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| Kakuzo Okakura Book of Tea IntraText - Concordances (Hapax - words occurring once) |
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1502 1| at our religion and our morals, but has accepted the brown
1503 | moreover
1504 6| the sixteenth century the morning-glory was as yet a rare plant
1505 6| workmanship, lay a single morning-glory--the queen of the whole garden! ~
1506 6| to be thrown away on the morrow, must be something enormous;
1507 1| Spirit and Matter met in mortal combat. At last the Yellow
1508 2| were steamed, crushed in a mortar, made into a cake, and boiled
1509 4| well sprinkled with water, moss and lichens are shining
1510 4| needles, and passed beside the moss-covered granite lanterns, became
1511 3| danger to itself and is the mother of the universe. I do not
1512 4| inlaid with mirrors and mother-of-pearl, as well as remains of the
1513 3| containing. In vacuum alone motion becomes possible. One who
1514 4| concentration upon some central motive. Thus it will be seen that
1515 4| of change in decorative motives. The tea-room is absolutely
1516 2| it. According to him, the mountain spring is the best, the
1517 5| and the seasons, of high mountains and flowing waters, and
1518 7| to a last tea-ceremony. Mournfully at the appointed time the
1519 3| Said Kuzugen,--"The Sages move the world." Our standards
1520 6| was the same spirit which moved the Empress Komio, one of
1521 3| to-morrow. The Present is the moving Infinity, the legitimate
1522 2| were inclined to borrow the much-abused terminology of art-classification,
1523 2| salt. He dwells also on the much-discussed question of the choice of
1524 4| the echoes of a cataract muffled by clouds, of a distant
1525 3| it is because you have murderous instinct." The dialogue
1526 6| assume. He would contort your muscles and dislocate your bones
1527 4| Graces and less than the Muses," an anteroom (midsuya)
1528 4| is often converted into a museum. To a Japanese, accustomed
1529 5| has been the bane of many museums. ~The claims of contemporary
1530 6| wantonly destroy flowers and mutilate objects of art! ~Yet even
1531 4| of precedence having been mutually agreed upon while resting
1532 5| voices of summer with its myriad insects, the gentle pattering
1533 6| herself even to-day. The mystic fire consumes our weakness,
1534 3| writers on law and war, the mystics and alchemists and the later
1535 3| the Indian Negativism of Nagarjuna and on the other to the
1536 7| Katsura, the castles of Najoya and Nijo, and the monastery
1537 4| bamboo dipper and the linen napkin, both immaculately white
1538 6| lot to be confined in some narrow vessel with only stagnant
1539 2| of different periods and nationalities of Europe, so the Tea-ideals
1540 2| Classic, the Romantic, and the Naturalistic schools of Tea. ~The tea-plant,
1541 2| be performed simply and naturally--such were the aims of the
1542 1| fricassee of newborn babes! Nay, we had something worse
1543 5| himself. His works may be nearer science, but are further
1544 4| practically stood intact for nearly twelve centuries. The interior
1545 6| thus rising above the crude necessities of nature. He entered the
1546 1| The beverage soon became a necessity of life--a taxable matter.
1547 2| poured into cups and drunk. O nectar! The filmy leaflet hung
1548 2| the ancient method. ~It needed the genius of the Tang dynasty
1549 4| beneath which lay dried pine needles, and passed beside the moss-covered
1550 3| on one hand to the Indian Negativism of Nagarjuna and on the
1551 5| suddenly takes fire through the negligence of the samurai in charge.
1552 3| hesitating as one who fears the neighbourhood; respectful, like a guest;
1553 2| tried to symbolise. To the Neo-Confucian mind the cosmic law was
1554 1| of the callousness of our nervous organisation! ~Why not amuse
1555 1| fragments. The stars lost their nests, the moon wandered aimlessly
1556 4| supported, by a complicated network of brackets, the enormous
1557 1| dined off a fricassee of newborn babes! Nay, we had something
1558 1| the Hollanders brought the news that a pleasant drink was
1559 | next
1560 4| covered the walls. Later, at Nikko and in the Nijo castle in
1561 5| safely laid in his grave. The nineteenth century, pregnant with the
1562 2| Aeons were but moments--Nirvana always within grasp. The
1563 1| the great beginning of the No-Beginning, Spirit and Matter met in
1564 6| the most popular of the No-dances, the Hachinoki, composed
1565 2| master hand to bring out its noblest qualities. We have good
1566 6| standing in the garden, nodding your heads to the bees as
1567 4| guests one by one will enter noiselessly and take their seats, first
1568 6| snow lay in the garden. "Noisy" flowers were relentlessly
1569 2| China itself through the nomadic inroad. Tea with us became
1570 4| based on the theory of the non-existence of space to the truly enlightened.
