Ornamental Fish Quotes

A hush fell over them. For a long moment, while she was leaning her chin on her hand atop the piano lid, and his hands rested lightly on the keys, they stared at each other. The stage, the wings, the maw of the theater and its rows of seats and ornamental moldings, all receded. The air about them shimmered, drew in, coalesced into a bubble. They looked at each other, breathing together, long past a socially acceptable interval. It was far beyond the border where Erik normally would have dropped his gaze, cracked a joke or at least a smile. She’s peaceful, he thought, and her eyes widened slightly, as if she had heard him.

I have written about everything at Brekkukot, both indoors and out, which can be given a name; but I have scarcely said a word yet about my grandmother, who was certainly not some useless ornament about the place. On the other hand, if she were likened to the heart of the house, one could say exactly the same about her as one does about healthy hearts in general, that whoever is lucky enough to have such a heart is quite unaware of having a heart at all.

Mother Nature had blessed her with the customary rear-end one expects of a Brazilian smokeshow. However, her chest was ornamented by a beautiful set of bolt-ons, arguably the only thing man has crafted better than the hand of God.

It [the charcuterie] was almost on the corner of the Rue Pirouette and was a joy to behold. It was bright and inviting, with touches of brilliant colour standing out amidst white marble. The signboard, on which the name QUENU-GRADELLE glittered in fat gilt letter encircled by leaves and branches painted on a soft-hued background, was protected by a sheet of glass. On the two side panels of the shop front, similarly painted and under glass, were chubby little Cupids playing in the midst of boars' heads, pork chops, and strings of sausages; and these still lifes, adorned with scrolls and rosettes, had been designed in so pretty and tender a style that the raw meat lying there assumed the reddish tint of raspberry jam. Within this delightful frame, the window display was arranged. It was set out on a bed of fine shavings of blue paper; a few cleverly positioned fern leaves transformed some of the plates into bouquets of flowers fringed with foliage. There were vast quantities of rich, succulent things, things that melted in the mouth. Down below, quite close to the window, jars of rillettes were interspersed with pots of mustard. Above these were some boned hams, nicely rounded, golden with breadcrumbs, and adorned at the knuckles with green rosettes. Then came the larger dishes--stuffed Strasbourg tongues, with their red, varnished look, the colour of blood next to the pallor of the sausages and pigs' trotters; strings of black pudding coiled like harmless snakes; andouilles piled up in twos and bursting with health; saucissons in little silver copes that made them look like choristers; pies, hot from the oven, with little banner-like tickets stuck in them; big hams, and great cuts of veal and pork, whose jelly was as limpid as crystallized sugar. Towards the back were large tureens in which the meats and minces lay asleep in lakes of solidified fat. Strewn between the various plates and sishes, on the bed of blue shavings, were bottles of relish, sauce, and preserved truffles, pots of foie gras, and tins of sardines and tuna fish. A box of creamy cheeses and one full of snails stuffed with butter and parsley had been dropped in each corner. Finally, at the very top of the display, falling from a bar with sharp prongs, strings of sausages and saveloys hung down symmetrically like the cords and tassels of some opulent tapestry, while behind, threads of caul were stretched out like white lacework. There, on the highest tier of this temple of gluttony, amid the caul and between two bunches of purple gladioli, the alter display was crowned by a small, square fish tank with a little ornamental rockery, in which two goldfish swam in endless circles.

To the Realists. Ye sober beings, who feel yourselves armed against passion and fantasy, and would gladly make a pride and an ornament out of your emptiness, ye call yourselves realists, and give to understand that the world is actually constituted as it appears to you; before you alone reality stands unveiled, and ye yourselves would perhaps be the best part of it, oh, ye dear images of Sais! But are not ye also in your unveiled condition still extremely passionate and dusky beings compared with the fish, and still all too like an enamoured artist? and what is "reality" to an enamoured artist! Ye still carry about with you the valuations of things which had their origin in the passions and infatuations of earlier centuries! There is still a secret and ineffaceable drunkenness embodied in your sobriety! Your love of "reality," for example oh, that is an old, primitive "love"! In every feeling, in every sense-impression, there is a portion of this old love: and similarly also some kind of fantasy, prejudice, irrationality, ignorance, fear, and whatever else has become mingled and woven into it. There is that mountain! There is that cloud! What is "real" in them? Remove the phantasm and the whole human element therefrom, ye sober ones! Yes, if ye could do that! If ye could forget your origin, your past, your preparatory schooling, your whole history as man and beast! There is no "reality" for us nor for you either, ye sober ones, we are far from being so alien to one another as ye suppose; and perhaps our good-will to get beyond drunkenness is just as respectable as your belief that ye are altogether incapable of drunkenness.

