” The villagers immediately began dancing for joy. “Why?” the surveyors asked. “What difference does it make?” “Don’t you know what this means?” they replied. “It means we’ll never have to endure another one of those terrible Russian winters!

These days, there are so few pure country people left on the concession roads that we may be in need of a new category of membership, much as sons and daughters of veterans are now allowed to join the Legion. A few simple questions could be asked, a small fee paid and (assuming that the answers are correct) you could be granted the status of an "almost local." Here are some of the questions you might be asked: Do you have just one suit for weddings and funerals? Do you save plastic buckets? Do you leave your car doors unlocked at all times? Do you have an inside dog and an outside dog? Has your outside dog never been to town? When you pass a neighbour in the car, do you wave from the elbow or do you merely raise one finger from the steering wheel? Do you have trouble keeping the car or truck going in a straight line because you are looking at crops or livestock? Do you sometimes find yourself sitting in the car in the middle of a dirt road chatting with a neighbour out the window while other cars take the ditch to get around you? Can you tell whose tractor is going by without looking out the window? Can people recognize you from three hundred yards away by the way you walk or the tilt of your hat? If somebody honks their horn at you, do you automatically smile and wave? Do most of your conversations open with some observation about the weather? Is your most important news source the store in the village? Have you had surgery in the local hospital? If you hear about a death or a fire in the community, does the woman in your house immediately start making sandwiches or a cake? Do you sometimes find yourself referring to a farm in the neighbourhood by the name of someone who owned it more than twenty-five years ago? If you answered yes to all of the above questions, consider it official: you are a local.

The original paraphernalia for the lottery had been lost long ago, and the black box now resting on the stool had been put into use even before Old Man Warner, the oldest man in town, was born. Mr. Summers spoke frequently to the villagers about making a new box, but no one liked to upset even as much tradition as was represented by the black box. There was a story that the present box had been made with some pieces of the box that had preceded it, the one that had been constructed when the first people settled down to make a village here. Every year, after the lottery, Mr. Summers began talking again about a new box, but every year the subject was allowed to fade off without anything's being done. The black box grew shabbier each year: by now it was no longer completely black but splintered badly along one side to show the original wood color, and in some places faded or stained. Mr. Martin and his oldest son, Baxter, held the black box securely on the stool until Mr. Summers had stirred the papers thoroughly with his hand. Because so much of the ritual had been forgotten or discarded, Mr. Summers had been successful in having slips of paper substituted for the chips of wood that had been used for generations. Chips of wood, Mr. Summers had argued, had been all very well when the village was tiny, but now that the population was more than three hundred and likely to keep on growing, it was necessary to use something that would fit more easily into he black box. The night before the lottery, Mr. Summers and Mr. Graves made up the slips of paper and put them in the box, and it was then taken to the safe of Mr. Summers' coal company and locked up until Mr. Summers was ready to take it to the square next morning. The rest of the year, the box was put way, sometimes one place, sometimes another; it had spent one year in Mr. Graves's barn and another year underfoot in the post office. and sometimes it was set on a shelf in the Martin grocery and left there.

AT THE SAME TIME Empire was dying, a new and very different kind of company town was thriving seventy miles to the south. In many ways, it felt like the opposite of Empire. Rather than offering middle-class stability, this village was populated by members of the “precariat”: temporary laborers doing short-term jobs in exchange for low wages. More specifically, its citizens were hundreds of itinerant workers living in RVs, trailers, vans, and even a few tents. Early each fall, they began filling the mobile home parks surrounding Fernley. Linda didn’t know it yet, but she would soon be joining them. Many were in their sixties and seventies, approaching or well into traditional retirement age. Most had traveled hundreds of miles—and undergone the routine indignities of criminal background checks and pee-in-a-cup drug tests—for the chance to earn $11.50 per hour plus overtime at temporary warehouse jobs. They planned to stay through early winter, despite the fact that most of their homes on wheels weren’t designed to support life in subzero temperatures. Their employer was Amazon.com.