1571 3| the enemy's strength by non-resistance, vacuum, while conserving
1572 6| Again, if you go into a noon-tea on some irritatingly hot
1573 2| and the white glaze of the north. Luwuh considered the blue
1574 7| many-sided Kobori-Enshiu has left notable examples of his genius in
1575 5| the loss and recovery of a noted masterpiece. For instance,
1576 4| Pagoda of Yakushiji, we have noteworthy examples of the durability
1577 2| the Tangs even as their notion of life differed. They sought
1578 3| with the prosaic ethical notions of their contemporary northern
1579 3| curiously enough, to the novices was committed the lighter
1580 | nowhere
1581 3| hand, Confucius with his numerous disciples aimed at retaining
1582 3| frightfully self-conscious. We nurse a conscience because we
1583 2| mundane. The tea-room was an oasis in the dreary waste of existence
1584 4| their seats, first making obeisance to the picture or flower
1585 3| to merge himself into the obscurity of others. He is "reluctant,
1586 2| Also it is interesting to observe in this connection the influence
1587 3| treason, and as a Ming author observes, can at its best be only
1588 4| replete with repetitions of obsolete styles. Perhaps we are passing
1589 4| ancient rites which still obtain at the present day. The
1590 7| standard of refinement which obtained in the tea-room. In all
1591 2| things, not a gesture to obtrude on the harmony, not a word
1592 4| differs from that of the Occident, where we see objects arrayed
1593 4| on the death of its chief occupant. Perhaps there may have
1594 2| five thousand volumes of odd ideographs. The fourth cup
1595 1| of the thousand and one oddities which constitute the quaintness
1596 2| world is innocent of the older method of drinking tea is
1597 2| milk, and sometimes with onions! The custom obtains at the
1598 6| current of life is ever onward. Die, die, die, die, death
1599 1| to a certain extent, also opened the way to Teaism. Perhaps
1600 5| rightly to be honoured for opening the path to future enlightenment.
1601 6| without its reward. This opera never fails to draw tears
1602 4| developed, it offered the only opportunity possible for the free communion
1603 3| through the comprehension of opposites. Again, Zennism, like Taoism,
1604 1| propaganda of Tea met with opposition. Heretics like Henry Saville (
1605 1| America resigned herself to oppression until human endurance gave
1606 2| with rice, ginger, salt, orange peel, spices, milk, and
1607 6| Who knows but that the orchids feel stifled by the artificial
1608 6| decoration. Thus Sekishiu ordained that white plum blossoms
1609 4| race, Shinto superstition ordaining that every dwelling should
1610 4| architecture should be so devoid of originality, so replete with repetitions
1611 6| the place for which it was originally intended, for its lines
1612 6| dislocate your bones like any osteopath. He would burn you with
1613 6| successors, the celebrated Ota- wuraka, Furuka-Oribe, Koyetsu,
1614 2| Unfortunately the sudden outburst of the Mongol tribes in
1615 4| from the vexations of the outer world. There and there alone
1616 5| former we feel the warm outpouring of a man's heart; in the
1617 4| break connection with the outside world, and produce a fresh
1618 1| the Tea Cult by being so outspoken. Its very spirit of politeness
1619 1| human enjoyment is, how soon overflowed with tears, how easily drained
1620 1| in themselves are apt to overlook the greatness of little
1621 5| our historical sympathy to override our aesthetic discrimination.
1622 6| seems to be a part of the pageantry of wealth,--the fancy of
1623 1| we are less sensible to pain and wounds on account of
1624 6| said that Soami, the great painter and connoisseur of the court
1625 1| cuisine, porcelain, lacquer, painting--our very literature--all
1626 2| as we have good and bad paintings--generally the latter. There
1627 2| seeking mutual synthesis. The pantheistic symbolism of the time was
1628 3| systematic form. They spoke in paradoxes, for they were afraid of
1629 6| sunshine, his feuds with parasites, his horror of frosts, his
1630 3| while weeding the garden, paring a turnip, or serving tea.
