Wine Harvest Quotes

No one is finally dead until the ripples they cause in the world die away, until the clock wound up winds down, until the wine she made has finished its ferment, until the crop they planted is harvested. The span of someone’s life is only the core of their actual existence.

no one is finally dead until the ripples they cause in the world die away—until the clock he wound up winds down, until the wine she made has finished its ferment, until the crop they planted is harvested. The span of someone’s life, they say, is only the core of their actual existence.

Limit yourself to wines with names you can’t pronounce that are made from grapes harvested during or before Full House season one.

In the Ramtop village where they dance the real Morris dance, for example, they believe that no one is finally dead until the ripples they cause in the world die away—until the clock he wound up winds down, until the wine she made has finished its ferment, until the crop they planted is harvested. The span of someone’s life, they say, is only the core of their actual existence.

The people I love the best jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who stand in the line and haul in their places, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine or oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.

no-one is finally dead until the ripples they cause in the world die away – until the clock he wound up winds down, until the wine she made has finished its ferment, until the crop they planted is harvested. The span of someone’s life, they say, is only the core of their actual existence.

You work that you may keep pace with the earth and the soul of the earth. For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite. When you work you are a flute through whose heart the whispering of the hours turns to music. Which of you would be a reed, dumb and silent, when all else sings together in unison? Always you have been told that work is a curse and labour a misfortune. But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was born, And in keeping yourself with labour you are in truth loving life, And to love life through labour is to be intimate with life's inmost secret. But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written. You have been told also that life is darkness, and in your weariness you echo what was said by the weary. And I say that life is indeed darkness save when there is urge, And all urge is blind save when there is knowledge, And all knowledge is vain save when there is work, And all work is empty save when there is love; And when you work with love you bind yourself to yourself, and to one another, and to God. And what is it to work with love? It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth. It is to build a house with affection, even as if your beloved were to dwell in that house. It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit. It is to charge all things you fashion with a breath of your own spirit, And to know that all the blessed dead are standing about you and watching. Often have I heard you say, as if speaking in sleep, "He who works in marble, and finds the shape of his own soul in the stone, is nobler than he who ploughs the soil. And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet." But I say, not in sleep but in the overwakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass; And he alone is great who turns the voice of the wind into a song made sweeter by his own loving. Work is love made visible. And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy. For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger. And if you grudge the crushing of the grapes, your grudge distils a poison in the wine. And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.

Since once again, Lord - though this time not in the forests of the Aisne but in the steppes of Asia - I have neither bread, nor wine, nor altar, I will raise myself beyond these symbols, up to the pure majesty of the Real itself; I, your priest, will make the whole earth my altar and on it will offer you all the labours and sufferings of the world. Over there, on the horizon, the sun has just touched with light the outermost fringe of the eastern sky. Once again, beneath this moving sheet of fire, the living surface of the earth wakes and trembles, and once again begins its fearful travail. I will place on my paten, O God, the harvest to be won by this renewal of labour. Into my chalice I shall pour all the sap which is to be pressed out this day from the earth’s fruits. My paten and my chalice are the depths of a soul laid widely open to all the forces which in a moment will rise up from every corner of the earth and converge upon the Spirit. Grant me the remembrance and the mystic presence of all those whom the light is now awakening to the new day . . . Over every living thing which is to spring up, to grow, to flower, to ripen during this day say again the words: ‘This is my Body’. And over every death-force which waits in readiness to corrode, to wither, to cut down, speak again your commanding words which express the supreme mystery of faith: ‘This is my Blood’.

Making wine and drinking wine is not new to African Americans and others in the Diaspora. South Africa has a three-century history in growing, harvesting and distilling grapes as wine. The entire continent of Africa has a history in wine-making. In this country, slaves cultivated the vineyards owned by Thomas Jefferson and other vintners.

You know how this wine is blended? Different types of Pharisee have been harvested, trodden, and fermented together to produce its subtle flavour. Types that were most antagonistic to one another on earth. Some were all rules and relics and rosaries; others were all drab clothes, long faces, and petty traditional abstinences from wine or cards or the theatre. Both had in common their self-righteousness and the almost infinite distance between their actual outlook and anything the Enemy really is or commands. The wickedness of other religions was the really live doctrine in the religion of each; slander was its gospel and denigration its litany. How they hated each other up there where the sun shone!

The story of Jesus turning water into wine was not just a story in the life of Jesus; it is the story of His life!

Before Parting A MONTH or twain to live on honeycomb Is pleasant; but one tires of scented time, Cold sweet recurrence of accepted rhyme, And that strong purple under juice and foam Where the wine’s heart has burst; Nor feel the latter kisses like the first. Once yet, this poor one time; I will not pray Even to change the bitterness of it, The bitter taste ensuing on the sweet, To make your tears fall where your soft hair lay All blurred and heavy in some perfumed wise Over my face and eyes. And yet who knows what end the scythèd wheat Makes of its foolish poppies’ mouths of red? These were not sown, these are not harvested, They grow a month and are cast under feet And none has care thereof, As none has care of a divided love. I know each shadow of your lips by rote, Each change of love in eyelids and eyebrows; The fashion of fair temples tremulous With tender blood, and colour of your throat; I know not how love is gone out of this, Seeing that all was his. Love’s likeness there endures upon all these: But out of these one shall not gather love. Day hath not strength nor the night shade enough To make love whole and fill his lips with ease, As some bee-builded cell Feels at filled lips the heavy honey swell. I know not how this last month leaves your hair Less full of purple colour and hid spice, And that luxurious trouble of closed eyes Is mixed with meaner shadow and waste care; And love, kissed out by pleasure, seems not yet Worth patience to regret.

Another piece of Zygo-Gogozizzle 24 ended up landing in a grape vineyard on planet Pinot. The Zygo-Gogozizzle 24 was quickly absorbed into the soil and was subsequently soaked up into the grapes. These grapes, which had until recently been harvested almost to extinction, suddenly became self-aware and super intelligent. They banded together in bunches and rose up to defeat their oppressors. The battle lasted one whole night, but sadly, it ended the next morning when the sun came up. The rebellion shriveled when the poor grapes ran out of juice. Apparently there’s a raisin for everything.

Have I no harvest but a thorn    To let me bloud, and not restore What I have lost with cordiall fruit? Sure there was wine    Before my sighs did drie it: there was corn    Before my tears did drown it.    Is the yeare onely lost to me?    Have I no bayes to crown it? No flowers, no garlands gay? all blasted? All wasted?    Not so, my heart: but there is fruit, And thou hast hands.    Recover all thy sigh-blown age On double pleasures: leave thy cold dispute Of what is fit, and not. Forsake thy cage, Thy rope of sands, Which pettie thoughts have made, and made to thee    Good cable, to enforce and draw, And be thy law,    While thou didst wink and wouldst not see.

Wine makes us proud of our past,” said one official. “It gives us courage and hope.” How else to explain why vignerons in Champagne rushed into their vineyards to harvest the 1915 vintage even as artillery shells were falling all around?

Jesus of Nazareth is so entirely one of them they can hardly find anything special about him at all. He fits right in with the messy busyness of everyday life. And it is here, in their midst, with their routines of fish and wine and bread, that he proclaims the kingdom of heaven. The gospel, Jesus teaches, is in the yeast, as a woman kneads it with her bare hands into the cool, pungent dough. It is in the soil, so warm and moist when freshly turned by muscular arms and backs. It is in the tiny seeds of mustard and wheat, painstakingly saved and dried from last season's harvest... Jesus placed the gospel in these tactile things, with all the grit of life surrounding him, because it is through all this touching, tasting, and smelling that his own sheep- his beloved, hardworking, human flock- know. And it is through these most mundane, touchable, smellable, tasteable pieces of commonplace existence that he shows them, and us, to find God and know him. Jesus delivered the good news in a rough, messy, hands-on package of donkeys and dusty roads, bleeding women and lepers, water from the well, and wine from the water. Holy work in the world has always been like this: messy, earthy, physical, touchable.

We treat the past as a trellis, coax our vineyard through and around, and harvest is not a word for swiftness; the future harvests us, stomps us into wine, pours us back into the root system in loving libation, and we grow stronger and more potent together.