Even mighty states and kingdoms are not exempted. If we look into history, we shall find some nations rising from contemptible beginnings and spreading their influence, until the whole globe is subjected to their ways. When they have reached the summit of grandeur, some minute and unsuspected cause commonly affects their ruin, and the empire of the world is transferred to some other place. Immortal Rome was at first but an insignificant village, inhabited only by a few abandoned ruffians, but by degrees it rose to a stupendous height, and excelled in arts and arms all the nations that preceded it. But the demolition of Carthage (what one should think should have established is in supreme dominion) by removing all danger, suffered it to sink into debauchery, and made it at length an easy prey to Barbarians. England immediately upon this began to increase (the particular and minute cause of which I am not historian enough to trace) in power and magnificence, and is now the greatest nation upon the globe. Soon after the reformation a few people came over into the new world for conscience sake. Perhaps this (apparently) trivial incident may transfer the great seat of empire into America. It looks likely to me. For if we can remove the turbulent Gallics, our people according to exactest computations, will in another century, become more numerous than England itself. Should this be the case, since we have (I may say) all the naval stores of the nation in our hands, it will be easy to obtain the mastery of the seas, and then the united force of all Europe will not be able to subdue us. The only way to keep us from setting up for ourselves is to disunite us. Divide et impera. Keep us in distinct colonies, and then, some great men from each colony, desiring the monarchy of the whole, they will destroy each others' influence and keep the country in equilibrio. Be not surprised that I am turned into politician. The whole town is immersed in politics.

He imagined a town called A. Around the communal fire they’re shaping arrowheads and carving tributes o the god of the hunt. One day some guys with spears come over the ridge, perform all kinds of meanness, take over, and the new guys rename the town B. Whereupon they hang around the communal fire sharpening arrowheads and carving tributes to the god of the hunt. Some climatic tragedy occurs — not carving the correct tributary figurines probably — and the people of B move farther south, where word is there’s good fishing, at least according to those who wander to B just before being cooked for dinner. Another tribe of unlucky souls stops for the night in the emptied village, looks around at the natural defenses provided by the landscape, and decides to stay awhile. It’s a while lot better than their last digs — what with the lack of roving tigers and such — plus it comes with all the original fixtures. they call the place C, after their elder, who has learned that pretending to talk to spirits is a fun gag that gets you stuff. Time passes. More invasions, more recaptures, D, E, F, and G. H stands as it is for a while. That ridge provides some protection from the spring floods, and if you keep a sentry up there you can see the enemy coming for miles. Who wouldn’t want to park themselves in that real estate? The citizens of H leave behind cool totems eventually toppled by the people of I, whose lack of aesthetic sense if made up for by military acumen. J, K, L, adventures in thatched roofing, some guys with funny religions from the eastern plains, long-haired freaks from colder climes, the town is burned to the ground and rebuilt by still more fugitives. This is the march of history. And conquest and false hope. M falls to plague, N to natural disaster — same climatic tragedy as before, apparently it’s cyclical. Mineral wealth makes it happen for the O people, and the P people are renowned for their basket weaving. No one ever — ever — mentions Q. The dictator names the city after himself; his name starts with the letter R. When the socialists come to power they spend a lot of time painting over his face, which is everywhere. They don’t last. Nobody lasts because there’s always somebody else. They all thought they owned it because they named it and that was their undoing. They should have kept the place nameless. They should have been glad for their good fortune, and left it at that. X, Y, Z.

