Year Of The Ox Quotes

It was the size of an ox, of a bull elephant, of a lifetime. It stared at them, and it paused for a hundred years, which transpired in a dozen heartbeats.

True law, the code of justice, the essence of our sensations of right and wrong, is the conscience of society. It has taken thousands of years to develop, and it is the greatest, the most distinguishing quality which has developed with mankind ... If we can touch God at all, where do we touch him save in the conscience? And what is the conscience of any man save his little fragment of the conscience of all men in all time?

....Master Li turned bright red while he scorched the air with the Sixty Sequential Sacrileges with which he had won the all-China Freestyle Blasphemy Competition in Hangchow three years in a row.

O great and mighty Master Li, pray impart to me the Secret of Wisdom!" he bawled. "Take a large bowl," I said. "Fill it with equal measures of fact, fantasy, history, mythology, science, superstition, logic, and lunacy. Darken the mixture with bitter tears, brighten it with howls of laughter, toss in three thousand years of civilization, bellow kan pei — which means 'dry cup' — and drink to the dregs." Procopius stared at me. "And I will be wise?" he asked. "Better," I said. "You will be Chinese.

A fool will study for twenty or thirty years and learn how to do something, but a wise man will study for twenty or thirty minutes and become an expert. In this world, it isn't ability that counts, but authority.

It was an old hunter in camp and the hunter shared tobacco with him and told him of the buffalo and the stands he'd made against them, laid up in a sag on some rise with the dead animals scattered over the grounds and the herd beginning to mill and the riflebarrel so hot the wiping patches sizzled in the bore and the animals by the thousands and the tens of thousands and the hides pegged out over actual square miles of ground the teams of skinners spelling one another around the clock and the shooting and shooting weeks and months till the bore shot slick and the stock shot loose at the tang and their shoulders were yellow and blue to the elbow and the tandem wagons groaned away over the prairie twenty and twenty-two ox teams and the flint hides by the hundred ton and the meat rotting on the ground and the air whining with flies and the buzzards and ravens and the night a horror of snarling and feeding with the wolves half-crazed and wallowing in the carrion. I seen Studebaker wagons with six and eight ox teams headed out for the grounds not hauling a thing but lead. Just pure galena. Tons of it. On this ground alone between the Arkansas River and the Concho there were eight million carcasses for that's how many hides reached the railhead. Two years ago we pulled out from Griffin for a last hunt. We ransacked the country. Six weeks. Finally found a herd of eight animals and we killed them and come in. They're gone. Ever one of them that God ever made is gone as if they'd never been at all. The ragged sparks blew down the wind. The prairie about them lay silent. Beyond the fire it was cold and the night was clear and the stars were falling. The old hunter pulled his blanket about him. I wonder if there's other worlds like this, he said. Or if this is the only one.

The truth was that she was terrified of these people and terrified of being rejected, and had decided that she would do nothing but believe passionately in fate. All those years at school learning about algebra and ox-bow lakes and not one lesson in self-esteem!

Where no oxen are, the crib is clean: but much increase is by the strength of the ox.

Master Li turned bright red while he scorched the air with the Sixty Sequential Sacrileges with which he had won the all-China Freestyle Blasphemy Competition in Hangchow three years in a row.

Ox Cart Man In October of the year, he counts potatoes dug from the brown field, counting the seed, counting the cellar's portion out, and bags the rest on the cart's floor. He packs wool sheared in April, honey in combs, linen, leather tanned from deerhide, and vinegar in a barrel hoped by hand at the forge's fire. He walks by his ox's head, ten days to Portsmouth Market, and sells potatoes, and the bag that carried potatoes, flaxseed, birch brooms, maple sugar, goose feathers, yarn. When the cart is empty he sells the cart. When the cart is sold he sells the ox, harness and yoke, and walks home, his pockets heavy with the year's coin for salt and taxes, and at home by fire's light in November cold stitches new harness for next year's ox in the barn, and carves the yoke, and saws planks building the cart again.

