He continued to lie in place, still breathing heavily. I tried to keep myself calm. Then, with a sigh, he said, "I have need of a certain stone that I once possessed. It would allow me to leave this bed, despite my current illness. My problem is that it was not made in this realm, but by a human, and only a human may handle it. The herb vendor will tell you where you can find it. If you would fetch me this stone, I would tell you what I can." "Of course we will fetch you the stone," Nepthys assured him. "You have our thanks." Outside, the thing at the herb cart nodded when we mentioned the stone. He told Nepthys the name of a woman who lived on a certain street, and we set off. When we reached the street, I expected some sort of temple, or a row of antiquaries, or at least a sleazy, black-market relics merchant. Instead, it looked like we were in the red-light district: women who probably wanted more than our money eyed us from the alleys. Nepthys didn't need to warn me not to speak to them. He took us to the door of a building like a short pagoda that had a sign hanging over it showing a face with hands uplifted, like a saint under G d's light, and handcuffed. Inside, the entrance room was hung with bright silks and scattered with velvet cushions. Sails of obscene orange and a green that insulted springtime hung draped across reds that might have been sensual elsewhere but here were only offensive. A large woman, similarly decorated, quickly drifted up to us. "Good evening, gentlemen," she said. "May I invite you to have a cup of tea?" "No, thank you," said Nepthys, "we regret that we cannot take up your kind offer. Are you the proprietor of this shop?" "Yes," answered the woman. "I am Madame Entera, at your service.

Who can handle the stone?

The Golden Heian Era: The geomancers in 794 decided that Heian-kyo (modern Kyoto) would be an auspicious site for the imperial family. It was indeeduntil 1869. Grants of tax-free land over the years had been made to Buddhist temples and members of the court aristocracy. The most powerful families thus carved out for themselves whole regions that were to become the fiefdoms of Japanese feudalism. By the end of the eighth century the clans had created a hierarchy of shiki, or rights, from the highest to the lowest ranks of society. The aristocrat or court patron lent his prestige to a powerful provincial proprietor, who employed a competent estate-manager to oversee smallholders, who in turn worked their farms with dependent laborers. This elaborate structure of interdependent rights and obligations was to serve Japanese society right into the 20th century. Meanwhile, Heian court life blossomed in an effusion of aesthetic expression. Princes and princesses judged the merits of birds, insects, flowers, roots, or seashells. Literary party games held in ornate palace gardens required each guest to compose a small poem as his wine cup floated toward him along a miniature winding channel of water. Expeditions were organized to the best viewing points for the first spring cherry blossoms, and special pavilions were built to watch the rising of the full moon. Every gesture, from the most banal opening of an umbrella to the sublimest act of lovemaking, had its appropriate ceremonial. Conversation often took the form of elegant exchanges of improvised verse. The changing role of Chinese culture in Japanese life was epitomized in the language itself. In the absence of an indigenous alphabet, Japanese scholars had with the greatest difficulty tried to adapt the complex ideograms of monosyllabic Chinese to the essentially polysyllabic Japanese. Thus developed the katakana system used as a vehicle for writing Buddhist names and concepts. After rival Fujiwara factions had been struggling for years to gain control of the imperial throne, they turned to the Taira and Minamoto armies in 1156 to wage the four-year war that heralded the end of the golden age of the Heian court. The Taira, controlling the region along the Inland Sea, defeated the Minamoto armies based in the Kanto province east of the capital.

When did the Golden Heian Era end?

Comanche Indians have trapped the evil of their land in a monster made up of a mixture of other animals . The Comanche have placed a protective spear in the ground to contain the evil . A young boy pulls the spear from the ground while pocketing a rabbit foot talisman . He starts to play with the spear . A Comanche catches the boy , and startled , he runs away with the rabbit's foot . The Native American places the spear back , realizing too late that the rabbits foot is now gone . After that , white men come and start drilling for oil . Skip to current time , a divorced father , Mance Cashen , moves to the area with his new wife , baby , and his son from his first marriage , Willy ( played by ( ( Chris Miller , who is visiting . Willy notices something peculiar in the house and tries to warn his father and step-mother . They do not believe him . Willy is attacked while on a tire swing over a small water hole . The creature grabs his foot and Willy struggles , eventually getting away . He eventually befriends the local drunk , T. C. van Houten . A nice old man with some bad memories who knows something about the evil near the oil well and was in a situation similar to Willy's . In the meantime a Comanche Indian , Chief Sam John , comes to warn Mance of the evil and the need to keep it contained . Sam John informs Mance the evil was originally intended to stop the white man , but it is indiscriminate in whom it kills instead . Mance will have none of it . Willy eventually takes a spear he finds on his property to Sam John and tries to find out what is going on .
Who gets attacked on the tire swing?