Villages Best Quotes

Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it’s a given, and toys and lingerie are going to save us with that. Ideally, though, we’re lucky, and we find our soul mate and enjoy that life-changing mother lode of happiness. But a soul mate is a very hard thing to find.

Do I, then, belong to the heavens? Why, if not so, should the heavens Fix me thus with their ceaseless blue stare, Luring me on, and my mind, higher Ever higher, up into the sky, Drawing me ceaselessly up To heights far, far above the human? Why, when balance has been strictly studied And flight calculated with the best of reason Till no aberrant element should, by rights, remain- Why, still, should the lust for ascension Seem, in itself, so close to madness? Nothing is that can satify me; Earthly novelty is too soon dulled; I am drawn higher and higher, more unstable, Closer and closer to the sun's effulgence. Why do these rays of reason destroy me? Villages below and meandering streams Grow tolerable as our distance grows. Why do they plead, approve, lure me With promise that I may love the human If only it is seen, thus, from afar- Although the goal could never have been love, Nor, had it been, could I ever have Belonged to the heavens? I have not envied the bird its freedom Nor have I longed for the ease of Nature, Driven by naught save this strange yearning For the higher, and the closer, to plunge myself Into the deep sky's blue, so contrary To all organic joys, so far From pleasures of superiority But higher, and higher, Dazzled, perhaps, by the dizzy incandescence Of waxen wings. Or do I then Belong, after all, to the earth? Why, if not so, should the earth Show such swiftness to encompass my fall? Granting no space to think or feel, Why did the soft, indolent earth thus Greet me with the shock of steel plate? Did the soft earth thus turn to steel Only to show me my own softness? That Nature might bring home to me That to fall, not to fly, is in the order of things, More natural by far than that improbable passion? Is the blue of the sky then a dream? Was it devised by the earth, to which I belonged, On account of the fleeting, white-hot intoxication Achieved for a moment by waxen wings? And did the heavens abet the plan to punish me? To punish me for not believing in myself Or for believing too much; Too earger to know where lay my allegiance Or vainly assuming that already I knew all; For wanting to fly off To the unknown Or the known: Both of them a single, blue speck of an idea?

It was at this time that I was reminded of the chain of support that keeps a sufferer afloat – the person at the core of a crisis needs the support of their family and best friends, while those people need support from their friends, partners and family. Then even those people twice removed might need to talk to someone about it too. It takes a village to mend a broken heart.

My favourite characters are people who think they’re normal but they’re not. I live in Baltimore, and it’s full of people like that. I’ve also lived in New York, which is full of people who think they’re crazy, but they’re completely normal. I get my best material in Baltimore – you get dialogue that you just couldn’t imagine. I asked this guy in a bar what he did for a living and he said he traded deer meat for crack. I never realised that job even existed. You could make a whole movie about that person. And he was kind of cute too, if you could ignore his eyes rolling around his head. Although I did crack once, accidentally, and I thought: Oh my God, what, am I gonna rob my parents now? I prefer poppers – they’re legal in London, right? I used to do them on roller coasters. They’re illegal in Provincetown, which is the gay fishing village where I live in the summer. In the airport there are signs warning you to get rid of your poppers.

His hatred for all was so intense that it should extinguish the very love from which it was conceived. And thus, he ceased to feel. There was nothing further in which to believe that made the prospect of feeling worthwhile. Daily he woke up and cast downtrodden eyes upon the sea and he would say to himself with a hint of regret at his hitherto lack of indifference, 'All a dim illusion, was it? Surely it was foolish of me to think any of this had meaning.' He would then spend hours staring at the sky, wondering how best to pass the time if everything—even the sky itself— were for naught. He arrived at the conclusion that there was no best way to pass the time. The only way to deal with the illusion of time was to endure it, knowing full well, all the while, that one was truly enduring nothing at all. Unfortunately for him, this nihilistic resolution to dispassion didn’t suit him very well and he soon became extremely bored. Faced now with the choice between further boredom and further suffering, he impatiently chose the latter, sailing another few weeks along the coast , and then inland, before finally dropping anchor off the shores of the fishing village of Yami.

A smile is the best way to get oneself out of a tight spot, even if it is a fake one. Surprisingly enough, everyone takes it at face value. I read that in a book." "If you keep staring at me, I'll hit you." "I only became part of your team recently when I replaced Sasuke, so I don't know everything that's going on. I don't really understand people either. But even I can tell that Naruto really loves you. Naruto's been shouldering that promise for a long time...I think he means to shoulder it for the rest of his life. I don't know what you said to him, but it's just like what's been done to me - it feels like a curse. Sasuke causes Naruto pain, but I think you do too." "Sasuke is only helping spread his darkness across the world. Letting him live will only sow the seeds of another war. He's just another criminal now. Sasuke lost all hope of coming back when his group, Akatsuki, attacked our village. Your fellow Konoha shinobi would never accept him now. Sakura's not stupid, either. She understands the position he's put us all in. That's why she came out here, to tell you herself.

After we passed a few more houses, the street ceased to mantain any pretense of urbanity, like a man returning to his little village who, piece by piece, strips off his Sunday best, slowly changing back into a peasant as he gets closer to his home.

To those peoples in the huts and villages of half the globe struggling to break the bonds of mass misery, we pledge our best efforts to help them help themselves, for whatever period is required - not because the Communists may be doing it, not because we seek their votes, but because it is right. If a free society cannot help the many who are poor, it cannot save the few who are rich.

As well, they used their B-52 bombers to drop thousands of tons of bombs which included napalm and cluster bombs. In a particularly vile attack, they used poisonous chemicals on our base regions of Xuyen Moc, the Minh Dam and the Nui Thi Vai mountains. They sprayed their defoliants over jungle, and productive farmland alike. They even bull-dozed bare, both sides along the communication routes and more than a kilometre into the jungle adjacent to our base areas. This caused the Ba Ria-Long Khanh Province Unit to send out a directive to D445 and D440 Battalions that as of 01/November/1969, the rations of both battalions would be set at 27 litres of rice per man per month when on operations. And 25 litres when in base or training. So it was that as the American forces withdrew, their arms and lavish base facilities were transferred across to the RVN. The the forces of the South Vietnamese Government were with thereby more resources but this also created any severe maintenance, logistic and training problems. The Australian Army felt that a complete Australian withdrawal was desirable with the departure of the Task Force (1ATF), but the conservative government of Australia thought that there were political advantages in keeping a small force in south Vietnam. Before his election, in 1964, Johnston used a line which promised peace, but also had a policy of war. The very same tactic was used by Nixon. Nixon had as early as 1950 called for direction intervention by American Forces which were to be on the side of the French colonialists. The defoliants were sprayed upon several millions of hectares, and it can best be described as virtual biocide. According to the figure from the Americans themselves, between the years of 1965 to 1973, ten million Vietnamese people were forced to leave their villages ad move to cities because of what the Americans and their allies had done. The Americans intensified the bombing of whole regions of Laos which were controlled by Lao patriotic forces. They used up to six hundred sorties per day with many types of aircraft including B52s. On 07/January/1979, the Vietnamese Army using Russian built T-54 and T-59 tanks, assisted by some Cambodian patriots liberated Phnom Penh while the Pol Pot Government and its agencies fled into the jungle. A new government under Hun Sen was installed and the Khmer Rouge’s navy was sunk nine days later in a battle with the Vietnamese Navy which resulted in twenty-two Kampuchean ships being sunk.

Suddenly, in the space of a moment, I realized what it was that I loved about Britain - which is to say, all of it. Every last bit of it, good and bad - Marmite, village fetes, country lanes, people saying 'mustn't grumble' and 'I'm terribly sorry but', people apologizing to me when I conk them with a nameless elbow, milk in bottles, beans on toast, haymaking in June, stinging nettles, seaside piers, Ordnance Survey maps, crumpets, hot-water bottles as a necessity, drizzly Sundays - every bit of it. What a wondrous place this was - crazy as fuck, of course, but adorable to the tiniest degree. What other country, after all, could possibly have come up with place names like Tooting Bec and Farleigh Wallop, or a game like cricket that goes on for three days and never seems to start? Who else would think it not the least odd to make their judges wear little mops on their heads, compel the Speaker of the House of Commons to sit on something called the Woolsack, or take pride in a military hero whose dying wish was to be kissed by a fellow named Hardy? ('Please Hardy, full on the lips, with just a bit of tongue.') What other nation in the world could possibly have given us William Shakespeare, pork pies, Christopher Wren, Windsor Great Park, the Open University, Gardners' Question Time and the chocolate digestive biscuit? None, of course. How easily we lose sight of all this. What an enigma Britain will seem to historians when they look back on the second half of the twentieth century. Here is a country that fought and won a noble war, dismantled a mighty empire in a generally benign and enlightened way, created a far-seeing welfare state - in short, did nearly everything right - and then spent the rest of the century looking on itself as a chronic failure. The fact is that this is still the best place in the world for most things - to post a letter, go for a walk, watch television, buy a book, venture out for a drink, go to a museum, use the bank, get lost, seek help, or stand on a hillside and take in a view. All of this came to me in the space of a lingering moment. I've said it before and I'll say it again. I like it here. I like it more than I can tell you.

Why should people in one part of the globe have developed collectivist cultures, while others went individualist? The United States is the individualism poster child for at least two reasons. First there's immigration. Currently, 12 percent of Americans are immigrants, another 12 percent are children of immigrants, and everyone else except for the 0.9 percent pure Native Americans descend from people who emigrated within the last five hundred years. And who were the immigrants? Those in the settled world who were cranks, malcontents, restless, heretical, black sheep, hyperactive, hypomanic, misanthropic, itchy, unconventional, yearning to be rich, yearning to be out of their damn boring repressive little hamlet, yearning. Couple that with the second reason - for the majority of its colonial and independent history, America has had a moving frontier luring those whose extreme prickly optimism made merely booking passage to the New World insufficiently novel - and you've got America the individualistic. Why has East Asia provided textbook examples of collectivism? The key is how culture is shaped by the way people traditionally made a living, which in turn is shaped by ecology. And in East Asia it's all about rice. Rice, which was domesticated there roughly ten thousand years ago, requires massive amounts of communal work. Not just backbreaking planting and harvesting, which are done in rotation because the entire village is needed to harvest each family's rice. The United States was not without labor-intensive agriculture historically. But rather than solving that with collectivism, it solved it withe slavery.