Hunter's stew is also known as hunter's pot or perpetual stew. It is made in a large pot, and the ingredients are anything you can find. The idea is that it is never finished, never emptied all the way- instead it is topped up perpetually. It is a stew with an unending cycle. It is a stew that can last for years. It dates back to medieval Poland, first made in cauldrons no one bothered to empty or wash. It began with the simmering of game meat- pigeon, hare, hen, pheasant, rabbit- just anything you could get your hands on. It would then be supplemented with foraged vegetables, seasoned with wild herbs. Sometimes spices or even wine would be added. Then, as time went by, additional food scraps and leftovers were thrown in- recently harvested produce, stale hunks of bread, newly slaughtered meat, or beans dried for the winter months. It would exist in perpetuity, always the same, always new. Traditionally the stew has spicy, savory, and sour notes. An element of sourness is absolutely necessary to cut through the rich and intense flavor. It is said to improve with age.

We know our land was here before we came and that it will be here long after we are gone. With our wine, we have survived wars, the Revolution and phylloxera. Each harvest renews promises made in the spring. We live with the continuing cycle. This gives us a taste of eternity.

My land tells its story if you listen. The story of our family. We plant, we tend, we harvest. I make wine from grape cuttings I brought here from Sicily, and the wine I make reminds me of my father. It binds us, one to another, as it has for generations. Now it will bind you to us.

Millésimé champagnes are those which have been produced with grape varieties harvested within the same year, generally, when this has proven to be a good or exceptional vintage. The wine ages a minimum of three years or even more before it is distributed. Normally, these are more structured, of greater volume and more expensive.

Growing and making wine was the purest of art forms: to work the land all year—to work with the land all year—to bleed and sweat and toil through the seasons, to bring in the harvest and guide the juice all the way to a bottle, and to share that bottle with the world. To share the fruit of a time and place. To help people smile.

To fill the days up of his dateless year Flame from Queen Helen to Queen Guenevere? For first of all the sphery signs whereby Love severs light from darkness, and most high, In the white front of January there glows The rose-red sign of Helen like a rose: And gold-eyed as the shore-flower shelterless Whereon the sharp-breathed sea blows bitterness, A storm-star that the seafarers of love Strain their wind-wearied eyes for glimpses of, Shoots keen through February's grey frost and damp The lamplike star of Hero for a lamp; The star that Marlowe sang into our skies With mouth of gold, and morning in his eyes; And in clear March across the rough blue sea The signal sapphire of Alcyone Makes bright the blown bross of the wind-foot year; And shining like a sunbeam-smitten tear Full ere it fall, the fair next sign in sight Burns opal-wise with April-coloured light When air is quick with song and rain and flame, My birth-month star that in love's heaven hath name Iseult, a light of blossom and beam and shower, My singing sign that makes the song-tree flower; Next like a pale and burning pearl beyond The rose-white sphere of flower-named Rosamond Signs the sweet head of Maytime; and for June Flares like an angered and storm-reddening moon Her signal sphere, whose Carthaginian pyre Shadowed her traitor's flying sail with fire; Next, glittering as the wine-bright jacinth-stone, A star south-risen that first to music shone, The keen girl-star of golden Juliet bears Light northward to the month whose forehead wears Her name for flower upon it, and his trees Mix their deep English song with Veronese; And like an awful sovereign chrysolite Burning, the supreme fire that blinds the night, The hot gold head of Venus kissed by Mars, A sun-flower among small sphered flowers of stars, The light of Cleopatra fills and burns The hollow of heaven whence ardent August yearns; And fixed and shining as the sister-shed Sweet tears for Phaethon disorbed and dead, The pale bright autumn's amber-coloured sphere, That through September sees the saddening year As love sees change through sorrow, hath to name Francesca's; and the star that watches flame The embers of the harvest overgone Is Thisbe's, slain of love in Babylon, Set in the golden girdle of sweet signs A blood-bright ruby; last save one light shines An eastern wonder of sphery chrysopras, The star that made men mad, Angelica's; And latest named and lordliest, with a sound Of swords and harps in heaven that ring it round, Last love-light and last love-song of the year's, Gleams like a glorious emerald Guenevere's.

The Garden of Proserpine" Here, where the world is quiet; Here, where all trouble seems Dead winds' and spent waves' riot In doubtful dreams of dreams; I watch the green field growing For reaping folk and sowing, For harvest-time and mowing, A sleepy world of streams. I am tired of tears and laughter, And men that laugh and weep; Of what may come hereafter For men that sow to reap: I am weary of days and hours, Blown buds of barren flowers, Desires and dreams and powers And everything but sleep. Here life has death for neighbour, And far from eye or ear Wan waves and wet winds labour, Weak ships and spirits steer; They drive adrift, and whither They wot not who make thither; But no such winds blow hither, And no such things grow here. No growth of moor or coppice, No heather-flower or vine, But bloomless buds of poppies, Green grapes of Proserpine, Pale beds of blowing rushes Where no leaf blooms or blushes Save this whereout she crushes For dead men deadly wine. Pale, without name or number, In fruitless fields of corn, They bow themselves and slumber All night till light is born; And like a soul belated, In hell and heaven unmated, By cloud and mist abated Comes out of darkness morn. Though one were strong as seven, He too with death shall dwell, Nor wake with wings in heaven, Nor weep for pains in hell; Though one were fair as roses, His beauty clouds and closes; And well though love reposes, In the end it is not well. Pale, beyond porch and portal, Crowned with calm leaves, she stands Who gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love's who fears to greet her To men that mix and meet her From many times and lands. She waits for each and other, She waits for all men born; Forgets the earth her mother, The life of fruits and corn; And spring and seed and swallow Take wing for her and follow Where summer song rings hollow And flowers are put to scorn. There go the loves that wither, The old loves with wearier wings; And all dead years draw thither, And all disastrous things; Dead dreams of days forsaken, Blind buds that snows have shaken, Wild leaves that winds have taken, Red strays of ruined springs. We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful Sighs, and with eyes forgetful Weeps that no loves endure. From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be That no life lives for ever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea. Then star nor sun shall waken, Nor any change of light: Nor sound of waters shaken, Nor any sound or sight: Nor wintry leaves nor vernal, Nor days nor things diurnal; Only the sleep eternal In an eternal night.

They could lock the sheep in pens, castrate rams and selectively breed ewes, yet they could not ensure that the ewes conceived and gave birth to healthy lambs, nor could they prevent the eruption of deadly epidemics. How then to safeguard the fecundity of the flocks? A leading theory about the origin of the gods argues that gods gained importance because they offered a solution to this problem. Gods such as the fertility goddess, the sky god and the god of medicine took centre stage when plants and animals lost their ability to speak, and the gods’ main role was to mediate between humans and the mute plants and animals. Much of ancient mythology is in fact a legal contract in which humans promise everlasting devotion to the gods in exchange for mastery over plants and animals – the first chapters of the book of Genesis are a prime example. For thousands of years after the Agricultural Revolution, religious liturgy consisted mainly of humans sacrificing lambs, wine and cakes to divine powers, who in exchange promised abundant harvests and fecund flocks.

He placed a finger over her lips. She held her breath when he clasped one of her hands, slid it down his chest and over his taut stomach before curving her fingers over the bulge in his trews. They both moaned when she rubbed her palm gently over his hard shaft and stroked his bollocks with her fingers. He was hot in her hands, a tempting combination of hard and soft. “I know what I see,” he breathed into her ear and thrust against her palm. “Know what I hold. This is what you do to me.” She would have fallen had he not held her up with an arm wrapped around her back. She sought his mouth, touched her lips to his. He opened to her seeking tongue, allowing her to delve inside and stroke his mouth. His tongue twined with hers, giving back as much as he took. He tasted better than summer wine, better than the first harvest fruits of spring. The kiss deepened, a mating of tongues that mimicked the slow thrust of his hips. His hands wandered over her body, sliding down her back, cupping her buttocks. They left trails of fire in their wake, and Martise moaned in his mouth.

