Wednesday, 18 October 2017

A Century in Advertising - Part 5

A Century in Advertising - Part 5

My look at some of the advertisements and products of yesteryear. Some weird and whacky, some surprisingly still around today. Here are their stories.



















1913- Wrigley's Gum

The William Wrigley Jr. Company, known as the Wrigley Company, is an American chewing gum company founded on April 1, 1891, by William Wrigley Jr..It is currently the largest manufacturer and marketer of chewing gum in the world.

In 1892, Wrigley Jr. began packaging chewing gum with each can of baking powder. The chewing gum eventually became more popular than the baking powder and Wrigley's reoriented the company to produce the gum.

The company currently sells its products in more than 180 countries and districts, maintains operations in over 50 countries, and has 21 production facilities in 14 countries including the United States, Mexico, Spain, the United Kingdom, France, the Czech Republic, Poland, Russia, China, India, Japan, Kenya, Taiwan, and Australia.
















1914 - Ambulance

Only a month before the First World War began, British Red Cross volunteers were in full training mode. Their first aid skills were improving by the day. They were learning all kinds of practical tasks that would come in handy, from fire safety at field hospitals to cooking for invalids. Whole communities joined in to help, both volunteering and fundraising – and even animals were made to do their bit.

Simmons and Co of 1, 3, 5, & 7 Tanner Street, London S.E.1 produced mostly prams, but also turned their hand to a hand-drawn ambulance for the Great War.


















1915 - Travel Advert

This poster showing children at play in a spring landscape. This was a British propaganda advertisement showing how the war was beginning to impact on ordinary people's lives.

Before World War One people who could afford it enjoyed holidays, but during the war with every effort needed to win the war it became unpatriotic to take long holidays, though people still took day trips to the seaside or into the country if possible.

This poster from 1915 encouraged families to visit the countryside with the message: 'Why bother about the Germans invading the country? Invade it yourself by underground and motor-bus.'

Tuesday, 17 October 2017

Abortion Law in Jersey: A Brief Historical Sketch

UK Statistics











Last night, BBC2 had a documentary debate on abortion, "Abortion the Trial" which still remains a controversial subject. I thought it might be helpful to piece together the changes in Jersey law regarding abortion, and set them out below.

I have no idea what happened before the abortion law was introduced in Jersey, but I suspect abortions took place off Island. The 1993 debate mentions that the law "clarify and amend the existing customary law on abortion" which suggests some kind of law was in place. A newpaper report of 1995 (The Independent) reports a Guernsey resident saying: "I had to go to Brighton for the abortion. There were three other girls from Jersey and Guernsey there at the same time.

Abortion Law in Jersey: A Brief Historical Sketch

In 1993, the President of the Public Health Committee said that:

“Members will recall that the Public Health Committee, in its Five Year Policy Report which was approved by this House on 25th August last year, stated that it intended to present to the States a discussion paper to open up public debate on the implications of introducing an abortion law in Jersey, having regard to the fact that over 300 Jersey residents obtained abortions in England each year.”

A report was presented later that year, and the first steps towards change in abortion law came in 1994, where the States voted by 36 to 14 for an Abortion Law Reform proposition. The Minutes say that:

THE STATES, adopting the proposition, as amended -

(1) agreed, in principle, to enact a Law on Abortion which would - (a) clarify and amend the existing customary law on abortion to permit the termination of pregnancy within statutorily defined circumstances by registered medical practitioners;

(b) legalise the termination of pregnancy without limit of time when two approved registered medical practitioners are of the opinion, formed in good faith, that the termination is immediately necessary to save the life, or to prevent grave permanent injury to the physical or mental health, of the pregnant woman;

(c) legalise the termination of pregnancy before the end of the 24th week of gestation when in the opinion of two approved registered medical practitioners there exists, at the time of diagnosis, a substantial risk that the foetus will suffer from a grave abnormality;