You do not know me.” My heart was breaking. I thought I knew, finally, what it meant to be a ghost. It meant speaking your words around a mouth full of loss. It meant grasping into echoes and hoping, praying that the words still meant something. “I know your soul,” I said, my voice cracking. “Everything else is an ornament.” “You have a strange effect on me…why is that?” he asked softly. “Beside you, I am reminded of something I have forgotten.” My hands fell to my sides. There, beneath the rags of my robes, the fabric was raised and bumpy and I knew what lay beneath it--a broken circlet of hair. I fished it out of the pocket. My whole body was trembling, shaking against its restraints of bone. Amar reached out to cup the back of my neck. I shuddered. I had forgotten how cold his hands were, like the soul of winter had tangled itself in his fingers. He stared at me and his gaze had all the finality of death--it was ferocious and terrible, a ravel of locked horns. He was searching me. I knew exactly what he was looking for-- Himself.

To the Realists.—Ye sober beings, who feel yourselves armed against passion and fantasy, and would gladly make a pride and an ornament out of your emptiness, ye call yourselves realists and give to understand that the world is actually constituted as it appears to you; before you alone reality stands unveiled, and ye yourselves would perhaps be the best part of it,—oh, ye dear images of Sais! But are not ye also in your unveiled condition still extremely passionate and dusky beings compared with the fish, and still all too like an enamoured artist?—and what is "reality" to an enamoured artist! Ye still carry about with you the valuations of things which had their origin in the passions and infatuations of earlier centuries! There is still a secret and ineffaceable drunkenness embodied in your sobriety! Your love of "reality," for example—oh, that is an old, primitive "love"! In every feeling, in every sense-impression, there is a portion of this old love: and similarly also some kind of fantasy, prejudice, irrationality, ignorance, fear, and whatever else has become mingled and woven into it. There is that mountain! There is that cloud! What is "real" in them? Remove the phantasm and the whole human element therefrom, ye sober ones! Yes, if ye could do that! If ye could forget your origin, your past, your preparatory schooling,—your whole history as man and beast! There is no "reality" for us—nor for you either, ye sober ones,—we are far from being so alien to one another as ye suppose, and perhaps our good-will to get beyond drunkenness is just as respectable as your belief that ye are altogether incapable of drunkenness.

Power is about balance, remember?” He stepped back, his face paling, black eyes narrowing to slits. “I did not ask for your wisdom, false sadhvi. You do not know me.” My heart was breaking. I thought I knew, finally, what it meant to be a ghost. It meant speaking your words around a mouth full of loss. It meant grasping into echoes and hoping, praying that the words still meant something. “I know your soul,” I said, my voice cracking. “Everything else is an ornament.” “You have a strange effect on me…why is that?” he asked softly. “Beside you, I am reminded of something I have forgotten.” My hands fell to my sides. There, beneath the rags of my robes, the fabric was raised and bumpy and I knew what lay beneath it--a broken circlet of hair. I fished it out of the pocket. My whole body was trembling, shaking against its restraints of bone. Amar reached out to cup the back of my neck. I shuddered. I had forgotten how cold his hands were, like the soul of winter had tangled itself in his fingers. He stared at me and his gaze had all the finality of death--it was ferocious and terrible, a ravel of locked horns. He was searching me. I knew exactly what he was looking for-- Himself. I twined the bracelet together, letting it hover mere inches from his skin. I had no expectation, no method, no strategy. I was blind and clinging to a bruised piece of hope. But it was all I had. “You once said your soul could never forget mine,” I said, sliding the mended bracelet around his wrist. “Do you remember now?” He inhaled sharply, like something had rent through him. Around his wrist, the bracelet glowed like a caught star. “Jaani,” he breathed, staring at me.