1631 1| and waters. In our common parlance we speak of the man "with
1632 4| absolutely clean. Not a particle of dust will be found in
1633 2| all the wrong of life passes away through my pores. At
1634 1| condemned. Our writers in the past--the wise men who knew--informed
1635 2| applied externally in form of paste to alleviate rheumatic pains.
1636 2| began to be not a poetical pastime, but one of the methods
1637 1| attainment of your civilisation. Pathetic and deplorable as such affectations
1638 1| sobriety as stupidity, Japanese patriotism as the result of fatalism.
1639 7| argument with his fierce patron. Taking advantage of the
1640 5| myriad insects, the gentle pattering of rain, the wail of the
1641 1| abode of the humble. Our peasants have learned to arrange
1642 6| leveled and strewn with fine pebbles and sand. With sullen anger
1643 4| the bottom as to produce a peculiar melody in which one may
1644 2| rice, ginger, salt, orange peel, spices, milk, and sometimes
1645 1| rarely that the chivalrous pen of a Lafcadio Hearn or that
1646 1| education. Our insight does not penetrate your culture deeply, but
1647 6| by Yuenchunlang] that the peony should be bathed by a handsome
1648 6| the realm of art when he perceived the subtle use of the useless. ~
1649 3| as impediments to a clear perception of Truth. It was this love
1650 5| dictate the mode of our perceptions. The tea- masters collected
1651 2| single recipe for making the perfect tea, as there are no rules
1652 6| Kanos in painting. With the perfecting of the tea-ritual under
1653 3| must be done absolutely perfectly. Thus many a weighty discussion
1654 2| independent and secular performance. Since then Teaism is fully
1655 2| surroundings, all movements to be performed simply and naturally--such
1656 1| pictured as living on the perfume of the lotus, if not on
1657 1| absurd cry of the Yellow Peril, fails to realise that Asia
1658 5| contemplation of illustrated periodicals, the worthy product of their
1659 4| method, a Western interior permanently filled with a vast array
1660 7| the chief guest now asks permission to examine the tea-equipage.
1661 5| consideration. The public is permitted to know more than the actors.
1662 6| What atrocities do we not perpetrate in the name of culture and
1663 4| latter being present in the person of the beholder himself.
1664 6| might some time meet a dread personage armed with scissors and
1665 5| only those objects which personally appealed to him, whereas
1666 4| accomodate not more than five persons, a number suggestive of
1667 1| All the glamour of the perspective is there, all the unconscious
1668 2| fourth cup raises a slight perspiration,--all the wrong of life
1669 4| Unsymmetrical" suggests another phase of our decorative scheme.
1670 3| Pass presented to the "Old Philosopher" a cup of the golden elixir.
1671 1| established beyond question. The philosophic resignation of the guest
1672 3| their doctrines. In its philosophical aspect early Zennism seems
1673 6| From our ashes springs the phoenix of celestial hope, out of
1674 1| That excellent and by all physicians approved China drink, called
1675 1| and accused of crimes too picturesque to be condemned. Our writers
1676 5| lay their colour; their pigments are our emotions; their
1677 4| not a place of worship or pilgrimage, but a college room where
1678 4| space into equal halves. The pillar of the tokonoma should be
1679 4| beneath which lay dried pine needles, and passed beside
1680 6| hair. It has been written ["Pingtse", by Yuenchunlang] that
1681 2| whereas the white made it look pinkish and distasteful. It was
1682 1| reticence of Confucius, the piquancy of Laotse, and the ethereal
1683 5| where the mistake lies, and pities the poor figures on the
1684 6| is over? Nothing is more pitiful than to see a faded flower
1685 6| Laotse: "Heaven and earth are pitiless." Said Kobodaishi: "Flow,
1686 4| tea-caddy of black laquer. In placing a vase of an incense burner
1687 2| tea-drinkers, the famous tea plantations of China, the possible variations
1688 4| Why the display of family plates, reminding us of those who
1689 1| brought the news that a pleasant drink was made in the East
1690 1| wrote that the greatest pleasure he knew was to do a good
1691 2| an improvised drama whose plot was woven about the tea,
1692 6| sovereigns, as she sang: "If I pluck thee, my hand will defile
1693 6| Sekishiu ordained that white plum blossoms should not be made
1694 6| in the twilight among the plum-blossoms of the Western Lake. 'Tis
1695 6| protection of a certain wonderful plum-tree, and appeals to us with
1696 6| to bay. The birds whose plumage is sought to deck some bonnet
1697 5| sleeve about the Sesson and plunges it into the gaping wound.