This wasn’t what she expected. Never, in her wildest dreams. This... this was the Blood Queen of Garbhán Isle? Scourge of the Madron lands? Destroyer of Villages? Demon Killer of Women and Children? She who had blood pacts with the darkest of gods? This was Annwyl the Bloody? Talaith watched, fascinated, as Annwyl held onto Morfyd the Witch’s wrists. Morfyd — the Black Witch of Despair, Killer of the Innocent, Annihilator of Souls, and all around Mad Witch of Garbhán Isle or so she was called on the Madron lands — had actually tried to sneak up on Annwyl to put ointment on the nasty wound the queen had across her face. But as soon as the warrior saw her, she squealed and grabbed hold of her. Now Annwyl lay on her back, Morfyd over her, trying her best to get Annwyl to stop being a ten year old. “If you just let me—” “No! Get that centaur shit away from me, you demon bitch!” “Annwyl, I’m not letting you go home to my brother looking like that. You look horrific.” “He’ll have to love me in spite of it. Now get off!” ... “Ow!” “Crybaby.” No, this isn’t what Talaith expected. Annwyl the Blood Queen was supposed to be a vicious, uncaring warrior bent on revenge and power. She let her elite guard rape and and pillage wherever they went, and she used babies as target practice while their mothers watched in horror. That’s what she was supposed to be and that’s what Talaith expected to find. Instead, she found Annwyl. Just Annwyl. A warrior who spent most of her resting time reading or mooning over her consort. She was silly, charming, very funny, and fiercely protective of everyone. Her elite guard, all handpicked by Annwyl, were sweet, vicious fighters and blindingly loyal to their queen.

There have been numerous studies suggesting that one of the most effective ways to reduce poverty is through the education of women and girls. It’s one of the best returns on investment in the developing world, but sixty-six million girls worldwide are not enrolled in school. Educated women spread what they’ve learned to their families and villages and children. Educated girls get pregnant later, have fewer children, and have a far lower infant mortality rate. Educated women and girls have greater power to determine their own fate; earn more; live a rich, fulfilled life; and give back to their communities at a greater level.

Second, nothing about adolescence can be understood outside the context of delayed frontocortical maturation. If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

Tell the truth, all Sicilians prefer smelling the shit of their villages to the best perfumes in Paris. What am I doing here? I could have escaped to Brazil like some others. Ah, we love where we are born, we Sicilians, but Sicily does not love us.

...this is the first time in the history of humankind where we are trying to experience sexuality in the long term, not because we want 14 children, for which we need to have even more because many of them won't make it, and not because it is exclusively a woman's marital duty. This is the first time that we want sex over time about pleasure and connection that is rooted in desire. So what sustains desire, and why is it so difficult? And at the heart of sustaining desire in a committed relationship, I think is the reconciliation of two fundamental human needs... So reconciling our need for security and our need for adventure into one relationship, or what we today like to call a passionate marriage, used to be a contradiction in terms. Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it's a given, and toys and lingerie are going to save us with that.

No,” Tyler whispered. “Not before I give you the best blowjob you ever had.

Our lord is a magic lord as we all desired, and magical things have sought him from over there, and they all obey his hests." "It is so," said all but Gazic. And Gazic rose up in a pause of their gladness. "Many strange things," he said, "have entered our village, coming from over there. And it may be that human folk are best, and the ways of the fields we know.

Royal summoned mourners. They came from the village, from the neighboring hills and, wailing like dogs at midnight, laid siege to the house. Old women beat their heads against the walls, moaning men prostrated themselves: it was the art of sorrow, and those who best mimicked grief were much admired. After the funeral everyone went away, satisfied that they'd done a good job.

Mariam wished for so much in those final moments. Yet as she closed her eyes, it was not regret any longer but a sensation of abundant peace that washed over her. She thought of her entry into this world, the harami child of a lowly villager, an unintended thing, a pitiable, regrettable accident. A weed. And yet she was leaving the world as a woman who had loved and been loved back. She was leaving it as a friend, a companion, a guardian. A mother. A person of consequence at last. No. It was not so bad, Mariam thought, that she should die this way. Not so bad. This was a legitimate end to a life of illegitimate beginnings. Mariam's final thoughts were a few words from the Koran, which she muttered under her breath. He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the Great Forgiver. "Kneel," the Talib said. O my Lord! Forgive and have mercy, for you are the best of the merciful ones. "Kneel here, hamshira. And look down." One last time, Mariam did as she was told.

Get Comfortable Not Knowing There once was a village that had among its people a very wise old man. The villagers trusted this man to provide them answers to their questions and concerns. One day, a farmer from the village went to the wise man and said in a frantic tone, “Wise man, help me. A horrible thing has happened. My ox has died and I have no animal to help me plow my field! Isn’t this the worst thing that could have possibly happened?” The wise old man replied, “Maybe so, maybe not.” The man hurried back to the village and reported to his neighbors that the wise man had gone mad. Surely this was the worst thing that could have happened. Why couldn’t he see this? The very next day, however, a strong, young horse was seen near the man’s farm. Because the man had no ox to rely on, he had the idea to catch the horse to replace his ox—and he did. How joyful the farmer was. Plowing the field had never been easier. He went back to the wise man to apologize. “You were right, wise man. Losing my ox wasn’t the worst thing that could have happened. It was a blessing in disguise! I never would have captured my new horse had that not happened. You must agree that this is the best thing that could have happened.” The wise man replied once again, “Maybe so, maybe not.” Not again, thought the farmer. Surely the wise man had gone mad now. But, once again, the farmer did not know what was to happen. A few days later the farmer’s son was riding the horse and was thrown off. He broke his leg and would not be able to help with the crop. Oh no, thought the man. Now we will starve to death. Once again, the farmer went to the wise man. This time he said, “How did you know that capturing my horse was not a good thing? You were right again. My son is injured and won’t be able to help with the crop. This time I’m sure that this is the worst thing that could have possibly happened. You must agree this time.” But, just as he had done before, the wise man calmly looked at the farmer and in a compassionate tone replied once again, “Maybe so, maybe not.” Enraged that the wise man could be so ignorant, the farmer stormed back to the village. The next day troops arrived to take every able-bodied man to the war that had just broken out. The farmer’s son was the only young man in the village who didn’t have to go. He would live, while the others would surely die. The moral of this story provides a powerful lesson. The truth is, we don’t know what’s going to happen—we just think we do. Often we make a big deal out of something. We blow up scenarios in our minds about all the terrible things that are going to happen. Most of the time we are wrong. If we keep our cool and stay open to possibilities, we can be reasonably certain that, eventually, all will be well. Remember: maybe so, maybe not.

Story people are a bit like real people––no matter where their humble beginnings may lie, their journeys are shaped by family, friends, neighbors, co-workers, and all manner of acquaintances. Some encourage them, some guide them, some offer them unconditional love, some teach them, some challenge them to be their best. This story, like most stories, owes its existence to a village of unique and generous individuals.

The simplest things are the best, the most comforting. Emotional vortices and complicated feelings are stifling and stop any joy from filtering through

His best companions, innocence and health, And his best riches, ignorance of wealth. —Goldsmith, The Deserted Village.

My dear Sophie, whatever you do, live a life worth writing down. Then write it down. Ever with you, Auntie May”.

How could I, a poor dazed village lad, avoid that wonderful inconsistency into which the best and wisest of men fall every day?

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.

Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it’s a given, and toys and lingerie are going to save us with that.6

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.*

Designed or planned social order is necessarily schematic; it always ignores essential features of any real, functioning social order. This truth is best illustrated in a work-to-rule strike, which turns on the fact that any production process depends on a host of informal practices and improvisations that could never be codified. By merely following the rules meticiously, the workforce can virtually halt production. In the same fashion, the simplified rules animating plans for, say, a city, a village or a collective farm were inadequate as a set of instructions for creating a functional social order, The formal scheme was parasitic on informal processes that, alone, it could not create or maintain.

In a village of La Mancha, the name of which I have no desire to call to mind, there lived not long since one of those gentlemen that keep a lance in the lance-rack, an old buckler, a lean hack, and a greyhound for coursing. An olla of rather more beef than mutton, a salad on most nights, scraps on Saturdays, lentils on Fridays, and a pigeon or so extra on Sundays, made away with three-quarters of his income. The rest of it went in a doublet of fine cloth and velvet breeches and shoes to match for holidays, while on week-days he made a brave figure in his best homespun. He had in his house a housekeeper past forty, a niece under twenty, and a lad for the field and market-place, who used to saddle the hack as well as handle the bill-hook. The age of this gentleman of ours was bordering on fifty; he was of a hardy habit, spare, gaunt-featured, a very early riser and a great sportsman. They will have it his surname was Quixada or Quesada (for here there is some difference of opinion among the authors who write on the subject), although from reasonable conjectures it seems plain that he was called Quexana. This, however, is of but little importance to our tale; it will be enough not to stray a hair's breadth from the truth in the telling of it.

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 at this time that I was reminded of the chain of support that keeps a sufferer afloat—the person at the core of a crisis needs the support of their family and best friends, while those people need support from their friends, partners, and family. Then even those people twice removed might need to talk to someone about it too. It takes a village to mend a broken heart.

I suddenly knew that religion, God - something beyond everyday life - was there to be found, provided one is really willing. And I saw that though what I felt in the church was only imagination, it was a step on the way; because imagination itself can be a kind of willingness - a pretense that things are real, due to one's longing for them. It struck me that this was somehow tied up with what the Vicar said about religion being an extension of art - and then I had a glimpse of how religion can really cure you of sorrow; somehow make use of it, turn it to beauty, just as art can make sad things beautiful. I found myself saying: 'Sacrifice is the secret - you have to sacrifice things for art and it's the same with religion; and then the sacrifice turns out to be a gain.' Then I got confused and I couldn't hold on to what I meant - until Miss Blossom remarked: 'Nonsense, duckie - it's prefectly simple. You lose yourself in something beyond yourself and it's a lovely rest.' I saw that, all right. Then I thought: 'But that's how Miss Marcy cured her sorrow, too - only she lost herself in other people instead of in religion.' Which way of life was best - hers or the Vicar's? I decided that he loves God and merely likes the villagers, whereas she loves the villagers and merely likes God - and then I suddenly wondered if I could combine both ways, love God and my neighbor equally. Was I really willing to?