One of the previous possessors of the stone was Chuang Tzu. He had a disciple who spent seven years studying universal energy and then demonstrated his wisdom by walking across the surface of a river and back again, and Chuang Tzu broke into tears. ‘Oh, my boy!’ he sobbed. ‘My poor, poor, boy! You spent seven years of your life learning to do that, and all the while old Meng has been running a ferry not two miles from here, and he only charges two copper coins.

Nebuchadnezzar II (King of Babylon 605–562 BC) experienced an episode of insanity which lasted for seven years. The king, who had overseen a magnificent building programme which included the famous Hanging Gardens of Babylon, found himself humbled by God for boasting about his achievements. His punishment took the form of believing he was an ox, a condition known as ‘boanthropy’, and he lived like a wild animal for seven years, before making a full recovery and being restored to power.

What we would think of as a beef animal had the double purpose of being a working or draught animal that could pull heavy loads. There is an old adage, "A year to grow, two years to plough and a year to fatten." The beef medieval people would have eaten would have been a maturer, denser meat than we are used to today. I have always longed to try it. The muscle acquired from a working ox would have broken down over the fattening year and provided wonderful fat covering and marbling. Given the amount of brewing that took place, the odds are that the animals would have been fed a little drained mash from time to time. Kobe beef, that excessively expensive Japanese beef, was originally obtained from ex-plough animals whose muscles were broken down by mash from sake production and by massage. I'd like to think our beef might have had a not dissimilar flavour.

There are no totally generous acts. All "acts" have an element of calculation. One black ox slaughtered on Christmas does not wipe out a year of careful manipulation of gifts given to serve your own ends. After all, to kill an animal and share the meat with people is really no more than Ju/'hoansi do for each other every day and with far less fan fare.

Chuang Tzu was invited to the court to serve as a minister, an invitation he declined with a typical story: An ox is selected for a festival and fattened up for several years, living the life of wealth and indulgence—until the day he is led away for sacrifice. At that reckoning what would he give to return to the simple life, where there was poverty but also freedom? In

Ginseng hunters refer to the plant as chang-diang shen, “the root of lightning,” because it is believed that it appears only on the spot where a small mountain spring has been dried up by a lightning bolt. After a life of three hundred years the green juice turns white and the plant acquires a soul. It is then able to take on human form, but it never becomes truly human because ginseng does not know the meaning of selfishness.

The Dhammapada, an ancient Buddhist text (which anticipated Freud by thousands of years), says: “What you are now is the result of what you were. What you will be tomorrow will be the result of what you are now. The consequences of an evil mind will follow you like the cart follows the ox that pulls it. The consequences of a purified mind will follow you like your own shadow. No one can do more for you than your own purified mind—no parent, no relative, no friend, no one. A well-disciplined mind brings happiness.

What the Romans could not understand was that this Jewish exceptionalism was not a matter of arrogance or pride. It was a direct commandment from a jealous God who tolerated no foreign presence in the land he had set aside for his chosen people. That is why, when the Jews first came to this land a thousand years earlier, God had decreed that they massacre every man, woman, and child they encountered, that they slaughter every ox, goat, and sheep they came across, that they burn every farm, every field, every crop, every living thing without exception so as to ensure that the land would belong solely to those who worshipped this one God and no other.

Two fears alternate in marriage, of loneliness and of bondage. The dread of loneliness being keener than the fear of bondage, we get married. For one person who fears being thus tied there are four who dread being set free. Yet the love of liberty is a noble passion and one to which most married people secretly aspire, -- in moments when they are not neurotically dependent -- but by then it is too late; the ox does not become a bull, not the hen a falcon. The fear of loneliness can be overcome, for it springs from weakness; human beings are intended to be free, and to be free is to be lonely, but the fear of bondage is the apprehension of a real danger, and so I find it all the more pathetic to watch young men and beautiful girls taking refuge in marriage from an imaginary danger, a sad loss to their friends ad a sore trial to each other. First love is the one most worth having, yet the best marriage is often the second, for we should marry only when the desire for freedom be spent; not till then does a man know whether he is the kind who can settle down. The most tragic breakings-up are of those couples who have married young and who have enjoyed seven years of happiness, after which the banked fires of passion and independence explode -- and without knowing why, for they still love each other, they set about accomplishing their common destruction.

