Reed Plant Quotes

Consider a single piece glowing in your family’s stove. See it, children? That chunk of coal was once a green plant, a fern or reed that lived one million years ago, or maybe two million, or maybe one hundred million. Can you imagine one hundred million years? Every summer for the whole life of that plant, its leaves caught what light they could and transformed the sun’s energy into itself. Into bark, twigs, stems. Because plants eat light, in much the way we eat food. But then the plant died and fell, probably into water, and decayed into peat, and the peat was folded inside the earth for years upon years—eons in which something like a month or a decade or even your whole life was just a puff of air, a snap of two fingers. And eventually the peat dried and became like stone, and someone dug it up, and the coal man brought it to your house, and maybe you yourself carried it to the stove, and now that sunlight—sunlight one hundred million years old—is heating your home tonight . . .

The Tree and the Reed "Well, little one," said a Tree to a Reed that was growing at its foot, "why do you not plant your feet deeply in the ground, and raise your head boldly in the air as I do?" "I am contented with my lot," said the Reed. "I may not be so grand, but I think I am safer." "Safe!" sneered the Tree. "Who shall pluck me up by the roots or bow my head to the ground?" But it soon had to repent of its boasting, for a hurricane arose which tore it up from its roots, and cast it a useless log on the ground, while the little Reed, bending to the force of the wind, soon stood upright again when the storm had passed over. Obscurity often brings safety.

Physicians, though they put their patients to much pain, will not destroy their nature, but will raise it up by degrees. Surgeons will pierce and cut but not mutilate. A mother who has a sick and self-willed child will not cast it away for this reason. And shall there be more mercy in the stream than there is in the spring? Shall we think there is more mercy in ourselves than in God, who plants the feeling of mercy in us?

Land taken from Native peoples in Texas was then cleared by enslaved people, who were then put to work planting, tending, and harvesting crops.

The continuous work of our life,” says Montaigne, “is to build death.” He quotes the Latin poets: Prima, quae vitam dedit, hora corpsit. And again: Nascentes morimur. Man knows and thinks this tragic ambivalence which the animal and the plant merely undergo. A new paradox is thereby introduced into his destiny. “Rational animal,” “thinking reed,” he escapes from his natural condition without, however, freeing himself from it. He is still a part of this world of which he is a consciousness. He asserts himself as a pure internality against which no external power can take hold, and he also experiences himself as a thing crushed by the dark weight of other things. At every moment he can grasp the non-temporal truth of his existence. But between the past which no longer is and the future which is not yet, this moment when he exists is nothing. This privilege, which he alone possesses, of being a sovereign and unique subject amidst a universe of objects, is what he shares with all his fellow-men. In turn an object for others, he is nothing more than an individual in the collectivity on which he depends.

In the small seeds of plants lie hidden both bulk and branches, bud and fruit. In a few principles lie hidden all comfortable conclusions of holy truth. All these glorious fireworks of zeal and holiness in the saints had their beginning from a few sparks.

Most other front gardens when planted with flowers looked both formal and artificial. Judith Haymaker, for instance, had put in daffodil and hyacinth bulbs so that they came up in rigid rows, a sight English women would have smiled at. While plentiful, Mrs Reed's flowers had a randomness about them that reminded Honor of coming upon primroses or anemones in the woods. They were just there, as if they always had been. It took real skill to remove the gardener's hand from the garden.

Consider a single piece glowing in your family’s stove. See it, children? That chunk of coal was once a green plant, a fern or reed that lived one million years ago, or maybe two million, or maybe one hundred million . . .

A weak hand may receive a rich jewel. A few grapes will show that the plant is a vine, and not a thorn. It is one thing to be deficient in grace, and another thing to lack grace altogether. God knows we have nothing of ourselves,

Now Morn, her rosy steps in the eastern clime Advancing, sowed the earth with orient pearl, When Adam waked, so customed; for his sleep Was aerie-light, from pure digestion bred, And temperate vapors bland, which the only sound Of leaves and fuming rills, Aurora's fan, Lightly dispersed, and the shrill matin song Of birds on every bough; so much the more His wonder was to find unwakened Eve With tresses discomposed, and glowing cheek, As through unquiet rest: He, on his side Leaning half raised, with looks of cordial love Hung over her enamored, and beheld Beauty, which, whether waking or asleep, Shot forth peculiar graces; then with voice Mild, as when Zephyrus on Flora breathes, Her hand soft touching, whispered thus. Awake, My fairest, my espoused, my latest found, Heaven's last best gift, my ever new delight! Awake: The morning shines, and the fresh field Calls us; we lose the prime, to mark how spring Our tender plants, how blows the citron grove, What drops the myrrh, and what the balmy reed, How nature paints her colors, how the bee Sits on the bloom extracting liquid sweet.