Thank you! But actually, I think I prefer cooking just for fun after all. The part I really like is making good food for the people I care about. The thing I have always been best at is helping the village by gathering harvests out in the forest. I always thought that it wasn't special or important enough . . . but even if it is simple it is what I like best of all, and that is what matters.

THANK YOU FOR READING! Thank you so much for reading this book. If you’ve enjoyed it (or even if you didn’t!) I’d be very grateful if you would leave a review on Amazon. Reviews help more people to find my books, and really do make a huge difference. All the best, Dave (the author)

We mused for a while over parents. Then I went on musing about why it was thought better and higher to love one's country than one's county, or town, or village, or house. Perhaps because it was larger. But then it would be still better to love one's continent, and best of all to love one's planet.

Like a forest rose the huge peaks above the slumbering village, measuring the night and heavens. They beckoned him. And something born of the snowy desolation, born of the midnight and silent grandeur, born of the great listening hollows of the night, something that lay 'twixt terror and wonder, dropped from the vast wintry spaces down into his heart-- and called him. Very softly, unrecorded in any word or thought his brain could compass, it laid its spell upon him. Fingers of snow brushed the surface of his heart. The power and quiet majesty of the winter's night appalled him.... -The Glamour of the Snow

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.

Politics within a small village are tedious and normally best left unengaged.

IN the morning we went up to the village and bought a wire rat-trap and fetched it down, and unstopped the best rat-hole, and in about an hour we had fifteen of the bulliest kind of ones; and then we took it and put it in a safe place under Aunt Sally's bed. But while we was gone for spiders little Thomas Franklin Benjamin Jefferson Elexander Phelps found it there, and opened the door of it to see if the rats would come out, and they did; and Aunt Sally she come in, and when we got back she was a- standing on top of the bed raising Cain, and the rats was doing what they could to keep off the dull times for her. So she took and dusted us both with the hickry, and we was as much as two hours catching another fifteen or sixteen, drat that meddlesome cub, and they warn't the likeliest, nuther, because the first haul was the pick of the flock. I never see a likelier lot of rats than what that first haul was.

I know what you’re thinking. But we don’t eat villagers. But when we scare them, they sometimes drop really yummy food. One time, I scared a villager and she dropped a cake! That was the best day ever.

[Soho] is all things to all men, catering comprehensively for those needs which money can buy. You see it as you wish. An agreeable place to dine; a cosmopolitan village tucked away behind Piccadilly with its own mysterious village life, one of the best shopping centres for food in London, the nastiest and most sordid nursery of crime in Europe. Even the travel journalists, obsessed by its ambiguities, can't make up their minds.

We view a depressed upper-class woman from a stable family background dealing with depression as “having the blues,” while the homeless woman on the street corner battling auditory hallucinations is a thing to be feared, a threatening monster. Not a person in need of help. Not someone with thoughts, dreams, fears, and needs of their own. Not a fully formed human being with agency and identity, suffering from an illness and doing their best to function as well as they can.

Ella's supersonic voice followed her all the way to Bleecker Street and then dissolved amid the noisy profusion of shops, cafes, and restaurants and the crush of people that made the West Village of Manhattan unique in the world. In a single block you could buy fertility statues from Tanzania, rare Amazonian orchids, a pawned brass tuba, Krispy Kreme doughnuts, or the best, most expensive cup of coffee you ever tasted. It was the doughnuts, incidentally, that attracted Gaia.

Older and shorter, Henry Grey was a painter who lived in the West Village. When Eve asked what was the best word to describe him, after thinking a moment Tinker settled on unwavering—because his brother had always who he was and what he wanted to do.

The southern half possesses the most outstanding scenery, the prettiest villages, the best gastronomy and, withal, a Gallic knack for living well, while the north has the finest cities, the most outstanding museums and churches, the ports, the coastal resorts, the bulk of the population, and most of the money. The Flemings can’t stand the Walloons and the Walloons can’t stand the Flemings, but when you talk to them a little you realize that what holds them together is an even deeper disdain for the French and the Dutch.

In Debt, the anthropologist David Graeber tells the story of Tei Reinga, a Maori villager and “notorious glutton” who used to wander up and down the New Zealand coast, badgering the local fishermen by asking for the best portions of their catch. Since it’s impolite in Maori culture (as in many cultures) to refuse a direct request for food, the fishermen would oblige—but with ever-increasing reluctance. And so as Reinga continued to ask for food, their resentment grew until “one day, people decided enough was enough and killed him.” This story is extreme, to say the least, but it illustrates how norm-following and norm-enforcement can be a very high-stakes game. Reinga flouted an important norm (against freeloading) and eventually paid dearly for it. But just as tellingly, the fishermen who put him to death felt so duty-bound by a different norm (the norm of food-sharing) that they followed it even to the point of building up murderous resentment. “Couldn’t you just have said no to Reinga’s requests?!” we want to shout at the villagers.

Among the many ecstatic notices, Robert Christgau, the self-appointed ‘dean of American rock critics’, put it best, in a review that would still be being quoted when he left the Village Voice twenty-six years later: ‘Mick Jagger should fold up his penis and go home.

Why do we call the whole world's attention to the fact that we have no past? It isn't enough that the Romans were erecting great buildings when our forefathers were still living in mud huts; now Himmler is starting to dig up these villages of mud huts and enthusing over every potsherd and stone axe he finds. All we prove by that is that we were still throwing stone hatchets and crouching around open fires when Greece and Rome had already reached the highest stage of culture. We really should do our best to keep quiet about this past.

Have you got a local mind? Broaden it! Have you got an international mind? Broaden it! Have you got a universal mind? It is not enough, because there are other universes. Broaden it! Broaden your mind till you get a multi-universal mind! And yet, this is not enough too! Broaden it! Leave your village; leave your city; leave your country; leave the earth; leave the universe; leave all the universes! Don’t let your mind to cast anchor in any port! Narrow mind is the greatest enemy of the truth! The best mind is the one which has no frontiers!

There are two kinds of learning, from the inside and from the outside. The fist is regarded as the best, or even the only kind. And so people learn through distant journeys, watching, reading, universities and lectures — they learn from what is happening outside them. Man is a stupid creature who had to learn. So he tacks knowledge onto himself, he gathers it like a bee, gaining more and more of it, putting it to use and processing it. But the thing inside that is "stupid" and needs learning doesn't change. Cornspike learned by absorbing things from the outside to the inside. Knowledge that is only grown on the outside changes nothing inside a man, or merely changes him on the surface, as one garment is changed for another. But he who learns by taking things inside himself undergoes constant transformation, because he incorporates what he learns into his being. So by taking the stinking, dirty peasants from Primeval and the district into herself, Cornspike became just like them, was drunk just like them, frightened by the war just like them, and aroused just like them. What's more, by taking them into herself in the bushes behind the inn, Cornspike also took in their wives, their children, and their stuffy, stinking wooden cottages around Maybug Hill. In a way she took the entire village into herself, every pain in the village, and every hope.

Tennis lessons westlake village provide a good coaching for youngest.Because that are very experiance men in tennis.His students on the importance of strength and agility training as well as mental and psychological strength and the roles they play within the game of tennis.

Then, as we turned the final curve past the abandoned little hamlet of Ballydubh, with the village almost out of sight, he forced me to turn around and take in the full sweep of the mountains and the sea. "And there", he said, "is your An Clohan. You had best said good-bye, now.

My mom was a sayyed from the bloodline of the Prophet (which you know about now). In Iran, if you convert from Islam to Christianity or Judaism, it’s a capital crime. That means if they find you guilty in religious court, they kill you. But if you convert to something else, like Buddhism or something, then it’s not so bad. Probably because Judaism, Christianity, and Islam are sister religions, and you always have the worst fights with your sister. And probably nothing happens if you’re just a six-year-old. Except if you say, “I’m a Christian now,” in your school, chances are the Committee will hear about it and raid your house, because if you’re a Christian now, then so are your parents probably. And the Committee does stuff way worse than killing you. When my sister walked out of her room and said she’d met Jesus, my mom knew all that. And here is the part that gets hard to believe: Sima, my mom, read about him and became a Christian too. Not just a regular one, who keeps it in their pocket. She fell in love. She wanted everybody to have what she had, to be free, to realize that in other religions you have rules and codes and obligations to follow to earn good things, but all you had to do with Jesus was believe he was the one who died for you. And she believed. When I tell the story in Oklahoma, this is the part where the grown-ups always interrupt me. They say, “Okay, but why did she convert?” Cause up to that point, I’ve told them about the house with the birds in the walls, all the villages my grandfather owned, all the gold, my mom’s own medical practice—all the amazing things she had that we don’t have anymore because she became a Christian. All the money she gave up, so we’re poor now. But I don’t have an answer for them. How can you explain why you believe anything? So I just say what my mom says when people ask her. She looks them in the eye with the begging hope that they’ll hear her and she says, “Because it’s true.” Why else would she believe it? It’s true and it’s more valuable than seven million dollars in gold coins, and thousands of acres of Persian countryside, and ten years of education to get a medical degree, and all your family, and a home, and the best cream puffs of Jolfa, and even maybe your life. My mom wouldn’t have made the trade otherwise. If you believe it’s true, that there is a God and He wants you to believe in Him and He sent His Son to die for you—then it has to take over your life. It has to be worth more than everything else, because heaven’s waiting on the other side. That or Sima is insane. There’s no middle. You can’t say it’s a quirky thing she thinks sometimes, cause she went all the way with it. If it’s not true, she made a giant mistake. But she doesn’t think so. She had all that wealth, the love of all those people she helped in her clinic. They treated her like a queen. She was a sayyed. And she’s poor now. People spit on her on buses. She’s a refugee in places people hate refugees, with a husband who hits harder than a second-degree black belt because he’s a third-degree black belt. And she’ll tell you—it’s worth it. Jesus is better. It’s true. We can keep talking about it, keep grinding our teeth on why Sima converted, since it turned the fate of everybody in the story. It’s why we’re here hiding in Oklahoma. We can wonder and question and disagree. You can be certain she’s dead wrong. But you can’t make Sima agree with you. It’s true. Christ has died. Christ is risen. Christ will come again. This whole story hinges on it. Sima—who was such a fierce Muslim that she marched for the Revolution, who studied the Quran the way very few people do read the Bible and knew in her heart that it was true.