1698 4| structure built to house a poetic impulse. It is an Abode
1699 2| The tea began to be not a poetical pastime, but one of the
1700 7| color of the dress, the poise of the body, and the manner
1701 7| implicated in a conspiracy to poison the despot. It was whispered
1702 3| as the art of feeling the polar star in the southern sky.
1703 2| ancients. He is an eclectic and politely accepts the traditions of
1704 1| outspoken. Its very spirit of politeness exacts that you say what
1705 7| Never again shall this cup, polluted by the lips of misfortune,
1706 1| duties on salt and tea. Marco Polo records the deposition of
1707 5| mistake lies, and pities the poor figures on the board who
1708 5| men clamour for what is popularly considered the best, regardless
1709 2| life passes away through my pores. At the fifth cup I am purified;
1710 1| tongues on many an Eastern port. Asiatic youths are flocking
1711 3| small and great, an atom posessing equal possibilites with
1712 3| without losing one's own position was the secret of success
1713 6| you into those impossible positions which he thinks it proper
1714 6| the Kano-academicians. We possess records of arrangements
1715 5| say that the present age possesses no art:--who is responsible
1716 2| and was highly prized for possessing the virtues of relieving
1717 3| an atom posessing equal possibilites with the universe. The seeker
1718 3| was made. Vacuum is all potent because all containing.
1719 7| Hideyoshi that the fatal potion was to be administered to
1720 6| made to hold plants, not pots, but jewelled palaces. A
1721 7| as a lacquer artist and potter. Beside his works, the splendid
1722 1| fifteen or sixteen shillings a pound) forbade popular consumption,
1723 7| sounds like some cicada pouring forth his woes to departing
1724 2| Cake-tea which was boiled, the Powdered-tea which was whipped, the Leaf-tea
1725 3| ideals, Zennism made them practical. ~
1726 4| architecture. These buildings have practically stood intact for nearly
1727 3| are absurdly cheap, --a prayer for a ticket to heaven,
1728 1| earth, for you were said to preach what you never practiced. ~
1729 6| audience even to-day. ~Great precautions were taken for the preservation
1730 4| inculcate humility. The order of precedence having been mutually agreed
1731 3| was often opposed to the precepts of orthodox Buddhism even
1732 5| all hazards to rescue the precious painting, he rushes into
1733 4| requires immense care and precision. Indeed, the carpenters
1734 2| to actualize what their predecessors tried to symbolise. To the
1735 2| Here we notice Luwuh's predilection for Taoist symbolism. Also
1736 4| eaves, the tea-room being preeminently the house of peace. Then
1737 3| Abstract that led the Zen to prefer black and white sketches
1738 5| The nineteenth century, pregnant with the theory of evolution,
1739 3| for it deals with the present--ourselves. It is in us that
1740 3| appears to be no adequate presentation of the Taoists and Zen doctrines
1741 6| precautions were taken for the preservation of delicate blossoms. Emperor
1742 3| interesting if everyone would preserve the unities. To keep the
1743 2| of the age in which they prevailed. For life is an expression,
1744 4| Since Zennism has become the prevailing mode of thought, the art
1745 2| Buddhists used it extensively to prevent drowsiness during their
1746 4| of the tea-room had been previously determined by Jowo--a famous
1747 3| thrive marvelously, for the prices are absurdly cheap, --a
1748 2| delight of the aristocracy and priesthood in the beverage. The Sung
1749 6| unfolding of a virgin soul? The primeval man in offering the first
1750 2| drinking tea at this stage was primitive in the extreme. The leaves
1751 4| awaiting the rise of some princely master who shall establish
1752 4| enhance the beauty of the principal theme. One cannot listen
1753 7| of the angry ruler. One privilege alone was granted to the
1754 2| and Ming, and was highly prized for possessing the virtues
1755 2| kinds of tea, among which he prizes the "white tea" as of the
1756 1| contemptuous ignoring of Eastern problems! European imperialism, which
1757 4| three feet in height. This proceeding was incumbent on all guests,--
1758 1| in the dubious decoction proclaims that in this single instance
1759 5| periodicals, the worthy product of their own industrialism,
1760 4| only different from any production of Western architecture,
1761 5| any number of the mediocre products of a given period or school.