There is no way to get around the fact that, whatever legitimate federalism-based issues were at play, slavery was a central reason Anglo-Texans wanted out of Mexico. Using unpaid labor to clear forests, plant crops, harvest them, and move them to market was the basis of their lives and wealth. As Austin perceptively noted, any individual or family who tried to do this on their own in the wilderness of East Texas would face years of toil and strife without a real prospect of success. Still, nothing is inevitable. Things could have been different. The choice for slavery was deliberate, and that reality is hard to square with a desire to present a pristine and heroic origin story about the settlement of Texas. There is no way to do that without suggesting that the lives of African Americans, and their descendants in Texas, did not, and do not, matter.

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

The Garden" How vainly men themselves amaze To win the palm, the oak, or bays, And their uncessant labours see Crown’d from some single herb or tree, Whose short and narrow verged shade Does prudently their toils upbraid; While all flow’rs and all trees do close To weave the garlands of repose. Fair Quiet, have I found thee here, And Innocence, thy sister dear! Mistaken long, I sought you then In busy companies of men; Your sacred plants, if here below, Only among the plants will grow. Society is all but rude, To this delicious solitude. No white nor red was ever seen So am’rous as this lovely green. Fond lovers, cruel as their flame, Cut in these trees their mistress’ name; Little, alas, they know or heed How far these beauties hers exceed! Fair trees! wheres’e’er your barks I wound, No name shall but your own be found. When we have run our passion’s heat, Love hither makes his best retreat. The gods, that mortal beauty chase, Still in a tree did end their race: Apollo hunted Daphne so, Only that she might laurel grow; And Pan did after Syrinx speed, Not as a nymph, but for a reed. What wond’rous life in this I lead! Ripe apples drop about my head; The luscious clusters of the vine Upon my mouth do crush their wine; The nectarine and curious peach Into my hands themselves do reach; Stumbling on melons as I pass, Ensnar’d with flow’rs, I fall on grass. Meanwhile the mind, from pleasure less, Withdraws into its happiness; The mind, that ocean where each kind Does straight its own resemblance find, Yet it creates, transcending these, Far other worlds, and other seas; Annihilating all that’s made To a green thought in a green shade. Here at the fountain’s sliding foot, Or at some fruit tree’s mossy root, Casting the body’s vest aside, My soul into the boughs does glide; There like a bird it sits and sings, Then whets, and combs its silver wings; And, till prepar’d for longer flight, Waves in its plumes the various light. Such was that happy garden-state, While man there walk’d without a mate; After a place so pure and sweet, What other help could yet be meet! But ’twas beyond a mortal’s share To wander solitary there: Two paradises ’twere in one To live in paradise alone. How well the skillful gard’ner drew Of flow’rs and herbs this dial new, Where from above the milder sun Does through a fragrant zodiac run; And as it works, th’ industrious bee Computes its time as well as we. How could such sweet and wholesome hours Be reckon’d but with herbs and flow’rs!

Well, Jane Eyre, and are you a good child?” Impossible to reply to this in the affirmative: my little world held a contrary opinion: I was silent. Mrs. Reed answered for me by an expressive shake of the head, adding soon, “Perhaps the less said on that subject the better, Mr. Brocklehurst.” “Sorry indeed to hear it! she and I must have some talk;” and bending from the perpendicular, he installed his person in the arm-chair opposite Mrs. Reed’s. “Come here,” he said. I stepped across the rug; he placed me square and straight before him. What a face he had, now that it was almost on a level with mine! what a great nose! and what a mouth! and what large prominent teeth! “No sight so sad as that of a naughty child,” he began, “especially a naughty little girl. Do you know where the wicked go after death?” “They go to hell,” was my ready and orthodox answer. “And what is hell? Can you tell me that?” “A pit full of fire.” “And should you like to fall into that pit, and to be burning there for ever?” “No, sir.” “What must you do to avoid it?” I deliberated a moment; my answer, when it did come, was objectionable: “I must keep in good health, and not die.” “How can you keep in good health? Children younger than you die daily. I buried a little child of five years old only a day or two since,—a good little child, whose soul is now in heaven. It is to be feared the same could not be said of you were you to be called hence.” Not being in a condition to remove his doubt, I only cast my eyes down on the two large feet planted on the rug, and sighed, wishing myself far enough away. “I hope that sigh is from the heart, and that you repent of ever having been the occasion of discomfort to your excellent benefactress.