To Begin With, the Sweet Grass 1. Will the hungry ox stand in the field and not eat of the sweet grass? Will the owl bite off its own wings? Will the lark forget to lift its body in the air or forget to sing? Will the rivers run upstream? Behold, I say—behold the reliability and the finery and the teachings of this gritty earth gift. 2. Eat bread and understand comfort. Drink water, and understand delight. Visit the garden where the scarlet trumpets are opening their bodies for the hummingbirds who are drinking the sweetness, who are thrillingly gluttonous. For one thing leads to another. Soon you will notice how stones shine underfoot. Eventually tides will be the only calendar you believe in. And someone's face, whom you love, will be as a star both intimate and ultimate, and you will be both heart-shaken and respectful. And you will hear the air itself, like a beloved, whisper: oh, let me, for a while longer, enter the two beautiful bodies of your lungs. 3. The witchery of living is my whole conversation with you, my darlings. All I can tell you is what I know. Look, and look again. This world is not just a little thrill for the eyes. It's more than bones. It's more than the delicate wrist with its personal pulse. It's more than the beating of the single heart. It's praising. It's giving until the giving feels like receiving. You have a life—just imagine that! You have this day, and maybe another, and maybe still another. 4. Someday I am going to ask my friend Paulus, the dancer, the potter, to make me a begging bowl which I believe my soul needs. And if I come to you, to the door of your comfortable house with unwashed clothes and unclean fingernails, will you put something into it? I would like to take this chance. I would like to give you this chance. 5. We do one thing or another; we stay the same, or we change. Congratulations, if you have changed. 6. Let me ask you this. Do you also think that beauty exists for some fabulous reason? And, if you have not been enchanted by this adventure— your life— what would do for you? 7. What I loved in the beginning, I think, was mostly myself. Never mind that I had to, since somebody had to. That was many years ago. Since then I have gone out from my confinements, though with difficulty. I mean the ones that thought to rule my heart. I cast them out, I put them on the mush pile. They will be nourishment somehow (everything is nourishment somehow or another). And I have become the child of the clouds, and of hope. I have become the friend of the enemy, whoever that is. I have become older and, cherishing what I have learned, I have become younger. And what do I risk to tell you this, which is all I know? Love yourself. Then forget it. Then, love the world.

Law is more than the words that put it on the books; law is more than any decisions that may be made from it; law is more than the particular code of it stated at any one time or in any one place or nation; more than any man, lawyer or judge, sheriff or jailer, who may represent it. True law, the code of justice, the essence of our sensations of right and wrong is the conscience of society. It has taken thousands of years to develop, and it is the greatest, the most distinguishing quality which has evolved with mankind. None of man's temples, none of his religions, none of his weapons, his tools, his arts his sciences, nothing else he has grown to, is so great a thing as his justice, his sense of justice.

O great and mighty Master Li, pray impart to me the Secret of Wisdom!’ he bawled. A silly smile was sliding down the side of his face like a dripping watercolor, and his eyeballs resembled a pair of pink pigeon eggs that were gently bouncing in saucers of yellow won-ton soup. To my great credit I never batted an eyelash. ‘Take a large bowl,’ I said. ‘Fill it with equal measures of fact, fantasy, history, mythology, science, superstition, logic, and lunacy. Darken the mixture with bitter tears, brighten it with howls of laughter, toss in three thousand years of civilization, bellow kan pei—which means “dry cup”—and drink to the dregs.’ Procopius stared at me. ‘And I will be wise?’ he asked. ‘Better,’ I said. ‘You will be Chinese.’” Li