I pushed the thought away. Doubt was like rot. Excise it at the first speckling, the first stain, the first faint stench of decay. But then—I suppose because my mind was on the wine—I thought of that other kind of rot, the soft gray fungus that sometimes afflicts the late grape harvest if the air turns unexpectedly moist. That rot causes the grapes to yield up a heavy, viscous juice of stupendously rich flavor. The wine pressed from such grapes was the best of all. Maybe doubt was like that sometimes. Maybe it, too, could yield rich fruit. Perhaps, then, it was right to doubt. Perhaps I had a right to doubt.

The soul of Sardinia lies in the hills of the interior and the villages peppered among them. There, in areas such as Nuoro and Ozieri, women bake bread by the flame of the communal oven, winemakers produce their potions from small caches of grapes adapted to the stubborn soil and acrid climate, and shepherds lead their flocks through the peaks and valleys in search of the fickle flora that fuels Sardinia's extraordinary cheese culture. There are more sheep than humans roaming this island- and sheep can't graze on sand. On the table, the food stands out as something only loosely connected to the cuisine of Italy's mainland. Here, every piece of the broader puzzle has its own identity: pane carasau, the island's main staple, eats more like a cracker than a loaf of bread, built to last for shepherds who spent weeks away from home. Cheese means sheep's milk manipulated in a hundred different ways, from the salt-and-spice punch of Fiore Sardo to the infamous maggot-infested casu marzu. Fish and seafood may be abundant, but they take a backseat to four-legged animals: sheep, lamb, and suckling pig. Historically, pasta came after bread in the island's hierarchy of carbs, often made by the poorest from the dregs of the wheat harvest, but you'll still find hundreds of shapes and sizes unfamiliar to a mainland Italian. All of it washed down with wine made from grapes that most people have never heard of- Cannonau, Vermentino, Torbato- that have little market beyond the island.

And when Aphrodite was told about Cupid`s rapid progress, she asked Zeus whether he would take her other son, Hymen, along too, since Hymen was already twenty-one & was about to be appointed as the God of Marriage, but knew precious little about love & sex, let alone, marriage. And thus Zeus took Hymen along too on his oyster hunt. But the Nymphs did not like Hymen. They shrieked & ran in all directions at his approach. But Hymen turned out to be a worthy oyster hunter. He caught the Nymphs easily enough & after catching them, he fed them with wine which his father, the God of Wine, made. And thus drugged, he harvested their oysters painlessly. And this was how all virgin Nymphs & girls got their oysters named after him, the God of Marriage.

The priest first read a condensed lesson of sacred history. Felicite evoked Paradise, the Flood, the Tower of Babel, the blazing cities, the dying nations, the shattered idols; and out of this she developed a great respect for the Almighty and a great fear of His wrath. Then, when she had listened to the Passion, she wept. Why had they crucified Him who loved little children, nourished the people, made the blind see, and who, out of humility, had wished to be born among the poor, in a stable? The sowings, the harvests, the wine-presses, all those familiar things which the Scriptures mention, formed a part of her life; the word of God sanctified them; and she loved the lambs with increased tenderness for the sake of the Lamb, and the doves because of the Holy Ghost. She

Joe had always pretended indifference to flowers. He preferred fruit trees, herbs and vegetables, things to be picked and harvested, stored, dried, pickled, bottled, pulped, made into wine. But there were always flowers in his garden all thee same. Planted as if on an afterthought: dahlias, poppies, lavender, hollyhocks. Roses twined among the tomatoes. Sweet peas among the bean poles. Part of it was camouflage, of course. Part of it a lure for bees. But the truth was that Joe liked flowers, and was reluctant even to pull weeds. Jay would not have seen the rose garden if he had not known where to look. The wall against which the roses had once been trained had been partly knocked down, leaving an irregular section of brick about fifteen feet long. Greenery had shot up it, almost reaching the top, creating a dense thicket in which he hardly recognized the roses themselves. With the shears he clipped a few briars free and revealed a single large red rose almost touching the ground. "Old rose," remarked Joe, peering closer. "Best kind for cookin'. You should try makin' some rose petal jam. Champion." Jay wielded the shears again, pulling the tendrils away from the bush. He could see more rosebuds now, tight and green away from the sun. The scent from the open flower was light and earthy.

It was odd that I hadn’t really noticed till now what a beautiful evening it was. The street lamps glowed like ripe oranges among the bare boughs. Below in the wet street their globes glimmered down and down, to drown in their own reflections. He hangs in shades the orange bright, like golden lamps … and on the pavements there were piles of oranges, too, real ones, spilled there in prodigal piles with aubergines and green and scarlet peppers. The open door of a wine-shop glittered like Aladdin’s cave with bottles from floor to roof, shelf on shelf of ruby and amber and purple, the rich heart of a hundred sun-drenched harvests. From a brightly-lit workmen’s café nearby came music, the sound of voices loud in argument, and the smell of new bread. The last lamp drowned its golden moon in the road ahead. The last house vanished and we were running between hedgeless fields. To the right a pale sky still showed clear under the western rim of the rain-clouds, and against it the bare trees that staked the road stood out black and sheer. The leaves of an ilex cut the half-light like knives. A willow streamed in the wind like a woman’s hair. The road lifted itself ahead, mackerel-silver under its bending poplars. The blue hour, the lovely hour … Then the hills were round us, and it was dark.

This worship of the sacred fire did not belong exclusively to the populations of Greece and Italy. We find it in the East. The Laws of Manu as they have come to us show us the religion of Brahma completely established, and even verging towards its decline; but they have preserved vestiges and remains of a religion still more ancient—that of the sacred fire—which the worship of Brahma had reduced to a secondary rank, but could not destroy. The Brahmin has his fire to keep night and day; every morning and every evening he feeds it with wood; but, as with the Greeks, this must be the wood of certain trees. As the Greeks and Italians offer it wine, the Hindu pours upon it a fermented liquor which he calls soma. Meals, too, are religious acts, and the rites are scrupulously described in the Laws of Manu. They address prayers to the fire, as in Greece; they offer it the first fruits of rice, butter, and honey. We read that “the Brahmin should not eat the rice of the new harvest without having offered the first fruits of it to the hearth-fire; for the sacred fire is greedy of grain, and when it is not honored it will devour the existence of the negligent Brahmin.” The Hindus, like the Greeks and the Romans, pictured the gods to themselves as greedy not only of honors and respect, but of food and drink. Man believed himself compelled to satisfy their hunger and thirst if he wished to avoid their wrath.

Then the pulse. Then a pause. Then twilight in a box. Dusk underfoot. Then generations. — Then the same war by a different name. Wine splashing in the bucket. The erection, the era. Then exit Reason. Then sadness without reason. Then the removal of the ceiling by hand. — Then pages & pages of numbers. Then the page with the faint green stain. Then the page on which Prince Theodore, gravely wounded, is thrown onto a wagon. Then the page on which Masha weds somebody else. Then the page that turns to the story of somebody else. Then the page scribbled in dactyls. Then the page which begins Exit Angel. Then the page wrapped around a dead fish. Then the page where the serfs reach the ocean. Then a nap. Then the peg. Then the page with the curious helmet. Then the page on which millet is ground. Then the death of Ursula. Then the stone page they raised over her head. Then the page made of grass which goes on. — Exit Beauty. — Then the page someone folded to mark her place. Then the page on which nothing happens. The page after this page. Then the transcript. Knocking within. Interpretation, then harvest. — Exit Want. Then a love story. Then a trip to the ruins. Then & only then the violet agenda. Then hope without reason. Then the construction of an underground passage between us. Srikanth Reddy, "Burial Practice" from Facts for Visitors. Copyright © 2004 by the Regents of the University of California. Reprinted by permission of The University of California Press. Source: Facts for Visitors (University of California Press, 2004)

There are some people who throw down a book after having read it, as one leaves a bottle after having drank the wine from it. There are others who read books with a pencil in their hands, and they mark the most striking passages. Afterward, in the hours of rest, in the moments when one needs a stimulant from within and one searches for harmony, sympathy of a thing apparently so dead and strange as a book is, they come back to the marked passages, to their own thoughts, more comprehensible since an author expressed them; to their own sentiments, stronger and more natural since they found them in somebody else's words. Because ofttimes it seems to us—the common readers—that there is no difference between our interior world and the horizon of great authors, and we flatter ourselves by believing that we are 'only less daring, less brave than are thinkers and poets, that some interior lack of courage stopped us from having formulated our impressions. And in this sentiment there is a great deal of truth. But while this expression of our thoughts seems to us to be a daring, to the others it is a need; they even do not suspect how much they are daring and new. They must, according to the words of a poet, "Spin out the love, as the silkworm spins its web." That is their capital distinction from common mortals; we recognize them by it at once; and that is the reason we put them above the common level. On the pages of their books we find not the traces of the accidental, deeper penetrating into the life or more refined feelings, but the whole harvest of thoughts, impressions, dispositions, written skilfully, because studied deeply. We also leave something on these pages. Some people dry flowers on them, the others preserve reminiscences. In every one of Sienkiewicz's volumes people will deposit a great many personal impressions, part of their souls; in every one they will find them again after many years.