1762 1| morning." ~Charles Lamb, a professed devotee, sounded the true
1763 4| temples and palaces was profusely decorated. In the Hoodo
1764 4| marvel why, among the most progressive Western nations, architecture
1765 6| a doctor always seeks to prolong the troubles of his victims.
1766 6| were, without body, stuck promiscuously into a vase. ~When a tea-master
1767 1| things of the world, the propaganda of Tea met with opposition.
1768 6| winter coupled with the prophecy of spring. Again, if you
1769 6| great, and money is his Prophet! We devastate nature in
1770 3| quite inconsistent with the prosaic ethical notions of their
1771 6| before which Shinto-Japan prostrates herself even to-day. The
1772 6| a notice put up for the protection of a certain wonderful plum-tree,
1773 1| in decadence?), in their protests against materialism, have,
1774 4| of the Zen chapel was the prototype of the Tokonoma,--the place
1775 4| though weak against fire, proved itself strong against earthquakes,
1776 3| connection of Zennism with tea is proverbial. We have already remarked
1777 5| Enshiu replied: "This only proves how commonplace I am. The
1778 4| newly built house should be provided for each couple that married.
1779 5| that is responsible for the pseudo-classic horrors that to-day greet
1780 6| masterpieces are made and published for the edification of amateurs.
1781 4| wooden architecture, easily pulled down, easily built up. A
1782 1| to order this paper to be punctually served up and to be looked
1783 6| incarnation to warrant such punishment in this? ~The wanton waste
1784 3| life. Hiakujo(719-814) the pupil of Baso, first instituted
1785 3| discussions concerning the Pure and the Abstract. Above
1786 2| pores. At the fifth cup I am purified; the sixth cup calls me
1787 4| partitioned off by screens for the purpose of the tea-gathering. The
1788 4| of the extreme Orient has purposefully avoided the symmetrical
1789 4| worship of the Imperfect, purposely leaving some thing unfinished
1790 6| method differs from that pursued in Western countries. Here
1791 6| bonnet can fly from its pursuer, the furred animal whose
1792 1| oddities which constitute the quaintness and childishness of the
1793 2| to bring out its noblest qualities. We have good and bad tea,
1794 6| with only stagnant water to quench the maddening thirst that
1795 1| drained to the dregs in our quenchless thirst for infinity, we
1796 3| yourself under a bushel quickly, for if your real usefulness
1797 3| will not be without its quota of instruction and amusement.
1798 7| recognise it. Rikiu loved to quote an old poem which says: "
1799 6| with soft brushes made of rabbit hair. It has been written ["
1800 2| as much a commentary of racial ideals as the highest flight
1801 4| will leave his sword on the rack beneath the eaves, the tea-room
1802 3| Relative. In ethics the Taoist railed at the laws and the moral
1803 1| welded the five-coloured rainbow in her magic cauldron and
1804 4| breaking among the rocks, a rainstorm sweeping through a bamboo
1805 1| which does not disdain to raise the absurd cry of the Yellow
1806 2| ideographs. The fourth cup raises a slight perspiration,--
1807 1| travellers Giovanni Batista Ramusio (1559), L. Almeida (1576),
1808 6| flowers. They do not cull at random, but carefully select each
1809 4| seems scarcely worthy to be ranked as architecture. It is but
1810 6| the buds come slowly, his rapture when the leaves attain their
1811 2| the "white tea" as of the rarest and finest quality. ~The
1812 5| swirl flocks of swans and rattling hailstones beat upon the
1813 4| admit but few of the sun's rays. Everything is sober in
1814 6| disintegration of the old, re-creation becomes possible. We have
1815 2| the Mings which attempted re-nationalisation in the middle of the fifteenth
1816 6| death agony their cry never reaches our hardened ears. We are
1817 5| one within another, before reaching the shrine itself--the silken
1818 2| early as the year 729 we read of the Emperor Shomu giving
1819 3| life lies in a constant readjustment to our surroundings. Taoism
1820 6| your feet when you seemed ready to faint. It would be his
1821 6| the freedom comes a higher realisation of manhood. ~Why not destroy
1822 1| the Yellow Peril, fails to realise that Asia may also awaken
1823 6| or Arashiyama must have realized this. For a moment they
1824 2| sixth cup calls me to the realms of the immortals. The seventh