(d) legalise the termination of pregnancy before the end of the 10th week of gestation when, in the sole opinion of the pregnant woman, her condition causes her distress and she is ordinarily resident in the Island or has been continuously resident in the Island for a minimum period of three calendar months immediately preceding the date of termination of the pregnancy;

(e) make statutory provision for any person to refuse to participate in treatment authorised by either or both of sub-paragraphs (c) and (d) if that person has a conscientious objection thereto;

(f) make statutory provision for subordinate legislation to be enacted to provide for -

(i) control to be exercised over registered medical practitioners approved for the purpose of offering treatment for the termination of pregnancy;
(ii) the licensing of counsellors;
(iii) the licensing of premises wh ere treatment for the termination of pregnancy may be carried out;
(iv) control of any charges which may be authorised at or by public or licensed private establishments or approved registered medical practitioners for the provision of treatment for the termination of pregnancy;
(v) the formal notification of all pregnancy terminations without identification of the woman;

However, nothing seems to have happened until 1997, when the law was revised with the Termination of Pregnancy (Jersey) Law 1997:

This gave firm grounds for termination of a pregnancy:

1. Article 2(1) – being that the termination is immediately necessary to save the life of the women.

2. Article 2(2)(a) – being that the termination is necessary to save the life of the women or to prevent grave permanent injury to her physical or mental health.

3. Article 2(2)(c) – being that the woman’s condition causes her distress, that the woman fulfils the residency requirements in the 1997 Law, that the pregnancy has not exceeded its12th week and that the requirements for consultation in the 1997 Law have been complied with.

In that same year, Deputy Alastair John Layzell of St. Brelade asked the Connétable of St. Saviour, Jack Roche, President of the Health and Social Services Committee, citing an article in the Jersey Law Review, whether “there is effectively abortion on demand in Jersey?”

This elicited the following points in reply:

“Terminating a pregnancy is a medical procedure, and as such is subject to the same checks and controls as any other medical procedure.A doctor will only carry out a termination if, after full discussion and appropriate counselling, he considers it is in the best interests of his patient. The Law does not override the professional and ethical duties of the medical practitioner. No doctor is obliged by the Law or by my Committee to carry out a termination of pregnancy.”

“In 1995, 67 terminations of pregnancy were carried out in the General Hospital and in 1996, 90 terminations were carried out in the General Hospital.”

“If I may, sir, I would refer members to the opinion of the then Attorney General which I quoted at that time. In simple terms, an abortion was permissible if carried out in good faith to save the life of the mother or when the continuance of the pregnancy would make the woman a physical or mental wreck. I am advised the terminations that took place in 1995 and 1996 were carried out on those grounds.”

In June 2003 the Island's Ethics Committee considered a paper presented by consultant obstetrician and gynaecologist Neil MacLachlan on the subject and agreed that the law as currently drawn was "ethically unacceptable".

In 2004, in answer to a question by Deputy David Crespel, the following information was given.

"Young women under the age of 16 are given termination related advice and treatment in accordance with the Termination of Pregnancy (Jersey) Law 1997."

"There are no age restrictions, if the girl is competent and able to understand the implications of the procedure – in other words, is ‘Gillick-competent’, as outlined above. No termination has been carried out in Jersey on young women under the age of 14 years since 1997 when the Termination of Pregnancy (Jersey) Law 1997 came into force."

"(c) Article 3 of the Termination of Pregnancy (Jersey) Law 1997 states that the medical practitioner must provide written information about the counselling services available. (This is not a pre-requisite in the UK.) All women attending for termination are offered the opportunity to see a counsellor at the outpatients clinic, and are offered counselling after the (termination) surgery if they so wish. For young women under the age of 16 counselling is mandatory."

"In Jersey terminations are only available, under normal conditions, until the 12th week of pregnancy."

"In extreme cases, when continuing with the pregnancy puts the mother’s life in danger or there’s serious foetal abnormality, islanders can have the procedure up until 24 weeks."