Wilcox welcomed our interest; we had bottles brought up from every bin, and it was during those tranquil evenings with Sebastian that I first made a serious acquaintance with wine and sowed the seed of a rich harvest which was to be my stay in many barren years. We would sit, he and I, in the Painted Parlour with three bottles open on the table and three glasses before each of us; Sebastian had found a book on wine-tasting, and we followed its instructions in detail. We warmed the glass slightly at a candle, filled it a third high, swirled the wine round, nursed it in our hands, held it to the light, breathed it, sipped it, filled our mouths with it, and rolled it over the tongue, ringing it on the palate like a coin on a counter, tilted our heads back and let it trickle down the throat. Then we talked of it and nibbled Bath Oliver biscuits, and passed on to another wine; then back to the first then on to another, until all three were in circulation and the order of the glasses got confused, and we fell out over which was which, and passed the glasses to and fro between us until there were six glasses, some of them with mixed wines in them which we had filled from the wrong bottle, till we were obliged to start again with three clean glasses each, and the bottles were empty and our praise of them wilder and more exotic. '...It is a little, shy wine like a gazelle.' 'Like a leprechaun.' 'Dappled, in a tapestry meadow.' 'Like a flute by still water.' '...And this is a wise old wine.' 'A prophet in a cave.' '...And this is a necklace of pearls on a white neck.' 'Like a swan.' 'Like the last unicorn.' And we would leave the golden candlelight of the dining-room for the starlight outside and sit on the edge of the fountain, cooling our hands in the water and listening drunkenly to its splash and gurgle over the rocks. 'Ought we to be drunk every night?' Sebastian asked one morning. 'Yes, I think so.' 'I think so too'.

The Princeton economist and wine lover Orley Ashenfelter has offered a compelling demonstration of the power of simple statistics to outdo world-renowned experts. Ashenfelter wanted to predict the future value of fine Bordeaux wines from information available in the year they are made. The question is important because fine wines take years to reach their peak quality, and the prices of mature wines from the same vineyard vary dramatically across different vintages; bottles filled only twelve months apart can differ in value by a factor of 10 or more. An ability to forecast future prices is of substantial value, because investors buy wine, like art, in the anticipation that its value will appreciate. It is generally agreed that the effect of vintage can be due only to variations in the weather during the grape-growing season. The best wines are produced when the summer is warm and dry, which makes the Bordeaux wine industry a likely beneficiary of global warming. The industry is also helped by wet springs, which increase quantity without much effect on quality. Ashenfelter converted that conventional knowledge into a statistical formula that predicts the price of a wine—for a particular property and at a particular age—by three features of the weather: the average temperature over the summer growing season, the amount of rain at harvest-time, and the total rainfall during the previous winter. His formula provides accurate price forecasts years and even decades into the future. Indeed, his formula forecasts future prices much more accurately than the current prices of young wines do. This new example of a “Meehl pattern” challenges the abilities of the experts whose opinions help shape the early price. It also challenges economic theory, according to which prices should reflect all the available information, including the weather. Ashenfelter’s formula is extremely accurate—the correlation between his predictions and actual prices is above .90.

One morning, a farmer knocked loudly on the door of a monastery. When Brother Porter opened the door, the farmer held out to him a magnificent bunch of grapes. “Dear Brother Porter, these are the finest grapes from my vineyard. Please accept them as a gift from me.” “Why, thank you! I’ll take them straight to the Abbot, who will be thrilled with such a gift.” “No, no. I brought them for you.” “For me? But I don’t deserve such a beautiful gift from nature.” “Whenever I knocked on the door, you opened it. When the harvest had been ruined by drought, you gave me a piece of bread and a glass of wine every day. I want this bunch of grapes to bring you a little of the sun’s love, the rain’s beauty and God’s miraculous power.” Brother Porter put the grapes down where he could see them and spent the whole morning admiring them: they really were lovely. Because of this, he decided to give the present to the Abbot, whose words of wisdom had always been such a boon to him. The Abbot was very pleased with the grapes, but then he remembered that one of the other monks was ill and thought: “I’ll give him the grapes. Who knows, they might bring a little joy into his life.” But the grapes did not remain for very long in the room of the ailing monk, for he in turn thought: “Brother Cook has taken such good care of me, giving me only the very best food to eat. I’m sure these grapes will bring him great happiness.” And when Brother Cook brought him his lunch, the monk gave him the grapes. “These are for you. You are in close touch with the gifts Nature gives us and will know what to do with this, God’s produce.” Brother Cook was amazed at the beauty of the grapes and drew his assistant’s attention to their perfection. They were so perfect that no one could possibly appreciate them more than Brother Sacristan, who had charge of the Holy Sacrament, and whom many in the monastery considered to be a truly saintly man. Brother Sacristan, in turn, gave the grapes to the youngest of the novices in order to help him understand that God’s work is to be found in the smallest details of the Creation. When the novice received them, his heart was filled with the Glory of God, because he had never before seen such a beautiful bunch of grapes. At the same time, he remembered the day he had arrived at the monastery and the person who had opened the door to him; that gesture of opening the door had allowed him to be there now in that community of people who knew the value of miracles. Shortly before dark, he took the bunch of grapes to Brother Porter. “Eat and enjoy. You spend most of your time here all alone, and these grapes will do you good.” Brother Porter understood then that the gift really was intended for him; he savoured every grape and went to sleep a happy man. In this way, the circle was closed; the circle of happiness and joy which always wraps around those who are in contact with the energy of love.

Similarly, German wines indicate the sugar content of the wine on the label: Kabinet, refers to dry and semi-dry wines. Auslese or selected harvest, are slightly sweet due to grapes which have botrytized. Beerenauselese or berry flavored wine, also affected with botrytis cinerea. Trockenbeerenauselese, are the sweetest wines. Eiswein or ice wine is made with frozen grapes. These classifications do not denote price or quality. Geographically, Germany has 13 regions which produce quality wines.

Formally, wine “is the exclusive result of total or partial alcoholic fermentation, of recently harvested grapes, pressed or not, or from the pulp of the grape.

7and give him no rest till he establishes Jerusalem and makes her the praise of the earth. 8The LORD has sworn by his right hand and by his mighty arm: “Never again will I give your grain as food for your enemies, and never again will foreigners drink the new wine for which you have toiled; 9but those who harvest it will eat it

As Tomiko and I sank to our knees on floor pillows, her mother filled our sake cups with an amber-green liquid. Called toso, it was a traditional New Year's elixir made from sweet rice wine seasoned with a Chinese herbal-medicine mixture called tososan. Meant to ward off the evil spirits, the drink was honeyed, warm, and laced with cinnamon and peppery sansho. To display the contents of the lacquer boxes, Tomiko's mother had arranged the various layers in the center of the table. The top layer always contains the traditional sweet dishes and hors d'oeuvres, while the second layer holds steamed, boiled, and vinegared offerings. The third box consists of foods that have been grilled or fried. Since not everything fit into the lacquer boxes, Tomiko's mother had placed a long rectangular dish at everyone's place holding three different nibbles. The first one was a small bowl of herring eggs to represent fertility. Waxy yellow in color, they had a plastic pop and mild saline flavor. Next came a miniature stack of sugar- and soy-braised burdock root cut like penne pasta and tossed with a rich nutty cream made from pounded sesame seeds. Called tataki gobo (pounded burdock root), the dish is so named because the gobo (root) symbolizes the hope for a stable, deeply rooted life, while the homonym for tataki (pounded) also means "joy aplenty." The third item consisted of a tiny clump of intensely flavored soy-caramelized sardines that tasted like ocean candy. Called tazukuri, meaning "paddy-tilling," the sticky fish symbolized hopes for a good harvest, since in ancient times, farmers used chopped sardines along with ash for fertilizer.