In the late-day sun, the square had become a hive of preparation for the School Master’s arrival. The men sharpened swords, set traps, and plotted the night’s guard, while the women lined up the children and went to work. Handsome ones had their hair lopped off, teeth blackened, and clothes shredded to rags; homely ones were scrubbed, swathed in bright colors, and fitted with veils. Mothers begged the best-behaved children to curse or kick their sisters, the worst were bribed to pray in the church, while the rest in line were led in choruses of the village anthem: “Blessed Are the Ordinary.

I went to the room in Great Jones Street, a small crooked room, cold as a penny, looking out on warehouses, trucks and rubble. There was snow on the windowledge. Some rags and an unloved ruffled shirt of mine had been stuffed into places where the window frame was warped and cold air entered. The refrigerator was unplugged, full of record albums, tapes, and old magazines. I went to the sink and turned on both taps all the way, drawing an intermittent trickle. Least is best. I tried the radio, picking up AM only at the top of the dial, FM not at all." The industrial loft buildings along Great Jones seemed misproportioned, broad structures half as tall as they should have been, as if deprived of light by the great skyscraper ranges to the north and south." Transparanoia owns this building," he said. She wanted to be lead singer in a coke-snorting hard-rock band but was prepared to be content beating a tambourine at studio parties. Her mind was exceptional, a fact she preferred to ignore. All she desired was the brute electricity of that sound. To make the men who made it. To keep moving. To forget everything. To be that sound. That was the only tide she heeded. She wanted to exist as music does, nowhere, beyond maps of language. Opal knew almost every important figure in the business, in the culture, in the various subcultures. But she had no talent as a performer, not the slightest, and so drifted along the jet trajectories from band to band, keeping near the fervers of her love, that obliterating sound, until we met eventually in Mexico, in somebody's sister's bed, where the tiny surprise of her name, dropping like a pebble on chrome, brought our incoherent night to proper conclusion, the first of all the rest, transactions in reciprocal tourism. She was beautiful in a neutral way, emitting no light, defining herself in terms of attrition, a skinny thing, near blond, far beyond recall from the hard-edged rhythms of her life, Southwestern woman, hard to remember and forget...There was never a moment between us that did not measure the extent of our true connection. To go harder, take more, die first.

Do you want to be a gentleman, to spite her or to gain her over?" Biddy quietly asked me, after a pause. "I don't know," I moodily answered. "Because, if it is to spite her," Biddy pursued, "I should think—but you know best—that might be better and more independently done by caring nothing for her words. And if it is to gain her over, I should think—but you know best—she was not worth gaining over." Exactly what I myself had thought, many times. Exactly what was perfectly manifest to me at the moment. But how could I, a poor dazed village lad, avoid that wonderful inconsistency into which the best and wisest of men fall every day?

And the last puff of the day-wind brought from the unseen villages the scent of damp wood-smoke, hot cakes, dripping undergrowth, and rotting pine-cones. That is the true smell of the Himalayas, and if once it creeps into the blood of a man, that man will at the last, forgetting all else, return to the hills to die. —Rudyard Kipling

In France’s equatorial African territories, where the region’s history is best documented, the amount of rubber-bearing land was far less than what Leopold controlled, but the rape was just as brutal. Almost all exploitable land was divided among concession companies. Forced labor, hostages, slave chains, starving porters, burned villages, paramilitary company “sentries,” and the chicotte were the order of the day. Thousands of refugees who had fled across the Congo River to escape Leopold’s regime eventually fled back to escape the French. The population loss in the rubber-rich equatorial rain forest owned by France is estimated, just as in Leopold’s Congo, at roughly 50 percent.

The happiest people in life don’t necessarily have the best of everything. They just try to make the best of everything. They’re like the person in a remote village going to a well every day to get water who says, “Every time I come to this well, I come away with my bucket full!” instead of, “I can’t believe I have to keep coming back to this well to fill up my bucket!

Royal summoned mourners. They came from the village, from the neighbouring hills and, wailing like dogs at midnight, laid siege to the house. Old women beat their heads against the walls, moaning men prostrated themselves: it was the art of sorrow, and those who best mimicked grief were much admired. After the funeral everyone went away, satisfied that they'd done a good job.

Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide: Give me belonging, give me identity, give me continuity, but give me transcendence and mystery and awe all in one. Give me comfort, give me edge. Give me novelty, give me familiarity. Give me predictability, give me surprise. And we think it’s a given, and toys and lingerie are going to save us with that.

As the invaders caught the villagers and tore into them, they made soothing, crooning noises that somehow drowned out the shrieking. They strangled the villagers, tore their eyes out, opened their throats with sharp teeth. They rolled the bodies over the edge of the platform, into the sand. When they couldn’t find any more victims, they went into the little houses and closed the doors.   *

Have you seen The Exorcist?” “Um,” Sherry said. She wasn’t sure whether it was best to tell the truth or to lie when discussing popular movies with a possibly demonic individual calling himself Lucifer. She wasn’t sure why she wasn’t more frightened. Maybe she’d worked all her terror out the night before. “I read the book,” she said finally. It was the truth. She hoped that Lucifer wouldn’t be disappointed.

When they reached the table, Hannah started to introduce them. “Layla, this is Joe. Joe, this is—” “We’ve already met,” said Joseph, extending his hand and smiling. “Have we?” asked Layla, baffled. “Have you?” said Hannah. This was news to her. “Yeah, we have,” continued Joseph. “A couple of hours ago. On the road into the village. You tried to kill me, remember?” “Kill you?” gasped Layla. “You’re the biker? The one I knocked over?” “You knocked him over?” repeated Hannah in horror. “I didn’t mean to,” explained Layla quickly. “It was an accident. I was going to tell you about it. I just haven’t had the chance yet.” Turning to Joseph, Hannah asked, “Are you okay? Are you hurt at all?” “Well,” he replied somberly, “apart from my right arm, which I’m not sure is going to be of much use to me ever again, I’m fine.” As Layla’s jaw dropped open, he added quickly, “I’m joking. Really, it’s just a joke. I’m fine.” “Right, well, in that case,” Hannah continued, “as I was saying, Layla, this is Joseph Scott. Joe, this is Layla Lewis, your would-be killer, next door neighbor, and my best friend. She’s house-sitting whilst Lenny’s in Scotland.” “Next door neighbor, huh?” replied Joseph, taking a swig from his pint glass. “That could prove interesting.

The Arab world has done nothing to help the Palestinian refugees they created when they attacked Israel in 1948. It’s called the ‘Palestinian refugee problem.’ This is one of the best tricks that the Arabs have played on the world, and they have used it to their great advantage when fighting Israel in the forum of public opinion. This lie was pulled off masterfully, and everyone has been falling for it ever since. First you tell people to leave their homes and villages because you are going to come in and kick out the Jews the day after the UN grants Israel its nationhood. You fail in your military objective, the Jews are still alive and have more land now than before, and you have thousands of upset, displaced refugees living in your country because they believed in you. So you and the UN build refugee camps that are designed to last only five years and crowd the people in, instead of integrating them into your society and giving them citizenship. After a few years of overcrowding and deteriorating living conditions, you get the media to visit and publish a lot of pictures of these poor people living in the hopeless, wretched squalor you have left them in. In 1967 you get all your cronies together with their guns and tanks and planes and start beating the war drums. Again the same old story: you really are going to kill all the Jews this time or drive them into the sea, and everyone will be able to go back home, take over what the Jews have developed, and live in a Jew-free Middle East. Again you fail and now there are even more refugees living in your countries, and Israel is even larger, with Jerusalem as its capital. Time for more pictures of more camps and suffering children. What is to be done about these poor refugees (that not even the Arabs want)? Then start Middle Eastern student organizations on U.S. college campuses and find some young, idealistic American college kids who have no idea of what has been described here so far, and have them take up the cause. Now enter some power-hungry type like Yasser Arafat who begins to blackmail you and your Arab friends, who created the mess, for guns and bombs and money to fight the Israelis. Then Arafat creates hell for the world starting in the 1970s with his terrorism, and the “Palestinian refugee problem” becomes a worldwide issue and galvanizes all your citizens and the world against Israel. Along come the suicide bombers, so to keep the pot boiling you finance the show by paying every bomber’s family twenty-five thousand dollars. This encourages more crazies to go blow themselves up, killing civilians and children riding buses to school. Saudi Arabia held telethons to raise thousands of dollars to the families of suicide bombers. What a perfect way to turn years of military failure into a public-opinion-campaign success. The perpetuation of lies and uncritical thinking, combined with repetitious anti-Jewish and anti-American diatribes, has produced a generation of Arab youth incapable of thinking in a civilized manner. This government-nurtured rage toward the West and the infidels continues today, perpetuating their economic failure and deflecting frustration away from the dictators and regimes that oppress them. This refusal by the Arab regimes to take an honest look at themselves has created a culture of scapegoating that blames western civilization for misery and failure in every aspect of Arab life. So far it seems that Arab leaders don’t mind their people lagging behind, save for King Abdullah’s recent evidence of concern. (The depth of his sincerity remains to be seen.)

A behavior has occurred that is good, bad, or ambiguous. How have cultural factors stretching back to the origins of humans contributed to that behavior? And rustling cattle on a moonless night; or setting aside tending your cassava garden to raid your Amazonian neighbours; or building fortifications; or butchering every man, woman, and child in a village is irrelevant to that question. That's because all these study subjects are pastoralists, agriculturalists, or horticulturalists, lifestyles that emerged only in the last ten thousand to fourteen thousand years, after the domestication of plants and animals. In the context of hominin history stretching back hundreds of thousands of years, being a camel herder or farmer is nearly as newfangled as being a lobbyist advocating for legal rights for robots. For most of history, humans have been hunter-gatherers, a whole different kettle of fish.