A revision to the law in 2005 brought by Minister of Health Stuart Syvret addressed some of these deficiencies. It noted that:

“The Committee deems it reasonable for a pregnant woman and her family to wish to avoid having a child with a serious handicap. In most other jurisdictions in the developed world, the termination of pregnancy for a serious handicap is lawful. In these other jurisdictions it is the pregnant woman with her family who – with guidance and counselling – has the right to choose whether to terminate the pregnancy or not. To use the legal test of ‘an exceedingly poor quality of life’ is deemed by the Committee to be impracticable and unworkable when one has to draw the line as to what is reasonable, what is ethical, and what is lawful. “

“However, it is important to state that in articulating these matters it does not follow that people with such disabilities should not be respected nor does it follow that people with these disabilities lead lives of diminished value or worth. Some women will be content to continue with their pregnancy notwithstanding an adverse diagnosis. That is their choice. It is contended here that it is that choice – the pregnant woman’s choice – which should determine what must happen if her foetus is diagnosed as having a serious handicap.”

The position at that point was to shunt part of the problem across to the UK and Senator Syvret's amendment changed that.

“Put plainly, women who are at high risk of or are diagnosed as carrying a foetus with a serious handicap have their pregnancies terminated in other jurisdictions if they are more than 12 weeks into their pregnancy. Those who have the personal means to pay privately can, and do, travel abroad."

"Faced with the prospect of a two-tier service – in other words, a service for those who can afford to pay for their own travel and treatment, and no service for those who cannot afford to pay – the Department of Health and Social Services makes funds available to those who lack their own means to be able to travel elsewhere. This simply cannot be the right way of managing the termination of pregnancy for the women of Jersey.”

Monday, 16 October 2017

Jersey Rally: Some Comments




Isn't this wonderful. The brochure for the rally manages to put a photo of Trethevy Quoit, a megalithic tomb that lies between St Cleer and Darite in Cornwall. I think it quite appalling that a guide to the rally should be so sloppy as to put a picture of a Cornish dolmen rather than a Jersey one.

Clearly Len Norman, Constable of St Clement, in whose Parish Mont Ube lies, did not actually get to read the final brochure before giving a glowing endorsement to the rally.

Meanwhile, the whole road network if it passes your house (or estate) means you cannot leave and go anywhere on the main road for 5 1/2 hours while it is on. Unless you have some country footpaths or alternative roads. This year anyone in the Maufant area may well have been caught.

If your business is based along the route, as a friend of mines is, you look to loose a whole day's earnings as a result, with no compensation from the Rally organisers.

A few of my correspondence have made these comments.

From St Ouen on these kinds of events:

"Our lane has been closed 3 times this year already. The smallholdings and stables here have fields and buildings dotted both sides of the roads . I've had numerous grumbles from them about unsettled animals from the noise. Some of the organisers also have a habit of assuming they can use private property for their purpose when the road is closed, which hasn't endeared them any."

In Grouville:

"When I lived in Grouville I couldn’t get home. I left work early but the road was already closed almost half an hour before the stated time"

And another correspondent:

"Few years back I couldn't get home until 11pm and when I arrived around 5.40pm from work I was told I cannot access my house. The man who was send to obtain signatures from residents said that the race will happen during the day and that there will not be any disruption before and after working hours. I felt like right fool being told on a day of the race that this is incorrect and it has been agreed with all residents. Yes, I gave them my signature on a basis of the lie."

One reply was that: "It's once a year, for a few hours"

But that's precisely what it is not. I would not consider being incarcerated in one's home or locked out for 5 to 5 1/2 hours just "a few hours" without giving serious damage to the English language, and the definition of "few".

I'm sure that most people would be ok with a few hours, but you are talking a whole morning, an afternoon from 12 to 5.30 pm, or an evening from 6 pm to 10.30 pm.












Meanwhile there has been only two crashes, which is a relief. Alastair Flack and Mick Starkey barrel-rolled twice when their V8 Triumph TR7 hit a bank at Rue de Pignon on Friday. Race organisers believe the car slid on chestnuts, and oil left from a previous crash at the same spot. Details of the first crash are, as yet, unknown.