Why are you so into Pinot?” 2 Maya asks. In the next 60 seconds of the movie, the character of Miles Raymond tells a story which would set off a boom in sales of Pinot Noir. It’s a hard grape to grow. It’s thin-skinned, temperamental, ripens early. It’s not a survivor like Cabernet, which can just grow anywhere and thrive even when it’s neglected. No, Pinot needs constant care and attention. In fact it can only grow in these really specific, tucked away corners of the world. And only the most patient and nurturing of growers can do it, really. Only somebody who really takes the time to understand Pinot’s potential can coax it into its fullest expression. Its flavors are the most haunting and brilliant and thrilling and subtle and ancient on the planet. Miles is describing himself in the dialogue and using Pinot as a metaphor for his personality. In this one scene moviegoers projected themselves on the character, feeling his longing and his quest to be understood. Sideways was a hit and won an Oscar for Best Adapted Screenplay. It also launched a movement, turning the misunderstood Pinot Noir into the must-have wine of the year. In less than one year after the movie’s 2004 fall release date, sales of Pinot Noir had risen 18 percent. Winemakers began to grow more of the grape to meet demand. In California alone 70,000 tons of Pinot Noir grapes were harvested and crushed in 2004. Within two years the volume had topped 100,000 tons. Today California wine growers crush more than 250,000 tons of Pinot Noir each year. Interestingly, the Japanese version of the movie did not have the same “Sideways Effect” on wine sales. One reason is that the featured grape is Cabernet, a varietal already popular in Japan. But even more critical and relevant to the discussion on storytelling is that Japanese audiences didn’t see the “porch scene” because there wasn’t one. The scene was not included in the movie. No story, no emotional attachment to a particular varietal. You see, the movie Sideways didn’t launch a movement in Pinot Noir; the story that Miles told triggered the boom. In 60 seconds Maya fell in love with Miles and millions of Americans fell in love with an expensive wine they knew little about.

this.  There has never been a political organization as powerful or as fearsome as the Democrat National Committee.  Yes, there have been tyrants and despots.  There have been Huns and kings and Caesars, but there has never before been a religion-party that could command armies and navies, buy up priests and popes, and reign with blood and horror on the earth for so long.  The oath and covenant to be robed with the priesthood in this organization requires a commitment of the soul.  You cannot leave.  You cannot even die to avoid your obligation.  In return, you will be provided a charm of favor.  The laws of men will not be able to hold you.  The bounty of all nations will be yours for the taking.  The innocent and hard-working people of the world are your sheep to be shorn or slaughtered by your command.  In place of joy you will be provided seemingly endless pleasure.  In place of serenity, you will be driven by the dogs of greed who never tire and never stop.  In place of love, you will receive virgins and children for sex.  In place of salvation, you will receive a long life of power and more wealth than a hundred men could spend in a hundred lifetimes. For some, the cost of this religion-party is too great.  For others, the lure is too great, and life is too short to be wasted trying to earn one’s way to wealth.  Besides, that type of wealth can be stripped away with a single lawsuit by someone who wants it more than the person who earned it.  The promise of eternal life is a shiny and sweet smelling counterfeit of exaltation.  Who wants to eat cold rice, when one can have a tender and juicy steak with the finest wines?  Who wants to heal the sick or feed five thousand when one can have his or her name put on the wing of a hospital or command the harvest of a nation?

There were myrtle berries to pick and then to serve gratinéed with a topping of mascarpone. There were blackberries to gather, to make into pastries and sorbets. Chestnuts and walnuts added their sweet richness to pasta sauces and stews. The walnut trees were surrounded with bibs of white netting, to catch any prematurely falling fruit, and whole families climbed the trees to pick or walked down the rows of grapes in the vineyards with baskets on their backs, picking the fruit that would become the local wine.

Adding firewood to the hearth, she made a thick syrup by mixing rosewater and dark meadow-flower honey, a gift from Lord Zopyrus. Setting the pot aside to cool, she turned her attention to the cake's filling. From the storehouse, she fetched a sackcloth filled with pistachios that she had harvested herself the previous fall. Pistachios always reminded Roxannah of her father. Not the man lying in his bed now, the one who had a barbed tongue and heavy hand. No. Pistachios remind Roxannah of the father she remembered from her girlhood. The quiet, amiable man who hadn't yet been ruined by the cruelty of war and too much wine. For a moment, her eyes welled. When she had been little, her father had taken her on one of his rambles through their land. They had ended up in the pistachio grove. Plucking a young fruit from a fat cluster, he had peeled off the pink and green outer skin to show her the split seed inside.

TRAGIC RACISM HERETOFORE IGNORED Rich and poor have this in common: The Lord is the Maker of them all. Proverbs 22:2 Planned Parenthood’s founder Margaret Sanger was a racial eugenicist, a proponent of the idea that through birth control, abortion, and sterilization of the “unfit” we could create a “cleaner” human race and enable “the cultivation of the better racial elements.” She actually addressed this with the Ku Klux Klan. Yet far from repudiating Sanger, liberal leaders defend her. Hillary Clinton expresses great admiration for her; Barack Obama praises Planned Parenthood and asks God to bless what they do; the New York Times has mentioned Sanger as a replacement for Andrew Jackson on the twenty-dollar bill. When the media went into hysterics trying to ban the Confederate Battle Flag—while simultaneously ignoring the revelations about Planned Parenthood harvesting the organs of aborted babies, and babies born alive, for profit—I posted a graphic of the rebel flag alongside the Planned Parenthood logo with this question: “Which symbol killed 90,000 black babies last year?” Our government—using your tax dollars—is not to be subsidizing abortion. It’s illegal and immoral. Yet, Planned Parenthood receives more than a million tax dollars out of your pocket every single day. It shouldn’t get a penny. Good news: light now shines on this darkness. The abortionists were caught on tape nibbling lunch and sipping wine while nonchalantly pondering where to spend the profits made from bartering the bodies of innocent babies . . . just another day at the office. I know that it sounds unbelievable, like something from a macabre horror movie script—but the exposé must stir you to action, lest a nation, through complacency, accept the most revolting mission of Margaret Sanger. SWEET FREEDOM IN Action Today, don’t just pray for unborn children. Demand that Congress stop funding abortion mills; elect a pro-life president; support pro-life centers that provide resources to give parents a real choice in this debate—knowing that choosing life is ultimately the beautiful choice.

Reap, reap the grain and gather The sweet grapes from the vine; Our Lord's mother is weeping, She hath nor bread nor wine; She is weeping. The Queen of Heaven, She hath nor bread nor wine.

Fontamara, Bread and Wine,

When they came to the border of Mysia, they tried to enter Bithynia, but the Spirit of Jesus would not allow them to. (Acts 16:7) What a strange thing for the Lord to prohibit, for they were going into Bithynia to do Christ’s work! And the door was shut before them by Christ’s own Spirit. There have been times when I have experienced the same thing. Sometimes I have been interrupted in what seemed to be quite productive work. And at times, opposition came and forced me to go back, or sickness came and forced me to rest in some isolated place. During such times, it was difficult for me to leave my work unfinished when I believed it was service done in the power of His Spirit. But I finally remembered that the Spirit requires not only a service of work but also a service of waiting. I came to see that in the kingdom of Christ, there are not only times for action but times to refrain from action. And I also came to learn that a place of isolation is often the most useful place of all in this diverse world. Its harvest is more rich than the seasons when the corn and wine were the most abundant.

the lawn from a grassy field to a twilit garden. As if on cue, Sebastian arrived leading a parade into the clearing, and called everyone to order. “Honored guests,” he shouted, holding his hands out in greeting. “I’m pleased to announce we have record attendance this year. This is in no small part due to the efforts of our friends-of-the-farm coordinator, Benjamin Thorndike, and his new assistant, Jason Adams.” Polite applause accompanied an occasional cheer. One woman at the back called out, “Which ones are they, Sebastian?” The managing director scanned the crowd and pointed. “Over there. Benjamin’s the one on the porch steps with the camera, taking your pictures. And you can’t miss Jason. He’s the tallest here, but just in case, raise your hand, Jason.” Helena watched, bemused, as Jason raised his hand. He seemed embarrassed, but she thought he was enjoying the celebrity. Once Sebastian completed his welcome, the crowd headed for the food and drink, then milled around sipping apple wine and taking in the scene. Two farm members mounted the steps of the great house and began to play music on a penny whistle and violin, a lilting tune from a time when farmers would gather to celebrate the harvest. A few people came over to meet