Life’s shrouded crossing seems to jump off with a hunger to take a blood-quickening journey, a desire to search for enchantment over the next hillock. We launch our feral voyage with a primitive pulsation to explore unknown lands and a desire to become acquainted with both village people and sophisticated ancient civilizations. Along the way, we will meet friends and foes. In our lightest moments, we will make love to a beautiful mate under a canopy of stars. In the darkest hours, we will fret about how to evade danger and scheme how best to conquer our enemies. The rainbow of experiences that we endure will undoubtedly bemuse, bruise, batter, and occasionally sully us. These hard on the hide shards of experience will also reveal our polychromatous character. By undertaking vivid encounters in the wilderness, with any luck, we will discover a numinous interior world. With immersion into a myriad of life shaping experiences, an undeterred person will stumble onto a path leading to personal illumination. The passage of liberation that a crusader must inevitably endure leads to a shocking psychological transformation, a spiritual overhaul allowing the seeker to finally overcome infantile images and febrile delusions that would otherwise continue to derail their fervent urge to forge an emergent personality, acquire wisdom, and attain bliss.

Marriage was an economic institution in which you were given a partnership for life in terms of children and social status and succession and companionship. But now we want our partner to still give us all these things, but in addition I want you to be my best friend and my trusted confidant and my passionate lover to boot, and we live twice as long. So we come to one person, and we basically are asking them to give us what once an entire village used to provide:

Why has East Asia provided textbook examples of collectivism?21 The key is how culture is shaped by the way people traditionally made a living, which in turn is shaped by ecology. And in East Asia it’s all about rice. Rice, which was domesticated there roughly ten thousand years ago, requires massive amounts of communal work. Not just backbreaking planting and harvesting, which are done in rotation because the entire village is needed to harvest each family’s rice.

Well and all, he would burn that bridge when he came to it, he decided, and for now he would take Yvaine into the village and deal with events as they came. He felt his spirits lift, and his time as a dormouse had already become nothing more in his head than the remnants of a dream, as if he had merely taken an afternoon nap in front of the kitchen fire and was now wide awake once more. He could almost taste in his mouth the memory of Mr. Bromios’s best ale, although he realized, with a guilty start, he had forgotten the color of Victoria Forester’s eyes.

In agricultural communities, male leadership in the hunt ceased to be of much importance. As the discipline of the hunting band decayed, the political institutions of the earliest village settlements perhaps approximated the anarchism which has remained ever since the ideal of peaceful peasantries all round the earth. Probably religious functionaries, mediators between helpless mankind and the uncertain fertility of the earth, provided an important form of social leadership. The strong hunter and man of prowess, his occupation gone or relegated to the margins of social life, lost the umambiguous primacy which had once been his; while the comparatively tight personal subordination to a leader necessary to the success of a hunting party could be relaxed in proportion as grain fields became the center around which life revolved. Among predominantly pastoral peoples, however, religious-political institutions took a quite different turn. To protect the flocks from animal predators required the same courage and social discipline which hunters had always needed. Among pastoralists, likewise, the principal economic activity- focused, as among the earliest hunters, on a parasitic relation to animals- continued to be the special preserve of menfolk. Hence a system of patrilineal families, united into kinship groups under the authority of a chieftain responsible for daily decisions as to where to seek pasture, best fitted the conditions of pastoral life. In addition, pastoralists were likely to accord importance to the practices and discipline of war. After all, violent seizure of someone else’s animals or pasture grounds was the easiest and speediest way to wealth and might be the only means of survival in a year of scant vegetation. Such warlikeness was entirely alien to communities tilling the soil. Archeological remains from early Neolithic villages suggest remarkably peaceful societies. As long as cultivable land was plentiful, and as long as the labor of a single household could not produce a significant surplus, there can have been little incentive to war. Traditions of violence and hunting-party organization presumably withered in such societies, to be revived only when pastoral conquest superimposed upon peaceable villagers the elements of warlike organization from which civilized political institutions without exception descend.

We entered the Taj Mahal, the most romantic place on the planet, and possibly the most beautiful building on earth. We ate curry with our driver in a Delhi street café late at night and had the best chicken tikka I’ve ever tasted in an Agra restaurant. After the madness of Delhi, we were astonished that Agra could be even more mental. And we loved it. We marvelled at the architecture of the Red Fort, where Shah Jahan spent the last three years of his life, imprisoned and staring across at the Taj Mahal, the tomb of his favourite wife. We spent two days in a village constructed specifically for tiger safaris, although I didn’t see a tiger, my wife and son were more fortunate. We noticed in Mussoorie, 230 miles from the Tibetan border, evidence of Tibetan features in the faces of the Indians, and we paid just 770 rupees for the three of us to eat heartily in a Tibetan restaurant. Walking along the road accompanied by a cow became as common place as seeing a whole family of four without crash helmets on a motorcycle, a car going around a roundabout the wrong way, and cars approaching towards us on the wrong side of a duel carriageway. India has no traffic rules it seems.

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

Let us admit that some government programs and personnel are efficient and effective, and others are not. Let us acknowledge that when it comes to the treatment of children, some individuals are evil, neglectful, or incompetent, but others are trying to do the best they can against daunting odds and deserve not our contempt but the help only we—through our government—can provide. Let us stop stereotyping government and individuals as absolute villains or absolute saviors, and recognize that each must be part of the solution. Let us use government, as we have in the past, to further the common good.

But I was still hurt. These past few years, I’d been obliged to accept orders from the man from the Village Fishery Association, but my consolation had come from knowing I was giving my daughter the best education possible. She was smart and ambitious. She knew things I would never know. But now I saw other realities: You can do everything for a child. You can encourage her to read and do her math homework. You can forbid her to ride a bike, giggle too much, or see a boy. I’d just asked her to promise she wouldn’t see Yo-chan or Mi-ja again. She’d done so grudgingly. Sometimes everything you do is as pointless and as ineffective as shouting into the wind.

Though there had been moments of beauty in it, Mariam knew that life for the most part had been unkind to her. But as she walked the final twenty paces, she could not help but wish for more of it. She wished she could see Laila again, wished to hear the clamour of her laugh, to sit with her once more for a pot of chai and left over halwa under a starlit sky. She mourned that she would never see Aziza grow up, would not see the beautiful young woman that she would one day become, would not get to paint her hands with henna and toss noqul candy at her wedding. She would never play with Aziza's children. She would have liked that very much, to be old and play with Aziza's children. Near the goalpost, the man behind her asked her to stop. Mariam did. Through the crisscrossing grid of the burqa, she saw his shadow arms lift his shadow Kalashnikov. Mariam wished for so much in those final moments. Yet as she closed her eyes, it was not regret any longer but a sensation of abundant peace that washed over her. She thought of her entry into this world, the harami child of a lowly villager, an unintended thing, a pitiable, regrettable accident. A weed. And yet she was leaving the world as a woman who had loved and been loved back. She was leaving it as a friend, a companion, a guardian. A mother. A person of consequence at last. No. It was not so bad, Mariam thought, that she should die this way. Not so bad. This was a legitimate end to a life of illegitimate beginnings. Mariam's final thoughts were a few words from the Koran, which she muttered under her breath. He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the Great Forgiver. "Kneel," the Talib said O my Lord! Forgive and have mercy, for you are the best of the merciful ones. "Kneel here, hamshira and look down." One last time, Mariam did as she was told.

In the savage state every family owns a shelter as good as the best, and sufficient for its coarser and simpler wants; but I think that I speak within bounds when I say that, though the birds of the air have their nests, and the foxes their holes, and the savages their wigwams, in modern civilized society not more than one half the families own a shelter. In the large towns and cities, where civilization especially prevails, the number of those who own a shelter is a very small fraction of the whole. The rest pay an annual tax for this outside garment of all, become indispensable summer and winter, which would buy a village of Indian wigwams, but now helps to keep them poor as long as they live.

THERE WAS A BOY" THERE was a Boy; ye knew him well, ye cliffs And islands of Winander!--many a time, At evening, when the earliest stars began To move along the edges of the hills, Rising or setting, would he stand alone, Beneath the trees, or by the glimmering lake; And there, with fingers interwoven, both hands Pressed closely palm to palm and to his mouth Uplifted, he, as through an instrument, Blew mimic hootings to the silent owls, 10 That they might answer him.--And they would shout Across the watery vale, and shout again, Responsive to his call,--with quivering peals, And long halloos, and screams, and echoes loud Redoubled and redoubled; concourse wild Of jocund din! And, when there came a pause Of silence such as baffled his best skill: Then, sometimes, in that silence, while he hung Listening, a gentle shock of mild surprise Has carried far into his heart the voice 20 Of mountain-torrents; or the visible scene Would enter unawares into his mind With all its solemn imagery, its rocks, Its woods, and that uncertain heaven received Into the bosom of the steady lake. This boy was taken from his mates, and died In childhood, ere he was full twelve years old. Pre-eminent in beauty is the vale Where he was born and bred: the churchyard hangs Upon a slope above the village-school; 30 And, through that church-yard when my way has led On summer-evenings, I believe, that there A long half-hour together I have stood Mute--looking at the grave in which he lies!

Why trust this account when humanity has never been so rich, so healthy, so long-lived? When fewer die in wars and childbirth than ever before—and more knowledge, more truth by way of science, was never so available to us all? When tender sympathies—for children, animals, alien religions, unknown, distant foreigners—swell daily? When hundreds of millions have been raised from wretched subsistence? When, in the West, even the middling poor recline in armchairs, charmed by music as they steer themselves down smooth highways at four times the speed of a galloping horse? When smallpox, polio, cholera, measles, high infant mortality, illiteracy, public executions and routine state torture have been banished from so many countries? Not so long ago, all these curses were everywhere. When solar panels and wind farms and nuclear energy and inventions not yet known will deliver us from the sewage of carbon dioxide, and GM crops will save us from the ravages of chemical farming and the poorest from starvation? When the worldwide migration to the cities will return vast tracts of land to wilderness, will lower birth rates, and rescue women from ignorant village patriarchs? What of the commonplace miracles that would make a manual labourer the envy of Caesar Augustus: pain-free dentistry, electric light, instant contact with people we love, with the best music the world has known, with the cuisine of a dozen cultures? We’re bloated with privileges and delights, as well as complaints, and the rest who are not will be soon.