It was an old hunter in camp and the hunter shared tobacco with him and told him of the buffalo and the stands he’d made against them, laid up in a sag on some rise with the dead animals scattered over the grounds and the herd beginning to mill and the riflebarrel so hot the wiping patches sizzled in the bore and the animals by the thousands and tens of thousands and the hides pegged out over actual square miles of ground and the teams of skinners spelling one another around the clock and the shooting and shooting weeks and months till the bore shot slick and the stock shot loose at the tang and their shoulders were yellow and blue to the elbow and the tandem wagons groaned away over the prairie twenty and twenty-two ox teams and the flint hides by the ton and hundred ton and the meat rotting on the ground and the air whining with flies and the buzzards and ravens and the night a horror of snarling and feeding with the wolves half crazed and wallowing in the carrion. I seen Studebaker wagons with six and eight ox teams headed out for the grounds not haulin a thing but lead. Just pure galena. Tons of it. On this ground alone between the Arkansas River and the Concho there was eight million carcasses for that’s how many hides reached the railhead. Two year ago we pulled out from Griffin for a last hunt. We ransacked the country. Six weeks. Finally found a herd of eight animals and we killed them and come in. They’re gone. Ever one of them that God ever made is gone as if they’d never been at all.

The year the Europeans seized Jomo Kenyatta (1952), Chepusepa and I were sharing our homestead with Arimo, a Teso, who was a headman of the local road crew. One day, Arimo's son found an ostrich's nest between Amudat and Katabok, while he was watching cattle. There were six eggs, and both of our cowherds took one. The brought the two eggs to our home and put them in the ashes near the fire. After two weeks, they hatched. I remember the baby ostriches walking about, eating millet and stones. Arimo took care of them, and they grew quite large. One night a leopard got the female, but the male continued to thrive, and Arimo harvested its feathers twice. Then, one day, when it was fully grown, our ostrich wandered into the town of Amudat. A European saw it and asked the people, "Where did this come from?" "Oh, it is the 'ox' of a man named Arimo, they told him. The European immediately summoned Arimo to Amudat. "Do you have license to keep an ostrich?" he demanded. "Of course not!" Arimo replied. "This ostrich doesn't belong to anyone else--it's mine. So why do I need a license?" But the European decreed,"From this day on, you must not keep this ostrich without a license. If you do, you will go to jail for stealing from the government!" That was only the beginning. The Europeans have been seizing our pet ostriches ever since. When other people heard about Arimo's trouble, they killed their ostriches so they could at least have the feathers. Another man was so angry, he killed his female ostrich and destroyed all her eggs.

I haven't been a kid for a very long time, Ox. That was taken away from me the first time he made me scream into the phone so my mom could hear it as he broke my fingers. I haven't been a kid since he ripped it from me and made me into something else. I know what this is. I know what I'm doing. Yes, I'm seventeen years old, but I knew the day I met you that I would do anything for you. I would do anything to make you happy because no one had ever smelled like you did. It was candy canes and pinecones. It was epic and awesome. And it was home. You smelled like my home, Ox. I'd forgotten what that was like, okay? I'd forgotten that because he took it away from me and I couldn't find it again until I found you. So don't you sit there and say I'm only seventeen. My father gave Mom his wolf when he was seventeen. It's not just a matter of age, Ox. It's when you know.

One pioneer remembered seeing “an open bleak prairie, the cold wind howling overhead…a new-made grave, a woman and three children sitting near by, a girl of 14 summers walking round and round in a circle, wringing her hands and calling upon her dead parent.” Janette Riker was only a young girl when she headed for Oregon with her father and two brothers in 1849. Late in September they camped in a valley in Montana, and the men went out to hunt. They never returned. While she waited, Janette built a small shelter, moved the wagon stove in with all the provisions and blankets, and hunkered down. She killed the fattest ox from her family’s herd, salted down the meat, and lived alone through the winter, amid howling wolves and mountain lions. She was discovered in April by Indians who were so impressed by her story that they took her to a fort in Washington. She never found out what happened to her family.