structure has been defined as ‘any assemblage of materials which is intended to sustain loads’, and the study of structures is one of the traditional branches of science. If an engineering structure breaks, people are likely to get killed, and so engineers do well to investigate the behaviour of structures with circumspection. But, unfortunately, when they come to tell other people about their subject, something goes badly wrong, for they talk in a strange language, and some of us are left with the conviction that the study of structures and the way in which they carry loads is incomprehensible, irrelevant and very boring indeed. Yet structures are involved in our lives in so many ways that we cannot really afford to ignore them: after all, every plant and animal and nearly all of the works of man have to sustain greater or less mechanical forces without breaking, and so practically everything is a structure of one kind or another. When we talk about structures we shall have to ask, not only why buildings and bridges fall down and why machinery and aeroplanes sometimes break, but also how worms came to be the shape they are and why a bat can fly into a rose-bush without tearing its wings. How do our tendons work? Why do we get ‘lumbago’? How were pterodactyls able to weigh so little? Why do birds have feathers? How do our arteries work? What can we do for crippled children? Why are sailing ships rigged in the way they are? Why did the bow of Odysseus have to be so hard to string? Why did the ancients take the wheels off their chariots at night? How did a Greek catapult work? Why is a reed shaken by the wind and why is the Parthenon so beautiful? Can engineers learn from natural structures? What can doctors and biologists and artists and archaeologists learn from engineers? As it has turned out, the struggle

there was yet another reason for Moctezuma’s apparent confusion. It was because of the legend of the Aztecs’ great god Quetzalcoatl, who was supposed to return one day to revisit his people. Quetzalcoatl, according to legend, was a hero who had been the human leader of the ancient Toltecs as well as an immortal deity. He was fair and bearded, and he taught his obedient people many things - how to plant, how to work metal, and how to construct beautiful buildings. But Quetzalcoatl was driven out by a rival, a king and deity named Tezcatlipoca. And after a long period of wandering, Quetzalcoatl disappeared across the eastern sea, promising to return in the year ce acatl (one reed) - which in the Aztec calendar is the name of a certain year that recurs every fifty-two years.

I did not have to say a word. The look on my face communicated everything to Jase Robertson when he presented me with my Christmas gift in 1988. It was a potted plant, not even a very big one or some exotic species, just an ordinary plant in a plain clay pot. Since I could not hide my confusion, I stared at him with a look that clearly said, “Are you kidding me?” Sensing that I was not exactly pleased with this present, Jase could hardly restrain himself from grinning as he told me to “dig around in the dirt.” As I dug, I found a small box covered in felt (and dirt). I knew immediately that it was a jewelry box but had no idea that the box held a beautiful engagement ring! Once again, the look on my face communicated everything I wanted to say, which was great, because I was so excited and surprised I could not speak. Jase looked at me and proposed in his unique way, not gushing about how much he loved me and tenderly asking for my hand in marriage. He simply said with completely confidence, “Well, you’re gonna marry me, aren’t ya?” Too thrilled and shocked to say very much, I managed to answer yes, and that was the beginning of a commitment the two of us still hold and treasure to this day, one that now includes our two amazing sons, Reed and Cole, and our remarkable daughter, Mia. We have a wonderful life together, but it did not just happen to us. Since the very beginning, when Jase and I first met, we have had challenges to overcome. We are still facing challenges, and with God’s grace and help, we are still overcoming them.

I don’t see much that is humble or inquisitive in gardens composed of hosta, daylily, barberry, miscanthus, Russian sage, or feather reed grass—plants that have no shared evolutionary history with wildlife anywhere In North America. I don’t see much in the way of compassion, respect, community, mercy or love in gardens composed of plants like this because these gardens are not reaching out to the essential wildness still among us…. ….Native plant gardening does not limit your aesthetic choices; it expands your ethical ones.

A tender tree limb or a cattail reed plant will bend but not easily break. This holds true for us. We are physically and mentally capable of moving with the natural flow of life. This is true regardless of our daily shortcomings. Furthermore, it is our natural state of conscious being. Struggle less, allow, and freely live.

As Karyatis she rejoiced in the dances of the girls of the nut-tree village of Karyai, those Karyatides who in their ecstatic round-dance carried on their heads baskets of live reeds, as if they were dancing plants.