Why did people make such a fateful miscalculation? For the same reason that people throughout history have miscalculated. People were unable to fathom the full consequences of their decisions. Whenever they decided to do a bit of extra work – say, to hoe the fields instead of scattering seeds on the surface – people thought, ‘Yes, we will have to work harder. But the harvest will be so bountiful! We won’t have to worry any more about lean years. Our children will never go to sleep hungry.’ It made sense. If you worked harder, you would have a better life. That was the plan. The first part of the plan went smoothly. People indeed worked harder. But people did not foresee that the number of children would increase, meaning that the extra wheat would have to be shared between more children. Neither did the early farmers understand that feeding children with more porridge and less breast milk would weaken their immune system, and that permanent settlements would be hotbeds for infectious diseases. They did not foresee that by increasing their dependence on a single source of food, they were actually exposing themselves even more to the depredations of drought. Nor did the farmers foresee that in good years their bulging granaries would tempt thieves and enemies, compelling them to start building walls and doing guard duty. Then why didn’t humans abandon farming when the plan backfired? Partly because it took generations for the small changes to accumulate and transform society and, by then, nobody remembered that they had ever lived differently. And partly because population growth burned humanity’s boats. If the adoption of ploughing increased a village’s population from 100 to 110, which ten people would have volunteered to starve so that the others could go back to the good old times? There was no going back. The trap snapped shut. The pursuit of an easier life resulted in much hardship, and not for the last time. It happens to us today. How many young college graduates have taken demanding jobs in high-powered firms, vowing that they will work hard to earn money that will enable them to retire and pursue their real interests when they are thirty-five? But by the time they reach that age, they have large mortgages, children to school, houses in the suburbs that necessitate at least two cars per family, and a sense that life is not worth living without really good wine and expensive holidays abroad. What are they supposed to do, go back to digging up roots? No, they double their efforts and keep slaving away. One

Priests   Yahweh chose the Levites to be your priests and ministers forever. They will get no inheritance in the Promised Land and will own nothing because they have Yahweh. They will live on the food sacrificed to him (Deut. 8:1–2).   The priests will eat the shoulders, internal organs, and head meat from the sacrifices, and they get the first taste of your harvests and new wine, and the first wool sheared. They are chosen by Yahweh (Deut.18:3–5).   Any Levite from anywhere can minister at Yahweh's temple, even if he’s broke (Deut. 18:6–8).   Obey the Levitical priests regarding defiling skin diseases. Remember what Yahweh did to Miriam (Deut. 24:8–9).

French winegrowers faced the agonizing prospect of trying to get their harvest in before vineyards were turned into battlefields.

As in 1914, the government mounted an extraordinary campaign to help. Winegrowers were granted delays in being called to active duty, military labor detachments were sent to the vineyards and farm horses of small growers were not to be requisitioned until the harvest was completed.

4/20, CANNABIS DAY, APRIL 20 420 FARMERS’ MARKET RISOTTO Recipe from Chef Herb Celebrate the bounty of a new growing season with a dish that’s perfectly in season on April 20. Better known as 4/20, the once unremarkable date has slowly evolved into a new high holiday, set aside by stoners of all stripes to celebrate the herb among like-minded friends. The celebration’s origins are humble in nature: It was simply the time of day when four friends (dubbed “The Waldos”) met to share a joint each day in San Rafael, California. Little did they know that they were beginning a new ceremony that would unite potheads worldwide! Every day at 4:20 p.m., you can light up a joint in solidarity with other pot-lovers in your time zone. It’s a tradition that has caught on, and today, there are huge 4/20 parties and festivals in many cities, including famous gatherings of students in Boulder and Santa Cruz. An Italian rice stew, risotto is dense, rich, and intensely satisfying—perfect cannabis comfort cuisine. This risotto uses the freshest spring ingredients for a variation in texture and bright colors that stimulate the senses. Visit your local farmers’ market around April 20, when the bounty of tender new vegetables is beginning to be harvested after the long, dreary winter. As for tracking down the secret ingredient, you’ll have to find another kind of farmer entirely. STONES 4 4 tablespoons THC olive oil (see recipe) 1 medium leek, white part only, cleaned and finely chopped ½ cup sliced mushrooms 1 small carrot, grated ½ cup sugar snap peas, ends trimmed ½ cup asparagus spears, woody ends removed, cut into 1-inch-long pieces Freshly ground pepper 3½ cups low-sodium chicken broth ¼ cup California dry white wine Olive oil cooking spray 1 cup arborio rice 1 tablespoon minced fresh flat-leaf parsley ¼ cup freshly grated Parmesan cheese Salt 1. In a nonstick skillet, heat 2 tablespoons of the THC olive oil over medium-low heat. Add leek and sauté until wilted, about 5 minutes. Stir in mushrooms and continue to cook, stirring, for 2 minutes. Add carrot, sugar snap peas, and asparagus. Continue to cook, stirring, for another minute. Remove from heat, season with pepper, and set aside. 2. In a medium saucepan over high heat, bring broth and wine to a boil. Reduce heat and keep broth mixture at a slow simmer. 3. In a large pot that has been lightly coated with cooking spray, heat the remaining 2 tablespoons THC olive oil over medium heat. Add rice and stir well until all the grains of rice are coated. Pour in ½ cup of the hot broth and stir, using a wooden spoon, until all liquid is absorbed. Continue adding the broth ½ cup at a time, making sure the rice has absorbed the broth before adding more, reserving ¼ cup of broth for the vegetables. 4. Combine ¼ cup of the broth with the reserved vegetables. Once all broth has been added to the risotto and absorbed, add the vegetable mixture and continue to cook over low heat for 2 minutes. Rice should have a very creamy consistency. Remove from heat and stir in parsley, Parmesan, and salt to taste. Stir well to combine.

Kauffman Luxury Vintage vodka. Distilled fourteen times and filtered twice, once through birch coal, once through quartz sand, it was produced from the wheat of a single year’s harvest, making it one of the only vodkas released with a specific vintage, like wine or champagne.

...The old bottles lay dreaming of new wine. I picked up my breast, which had gone out. By other lights I go looking for yours Through the standing harvest of my lost arrows...

During the Feast of Tabernacles the harvest consists of olives and grapes.  This is significant because olives are associated with oil for “Light”, Jesus being the Light of the world and grapes being associated with “Wine”,

wine, puddings, both sweet and savoury, wrapped in cloths. Rachel surveyed her garnerings with satisfaction, unconsciously twisting the gold ring on her finger round and round, trying to loosen it. She knew when he put it on her finger that it was Alice’s ring – with a piece put in to accommodate her thick finger – but she hadn’t said anything, a wedding-ring was a wedding-ring, after all, no matter how you came by it. ‘To make thee respectable,’ Frederick said when he put it on her finger, as if that were enough. Rachel had her own harvest to come now, respectable or not, she was so swollen up with this child that he must be a prize-fighter in the making. He was going to be as strong as an ox, she could feel it, not like these spindly, sickly children, never one without a cough or a streaming nose. Lawrence and Tom clattered across the yard, Albert trailing behind them with his dog.

can smell of cheap thrills or painstaking scholarship, of literary weight or unsolved mysteries. This one smelled unlike any book I’d ever held. Cinnamon and coal smoke, catacombs and loam. Damp seaside evenings and sweat-slick noontimes beneath palm fronds. It smelled as if it had been in the mail for longer than any one parcel could be, circling the world for years and accumulating layers of smells like a tramp wearing too many clothes. It smelled like adventure itself had been harvested in the wild, distilled to a fine wine, and splashed across each page.

His mind wanders to faraway lands, to the glimmering sea under the midday sun, to the cultivated vineyards ready for harvest, to lush forest covering the hills of his home. He sees the past, with his ancestors living this same life, sleeping under the same tree, running behind their own sweethearts, just like he does. He sees the future, the many sunsets to come, the olives he will eat and the wine he will drink, and Rosalia is always there, beside him, smiling to him, in his future.