For the gods keep hidden from men the means of life. Else you would easily do work enough in a day to supply you for a full year even without working; soon would you put away your rudder over the smoke, and the fields worked by ox and sturdy mule would run to waste. But Zeus in the anger of his heart hid it, because Prometheus the crafty deceived him; therefore he planned sorrow and mischief against men. He hid fire; but that the noble son of Iapetus stole again for men from Zeus the counsellor in a hollow fennel-stalk, so that Zeus who delights in thunder did not see it. But afterwards Zeus who gathers the clouds said to him in anger: `Son of Iapetus, surpassing all in cunning, you are glad that you have outwitted me and stolen fire -- a great plague to you yourself and to men that shall be. But I will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction.

Alas, great is my sorrow. Your name is Ah Chen, and when you were born I was not truly pleased. I am a farmer, and a farmer needs strong sons to help with his work, but before a year had passed you had stolen my heart. You grew more teeth, and you grew daily in wisdom, and you said 'Mommy' and 'Daddy' and your pronunciation was perfect. When you were three you would knock at the door and then you would run back and ask, 'Who is it?' When you were four your uncle came to visit and you played the host. Lifting your cup, you said, 'Ching!' and we roared with laughter and you blushed and covered your face with your hands, but I know that you thought yourself very clever. Now they tell me that I must try to forget you, but it is hard to forget you. "You carried a toy basket. You sat at a low stool to eat porridge. You repeated the Great Learning and bowed to Buddha. You played at guessing games, and romped around the house. You were very brave, and when you fell and cut your knee you did not cry because you did not think it was right. When you picked up fruit or rice, you always looked at people's faces to see if it was all right before putting it in your mouth, and you were careful not to tear your clothes. "Ah Chen, do you remember how worried we were when the flood broke our dikes and the sickness killed our pigs? Then the Duke of Ch'in raised our taxes and I was sent to plead with him, and I made him believe that we could not pay out taxes. Peasants who cannot pay taxes are useless to dukes, so he sent his soldiers to destroy our village, and thus it was the foolishness of your father that led to your death. Now you have gone to Hell to be judged, and I know that you must be very frightened, but you must try not to cry or make loud noises because it is not like being at home with your own people. "Ah Chen, do you remember Auntie Yang, the midwife? She was also killed, and she was very fond of you. She had no little girls of her own, so it is alright for you to try and find her, and to offer her your hand and ask her to take care of you. When you come before the Yama Kings, you should clasp your hands together and plead to them: 'I am young and I am innocent. I was born in a poor family, and I was content with scanty meals. I was never wilfully careless of my shoes and my clothing, and I never wasted a grain of rice. If evil spirits bully me, may thou protect me.' You should put it just that way, and I am sure that the Yama Kings will protect you. "Ah Chen, I have soup for you and I will burn paper money for you to use, and the priest is writing down this prayer that I will send to you. If you hear my prayer, will you come to see me in your dreams? If fate so wills that you must yet lead an earthly life, I pray that you will come again to your mother's womb. Meanwhile I will cry, 'Ah Chen, your father is here!' I can but weep for you, and call your name.

HOW ATTRACTION HAPPENS Moses is talking to someone drunk with worshiping the golden calf. "What happened to your doubt? You used to be so skeptical of me. The Red Sea parted. Food came every day in the wilderness for forty years. A fountain sprang out of a rock. You saw these things and still reject the idea of prophethood. Then the magician Samiri does a trick to make the metal cow low, and immediately you kneel! What did that hollow statue say? Have you heard a dullness like your own?" This is how attraction happens: people with nothing they value delight in worthlessness. Someone who thinks there's no meaning or purpose feels drawn to images of futility. Each moves to be with its own. The ox does not turn toward a lion. Wolves have no interest in Joseph, unless to devour him. But if a wolf is cured of wolfishness, it will sleep close by Joseph, like a dog in the presence of meditators. Soul companionship gives safety and light to a cave full of friends.