It's the wind, on a dead quiet day, moving through a massive wheat field. There are wheat fields so big back home, you can't imagine. Their size hardly has any meaning, you know? They just cover the earth. So you've walked for hours up to your waist in the wheat, deep in your own thoughts. You've made your way to the center of this dry ocean of living plants, not paying attention to where you are or where you're going. In all directions the horizon vanishes. Then you hear it. It's a rushing, like a million little ocean waves. It sounds like gold looks. It's the quietest power you can ever hear. It's not a tame sound at all. It's like the sound of God breathing.

I lay on the bed, happy. Being happy, the joy that filled me then was stronger than all the misery and the madness in the world, or so I felt it. But then happiness began to leak away, and I lay and I thought: What is this thing we need so much? (By we, meaning women.) And what is it worth? I had it with Michael, but it meant nothing to him, for if it did, he wouldn’t have left me. And now I have it with Saul, grabbing at it as if it were a glass of water and I were thirsty. But think about it, and it vanishes. I did not want to think about it. If I did there would be nothing between me and the little dwarf-plant in the pot on the window-sill, between me and the slippery horror of the curtains, or even the crocodile waiting in the reeds. I lay on the bed in the dark, listening to Saul crashing and banging over my head, and I was already betrayed. Because Saul had forgotten the ‘happiness’. By the act of going upstairs, he had put a gulf between himself and happiness.

To escape from such thoughts I would go back to my drawing board and plunge into the making of pictures. And now I found a new means of escape-lectures and libraries. Both enabled me to get away for a little while from my discontented thoughts because of loss of freedom through wedlock. Lately I realized anew that my education was inadequate. So many questions came up that I couldn't answer, and I needed to fortify myself with such answers. By listening to the lectures and reading a wide variety of books I nursed the seed which had been planted in my mind by Keir Hardie's speech in Denver, and by Myron Reed's discussions of the human struggle there.

God has laid up all grace and comfort in Christ for us, and planted a wonderful sweetness of pity and love in his heart toward us. As God his Father has fitted him with a body, so with a heart to be a merciful Redeemer. What do the Scriptures speak but Christ's love and tender care over those that are humbled? and besides the mercy that rests in his own breast, he works the like impression in his ministers and others, to comfort the feeble-minded, and to bear with the weak.

Yes, I will become flower fertilizer, but I have the chance to plant that garden first.

They were all in Roan’s home. Although no smaller than Sarah’s roundhouse, it felt cramped, stuffed with all manner of things including: piles of antlers, string, branches, stones, boxes, tusks, bones, sticks, reeds, plants, and an abandoned beehive. Since returning, Persephone no longer felt comfortable imposing on Sarah’s hospitality. Her husband, Delwin, had appeared less than enthusiastic at the prospect of their one guest turning into five. It certainly didn’t help that one was a Dureyan, another a wolf, the third a mystic, the fourth an ex-slave from Alon Rhist, and that Persephone had been accused of murder. In contrast, Roan and Moya were delighted to have them. Roan even rushed out and enlisted Padera’s help to fix their meal. Roan hadn’t entertained before and was clueless about what to do. She wanted everything to be perfect.

women are better for each other than sunlight is for plants women are the powerful reeds that weave the basket of life and make it strong enough to bare the persistent burdens of being.

Rūmī compares the yearning of the aspirant for the divine to that of a lover for the beloved, but most famously to a reed-like plant ripped from the riverbed.

How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly). Oh, says he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them. It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction. It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church. Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to

Everyone stared at my dirty clothes. "I'm not dirty," I said. "I'm covered in specially formulated potting soil made from Canadian spaghnum peat moss, organic reed-seed peat, rice hulls, and forest products, perfect for African violets and gesneriads, and probably more nutritious than any of the food we're about to eat.

Reed hid in the attic. She sat on a wood beam, her bare feet firmly planted on the crumbling sheets of drywall. She backed up until her spine butted against more boxes. She felt cobwebs in her hair, and the whole space felt uncomfortably stale and silent. Unnaturally so.

According to Leopold [in A Sand County Almanac] (1966), All ethics so far evolved rest upon a single premise: that the individual is a member of a community of individual parts. His instincts prompt him to compete for his place in the community, but his ethics prompt him also to cooperate. The land ethic simply enlarges the boundaries of the community to include soils, water, plants and animals, or collectively: the land. We can be ethical only in relation to something we can see, feel, understand, love and otherwise have faith in. A land ethic, then, reflects the existence of an ecological conscience, and this in turn reflects a conviction of individual responsibility for the health of the land.