In any village or panchayat or district, we will always find at least a few corruption-free good human beings. We may even find pockets of corruption-free societies. If these can be identified and celebrated, we can create a nearly corruption-free state. The real-world examples of corruption-free individuals and groups and societies must be discussed publicly, so that they can become examples to be followed in the country. A nation can be corruption free only when its states are corruption free; a state can be corruption free only if its districts are corruption free; a district can be corruption free only if its panchayats are corruption free; a panchayat can be corruption free only if the people are corruption free; and people can be corruption free only if they have imbibed these values from their childhood.

Perhaps the best example for the continuing power and importance of traditional religions in the modern world comes from Japan. In 1853 an American fleet forced Japan to open itself to the modern world. In response, the Japanese state embarked on a rapid and extremely successful process of modernisation. Within a few decades, it became a powerful bureaucratic state relying on science, capitalism and the latest military technology to defeat China and Russia, occupy Taiwan and Korea, and ultimately sink the American fleet at Pearl Harbor and destroy the European empires in the Far East. Yet Japan did not copy blindly the Western blueprint. It was fiercely determined to protect its unique identity, and to ensure that modern Japanese will be loyal to “Japan rather than to science, to modernity, or to some nebulous global community. To that end, Japan upheld the native religion of Shinto as the cornerstone of Japanese identity. In truth, the Japanese state reinvented Shinto. Traditional Shinto was a hodge-podge of animist beliefs in various deities, spirits and ghosts, and every village and temple had its own favourite spirits and local customs. In the late nineteenth century and early twentieth century, the Japanese state created an official version of Shinto, while discouraging many local traditions. This ‘State Shinto’ was fused with very modern ideas of nationality and race, which the Japanese elite picked from the European imperialists. Any element in Buddhism, Confucianism and the samurai feudal ethos that could be helpful in cementing loyalty to the state was added to the mix. To top it all, State Shinto enshrined as its supreme principle the worship of the Japanese emperor, who was considered a direct descendant of the sun goddess Amaterasu, and himself no less than a living god.

Once he traveled to a village to purchase a large rice harvest, but when he arrived the rice had already been sold to another tradesman. Nevertheless, Siddhartha remained in this village for several days; he arranged a feast for the peasants, distributed copper coins among their children, helped celebrate a marriage, and returned from his trip in the best of spirits. Kamaswami reproached him for not having returned home at once, saying he had wasted money and time. Siddhartha answered, "Do not scold me, dear friend! Never has anything been achieved by scolding. If there are losses, let me bear them. I am very pleased with this journey I made the acquaintance of many different people, a Brahmin befriended me, children rode on my knees, peasants showed me their fields, and no one took me for a tradesman." "How very lovely!" Kamaswami cried out indignantly. "But in fact a tradesman is just what you are! Or did you undertake this journey solely for your own pleasure?" "Certainly." Siddhartha laughed. "Certainly I undertook the journey for my pleasure. Why else? I got to know new people and regions, enjoyed kindness and trust, found friendship. You see, dear friend, had I been Kamaswami, I'd have hurried home in bad spirits the moment I saw my purchase foiled, and indeed money and time would have been lost. But by staying on as I did, I had some agreeable days, learned things, and enjoyed pleasures, harming neither myself nor others with haste and bad spirits. And if ever I should return to this place, perhaps to buy some future harvest or for whatever other purpose, I shall be greeted happily and in friendship by friendly people and I shall praise myself for not having displayed haste and displeasure on my first visit. So be content, friend, and do not harm yourself by scolding! When the day arrives when you see that this Siddhartha is bringing you harm, just say the word and Siddhartha will be on his way. But until that day, let us be satisfied with each other.

At all times and in all places, in season and out of season, time is now and England, place is now and England; past and present inter-penetrate. The best days an angler spends upon his river – the river which is Heraclitus’ river, which is never the same as the angler is never the same, yet is the same always – are those he recollects in tranquillity, as wintry weather lashes the land without, and he, snug and warm, ties new patterns of dry-fly, and remembers the leaf-dapple upon clear water and the play of light and the eternal dance of ranunculus in the chalk-stream. A cricket match between two riotously inexpert village Second XIs is no less an instance of timeless, of time caught in ritual within an emerald Arcadia, than is a Test at Lord’s, and we who love the greatest of games know that we do indeed catch a fleeting glimpse of a spectral twelfth man on every pitch, for in each re-enactment of the mystery there is the cumulation of all that has gone before and shall come after. Et ego in Arcadia.

One day, a farmer from the village went to the wise man and said in a frantic tone, “Wise man, help me. A horrible thing has happened. My ox has died and I have no animal to help me plow my field! Isn’t this the worst thing that could have possibly happened?” The wise old man replied, “Maybe so, maybe not.” The man hurried back to the village and reported to his neighbors that the wise man had gone mad. Surely this was the worst thing that could have happened. Why couldn’t he see this? The very next day, however, a strong, young horse was seen near the man’s farm. Because the man had no ox to rely on, he had the idea to catch the horse to replace his ox—and he did. How joyful the farmer was. Plowing the field had never been easier. He went back to the wise man to apologize. “You were right, wise man. Losing my ox wasn’t the worst thing that could have happened. It was a blessing in disguise! I never would have captured my new horse had that not happened. You must agree that this is the best thing that could have happened.” The wise man replied once again, “Maybe so, maybe not.” Not again, thought the farmer. Surely the wise man had gone mad now. But, once again, the farmer did not know what was to happen. A few days later the farmer’s son was riding the horse and was thrown off. He broke his leg and would not be able to help with the crop. Oh no, thought the man. Now we will starve to death. Once again, the farmer went to the wise man. This time he said, “How did you know that capturing my horse was not a good thing? You were right again. My son is injured and won’t be able to help with the crop. This time I’m sure that this is the worst thing that could have possibly happened. You must agree this time.” But, just as he had done before, the wise man calmly looked at the farmer and in a compassionate tone replied once again, “Maybe so, maybe not.” Enraged that the wise man could be so ignorant, the farmer stormed back to the village. The next day troops arrived to take every able-bodied man to the war that had just broken out. The farmer’s son was the only young man in the village who didn’t have to go. He would live, while the others would surely die. The moral of this story provides a powerful lesson.

The ones who were actually making an effort to follow the general course of events, and trying to get involved through self-sacrifice and heroic conduct, were the least useful members of society; they looked at things the wrong way round, and everything they did, with the best of intentions, turned out to be useless and absurd, like the regiments provided by Pierre and Mamonov that went off to loot Russian villages, like the lint scraped by the ladies that never got through to the wounded, and so on. Even people who just liked to think things through and talk them over couldn't discuss the current situation of Russia without unconsciously lapsing into hypocrisy, falsehood or useless victimization and animosity levelled against individuals they were eager to blame for things that weren't anybody's fault. Historical events illustrate more clearly than anything the injunction against eating of the Tree of Knowledge. The only activity that bears any fruit is subconscious activity, and no one who takes part in any historical drama can ever understand its significance. If he so much as tries to understand it, his efforts are fruitless.

I lived in New York City back in the 1980s, which is when the Bordertown series was created. New York was a different place then -- dirtier, edgier, more dangerous, but also in some ways more exciting. The downtown music scene was exploding -- punk and folk music were everywhere -- and it wasn't as expensive to live there then, so a lot of young artists, musicians, writers, etc. etc. were all living and doing crazy things in scruffy neighborhoods like the East Village. I was a Fantasy Editor for a publishing company back then -- but in those days, "fantasy" to most people meant "imaginary world" books, like Tolkien's Lord of the Rings. A number of the younger writers in the field, however, wanted to create a branch of fantasy that was rooted in contemporary, urban North America, rather than medieval or pastoral Europe. I'd already been working with some of these folks (Charles de Lint, Emma Bull, etc.), who were writing novels that would become the foundations for the current Urban Fantasy field. At the time, these kinds of stories were considered so strange and different, it was actually hard to get them into print. When I was asked by a publishing company to create a shared-world anthology for Young Adult readers, I wanted to create an Urban Fantasy setting that was something like a magical version of New York...but I didn't want it to actually be New York. I want it to be any city and every city -- a place that anyone from anywhere could go to or relate to. The idea of placing it on the border of Elfland came from the fact that I'd just re-read a fantasy classic called The King of Elfland's Daughter by the Irish writer Lord Dunsany. I love stories that take place on the borderlands between two different worlds...and so I borrowed this concept, but adapted it to a modern, punky, urban setting. I drew upon elements of the various cities I knew best -- New York, Boston, London, Dublin, maybe even a little of Mexico City, where I'd been for a little while as a teen -- and scrambled them up and turned them into Bordertown. There actually IS a Mad River in southern Ohio (where I went to college) and I always thought that was a great name, so I imported it to Bordertown. As for the water being red, that came from the river of blood in the Scottish folk ballad "Thomas the Rhymer," which Thomas must cross to get into Elfland. [speaking about the Borderland series she "founded" and how she came up with the setting. Link to source; Q&A with Holly, Ellen & Terri!]

The Sandwich Maker would pass what he had made to his assistant who would then add a few slices of newcumber and fladish and a touch of splagberry sauce, and then apply the topmost layer of bread and cut the sandwich with a fourth and altogether plainer knife. It was not that these were not also skilful operations, but they were lesser skills to be performed by a dedicated apprentice who would one day, when the Sandwich Maker finally laid down his tools, take over from him. It was an exalted position and that apprentice, Drimple, was the envy of his fellows. There were those in the village who were happy chopping wood, those who were content carrying water, but to be the Sandwich Maker was very heaven. And so the Sandwich Maker sang as he worked. He was using the last of the year’s salted meat. It was a little past its best now, but still the rich savour of Perfectly Normal Beast meat was something unsurpassed in any of the Sandwich Maker’s previous experience. Next week it was anticipated that the Perfectly Normal Beasts would appear again for their regular migration, whereupon the whole village would once again be plunged into frenetic action: hunting the Beasts, killing perhaps six, maybe even seven dozen of the thousands that thundered past. Then the Beasts must be rapidly butchered and cleaned, with most of the meat salted to keep it through the winter months until the return migration in the spring, which would replenish their supplies. The very best of the meat would be roasted straight away for the feast that marked the Autumn Passage. The celebrations would last for three days of sheer exuberance, dancing and stories that Old Thrashbarg would tell of how the hunt had gone, stories that he would have been busy sitting making up in his hut while the rest of the village was out doing the actual hunting. And then the very, very best of the meat would be saved from the feast and delivered cold to the Sandwich Maker. And the Sandwich Maker would exercise on it the skills that he had brought to them from the gods, and make the exquisite Sandwiches of the Third Season, of which the whole village would partake before beginning, the next day, to prepare themselves for the rigours of the coming winter. Today he was just making ordinary sandwiches, if such delicacies, so lovingly crafted, could ever be called ordinary. Today his assistant was away so the Sandwich Maker was applying his own garnish, which he was happy to do. He was happy with just about everything in fact.