1825 5| veritable king of the forest. It reared its head to talk to the
1826 6| Purity and Simplicity. Thus reasoned the tea-masters when they
1827 4| another in ancient days. The rebuilding, every twenty years, of
1828 1| in her magic cauldron and rebuilt the Chinese sky. But it
1829 2| Ming commentator at loss to recall the shape of the tea whisk
1830 5| the proper attitude for receiving the message, as the artist
1831 | recently
1832 6| some water-plants in a flat receptacle to suggest the vegetation
1833 6| dynasties we hear of wonderful receptacles made to hold plants, not
1834 2| latter. There is no single recipe for making the perfect tea,
1835 4| Western architecture has recognised and paid tribute to the
1836 3| Easthern thought was its recognition of the mundane as of equal
1837 4| the Nara period, we shall recognize a constant striving after
1838 4| mastery of spirit over matter, recognized the house only as a temporary
1839 3| to produce new forms. It recoils upon itself like the dragon,
1840 1| therefore in a particular manner recommend these my speculations to
1841 6| Subordinate Principle (Earth), the Reconciling Principle (Man), and any
1842 4| engaged in the unification and reconstruction of Japan. In the seventeenth
1843 1| reigns supreme. ~The earliest record of tea in European writing
1844 6| stories are endless. We shall recount but one more. In the sixteenth
1845 5| are based on the loss and recovery of a noted masterpiece.
1846 6| He would burn you with red-hot coals to stop your bleeding,
1847 2| mind the cosmic law was not reflected in the phenomenal world,
1848 4| equipments of the tea-ceremony, reflects many of the Zen doctrines.
1849 5| our stubborn ignorance we refuse to render them this simple
1850 5| fain would sing. The harp refused to recognise a master. ~
1851 1| ferment, in vain strive to regain the jewel of life. We need
1852 1| consumption, and made it "regalia for high treatments and
1853 7| influence. Thus they sought to regulate their daily life by the
1854 3| established a ritual and regulations for its government. In the
1855 2| harmony and order which reigned through all things. In his
1856 4| what appears to us useless reiteration. We find it trying to talk
1857 5| or romance we suffer and rejoice with the hero and heroine.
1858 2| with their steeped tea, rejoiced in light ware of white porcelain. ~
1859 3| out of the ashes," camply rejoined the Zen. "But you certainly
1860 1| consolation. ~The Taoists relate that at the great beginning
1861 6| have worshipped Death, the relentless goddess of mercy, under
1862 6| garden. "Noisy" flowers were relentlessly banished from the tea-room.
1863 2| possessing the virtues of relieving fatigue, delighting the
1864 3| so call it the Path. With reluctance I call it the Infinite.
1865 3| obscurity of others. He is "reluctant, as one who crosses a stream
1866 2| waft away thither." ~The remaining chapters of the "Chaking"
1867 4| and paid tribute to the remarkable perfection of our great
1868 3| Relative. ~It should be remembered in the first place that
1869 4| display of family plates, reminding us of those who have dined
1870 6| than to see a faded flower remorselessly flung upon a dung heap. ~
1871 7| witness the end. Rikiu then removes his tea-gown and carefully
1872 5| stubborn ignorance we refuse to render them this simple courtesy,
1873 3| Reason, the Mode. These renderings are not incorrect, for the
1874 6| Empress Komio, one of our most renowned Nara sovereigns, as she
1875 1| We need a Niuka again to repair the grand devastation; we
1876 1| sought far and wide for the repairer of the Heavens. He had not
1877 2| strengthening the will, and repairing the eyesight. It was not
1878 5| thus often miss the rich repast of beauty spread before
1879 4| colour or design shall be repeated. If you have a living flower,
1880 4| originality, so replete with repetitions of obsolete styles. Perhaps
1881 2| seventeenth century. It has replaced the powdered tea in ordinary
1882 4| devoid of originality, so replete with repetitions of obsolete
1883 5| consumed corps, within which reposes the treasure uninjured by
1884 6| The first might be said to represent flowers in the stately costume
1885 4| shock to our digestion, the representation of abundance on the dining-room
1886 7| nearest and dearest, is requested to remain and witness the
1887 4| some individual artistic requirement. The tea-room is made for
1888 4| well as its workmanship, requires immense care and precision.