The safety record is pretty good, but roads this time of year will be slippy from chestnuts and falling leaves. Fortunately the weather was dry.

Incidentally, here is what the real Mont Ube looks like:












Sunday, 15 October 2017

What is the Origin of Processions?














From "The Pilot", 1969, comes this, an interesting historical ramble.

Some Church Customs Explained
By S.G. Thicknesse

What is the Origin of Processions?
The fine Puritan, Baxter, both scorned processions and in a sense revealed their origin. During the Commonwealth he criticized the old `processions and perambulations,' and attacked the `profane, ungodly, presumptuous multitude' which loved them and went on them whenever it could.

Processions were formed, that is to say, as soon as primitive man had reached sufficient agreement with his neighbours to be prepared to go dancing out with them. The earliest communities of which there is any record danced home behind bridegroom and bride; they also danced behind a bier, battling with the evil spirits for the retention of the living, and for an easier passage for the dead.

In such formal civilizations as those of ancient Egypt, Greece, and Rome, the pace of the processions may have decreased, but the magnificence and number of occasions had increased. Besides private observances, most great public occasions for rejoicing and lamentation were marked by processions.













Egyptians went out to greet the god Osiris or to enthrone or entomb the pharaoh; Greeks and Romans celebrated with processions the feasts of Diana and Ceres, the opening of the circus games, or a general's triumph. These peoples, too, followed some of the ways of their forefathers, and went out to sprinkle the fields with holy water for fertility, or encircled a town to fasten it against demons.










Hittites and Hebrews also knew ritual processions of this sort for calling down blessings and vanquishing enemies. It is possible that when the Israelites encircled the walls of Jericho they were conforming with ancient folk-magic as well as with the revelation of Joshua. When for century after century they celebrated the feast of Tabernacles with processions of palm-bearers round the altar, to mark Israel's deliverance and the yearly harvest, the Jews were combining in an act of religious thanksgiving both a national episode and an ancient nature feast.










It is not surprising that Christians, too, should have transformed into occasions of their own many of the ancient feasts. nor that they should have introduced into the liturgy the formal dignity of the procession. At least by the fourth century there seem to have been processions at Christian funerals; there were also the beginnings of litanies, special prayers of supplication, which tended to be used in procession on anciently venerated days. 














One such occasion was the feast of St. Mark, which fell near a primeval spring festival, and this was observed through- out the middle ages as a great day of procession. Other such days were kept at the time of the ancient harvest prayers, whose hallowed rites the Church transformed into Rogation processions, now again quite widely observed in England. With the procession of candles at the feast of the Purification, the great procession of palms of Palm Sunday, and the procession of Corpus Christi, these were the grand ceremonial occasions for processions in the mediaeval Church.

But the whole of the liturgy and the calendar of the Church became interwoven with minor processions. So in fact did courtly, social, and political life, as to some extent they are still. The Lord Mayor's show is the one survivor of many old Guild processions of the middle ages.

Thus the Church transformed the instinctive urge for ritual dancing into acts of worship. It did the same for many people's desire to go farther afield together: mediaeval pilgrimage (as also modern pilgrimage) is extended procession. All over England the shrines were visited: Chaucer's pilgrims rode to Canterbury, young Henry Tudor went barefoot to Walsingham. For those who must go still farther there was Jerusalem.

For the English pilgrim who could not hope to don the `sign of the crossed palms' to show that he was Jerusalem-bound, nor the `keys of St. Peter' for Rome, there was the Englishman's dear shrine of St. James of Compostella (Santiago), on the north-west coast of Spain.

It was the `cockle shell', the sign of St. James, that Sir Walter Raleigh remembered when he wrote in the Tower:

Give me my scallopshell of quiet,
My staff of faith to walk upon,
My scrip of joy, immortal diet,
My bottle of salvation,
My gown of glory, hope's true gage;
And thus I'll take my pilgrimage.