How goes the investigation into Lady Lynden?" Hughe asked. "We saw her yesterday in the village." "She saw you too," Orlando said. "She thought your hat was ridiculous by the way." She'd said no such thing, but Orlando knew the sort of hat Hughe usually wore when he was playing the part of the fop and they were always elaborate and impractical. "That was my best hat." "She's very beautiful," Cole said, unexpectedly. He never noticed beautiful things, not even women. Or if he did, he never commented. For him to say Susanna was a beauty meant he'd certainly noticed. "So?" Orlando snapped. "So I was expecting a murderess to look more...bitter. Shrew-ish." Orlando's head began to pound inside his skull. "Perhaps she's not a murderess then," he heard himself say. "If she isn't," Hughe said lightly, "I wonder if she'd agree to become the next Lady Oxley. I wouldn't mind that slender body wrapped around my-" He slammed back into a tree trunk and his muttered oomph echoed through the woods. Orlando shook out his hand. It hurt, but it felt bloody good shutting Hughe up. It wasn't often he caught him unawares like that. "I win," Cole said. Hughe rubbed his jaw and grunted. "That wasn't a wager I wanted to lose." -Hughe, Orlando and Cole. (The Charmer)

an idle threat, for Nuri Said with the guns had gone back to Guweira. There were only one hundred and eighty Turks in the village, but they had supporters in the Muhaisin, a clan of the peasantry; not for love so much as because Dhiab, the vulgar head-man of another faction, had declared for Feisal. So they shot up at Nasir a stream of ill-directed bullets. The Howeitat spread out along the cliffs to return the peasants' fire. This manner of going displeased Auda, the old lion, who raged that a mercenary village folk should dare to resist their secular masters, the Abu Tayi. So he jerked his halter, cantered his mare down the path, and rode out plain to view beneath the easternmost houses of the village. There he reined in, and shook a hand at them, booming in his wonderful voice: 'Dogs, do you not know Auda?' When they realized it was that implacable son of war their hearts failed them, and an hour later Sherif Nasir in the town-house was sipping tea with his guest the Turkish Governor, trying to console him for the sudden change of fortune. At dark Mastur rode in. His Motalga looked blackly at their blood enemies the Abu Tayi, lolling in the best houses. The two Sherifs divided up the place, to keep their unruly followers apart. They had little authority to mediate

What the-“ he began, already heading toward the house, with Elizabeth walking quickly behind him. Ian opened the front door just as Jake came hurrying in from the back of the cottage. “I got some milk-“ Jake began, then he stopped abruptly as the stench hit him. His gaze snapped from Ian and Elizabeth, who were just rushing inside, to Lucinda, who was sitting exactly where she had been, serenely indifferent to the smell of burning bacon and incinerated eggs as she fanned herself with a black silk fan. “I took the liberty of removing the utensil from the stove,” she informed them. “However, I was not in time to save its contents, which I sincerely doubt were worth saving in any case.” “Couldn’t you have moved ‘em before they burned?” Jake burst out. “I cannot cook, sir.” “Can you smell?” Ian demanded. “Ian, there’s nothing for it-I’ll have to ride to the village and hire a pair o’ wenches to come up here and get this place in order for us or we’ll starve.” “My thoughts exactly!” Lucinda seconded promptly, already standing up. “I shall accompany you.” “Whaat?” Elizabeth burst out. “What? Why?” Jake echoed, looking balky. “Because selecting good female servants is best done by a woman. How far must we go?” If Elizabeth weren’t so appalled, she’d have laughed at Jake Wiley’s expression. “We can be back late this afternoon, assumin’ there’s anyone in the village to do the work. But I-“ “Then we’d best be about it.” Lucinda paused and turned to Ian, passing a look of calculating consideration over hum; then she glanced at Elizabeth. Giving her a look that clearly said “Trust me and do not argue,” she said, “Elizabeth, if you would be so good as to excuse us, I’d like a word alone with Mr. Thornton.” With no choice but to do as bidden, Elizabeth went out the front door and stared in utter confusion at the trees, wondering what bizarre scheme Lucinda might have hatched to solve their problems. In the cottage Ian watched through narrowed eyes as the gray-haired harpy fixed him with her basilisk stare. “Mr. Thornton,” she said finally, “I have decided you are a gentleman.” She made that pronouncement as if she were a queen bestowing knighthood on a lowly, possibly undeserving serf. Fascinated and irritated at the same time, Ian leaned his hip against the table, waiting to discover what game she was playing by leaving Elizabeth alone here, unchaperoned. “Don’t keep me in suspense,” he said coolly. “What have I done to earn your good opinion?” “Absolutely nothing,” she said without hesitation. “I’m basing my decision on my own excellent intuitive powers and on the fact that you were born a gentleman.

Orwell usually wrote as an observer, but here he is a prescriber, laying down rules and offering advice. A careful writer, he instructs, should ask himself about every sentence a series of questions, such as what he is trying to say and what words will best express it. He should be especially careful about using stale, worn-out imagery that fails to really evoke an image in the reader’s mind. He summarizes his points succinctly, offering six “elementary” rules: Never use a metaphor, simile, or other figure of speech which you are used to seeing in print. Never use a long word where a short one will do. If it is possible to cut a word out, always cut it out. Never use the passive where you can use the active. Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent. Break any of these rules sooner than say anything outright barbarous. Any writer today would do well to post those rules on the wall of his or her work space. Less noted about the essay is that it isn’t simply against bad writing, it is suspicious of what motivates such prose. He argues that writing that is obscure, dull, and Latinate is made that way for a purpose—generally, in order to disguise what is really happening. “Political language . . . is designed to make its lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.” So, he writes memorably, in one of his best passages anywhere: Defenceless villages are

some older people who need to sit down, Barb. We can’t put chairs out. I don’t want them to get too comfy or we’ll never get rid of them.’ ‘Oh, you’re being ridiculous.’ Henry is thinking that this is a fine time to call him ridiculous. He never wanted the stupid vigil. In bed last night they had another spit-whispered row about it. We could have it at the front of the house, Barbara had said when the vicar called by. Henry had quite explicitly said he would not support anything churchy – anything that would feel like a memorial service. But the vicar had said the idea of a vigil was exactly the opposite. That the community would like to show that they have not given up. That they continue to support the family. To pray for Anna’s safe return. Barbara was delighted and it was all agreed. A small event at the house. People would walk from the village, or park on the industrial estate and walk up the drive. ‘This was your idea, Barbara.’ ‘The vicar’s, actually. People just want to show support. That is what this is about.’ ‘This is ghoulish, Barb. That’s what this is.’ He moves the tractor across the yard again, depositing two more bales of straw alongside the others. ‘There. That should be enough.’ Henry looks across at his wife and is struck by the familiar contradiction. Wondering how on earth they got here. Not just since Anna disappeared, but across the twenty-two years of their marriage. He wonders if all marriages end up like this. Or if he is simply a bad man. For as Barbara sweeps her hair behind her ear and tilts up her chin, Henry can still see the full lips, perfect teeth and high cheekbones that once made him feel so very differently. It’s a pendulum that still confuses him, makes him wish he could rewind. To go back to the Young Farmers’ ball, when she smelled so divine and everything seemed so easy and hopeful. And he is wishing, yes, that he could go back and have another run. Make a better job of it. All of it. Then he closes his eyes. The echo again of Anna’s voice next to him in the car. You disgust me, Dad. He wants the voice to stop. To be quiet. Wants to rewind yet again. To when Anna was little and loved him, collected posies on Primrose Lane. To when he was her hero and she wanted to race him back to the house for tea. Barbara is now looking across the yard to the brazier. ‘You’re going to light a fire, Henry?’ ‘It will be cold. Yes.’ ‘Thank you. I’m doing soup in mugs, too.’ A pause then. ‘You really think this is a mistake, Henry? I didn’t realise it would upset you quite so much. I’m sorry.’ ‘It’s OK, Barbara. Let’s just make the best of it now.’ He slams the tractor into reverse and moves it out of the yard and back into its position inside the barn. There, in the semi-darkness, his heartbeat finally begins to settle and he sits very still on the tractor, needing the quiet, the stillness. It was their reserve position, to have the vigil under cover in this barn, if the weather was bad. But it has been a fine day. Cold but with a clear, bright sky, so they will stay out of doors. Yes. Henry rather hopes the cold will drive everyone home sooner, soup or no soup. And now he thinks he will sit here for a while longer, actually. Yes. It’s nice here alone in the barn. He finds

have loved her more than the light of these eyes that the earth will one day devour, I have not seen her as many as four times; and it is possible that on those four occasions she has not even once noticed that I was looking at her, such is the reserve and seclusion in which her father Lorenzo Corchuelo and her mother Aldonza Nogales have brought her up.’ ‘Oho!’ said Sancho. ‘So Lorenzo Corchuelo’s daughter is the lady Dulcinea del Toboso, also known as Aldonza Lorenzo, is she?’ ‘She is,’ said Don Quixote, ‘and she it is who deserves to be the mistress of the entire universe.’ ‘I know her well,’ said Sancho, ‘and let me tell you she pitches a bar as far as the strongest lad in all the village. Good God, she’s a lusty lass all right, hale and hearty, strong as an ox, and any knight errant who has her as his lady now or in the future can count on her to pull him out of the mire! The little baggage, what muscles she’s got on her, and what a voice! Let me tell you she climbed up one day to the top of the church belfry to call to some lads of hers who were in a fallow field of her father’s, and even though they were a good couple of miles off they could hear her just as if they’d been standing at the foot of the tower. And the best thing about her is she isn’t at all priggish, she’s a real courtly lass, enjoys a joke with everyone and turns everything into a good laugh. And now I can say, Sir Knight of the Sorry Face, that not only is it very right and proper for you to get up to your mad tricks for her sake – you’ve got every reason to give way to despair and hang yourself, too, and nobody who knows about it will say you weren’t justified, even if it does send you to the devil.