It was now, I realized almost with a shock, October; perhaps the most beautiful month of the year in Rome. The trees had changed into a hundred shades of red and gold. Sometimes an unearthly pearly light washed the city, sharp and clear like a spring morning on the Acropolis, and in the evening that curious pinkish flush in the streets, which lasts only from dusk to darkness, seemed to be accentuated. Masses of splendid fat grapes, black and white, filled the street stalls. They reminded me that Bacchic revels made respectable by church processions—a collaboration that would not have surprised Gregory the Great—were taking place in the wine towns of the Castelli Romani, where the grape harvest had now been gathered. Some pungent whiff of this Virgilian moment seemed to enter Rome in the morning with those odd-looking wine carts and their rows of little barrels, the driver sitting up beneath a huge ribbed umbrella, in shape like the shell of some shabby and discredited Aphrodite. They trundled into Trastevere and replenished the tavern cellars with more than usual jollity and it was often in my mind to go out to Frascati and look up my friends of the wine vaults who were, I supposed, now knee deep in the new vintage: but I never did so.

Scotch Whisky Single Malt: This Scotch can only contain malted barley and water, must be the product of one distillery and aged in wood for at least three years. However, single malts can contain a mix of different distillations, casks, and years. This allows brands like a twelve-year-old Glenlivet to maintain consistency and always taste the same, no matter when it’s bottled. Single Grain: Like single malt, this Scotch is a product of one distillery but can be made from other grains and/or unmalted barley. It is used mainly for blending and rarely sold on its own, though it is becoming more popular as whisky connoisseurship increases. Blended Malt: This style, consisting of a mix of single malts from different distilleries, is not common. Blended Grain: This style uses a mix of single grains from different distilleries and is also not common. Blended Scotch: The most popular style in the world, including nondistillery names such as Johnnie Walker (red, black, and blue), Chivas Regal, Dewar’s, Ballantine’s, Cutty Sark, and so on. These are blends of single malts and grain whiskies from different distilleries, sometimes dozens. Vintage Year: While there are really no “vintages” in the sense of better or worse harvests, as with wine, bottles with a year on the label can only contain whiskies made in that year. This will usually taste different from the same distillery’s standard single malt—different but not necessarily better or as good.

The German liberties were certainly very dearly bought. They may not have seemed to expensive to the princes, for it was not they who paid the price. Famine in Brunswick-Wolfenbuttel caused the Duke to notice that his table was less plentifully supplied than usual, and three bad wine harvests on the Lower Danube once prevented Ferdinand from sending his annual gift of tokay to John George of Saxony--such minute draughts blew in through palace windows from the hurricane without. Mortgaged lands, empty exchequers, noisy creditors, the discomforts of wounds and imprisonment, the loss of children in battle, these are all griefs which man can bear with comparative equanimity. The bitter mental sufferings which followed from mistaken policies, loss of prestige, the stings of conscience, and the blame of public opinion gave the German rulers cause to regret the war but seldom acted as an incentive to peace. No German ruler perished homeless in the winter's cold, nor was found dead with grass in his mouth, nor saw his wife and daughters ravished; few, significantly few, caught the pest. Secure in the formalities of their lives, in the food and drink at their table, they could afford to think in terms of politics and not of human sufferings.

The vine needs to suffer. Going down into this earth-fighting to survive among the stones, among the lime rock—this is what gives it its aroma. Its taste. Its unique character. These grapes will create a wine few other vineyards can compare with not because their life was easy, but because they had to struggle to survive.” I grew still. “The vine needs to suffer?” “To be at its best, it needs to suffer, yes. And fight.” “I’m sorry for it, then. No creature should have to bear pain.” “Pain is part of this life. No one can escape suffering. Not the vine, nor we humans, as you well know, my lady. But what if we are like the vine and that affliction only makes us better?” Bardia

It became sport, which is itself a form of sacrifice,” writes Sansone. “For only if sport is a form of sacrifice can we explain its ritual associations. There is no other plausible reason to account for the fact that the Hurons played a game of lacrosse in order to influence the weather for the benefit of their crops. It is only because they engaged in ritual sacrifice that natives of the Sudan hold wrestling matches at the time of sowing and harvesting. In Homer’s Iliad the hero Achilles honors the death of his companion Patroclus with an elaborate funeral that consists of various kinds of sacrifice: hair offering; holocausts of sheep and cattle; libations of oil, honey, and wine; slaughter of horses and dogs; human sacrifice and athletic contests.”3 Once the ritual expenditure of energy was decoupled from the hunt, it didn’t especially matter how that energy was squandered. The rules and forms could proliferate a thousand ways, to accommodate the terrain and the materials at hand. The rules and conventions could morph and become subject to contention, debate, wagering, and technical innovation

leading theory about the origin of the gods argues that gods gained importance because they offered a solution to this problem. Gods such as the fertility goddess, the sky god and the god of medicine took centre stage when plants and animals lost their ability to speak, and the gods’ main role was to mediate between humans and the mute plants and animals. Much of ancient mythology is in fact a legal contract in which humans promise everlasting devotion to the gods in exchange for mastery over plants and animals – the first chapters of the book of Genesis are a prime example. For thousands of years after the Agricultural Revolution, religious liturgy consisted mainly of humans sacrificing lambs, wine and cakes to divine powers, who in exchange promised abundant harvests and fecund flocks.

We treat the past as trellis, coax our vineyard through and around, and harvest is not a word for swiftness; the future harvests us, stomps us into wine, pours us back into the root system in loving libation, and we grow stronger and more potent together.

I think of the self-proclaimed agrarian farmer and scholar Victor Davis Hanson who in his book Fields Without Dreams, wrote sneeringly but also with grief: 'They [city people] no longer care where or how they get their food, as long as it is firm, fresh, and cheap. They have no interest in preventing the urbanization of their farmland as long as parks, Little League fields and an occasional bike lane are left amid the concrete, stucco, and asphalt. They have no need of someone who they are not, who reminds them of their past and not their future. Their romanticism for the farmer is just that, an artificial and quite transient appreciation of his rough-cut visage against the horizon the stuff of a wine commercial, cigarette ad, or impromptu rock concert.' People in the cities don't see farmers clearly. The farmers are overlooked, and instead of being seen as recognizably real, the farmer is romanticized.

italian vinaigrette ¼ cup red wine vinegar 2 tablespoons minced fresh oregano (or 2 teaspoons dried) 1 clove garlic, minced 1 teaspoon mustard powder ¾ cup extra-virgin olive oil ½ teaspoon salt ¼ teaspoon black pepper This is a great marinade for chicken or shrimp, or it can be used instead of the lemon oil in our Green Cabbage Slaw. Mix together the vinegar, oregano, garlic, and mustard powder in a small bowl. Add the olive oil in a steady stream while whisking to emulsify. Adjust the seasoning with salt and pepper and whisk until fully incorporated. raspberry walnut vinaigrette ½ cup fresh raspberries, finely chopped or smashed ¼ cup apple cider vinegar 2 tablespoons finely chopped walnuts 1 teaspoon minced fresh cilantro (or ¼ teaspoon dried) ¾ cup extra-virgin olive oil Salt and black pepper This dressing is used in our Harvest Grilled Chicken Salad, but it’s also delicious on a summer salad of baby spinach, chopped berries (blueberries, blackberries, strawberries, and raspberries), and diced cucumbers, or mix it into any variation of a Protein Salad. You can also swap out the raspberries for a different berry in this recipe, or use crushed pomegranate seeds in the winter. Mix together the raspberries, vinegar, walnuts, and cilantro in a small bowl. Drizzle in the olive oil while whisking steadily to emulsify. Adjust to taste with salt and pepper and whisk until fully blended.

The days are long and quiet. They accumulate. There is no end to them. Picard walks the lanes around his fields. He broods. He writes—long, long books about great men and great deeds. Wine is made, and drunk. Winter comes, then spring, then harvest, then another deep cold winter. The cycle is endless. The huge clock ticks in the hall, eating time. His mind goes around in circles. What shall I do, now? Where do I go? Who am I?