The Germans, in the age of Tacitus, were unacquainted with the use of letters;716 and the use of letters is the principal circumstance that distinguishes a civilized people from a herd of savages incapable of knowledge or reflection. Without that artificial help, the human memory soon dissipates or corrupts the ideas intrusted to her charge; and the nobler faculties of the mind, no longer supplied with models or with materials, gradually forget their powers; the judgment becomes feeble and lethargic, the imagination languid or irregular. Fully to apprehend this important truth, let us attempt, in an improved society, to calculate the immense distance between the man of learning and the illiterate peasant. The former, by reading and reflection, multiplies his own experience, and lives in distant ages and remote countries; whilst the latter, rooted to a single spot, and confined to a few years of existence, surpasses but very little his fellow-laborer, the ox, in the exercise of his mental faculties. The same, and even a greater, difference will be found between nations than between individuals; and we may safely pronounce, that without some species of writing, no people has ever preserved the faithful annals of their history, ever made any considerable progress in the abstract sciences, or ever possessed, in any tolerable degree of perfection, the useful and agreeable arts of life. Of

And then, of course, Carter and Kelly appeared, on their run. They stopped and stared at us. We stared back. I felt guilty. Because their underage brother was shirtless and it probably smelled like a whorehouse where we stood. Kelly said, “This is awkward.” I said, “Nothing happened!” … Joe said, “I’m going to kill him a bear.” There was more staring. Kelly said, “I’m so uncomfortable right now.” I said, “Put your clothes back on.” … Joe said, “Or maybe a deer.” All the staring. Kelly said, “I hope you both know you’re ruined life for me.” I said, “Your shirt, Joe. Put on your shirt.” And then, just because hew was a dick, Carter said, “It’s a good think I popped Ox’s gay kissing cherry like years ago. You’re welcome.” Joe roarded and Carter laughed and took off, Joe’s shirt falling to the ground and his shorts tearing as he shifted into his wolf. They too=k off through the trees, Joe snarling and howling in anger. Kelly and I stood on the road. “So,” I said. “Yeah,” Kelly said. “Is he really going to kill a bear.” Kelly snorted, “Probably. Now that you’ve made out with Carter.” “I didn’t make out with Carter!: “But you kissed him?” “He kissed me.” “I really don't see the difference.” “He;’s straight.” Kelly arched an eyebrow at me. “I don't know if werewolves identify as anything but fluid.” “But ...he said… he told me--” Kelly rolled his eyes. I don't know anything about werewolves.

Prince Wen-hui’s cook, Ting, was cutting up an ox. Every touch of his hand, every ripple of his shoulders, every step of his feet, every thrust of his knees, every cut of his knife, was in perfect harmony, like the dance of the Mulberry Grove, like the chords of the Lynx Head music. Well done! said the prince. How did you gain such skill? Putting down his knife, Ting said, I follow the Tao, Your Highness, which goes beyond all skills. When I first began cutting up oxen, all I could see was the ox. After three years, I had learned to look beyond the ox. Nowadays I see with my whole being, not with my eyes. I sense the natural lines, and my knife slides through by itself, never touching a joint, much less a bone. A good cook changes knives once a year: he cuts. An ordinary cook changes knives once a month: he hacks. This knife of mine has lasted for nineteen years; it has cut up thousands of oxen, but its blade is as sharp as if it were new. Between the joints there are spaces, and the blade has no thickness. Having no thickness, it slips right through; there’s more than enough room for it. And when I come to a difficult part, I slow down, I focus my attention, I barely move, the knife finds its way, until suddenly the flesh falls apart on its own. I stand there and let the joy of the work fill me. Then I wipe the blade clean and put it away. Bravo! cried the prince. From the words of this cook, I have learned how to live my life.