The "kindness of giving you a body" means that, at first, our bodies are not fully matured nor are our pleasant complexions. We started in the mother's womb as just an oval spot and oblong lump, and from there we developed through the vital essence of the mother's blood and flesh. We grew through the vital essence of her food while she endured embarrassment, pain, and suffering. After we were born, from a small worm until we were fully grown, she developed our body. The "kindness of undergoing hardships for you" means that, at first, we were not wearing any clothes with all their ornamentation, did not possess any wealth, and did not bring any provisions. We just came with a mouth and stomach-empty-handed, without any material things. When we came to this place where we knew no one, she gave food when we were hungry, she gave drink when we were thirsty, she gave clothes when we were cold, she gave wealth when we had nothing. Also, she did not just give us things she did not need. Rather, she has given us what she did not dare use for herself, things she did not dare eat, drink, or wear for herself, things she did not dare employ for the happiness of this life, things she did not dare use for her next life's wealth. In brief, without looking for happiness in this life or next, she nurtured her child. She did not obtain these things easily or with pleasure. She collected them by creating various negative karmas, by sufferings and hardships, and gave them all to the child. For example, creating negative karma: she fed the child through various nonvirtuous actions like fishing, butchering, and so forth. For example, suffering: to give to the child, she accumulated wealth by working at a business or farm and so forth, wearing frost for shoes, wearing stars as a hat, riding on the horse of her legs, her hem like a whip, giving her legs to the dogs and her face to the people. Furthermore, she loved the unknown one much more than her father, mother, and teachers who were very kind to her. She watched the child with eyes of love, and kept it warm in soft cloth. She dandled the child in her ten fingers, and lifted it up in the sky. She called to it in a loving, pleasant voice, saying, "Joyful one, you who delight Mommy. Lu, lu, you happy one," and so forth. The "kindness of giving you life" means that, at first, we were not capable of eating with our mouth and hands nor were we capable of enduring all the different hardships. We were like feeble insects without strength; we were just silly and could not think anything. Again, without rejection, the mother served us, put us on her lap, protected us from fire and water, held us away from precipices, dispelled all harmful things, and performed rituals. Out of fear for our death or fear for our health, she did divinations and consulted astrologers. Through many ritual ceremonies and many other different things, in inconceivable ways, she protected the life of her child. The "kindness of showing you the world" means that, at first, we did not come here knowing various things, seeing broadly, and being talented. We could only cry and move our legs and hands. Other than that, we knew nothing. The mother taught us how to eat when we did not know how. She taught us how to wear clothes when we did not know how. She taught us how to walk when we did not know how. She taught us how to talk when we did not know how to say "Mama," or "Hi," and so forth. She taught us various skills, creative arts, and so forth. She tried to make us equal when we were unequal, and tried to make the uneven even for us. Not only have we had a mother in this lifetime, but from beginningless samsara she served as a mother countless times.

He cleared our bowls and replaced my soup with a plate of creamy chicken with baby potatoes, carrots, and leeks. In front of Riley, he set fillets of red snapper, the fish ornamented with sprigs of rosemary and wedges of lemon.

He took memory sticks and an external drive from his desk, and cables from the mess on the floor. Pike loaded his gear into the backpack, and we made our way toward the garage. Pike stopped when we reached the living room. “The fish.” The aquarium stood on its stand, bubbling. I said, “What about them?” Tyson said, “We gotta feed them.” We waited while Pike fed the fish, then followed him into the garage. The walls were lined with gray metal shelving units. The shelves were crowded with different-sized boxes and the clutter that accumulates as time passes, and more boxes were stacked on the floor in front of the shelves. Handwriting identified their contents: Christmas/ornaments, Christmas/lights, Tyson—baby clothes, Mom’s lamp. Pike pointed out a small black box clipped to the outside of the garage door’s track, up high by the ceiling and difficult to see. “Transmitter.

All implements of war or industry known to the early Hawaiians were made either of wood, stone, or bone, as the islands are destitute of metals; but with these rude helps they laid up hewn-stone walls, felled trees, made canoes and barges, manufactured cloths and cordage, fashioned weapons, constructed dwellings and temples, roads and fish-ponds, and tilled the soil. They had axes, adzes and hammers of stone, spades of wood, knives of flint and ivory, needles of thorn and bone, and spears and daggers of hardened wood. They wove mats for sails and other purposes, and from the inner bark of the paper mulberry-tree beat out a fine, thin cloth called kapa, which they ornamented with colors and figures.

The sudden quiet made Charlotte's bedroom feel as if it had been plunged underwater. Even the small glass ball ornaments she'd hung by fishing wire from the ceiling gave the impression of air bubbles floating to the water's surface. It was folklore Charlotte had grown up hearing, how these glass spheres called witch balls had been used for centuries to protect homes against ghosts and evil spirits. Her artistic mother used to replicate them out of grapevines, the only thing she had to work with. She would tell customers about their mystical properties at the roadside stand where the camp sold maple syrup and the meager amount of vegetables they managed to grow. Charlotte now collected them, and the symbolism wasn't lost on her. She was trying to protect herself from the ghosts of her past.

It is surely ironic to fuss over how fresh the fish being fed to him are and how “authentic” his tank vegetation is when he is isolated, held captive, and put on display. The ritual of care disguises the violence, just like the preparation of sushi itself.

