122
" Back inside, I’m shown an antique cabinet in which members of the community, famous for their homegrown produce, dried herbs.The Oneida Community was an upstate tourist attraction right from the start, second, Valesky says, to Niagara Falls. I’m taking the same guided tour offered a hundred and fifty years ago to prim rubbernecks who came here to peep at sex fiends. I wonder how many of my vacationing forebears went home disappointed? They thought they were taking the train to Gomorrah but instead they got to watch herbs dry. Valesky opens a drawer in the herb cabinet so I can get a whiff. He mentions that back in the day, when one tourist was shown the cabinet she rudely asked her community-member guide, “What’s that odor?” To which the guide replied, “Perhaps it’s the odor of crushed selfishness.” Valesky grins. “How about that for a utopian answer?” To my not particularly utopian nose, crushed selfishness smells a lot like cilantro. "
124
" Hundreds of men crowded the yard, and not a one among them was whole. They covered the ground thick as maggots on a week old carcass, the dirt itself hardly anywhere visible. No one could move without all feeling it and thus rising together in a hellish contortion of agony. Everywhere men moaned, shouting for water and praying for God to end their suffering. They screamed and groaned in an unending litany, calling for mothers and wives and fathers and sisters. The predominant color was blue, though nauseations of red intruded throughout. Men lay half naked, piled on top of one another in scenes to pitiful to imagine. Bloodied heads rested on shoulders and laps, broken feet upon arms. Tired hands held in torn guts and torsos twisted every which way. Dirty shirts dressed the bleeding bodies and not enough material existed in all the world to sop up the spilled blood. A boy clad in gray, perhaps the only rebel among them, lay quietly in one corner, raised arm rigid with a finger extended, as if pointing to the heavens. His face was a singular portrait of contentment among the misery. Broken bones, dirty white and soiled with the passing of hours since injury, were everywhere abundant. All manner of devices splinted the damaged and battered limbs: muskets, branches, bayonets, lengths of wood or iron from barns and carts. One individual had bone splinted with bone: the dried femur of a horse was lashed to his busted shin. A blind man, his eyes subtracted by the minié ball that had enfiladed him, moaned over and over “I’m kilt, I’m kilt! Oh Gawd, I’m kilt!” Others lay limp, in shock. These last were mostly quiet, their color unnaturally pale. It was agonizingly humid in the still air of the yard. The stink of blood mixed with human waste produced a potent and offensive odor not unlike that of a hog farm in the high heat of a South Carolina summer. Swarms of fat, green blowflies everywhere harassed the soldiers to the point of insanity, biting at their wounds. Their steady buzz was a noise straight out of hell itself, a distress to the ears. "
― Edison McDaniels , Not One Among Them Whole: A Novel of Gettysburg
125
" French toast? Frittata?
Definitely frittata.
Leaving the table again, she transferred a small packet from freezer to fridge. It was salmon, home-smoked on the island and more delicious than any she had ever found elsewhere. Smoked salmon wasn't Cecily's doing, but the dried basil and thyme she took from the herb rack were. Taking a vacuum-sealed package of sun-dried tomatoes from the cupboard, she set it on the counter beside the herbs. Frittata, hot biscuits, and fruit salad. With mimosas. And coffee. That sounded right. Eaten out on the deck maybe?
No, not on the deck, unless the prevailing winds turned suddenly warm.
They would eat here in the kitchen, with whatever flowers the morning produced. Surely more lavender. A woman could never have enough lavender- or daylilies or astilbe, neither of which should bloom this early, but both of which had looked further along than the lavender, yesterday morning, so you never knew. "
― Barbara Delinsky , Sweet Salt Air
127
" But before, not so long ago - my own rose from prom still OK on the mirror, dried but not a corpse - you were just Ed Slaterton, jocky hero, handsome in the student newspaper and star of a million strands of gossip. Now Annette was a person to me, standing right there, and not just an oh-my-God-have-you-heard, and I tried to put it together in my head, the print and the negative, the boyfriend and the celebrity shadow, like Theodora Sire sat next to me in history, borrowing pencils, but was still a movie star above my bed. Because as you came out of the dark to me, you were the boy I was kissing and wanted to kiss more, back to find me at a party like anybody might do, but you were Ed Slaterton too, and not the cad you are now, but just Ed Slaterton, co-captain, with a beer in your hand and Jillian Beach on your arm. "
― Daniel Handler , Why We Broke Up
128
" Abhinavagupta does not prescribe a hermit’s life for that Shiva yogin, who is free to live without restrictions, to remain in the household, and to participate in pleasures of the senses and the mind within the limits of the currently acceptable social standards. In other words, one is free to live a normal life and at the same time to pursue some method of Trika yoga. As soon as the seeker’s practice in yoga yields the experience of Self-bliss, worldly enjoyments automatically lose their power and fascination, and one’s senses develop a spontaneous indifference, known as anadaravirakti, to former pleasures. Once seekers have become expert practitioners in the experience of Self-bliss, they are able to move freely through worldly enjoyments without any fear of spiritual pollution. Such enjoyments can actually serve to further illumine the extraordinary experience of Self-bliss. As Abhinavagupta explains:The mind (of a Shiva yogin) does not become wet (or stained) from within, just like the rind of a dried gourd which has no opening, even if it dives deep into the water of sensual pleasures (Malinivijayavarttika, I.108).— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 94. "