Most common discussions of political authority presuppose existing political institutions and ask under what conditions do institutions of that kind have legitimate authority. This begs many questions, and precludes many possibilities. It presupposes that either this government has all the authority it claims over its population or it has none. Here again we notice one of the special features of the account of the previous chapter. It allows for a very discriminating approach to the question. The government may have only some of the of the authority it claims, it may have more authority over one person than over another. The test is as explained before: does following the authority's instructions improve conformity with reason? For every person the question has to be asked afresh, and for every one it has to be asked in a manner which admits of various qualifi cations. An expert pharmacologist may not be subject to the authority of the government in matters of the safety of drugs, an inhabitant of a little village by a river may not be subject to its authority in matters of navigation and conservation of the river by the banks of which he has spent all his life. These conclusions appear paradoxical. Ought not the pharmacologist or the villager to obey the law, given that it is a good law issued by a just government? I will postpone consideration of the obligation to obey the law until the last section of this chapter. For the time being let us remove two other misunderstandings which make the above conclusion appear paradoxical. First, it may appear as if the legitimacy of an authority rests on its greater expertise. Are political authorities to be equated with big Daddy who knows best? Second, again the suspicion must creep back that the exclusive concentration on the individual blinds one to the real business of government, which is to co-ordinate and control large populations.

Go on, ask me another question. I’m rather enjoying this game.” He cocked an eyebrow at her and, although he was certain it was pointless, he said, “Cheep cheep?” The herbalist brayed with laughter, and some of the werecats opened their mouths in what appeared to be toothy smiles. However, Shadowhunter seemed displeased, for she dug her claws into Eragon’s legs, making him wince. “Well,” said Angela, still laughing, “if you must have answers, that’s as good a story as any. Let’s see…Several years ago, when I was traveling along the edge of Du Weldenvarden, way out to the west, miles and miles from any city, town, or village, I happened upon Grimrr. At the time, he was only the leader of a small tribe of werecats, and he still had full use of both his paws. Anyway, I found him toying with a fledgling robin that had fallen out of its nest in a nearby tree. I wouldn’t have minded if he had just killed the bird and eaten it--that’s what cats are supposed to do, after all--but he was torturing the poor thing: pulling on its wings; nibbling its tail; letting it hop away, then knocking it over.” Angela wrinkled her nose with distaste. “I told him that he ought to stop, but he only growled and ignored me.” She fixed Eragon with a stern gaze. “I don’t like it when people ignore me. So, I took the bird away from him, and I wiggled my fingers and cast a spell, and for the next week, whenever he opened his mouth, he chirped like a songbird.” “He chirped?” Angela nodded, beaming with suppressed mirth. “I’ve never laughed so hard in my life. None of the other werecats would go anywhere near him for the whole week.” “No wonder he hates you.” “What of it? If you don’t make a few enemies every now and then, you’re a coward--or worse. Besides, it was worth it to see his reaction. Oh, he was angry!” Shadowhunter uttered a soft warning growl and tightened her claws again. Grimacing, Eragon said, “Maybe it would be best to change the subject?” “Mmm.” Before he could suggest a new topic, a loud scream rang out from somewhere in the middle of the camp. The cry echoed three times over the rows of tents before fading into silence. Eragon looked at Angela, and she at him, and then they both began to laugh.

An American businessman took a vacation to a small coastal Mexican village on doctor’s orders. Unable to sleep after an urgent phone call from the office the first morning, he walked out to the pier to clear his head. A small boat with just one fisherman had docked, and inside the boat were several large yellowfin tuna. The American complimented the Mexican on the quality of his fish. “How long did it take you to catch them?” the American asked. “Only a little while,” the Mexican replied in surprisingly good English. “Why don’t you stay out longer and catch more fish?” the American then asked. “I have enough to support my family and give a few to friends,” the Mexican said as he unloaded them into a basket. “But… What do you do with the rest of your time?” The Mexican looked up and smiled. “I sleep late, fish a little, play with my children, take a siesta with my wife, Julia, and stroll into the village each evening, where I sip wine and play guitar with my amigos. I have a full and busy life, señor.” The American laughed and stood tall. “Sir, I’m a Harvard M.B.A. and can help you. You should spend more time fishing, and with the proceeds, buy a bigger boat. In no time, you could buy several boats with the increased haul. Eventually, you would have a fleet of fishing boats.” He continued, “Instead of selling your catch to a middleman, you would sell directly to the consumers, eventually opening your own cannery. You would control the product, processing, and distribution. You would need to leave this small coastal fishing village, of course, and move to Mexico City, then to Los Angeles, and eventually to New York City, where you could run your expanded enterprise with proper management. The Mexican fisherman asked, “But, señor, how long will all this take?” To which the American replied, “15-20 years, 25 tops.” “But what then, señor?” The American laughed and said, “That’s the best part. When the time is right, you would announce an IPO and sell your company stock to the public and become very rich. You would make millions.” “Millions señor? Then what?" “Then you would retire and move to a small coastal fishing village, where you would sleep late, fish a little, play with your kids, take a siesta with your wife, and stroll in to the village in the evenings where you could sip wine and play your guitar with your amigos.

The first time he’d cut off ears because he was there and it was being done, but that was it. He wasn’t one of those who once they were in all that lawlessness couldn’t wait to get going, the ones who weren’t too well put together or were pretty aggressive to start off with and only needed the slightest opportunity to go ape-shit. One guy in his unit, guy they called Big Man, he wasn’t there one or two days when he’d slashed some pregnant woman’s belly open. Farley was himself only beginning to get good at it at the end of his first tour. But the second time, in this unit where there are a lot of other guys who’d also come back and who hadn’t come back just to kill time or to make a couple extra bucks, this second time, in with these guys who are always looking to be put out in front, ape-shit guys who recognize the horror but know it is the very best moment of their lives, he is ape-shit too. In a firefight, running from danger, blasting with guns, you can’t not be frightened, but you can go berserk and get the rush, and so the second time he goes berserk. The second time he fucking wreaks havoc. Living right out there on the edge, full throttle, the excitement and the fear, and there’s nothing in civilian life that can match it. Door gunning. They’re losing helicopters and they need door gunners. They ask at some point for door gunners and he jumps at it, he volunteers. Up there above the action, and everything looks small from above, and he just guns down huge. Whatever moves. Death and destruction, that is what door gunning is all about. With the added attraction that you don’t have to be down in the jungle the whole time. But then he comes home and it’s not better than the first time, it’s worse. Not like the guys in World War II: they had the ship, they got to relax, someone took care of them, asked them how they were. There’s no transition. One day he’s door gunning in Vietnam, seeing choppers explode, in midair seeing his buddies explode, down so low he smells skin cooking, hears the cries, sees whole villages going up in flames, and the next day he’s back in the Berkshires. And now he really doesn’t belong, and, besides, he’s got fears now about things going over his head. He doesn’t want to be around other people, he can’t laugh or joke, he feels that he is no longer a part of their world, that he has seen and done things so outside what these people know about that he cannot connect to them and they cannot connect to him. They told him he could go home? How could he go home?

There is an art to the business of making sandwiches which it is given to few ever to find the time to explore in depth. It is a simple task, but the opportunities for satisfaction are many and profound: choosing the right bread for instance. The Sandwich Maker had spent many months in daily consultation and experiment with Grarp the baker and eventually they had between them created a loaf of exactly the consistency that was dense enough to slice thinly and neatly, while still being light, moist and having that fine nutty flavour which best enhanced the savour of roast Perfectly Normal Beast flesh. There was also the geometry of the slice to be refined: the precise relationships between the width and height of the slice and also its thickness which would give the proper sense of bulk and weight to the finished sandwich: here again, lightness was a virtue, but so too were firmness, generosity and that promise of succulence and savour that is the hallmark of a truly intense sandwich experience. The proper tools, of course, were crucial, and many were the days that the Sandwich Maker, when not engaged with the Baker at his oven, would spend with Strinder the Tool Maker, weighing and balancing knives, taking them to the forge and back again. Suppleness, strength, keenness of edge, length and balance were all enthusiastically debated, theories put forward, tested, refined, and many was the evening when the Sandwich Maker and the Tool Maker could be seen silhouetted against the light of the setting sun and the Tool Maker’s forge making slow sweeping movements through the air trying one knife after another, comparing the weight of this one with the balance of another, the suppleness of a third and the handle binding of a fourth. Three knives altogether were required. First there was the knife for the slicing of the bread: a firm, authoritative blade which imposed a clear and defining will on a loaf. Then there was the butter-spreading knife, which was a whippy little number but still with a firm backbone to it. Early versions had been a little too whippy, but now the combination of flexibility with a core of strength was exactly right to achieve the maximum smoothness and grace of spread. The chief amongst the knives, of course, was the carving knife. This was the knife that would not merely impose its will on the medium through which it moved, as did the bread knife; it must work with it, be guided by the grain of the meat, to achieve slices of the most exquisite consistency and translucency, that would slide away in filmy folds from the main hunk of meat. The Sandwich Maker would then flip each sheet with a smooth flick of the wrist on to the beautifully proportioned lower bread slice, trim it with four deft strokes and then at last perform the magic that the children of the village so longed to gather round and watch with rapt attention and wonder. With just four more dexterous flips of the knife he would assemble the trimmings into a perfectly fitting jigsaw of pieces on top of the primary slice. For every sandwich the size and shape of the trimmings were different, but the Sandwich Maker would always effortlessly and without hesitation assemble them into a pattern which fitted perfectly. A second layer of meat and a second layer of trimmings, and the main act of creation would be accomplished.