Saturday, 14 October 2017

Misericordia
















Misericordia

When we met, there was damp light rain,
And now lost in the mist, in the pain,
That damp light rain foreshadows tears,
In the darkness of ending, my fears;
The coming of shadows in the light:
Dusk shatters illusions, brings blight,
And severed dreams, lost souls:
No written word, no sacred scrolls,
Give words enough to comfort me,
Either for the now, or for eternity;
Grief is another country, far away,
Under the cold stars, close of day;
This twilight existence, remember how
We had so much joy. The past is now.
Memories, so many, of the first meeting
At St Ouen, hesitant, afraid of greeting;
And later, as we came to know more,
The opening of the lover’s door;
Wicked wit, sharp mind, fun, fun, fun,
Drowsy afternoons resting in the sun;
To boldly go where no one has gone:
All things pass away, depend on
Change and decay, but even later,
As you sickened, loved you greater,
Bore hurt to see your pain, so tired:
Love sees past infirmity the desired;
But I grieved to see you so struggle,
Life a balancing act, an act to juggle,
Between the possible and the ideal;
Dreams taken, death comes to steal,
And the moment is snatched away,
In an instant; the sunset touch, dismay
And shock, and then flow fast tears,
For all those lost and vanished years;
Only memory remains, joyful, bright,
In which I can see you again in sight;
Time will steal that, as is its way:
So I light a candle, come to pray,
Empty ancient chapel in the dark,
On Pelnish lore, I now embark;
Embraced by night, flickering flame,
And peace at last, the Spirit came;
Now remains the cold, cold tomb,
Hope of rebirth as from the womb;
Ahead the wave of the future breaks
On strange shores, perhaps awakes;
But for now, sorrow is the mindful way:
Before the candle’s flame, I stay;
Remember you as once so near
Remember you, once more, my dear
And nothing is ever the same again:
I weep, I mourn, I cry. Amen.


Friday, 13 October 2017

Jersey Our Island: Methodists, Mermaids and Music – Part 2
















Published in 1950, this is an interesting snapshot of the Island and its customs as it was in the immediate post-war period, and not without humour. Most guide books of the time give the tourist information, or give the impressions of an outsider to the Island, but this is in "inside view", which is rarer.

Jersey Our Island: Methodists, Mermaids and Music – Part 2
By Sidney Bisson

What interests us more nowadays is that there seems to be no provision for disinheriting an unfaithful wife unless the marriage has actually been dissolved, which is rare in Jersey seeing that divorce does not exist

Godfrey tells a story of a retired English manufacturer who acquired a considerable amount of property in the island and finally settled down here to enjoy the autumn of his life free from the worries of the Income Tax Commissioners. His young and attractive wife, finding Jersey dull after London, thereupon beguiled herself with a young and handsome dancing partner. Apart from acquiring a new secretary, the old man took no counter measures. There was no divorce law in Jersey, and anyway he had never seen much of his wife in England and had left her precious little in his will. So why worry?

Until one day a well meaning English resident who had dropped in for a drink asked him if he'd thought of making a new will.

He hadn't. Why should he?

`Well, for one thing,' his friend pointed out, `a will disposing of real property in Jersey must be witnessed by a barrister or a solicitor or a member of the States. Then according to their confounded laws you can't just leave everything to whom you like.'

`Oh, can't I? We'll soon see about that.'

And the old man rang for his car and drove straight to a local solicitor.

'A divorce bill is now in course of preparation.'

He told Godfrey after the interview that he couldn't have been more flabbergasted if the solicitor had told him he was going to have a baby. Not only was his English will quite useless, but when he started giving directions for a new one he found that the law compelled him to leave half his personal property to his unfaithful wife. (If he had had children, she and they would each have had a third, leaving him free to dispose of the other third as he wished.) As if that were not enough, she would also automatically enjoy the income from a third of his real property during her lifetime, whether she married again or not.

Try as he would, there was no way out. If he stayed in Jersey his remaining years would be embittered by the thought of his wife and her dancing partner battening on the proceeds of his life's work after his death. If he went back to England he could perhaps get a divorce and leave his money to whom he liked. But there was that dratted income tax .. .