When your mama was the geek, my dreamlets,' Papa would say, 'she made the nipping off of noggins such a crystal mystery that the hens themselves yearned toward her, waltzing around her, hypnotized with longing. "Spread your lips, sweet Lil," they'd cluck, "and show us your choppers!"' This same Crystal Lil, our star-haired mama, sitting snug on the built-in sofa that was Arty's bed at night, would chuckle at the sewing in her lap and shake her head. 'Don't piffle to the children, Al. Those hens ran like whiteheads.' Nights on the road this would be, between shows and towns in some campground or pull-off, with the other vans and trucks and trailers of Binewski's Carnival Fabulon ranged up around us, safe in our portable village. After supper, sitting with full bellies in the lamp glow, we Binewskis were supposed to read and study. But if it rained the story mood would sneak up on Papa. The hiss and tick on the metal of our big living van distracted him from his papers. Rain on a show night was catastrophe. Rain on the road meant talk, which, for Papa, was pure pleasure. 'It's a shame and a pity, Lil,' he'd say, 'that these offspring of yours should only know the slumming summer geeks from Yale.' 'Princeton, dear,' Mama would correct him mildly. 'Randall will be a sophomore this fall. I believe he's our first Princeton boy.' We children would sense our story slipping away to trivia. Arty would nudge me and I'd pipe up with, 'Tell about the time when Mama was the geek!' and Arty and Elly and Iphy and Chick would all slide into line with me on the floor between Papa's chair and Mama. Mama would pretend to be fascinated by her sewing and Papa would tweak his swooping mustache and vibrate his tangled eyebrows, pretending reluctance. 'WellIll . . .' he'd begin, 'it was a long time ago . . .' 'Before we were born!' 'Before . . .' he'd proclaim, waving an arm in his grandest ringmaster style, 'before I even dreamed you, my dreamlets!' 'I was still Lillian Hinchcliff in those days,' mused Mama. 'And when your father spoke to me, which was seldom and reluctantly, he called me "Miss." ' 'Miss!' we would giggle. Papa would whisper to us loudly, as though Mama couldn't hear, 'Terrified! I was so smitten I'd stutter when I tried to talk to her. "M-M-M-Miss . . ." I'd say.' We'd giggle helplessly at the idea of Papa, the GREAT TALKER, so flummoxed. 'I, of course, addressed your father as Mister Binewski.

I remember arriving by train in a small Swiss town. I had walked up a steep, cobblestoned street that offered a sweeping view of the village below and a lake, which, in the late afternoon light, was like a great cloudy opal. And I remember thinking, with a sense of mounting joy, that not a single soul knew where I was at that moment. No one could find me. No one could phone me. No one could see me who knew me by name. For someone whose childhood experiences had pounded home the Sartrian concept that hell, truly, is other people, that was an awesome moment. I knew, at least for an instant, that I was free. That feeling is one I've sought to find again and again. Often I've succeeded, other times, for no reason I can figure out, the feeling of elation and freedom degenerates into a profound loneliness and sense of bitter isolation. But there is still something about arriving in a strange or unexplored city, in Hong Kong or Paris or Sydney, wandering streets one has never walked before, in a place where, only against the most astronomical odds, would one encounter a familiar face. It's that desire for peace coupled with anonymity, for that strange serenity that sometimes comes with immersing oneself in the utterly foreign and exotic, that I suppose was at the heart of my idea for Cities.

Where are your monuments, your battles, martyrs? Where is your tribal memory? Sirs, in that gray vault. The sea. The sea has locked them up. The sea is History. First, there was the heaving oil, heavy as chaos; then, likea light at the end of a tunnel, the lantern of a caravel, and that was Genesis. Then there were the packed cries, the shit, the moaning: Exodus. Bone soldered by coral to bone, mosaics mantled by the benediction of the shark's shadow, that was the Ark of the Covenant. Then came from the plucked wires of sunlight on the sea floor the plangent harp of the Babylonian bondage, as the white cowries clustered like manacles on the drowned women, and those were the ivory bracelets of the Song of Solomon, but the ocean kept turning blank pages looking for History. Then came the men with eyes heavy as anchors who sank without tombs, brigands who barbecued cattle, leaving their charred ribs like palm leaves on the shore, then the foaming, rabid maw of the tidal wave swallowing Port Royal, and that was Jonah, but where is your Renaissance? Sir, it is locked in them sea sands out there past the reef's moiling shelf, where the men-o'-war floated down; strop on these goggles, I'll guide you there myself. It's all subtle and submarine, through colonnades of coral, past the gothic windows of sea fans to where the crusty grouper, onyx-eyed, blinks, weighted by its jewels, like a bald queen; and these groined caves with barnacles pitted like stone are our cathedrals, and the furnace before the hurricanes: Gomorrah. Bones ground by windmills into marl and cornmeal, and that was Lamentations - that was just Lamentations, it was not History; then came, like scum on the river's drying lip, the brown reeds of villages mantling and congealing into towns, and at evening, the midges' choirs, and above them, the spires lancing the side of God as His son set, and that was the New Testament. Then came the white sisters clapping to the waves' progress, and that was Emancipation - jubilation, O jubilation - vanishing swiftly as the sea's lace dries in the sun, but that was not History, that was only faith, and then each rock broke into its own nation; then came the synod of flies, then came the secretarial heron, then came the bullfrog bellowing for a vote, fireflies with bright ideas and bats like jetting ambassadors and the mantis, like khaki police, and the furred caterpillars of judges examining each case closely, and then in the dark ears of ferns and in the salt chuckle of rocks with their sea pools, there was the sound like a rumour without any echo of History, really beginning.