Prince Wen Hui’s cook Was cutting up an ox. Out went a hand, Down went a shoulder, He planted a foot, He pressed with a knee, The ox fell apart With a whisper, The bright cleaver murmured Like a gentle wind. Rhythm! Timing! Like a sacred dance, Like “The Mulberry Grove,” Like ancient harmonies! “Good work!” the Prince exclaimed, “Your method is faultless!” “Method?” said the cook Laying aside his cleaver, “What I follow is Tao Beyond all methods!” “When I first began To cut up an oxen I would see before me The whole ox All in one mass. “After three years I no longer saw this mass. I saw the distinctions. “But now, I see nothing With the eye. My whole being Apprehends. My senses are idle. The spirit Free to work without plan Follows its own instinct Guided by natural line, By the secret opening, the hidden space, My cleaver finds its own way. I cut through no joint, chop no bone. A good cook needs a new chopper Once a year–he cuts. A poor cook needs a new one Every month–he hacks! “I have used this same cleaver Nineteen years. It has cut up A thousand oxen. Its edge is as keen As if newly sharpened. “There are spaces in the joints; The blade is thin and keen: When this thinness Finds that space There is all the room you need! It goes like a breeze! Hence I have this cleaver nineteen years As if newly sharpened! “True, there are sometimes Tough joints. I feel them coming, I slow down, I watch closely, Hold back, barely move the blade, And whump! the part falls away Landing like a clod of earth. “Then I withdraw the blade, I stand still And let the joy of the work Sink in. I clean the blade And put it away.” Prince Wan Hui said, “This is it! My cook has shown me How I ought to live My own life!” Chuang Tzu, The Way of Chuang Tzu, translated by Thomas Merton

To my amusement, a traffic sign prohibited ox carts from passing by revolutionary sites, out of fear that the oxen would defecate close to these venerated monuments. These strong, resilient, and patient animals weren’t merely shuffling goods along roads, but because of the limited mechanization and shortage of fuel they also plowed rice paddy fields. I got the impression that, unlike in China and Vietnam where every year is the year of a different animal, in North Korea every year was the Year of the Oxen.

A year later I was at a desolate little mud road ranch on the Deadwood trail. It was kept by a very capable and very forceful woman, with sound ideas of justice and abundantly well able to hold her own. Her husband was a worthless devil, who finally got drunk on some whisky he obtained from an outfit of Missouri bull-whackers—that is, freighters, driving ox wagons. Under the stimulus of the whisky he picked a quarrel with his wife and attempted to beat her. She knocked him down with a stove-lid lifter, and the admiring bull-whackers bore him off, leaving the lady in full possession of the ranch.

Fortunately, even sacred holidays commingled with politics that year. Having lost a wager that Stephen A. Douglas would be elected president, a Democrat from nearby Williamsville announced he would pay off his debt by roasting a Thanksgiving ox and issuing “a general invitation to all comers to…digest it.

RESISTANCE IS MOST POWERFUL AT THE FINISH LINE Odysseus almost got home years before his actual homecoming. Ithaca was in sight, close enough that the sailors could see the smoke of their families' fires on shore. Odysseus was so certain he was safe, he actually lay down for a snooze. It was then that his men, believing there was gold in an ox-hide sack among their commander's possessions, snatched this prize and cut it open. The bag contained the adverse Winds, which King Aeolus had bottled up for Odysseus when the wanderer had touched earlier at his blessed isle. The winds burst forth now in one mad blow, driving Odysseus' ships back across every league of ocean they had with such difficulty traversed, making him endure further trials and sufferings before, at last and alone, he reached home for good. The danger is greatest when the finish line is in sight. At this point, Resistance knows we're about to beat it. It hits the panic button. It marshals one last assault and slams us with everything it's got. The professional must be alert for this counterattack. Be wary at the end. Don't open that bag of wind.

Like some folks,” his father said when Phineas had been railing about them at home, “never tryin’ to pull through any bad goin’ unless made to. That’s what I always want you children to remember. Pull yourselves on through. No matter what you get stuck in . . . mud, swamps, gumbo, snow, jobs, difficulties, disappointments, hurts . . . any hard place or thing in life . . . don’t stop like an ox and wait for the black-snake to crack. Do your own thinkin’ . . . your own decidin’ . . . then put your neck to the yoke and do your own pullin’. Nobody in this world is ever goin’ to help get your load out but yourself. If you forget everything else I ever said to you: pull on through.