Godfrey got so tired of hearing his moans about Jersey legislation that he was eventually tempted to tell him to go to Hell. `But as I had no idea of the arrangements they have down there for disposing of property,' he told me, `I thought I'd better not recommend it. Eventually I think the old boy went to Spain.'

At St. Mary's the remaining passengers got out, and I continued my journey alone, promising myself to come back and look at the old church another day. A little further on is St. Peter's mill with its weighbridge, long unused, one of the few stone windmills that still stand. A few cider orchards with cows peacefully chewing the cud under the gnarled apple trees form the end picture for another closed chapter in the island's industry.

A hundred and fifty years ago cider was the staple drink of the Jerseyman, and every farm of importance had its own big granite cider press. An earlier edict of the States had forbidden the planting of orchards for fear that not enough wheat would be grown to supply the needs of the population. Now it was found more profitable to import wheat and export cider.

For a time Jersey was said to produce more cider per acre than any apple- growing district in England or France. But tastes change. The growing popularity of beer hit the cider industry badly. Worn out orchards were no longer replaced. For a time the export of apples continued, but that too gradually declined as more land was taken over for the profitable early potato.

I am grieved at the passing of the old Jersey `sweet' apple. I have never met it outside the island, and have often wondered why it isn't grown in England. To my mind, there is nothing quite like it for eating raw. I'd give a pound of Cox's for an old-fashioned sweet apple any day. And for baked apple dump- lings it is indispensable.

In the early days of my exile, when I innocently thought that sweet apples were as widely known as sour, I went into a green- grocer s shop in Leeds and asked for some.

`Aye,' said the shopkeeper. `There's some luvly Blenheims. Or would you rather these Cox's Orange e' I raised an eyebrow. Was he deaf, or did he think I was an innocent who didn't know one kind of apple from another? `But,' I protested, `I asked for sweet apples. Those are sour.'

I shall never forget the look on the poor man's face when I said that. In twenty years of greengrocering, as he told me later, he'd never heard anyone describe a Cox or a Blenheim as sour. He would probably have called the nearest policeman if I had not hurriedly explained that in Jersey all apples of the type normally eaten in England are known as sour apples, and that another quite distinct type is grown there which is called sweet. But he had never heard of them. Neither has anyone else in England, apparently.

And now they are difficult to get even in Jersey. In fact all the old local varieties are dying out. People nowadays will plant James Grieve, Charles Ross, and Newton Wonder. Never Gros Freschien, Romeril, Douce Dame, Nier Binet, Gros Tetard, Mauger, Pepin Billot . . . What a lovely symphony of names !

Now the bus has reached the cluster of houses called Leoville which is its terminus. There are a number of these villes in Jersey- Ville Emphrie, Ville a 1'Eveque, Ville au Neveu none of them large enough to be rated even as a village. They are not remains of mediaeval towns, as a bright historian once suggested; only a reminder that the word ville meant a country house long before it was applied to towns.

Just beyond the hamlet stands a Methodist Chapel which is remarkable for its size rather than architectural beauty. It can seat eight hundred people ! Behind it a little granite building stands as a monument to the zeal and enthusiasm of the early Methodists in Jersey. It was the first chapel they erected, the forerunner of some thirty more, which between them can comfortably seat a third of the island's population.

The history of Methodism in Jersey makes grim reading. Started about 1770 by Pierre Le Sueur, a young islander who had been converted in Newfoundland, the movement had by 1774 gathered about a dozen supporters.

When one thinks of the underground movements that honeycombed the countries of Western Europe during the German occupation, it seems surprising that such a small body of people could not meet for worship without having the windows of their houses broken and mud thrown at them as they walked in the streets. But they were too proud of their faith to keep it to themselves. Fired by a higher example, they preferred to preach it abroad.

When Wesley heard of their struggles he ordained Robert Carr Brackenbury and sent him as the first Nonconformist minister to the island. Brackenbury seems to have been a real live wire. Though his French was far from fluent, he preached in that language as well as in English, translated Methodist literature, and organised services in different parts of the island. Most of these were held in barns or private houses, but in 1784 an attempt was made to start a regular Methodist chapel on the outskirts of the town. Le Sueur bought the old disused Chapel of Notre Dame des Pas, and here Brackenbury, his servant, and several local preachers tried for a while to conduct their services on Sunday afternoons.