The women in that ward were simple, ordinary refugee women. They came from villages or very small towns. Even before becoming refugees, they had been poor. They had no education. They had no notion of an outside world where life might be different. They were being treated for various ailments, but in the end, their gender was their ailment. In the first bed, a skinny fourteen-year-old girl lay rolled into her sheets in a state of almost catatonic unresponsiveness, eyes closed, not speaking even in reply to the doctor’s gentle greeting. Her family had brought her to be treated for mental illness, the doctor explained with regret. They had recently married her to a man in his seventies, a wealthy and influential personage by their standards. In their version of things, something had started mysteriously to go wrong with her mind as soon as the marriage was agreed upon – a case of demon possession, her family supposed. When, after repeated beatings, she still failed to cooperate gracefully with her new husband’s sexual demands, he had angrily returned her to her family and ordered them to fix this problem. They had taken the girl to a mullah, who had tried to expel the demon through prayers and by writing Quranic passages on little pieces of paper that had to be dissolved in water and then drunk, but this had brought no improvement, so the mullah had abandoned his diagnosis of demon possession and decided that the girl was sick. The family had brought her to the clinic, to be treated for insanity.

We decided to attend to our community instead of asking our community to attend the church.” His staff started showing up at local community events such as sports contests and town hall meetings. They entered a float in the local Christmas parade. They rented a football field and inaugurated a Free Movie Night on summer Fridays, complete with popcorn machines and a giant screen. They opened a burger joint, which soon became a hangout for local youth; it gives free meals to those who can’t afford to pay. When they found out how difficult it was for immigrants to get a driver’s license, they formed a drivers school and set their fees at half the going rate. My own church in Colorado started a ministry called Hands of the Carpenter, recruiting volunteers to do painting, carpentry, and house repairs for widows and single mothers. Soon they learned of another need and opened Hands Automotive to offer free oil changes, inspections, and car washes to the same constituency. They fund the work by charging normal rates to those who can afford it. I heard from a church in Minneapolis that monitors parking meters. Volunteers patrol the streets, add money to the meters with expired time, and put cards on the windshields that read, “Your meter looked hungry so we fed it. If we can help you in any other way, please give us a call.” In Cincinnati, college students sign up every Christmas to wrap presents at a local mall — ​no charge. “People just could not understand why I would want to wrap their presents,” one wrote me. “I tell them, ‘We just want to show God’s love in a practical way.’ ” In one of the boldest ventures in creative grace, a pastor started a community called Miracle Village in which half the residents are registered sex offenders. Florida’s state laws require sex offenders to live more than a thousand feet from a school, day care center, park, or playground, and some municipalities have lengthened the distance to half a mile and added swimming pools, bus stops, and libraries to the list. As a result, sex offenders, one of the most despised categories of criminals, are pushed out of cities and have few places to live. A pastor named Dick Witherow opened Miracle Village as part of his Matthew 25 Ministries. Staff members closely supervise the residents, many of them on parole, and conduct services in the church at the heart of Miracle Village. The ministry also provides anger-management and Bible study classes.