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

For I will memorize you. Like slaughtered ox meat I will see every piece of you hooked and splayed on the back of my lids.

For the Jews, however, this sense of exceptionalism was not a matter of arrogance or pride. It was a direct commandment from a jealous God who tolerated no foreign presence in the land he had set aside for his chosen people. That is why, when the Jews first came to this land a thousand years earlier, God had decreed that they massacre every man, woman, and child they encountered, that they slaughter every ox, goat, and sheep they came across, that they burn every farm, every field, every crop, every living thing without exception so as to ensure that the land would belong solely to those who worshipped this one God and no other.

Now you shall sow your land for six years and gather in its produce, but on the seventh year you shall let it arest and lie fallow, so that the needy of your people may eat; and whatever they leave the beast of the field may eat. Thus you shall do with your vineyard and your olive grove. Six days you are to do your work, but on the seventh day you shall arest so that your ox and your donkey may brest, and the son of your maidservant, as well as your sojourner, may refresh themselves. Now concerning everything which I have said to you, beware; and do not mention the name of other gods, nor let them be heard from your mouth.

Prince Wei of the Ch’u State, hearing of Chuang Tzŭ’s good report, sent messengers to him, bearing costly gifts, and inviting him to become Prime Minister. At this Chuang Tzŭ smiled and said to the messengers, “You offer me great wealth and a proud position indeed; but have you never seen a sacrificial ox?When after being fattened up for several years, it is decked with embroidered trappings and led to the altar, would it not willingly then change places with some uncared-for pigling? …… Begone! Defile me not! I would rather disport myself to my own enjoyment in the mire than be slave to the ruler of a State. I will never take office. Thus I shall remain free to follow my own inclinations.

Musk oxen meander down the frozen river valley, pawing at the snow to uncover last summer's plants. It's been a long winter, and their stomachs grumble. The grizzly bear is hungry, too. He's just emerged from his den, and he'll risk injury for a chance at fresh meat. The bear lollops toward the herd. The musk oxen run for it, but the drifts are deep and they sink into the snow. If they can't flee, they have to fight. The adults wheel, forming a ring around last year's young. The bear halts before the wall of horns, looking for an opening. Then one musk ox, a bull weighing almost as much as the bear, breaks formation to charge. The grizzly bolts: he'll search elsewhere for a meal. Danger passed, the musk oxen regain their calm. The young oxen, and the calves about to be born, are safe. The long night is nearly over. Light - and life - will soon return to the Arctic.

I must start with the Bible, in which it is clearly stated that if an Ox kills a woman or a man, it should be stoned to death. Saint Bernard excommunicated a swarm of Bees, whose buzzing prevented him from working. Bees also had to answer for the death of a Man from the city of Worms in the year 846. The local parliament condemned them to death by suffocation. In 1394 in France some Pigs killed and ate a child. The Sow was sentenced to hang, but her six children were spared, taking their young age into consideration.

Domesday was a good word for it. Twenty years after the Battle of Hastings, William sent out his officers to take stock of his kingdom. The monks of Peterborough were still recording the events of history in the Anglo-Saxon Chronicle and they noted, disapprovingly, that not one piece of land escaped the survey, ‘not even an ox or a cow or a pig’. William claimed all.

The German historian Bernard Laum long ago pointed out that in Homer, when people measure the value of a ship or suit of armor, they always measure it in oxen—even though when they actually exchange things, they never pay for anything in oxen. It is hard to escape the conclusion that this was because an ox was what one offered the gods in sacrifice. Hence oxen represented absolute value. From Sumer to Classical Greece, silver and gold were dedicated as offerings in temples. Everywhere, money seems to have emerged from the thing most appropriate for giving to the gods.