The results were more like rowdy election meetings than religious services. The local hooligans found Methodist-baiting a pleasant Sunday pastime. Throwing stones through the chapel windows was more exciting than tossing pebbles into the sea. They fired shot guns and beat drums to drown the voice of the preacher. Sometimes they dragged him bodily from the chapel and threatened to throw him into the sea.

It is not surprising that the experiment was a failure. But Brackenbury continued his efforts in other parts of the island, and in six years the membership of the Methodist Society had grown to two hundred and fifty. Persecutions continued. Wherever Methodists preached, windows were broken and roofs torn down. Worshippers were pelted with filth and rotten eggs whilst the police looked on complacently. Once when Adam Clarke was preaching an intruder tried to shoot him with a pistol, which fortunately failed to go off. A few weeks later he was almost beaten to death.

Thursday, 12 October 2017

And so to bed

And so to bed.... my regular weekly compilation of quotes with which I end the day on Facebook, but here with pictures of the authors.

 


And so to bed... quote for tonight is from Johann Wolfgang von Goethe:

A man should hear a little music, read a little poetry, and see a fine picture every day of his life, in order that worldly cares may not obliterate the sense of the beautiful which God has implanted in the human soul.











And so to bed... quote for tonight is from Jaime Allison Parker:

October air, complete with dancing leaves and sighing winds greeted him as he stepped from the bus onto the dusty highway. Coolness embraced. The scent of burning wood hung crisp in the air from somewhere far in the distance. His backpack dropped in a flutter of dust. He surveyed dying cornfields from the gas station bus stop. Seeing this place, for the first time in over twenty years, brought back a flood of memories, long buried and forgotten.













And so bed... quote for tonight is from Thomas Wolfe:

The ripe, the golden month has come again.... Frost sharps the middle music of the seasons, and all things living on the earth turn home again... the fields are cut, the granaries are full, the bins are loaded to the brim with fatness, and from the cider-press the rich brown oozings of the York Imperials run. The bee bores to the belly of the grape, the fly gets old and fat and blue, he buzzes loud, crawls slow, creeps heavily to death on sill and ceiling, the sun goes down in blood and pollen across the bronzed and mown fields of the old October.












And so to bed... quote for tonight is from Rupert Brooke:

Ah God! to see the branches stir
Across the moon at Grantchester!
To smell the thrilling-sweet and rotten
Unforgettable, unforgotten
River-smell, and hear the breeze
Sobbing in the little trees.
And after, ere the night is born,
Do hares come out about the corn?
Oh, is the water sweet and cool,
Gentle and brown, above the pool?
And laughs the immortal river still
Under the mill, under the mill?
Say, is there Beauty yet to find?
And Certainty? and Quiet kind?
Deep meadows yet, for to forget
The lies, and truths, and pain?… oh! yet
Stands the Church clock at ten to three?
And is there honey still for tea?












And so to bed... quote for tonight is from Robert M. Pirsig:

Like those in the valley behind us, most people stand in sight of the spiritual mountains all their lives and never enter them, being content to listen to others who have been there and thus avoid the hardships.












And so to bed... quote for tonight is from Neal Shusterman:

And you know the darkness beyond despair, just as intimately as you know the soaring heights. Because in this and all universes, there is balance. You can't have the one without facing the other. And sometimes you think you can take it because the joy is worth the despair, and sometimes you know you can't take it and how did you ever think you could? And there is the dance; strength and weakness, confidence and desolation.


















And so to bed... quote for tonight is from Ursula Le Guin:

We, insofar as we have power over the world and over one another, we must learn to do what the leaf and the whale and the wind do of their own nature. We must learn to keep the balance. Having intelligence, we must not act in ignorance. Having choice, we must not act without responsibility.