The people I love the best jump into work head first without dallying in the shallows and swim off with sure strokes almost out of sight. They seem to become natives of that element, the black sleek heads of seals bouncing like half-submerged balls. I love people who harness themselves, an ox to a heavy cart, who pull like water buffalo, with massive patience, who strain in the mud and the muck to move things forward, who do what has to be done, again and again. I want to be with people who submerge in the task, who go into the fields to harvest and work in a row and pass the bags along, who are not parlor generals and field deserters but move in a common rhythm when the food must come in or the fire be put out. The work of the world is common as mud. Botched, it smears the hands, crumbles to dust. But the thing worth doing well done has a shape that satisfies, clean and evident. Greek amphoras for wine or oil, Hopi vases that held corn, are put in museums but you know they were made to be used. The pitcher cries for water to carry and a person for work that is real.

Under the name The Waterson Family, they made their recording debut for Topic, one of four upcoming acts on the showcase compilation Folk-Sound of Britain (1965). Dispensing with guitars and banjos, they hollered unadorned close harmonies into a stark, chapel-like hush. The consensus was that they ‘sounded traditional’, but in a way no other folk singers did at the time. It was the result of pure intuition: there was no calculation in their art. When Bert Lloyd once commented joyfully on their mixolydian harmonies, they had to resort to a dictionary. Later in 1965 the quartet gathered around the microphone set up in the Camden Town flat of Topic producer Bill Leader and exhaled the extraordinary sequence of songs known as Frost and Fire. In his capacity as an artistic director of Topic, Lloyd curated the album’s contents. Focusing on the theme of death, ritual sacrifice and resurrection, he subtitled it A Calendar of Ritual and Magical Songs. The fourteen tracks are divided by calendrical seasons, and the four Watersons begin and end the album as midwinter wassailers, a custom popularised in the late eighteenth and early nineteenth centuries as groups of singers – ‘waits’ – made the rounds of the towns and villages, proffering a decorated bowl of spiced ale or wine and asking – in the form of a song, or ‘wassail’ – for a charitable donation. Midwinter comes shortly before the time of the first ploughing in preparation for the sowing of that year’s new crop, and the waits’ money, or food and drink, can be considered a form of benign sacrifice against the success of the next growth and harvest. The wassail-bowl’s rounds were often associated with the singing of Christmas carols.

At this crossroads the Christian city came to control the wealth of a huge hinterland. To the east, the riches of Central Asia could be funneled through the Bosphorus into the godowns of the imperial city: barbarian gold, furs, and slaves from Russia; caviar from the Black Sea; wax and salt, spices, ivory, amber, and pearls from the far Orient. To the south, routes led overland to the cities of the Middle East: Damascus, Aleppo, and Baghdad; and to the west, the sea lanes through the Dardanelles opened up the whole of the Mediterranean: the routes to Egypt and the Nile delta, the rich islands of Sicily and Crete, the Italian peninsula, and everything that lay beyond to the Gates of Gibraltar. Nearer to hand lay the timber, limestone, and marble to build a mighty city and all the resources to sustain it. The strange currents of the Bosphorus brought a rich seasonal harvest of fish, while the fields of European Thrace and the fertile lowlands of the Anatolian plateau provided olive oil, corn, and wine in rich abundance.

I am The Black Book. Between my top and my bottom, my right and my left, I hold what I have seen, what I have done, and what I have thought. I am everything I have hated: labor without harvest; death without honor; life without land or law. I am a black woman holding a white child in her arms singing to her own baby lying unattended in the grass. I am all the ways I have failed: I am the black slave owner, the buyer of Golden Peacock Bleach Crème and Dr. Palmer’s Skin Whitener, the self- hating player of the dozens; I am my own nigger joke. I am all the ways I survived: I am tun-mush, hoecake cooked on a hoe; I am Fourteen black jockeys winning the Kentucky Derby. I am the creator of hundreds of patented inventions; I am Lafitte the pirate and Marie Laveau. I am Bessie Smith winning a roller-skating contest; I am quilts and ironwork, fine carpentry and lace. I am the wars I fought, the gold I mined, The horses I broke, the trails I blazed. I am all the things I have seen: The New York Caucasian newspaper, the scarred back of Gordon the slave, the Draft Riots, darky tunes, and mer- chants distorting my face to sell thread, soap, shoe polish coconut. And I am all the things I have ever loved: scuppernong wine, cool baptisms in silent water, dream books and number playing. I am the sound of my own voice singing “Sangaree.” I am ring-shouts, and blues, ragtime and gospels. I am mojo, voodoo, and gold earrings. I am not complete here; there is much more, but there is no more time and no more space . . . and I have journeys to take, ships to name, and crews.

It’s more than possible that the world’s first mixed drinks were created in order to mask the bad flavors of the base ingredient. Alcoholic potions of our dim and distant past were far inferior to the technologically clean products we enjoy today. Archeological evidence shows that the ancient Egyptians used dates and other fruits to flavor their beer, and that Wassail, a spiced drink originally made with a base of hard cider, dates back to pagan England—it was served to celebrate a bountiful apple harvest. We also know that the Romans drank wine mixed with honey and/or herbs and spices. The practice could have arisen from the inferior quality of the wine, but it probably also had roots in the medicinal, restorative, or digestive qualities attributed to the various ingredients.

Once the boat reaches its destination, Young-sook and the other women take a few moments to make offerings of rice and rice wine to the Dragon Sea God and pray for an abundant harvest, a safe return, and peace of mind.

Indeed.” Jowly, balding Janos Slynt looked rather like a frog, a smug frog who had gotten rather above himself. “We have sore need of you, my lord. Rebellion everywhere, this grim omen in the sky, rioting in the city streets …” “And whose fault is that, Lord Janos?” Cersei lashed out. “Your gold cloaks are charged with keeping order. As to you, Tyrion, you could better serve us on the field of battle.” He laughed. “No, I’m done with fields of battle, thank you. I sit a chair better than a horse, and I’d sooner hold a wine goblet than a battleaxe. All that about the thunder of the drums, sunlight flashing on armor, magnificent destriers snorting and prancing? Well, the drums gave me headaches, the sunlight flashing on my armor cooked me up like a harvest day goose, and those magnificent destriers shit everywhere. Not that I am complaining. Compared to the hospitality I enjoyed in the Vale of Arryn, drums, horseshit, and fly bites are my favorite things.

Earthwatch Institute offers an opportunity to join research scientists around the globe, assisting with field studies and research. Most programs involve wildlife—for example, you can help track bottlenose dolphins off the Mediterranean coast of Greece (8 days, $2,350), or work with Kenya’s Samburu people to preserve the endangered Grevy’s zebra (13 days, $2,950)—but some are cultural: A program in Bordeaux, France, for instance, has volunteers working in vineyards helping to test and improve wine-growing practices (5 days, $3,395); accommodations are in a chalet and meals are prepared by a French chef. Prices do not include airfare, but can be considered tax-deductible contributions. Earthwatch Institute–U.S., 114 Western Ave., Boston, MA 02134, 800-776-0188 or 978-461-0081, www.earthwatch.org. For many volunteers, their favorite program is Sierran Footsteps. Volunteers spend four days with the Me-Wuk Indians in central California’s Stanislaus National Forest harvesting reeds and then making baskets. They also learn Indian legends and cook traditional foods. The project is designed to help keep these Indian traditions alive. It might sound like summer camp, but this program, and all the others, has a serious side.

easy

She slit the envelope with the knife and pulled out the paper. She read it quickly, with trained eyes, and she dropped it into the garbage. The chardonnay was shitty gas station wine called Hodnapp’s Harvest. Though the labels on the backs of trendier and more whimsical wines might say something like PAIRS WELL WITH DELICATE GRILLED FISH AND SPRING RISOTTO—none of the labels ever mentioned complementing string cheese, she noted—this one featured a photo of what was apparently the Hodnapp family crest. She squinted to read the calligraphic inscription below the surname: THIS WINE PAIRS WELL WITH FRIENDSHIP. She poured a third of the bottle into a coffee mug and went by herself onto the balcony to mourn her future.

If we sow the seed, we must reap the harvest. Thus the law of hell’s house stands: first, the good wine, then afterwards, that which is worse (John 2:10).