only sport known to have inspired an indignant left-wing poem. It was written by one Sarah Norcliffe Cleghorn in 1915. The golf links lie so near the mill That almost every day The laboring children can look out And see the men at play. Just show me an indignant left-wing poem about softball or bungee jumping. And our local mill has been converted to a shopping mall, so the kids are still there. Golf is also the only sport God is known to play. God and Saint Peter are out on Sunday morning. On the first hole God drives into a water hazard. The waters part and God chips onto the green. On the second hole God takes a tremendous whack and the ball lands ten feet from the pin. There’s an earthquake, one side of the green rises up, and the ball rolls into the cup. On the third hole God lands in a sand trap. He creates life. Single-cell organisms develop into fish and then amphibians. Amphibians crawl out of the ocean and evolve into reptiles, birds, and furry little mammals. One of those furry little mammals runs into the sand trap, grabs God’s ball in its mouth, scurries over, and drops it in the hole. Saint Peter looks at God and says, “You wanna play golf or you wanna fuck around?” And golf courses are beautiful. Many people think mature men have no appreciation for beauty except in immature women. This isn’t true, and, anyway, we’d rather be playing golf. A golf course is a perfect example of Republican male aesthetics—no fussy little flowers, no stupid ornamental shrubs, no exorbitant demands for alimony, just acre upon acre of lush green grass that somebody else has to mow. Truth, beauty, and even poetry are to be found in golf. Every man, when he steps up to the tee, feels, as Keats has it … Like stout Cortez when with eagle eyes He star’d at the Pacific—and all his men Look’d at each other with a wild surmise— Silent, upon a peak in Darien. That is, the men were silent. Cortez was saying, “I can get on in two, easy. A three-wood drive, a five-iron from the fairway, then a two-putt max. But if I hook it, shit, I’m in the drink.” EAT THE RICH

Susan Hawley, I suspect, is a woman much in demand in the rarefied zone of political nightlife in this city. She is the ultimate ornament to be hung from the arm of important political figures or captains of industry during quiet dinner meetings. In her commercial dealings, hundred-dollar bills appear in considerable quantity in her purse the morning after, like fishes and loaves in the basket after the Sermon on the Mount.

The Headmistress of Crage Hall, a fish-faced upper-class Gillikinese woman wearing a lot of cloisonné bangles, was greeting new arrivals in the atrium. The Head eschewed the drabness of professional women’s dress that Galinda had expected. Instead the imposing woman was bedecked in a currant-colored gown with patterns of black jet swirling over the bodice like dynamic markings on sheet music. “I am Madame Morrible,” she said to Galinda. Her voice was basso profundo, her grip crippling, her posture military, her earrings like holiday tree ornaments.

Unkindly, Albert remarked in his head that with the addition of a beard and fishing rod, he could model as a garden ornament.

Domestic animals come in two sorts - workers and pets. The working kind have a very belt and braces existence and are expected to earn their keep as guard dogs, rat cats, ornamental pub fish, etc. A 'pet' in Estonian is a lemmikloom (which means 'favourite animal') and a very much part of the family.

These people built up the mounds for homes and farms, constructed the causeways and canals for transportation and communication, created the fish weirs to feed themselves, and burned the savannas to keep them clear of invading trees. A thousand years ago their society was at its height. Their villages and towns were spacious, formal, and guarded by moats and palisades. In Erickson’s hypothetical reconstruction, as many as a million people may have walked the causeways of eastern Bolivia in their long cotton tunics, heavy ornaments dangling from their wrists and necks.

Their concept of knowledge was eloquently expressed, for instance, by Muâdh b. Jabal (d. 18/639, one of the trusted lieutenants of the Prophet, and certainly no forerunner of Sufism): “Study knowledge, for studying knowledge is the fear of God. Searching for knowledge is the worship of Him. Learning knowledge is the glorification of Him. Doing research in knowledge is a holy war in His behalf. Teaching knowledge to those who do not know is charity. And lavishing knowledge upon those who deserve it is nearness to God. Knowledge is a friend in loneliness. It is company for him who is all by himself. It is a guide under any circumstances whatever, an ornament among friends, a relative among strangers, and a lighthouse on the road to Paradise. Through knowledge, God lifts up people and makes them guides toward the good (life) who serve as examples to be followed and whose actions are studied and imitated and whose opinions are accepted. Their friendship is desired by the angels who touch them with their wings. In consequence, everything wet or dry asks for forgiveness for them, down to the fish and the reptiles of the sea and the wild beasts and the domestic animals of the land, as well as heaven and its stars. Knowledge is the life of the heart after blindness (?), the light of the eyes after darkness, and the strength of the body after weakness. Through knowledge, man reaches the stations of the pious and the highest ranks. Reflecting upon knowledge and learning it are considered equivalent to the performance of fasting. It is an act of obedience to God, of worship of Him, and of declaring His oneness. It constitutes ascetic behavior. It accomplishes the strengthening of family ties. Knowledge is the leader, and action is its follower. It is an inspiration given to the blessed. It is something that is denied to the unfortunate.” Such general praise of knowledge is heard constantly throughout Muslim history, in almost the same words and phrases. Here, however, it is used as an argument, obviously fictious and unhistorical, to prove the exclusive concern of the ancient Muslims with knowledge, in the Sufî sense.