1889 4| tea-master. One of the first requisites of a tea-master is the knowledge
1890 5| Resolved at all hazards to rescue the precious painting, he
1891 5| It was a play somewhat resembling the Comedy of Errors, in
1892 1| of wonder, all the silent resentment of the new and undefined.
1893 3| it a certain capacity for reserve and refinement as "warm
1894 1| question. The philosophic resignation of the guest to the fate
1895 1| history. Colonial America resigned herself to oppression until
1896 2| tea-ideals. Our successful resistance of the Mongol invasion in
1897 1| in fact, tea-houses, the resort of wits like Addison and
1898 5| harp whose strings would resound to the touch of genius. ~
1899 3| duties, while to the most respected and advanced monks were
1900 3| fears the neighbourhood; respectful, like a guest; trembling,
1901 4| tea-room afforded a welcome respite from labour to the fierce
1902 1| horn-crowned and dragon-tailed, resplendent in her armor of fire. She
1903 4| mutually agreed upon while resting in the machiai, the guests
1904 1| expansion at the cost of restlessness; we have created a harmony
1905 6| him there which completely restored his humour. On the tokonoma,
1906 6| Their serene tenderness restores to us our waning confidence
1907 7| the guests with difficulty restraining their tears, take their
1908 5| our hereditary instincts, restrict the scope of our capacity
1909 6| for the combination. It rests there like an enthroned
1910 3| with varied and interesting results the teachings of their creed.
1911 3| the complacent salesman retailing the Good and True. One can
1912 3| numerous disciples aimed at retaining ancestral conventions. Taoism
1913 1| initiated may touch the sweet reticence of Confucius, the piquancy
1914 3| this image!" was the angry retort, to which Tanka replied, "
1915 2| reached us in 1191 with the return of Yeisai-zenji, who went
1916 3| You are not myself," returned Soshi; "how do you know
1917 3| like the Zen philosophers, revelled in discussions concerning
1918 6| these flowers, when the revelry is over? Nothing is more
1919 1| 879 the main sources of revenue in Canton were the duties
1920 3| at its best be only the reverse side of a brocade,--all
1921 3| Vanishing, the Vanishing is the Reverting." The Tao is in the Passage
1922 2| kettle to settle the tea and revive the "youth of the water."
1923 7| to art. They completely revolutionised the classical architecture
1924 3| alone and changes not. It revolves without danger to itself
1925 5| shame that despite all our rhapsodies about the ancients we pay
1926 2| form of paste to alleviate rheumatic pains. The Taoists claimed
1927 2| and boiled together with rice, ginger, salt, orange peel,
1928 4| of mere vulgar display of riches. It calls for a mighty wealth
1929 4| expended on the building of the richest palaces and temples. A good
1930 4| aweing us by the grandeur and richness of their decoration. Huge
1931 3| when the world itself is so ridiculous! The spirit of barter is
1932 7| dangerous honour. It was an age rife with treachery, and men
1933 5| extent. The old masters are rightly to be honoured for opening
1934 6| Flowers. He would claim the rights of a doctor and you would
1935 1| the mundane tragedy, runs riot in the springtide of emancipated
1936 6| with flowers we have not risen very far above the brute.
1937 4| of one of these ancient rites which still obtain at the
1938 3| masterpiece irresistably rivets your attention until you
1939 5| the cuckoo. Hark! a tiger roars,--the valley answers again.
1940 2| kettle. The Cake-tea is roasted before the fire until it
1941 3| with flowers and music. Rob the Church of her accessories
1942 2| woes of his country have robbed him of the zest for the
1943 7| the immaculate white death robe which it had hitherto concealed.
1944 5| tempest of Lungmen, the dragon rode the lightning, the thundering
1945 7| is joy and beauty in the roll of billows as they sweep
1946 2| respectively, the Classic, the Romantic, and the Naturalistic schools
1947 1| mystery of mutual charity, the romanticism of the social order. It
1948 4| weight of the tile-covered roofs. The material and mode of
1949 5| to talk to the stars; its roots struck deep into the earth,
1950 2| schools. Its evolution may be roughly divided into three main
1951 4| allowable. If you are using a round kettle, the water pitcher
1952 2| tiny incidents of daily routine are as much a commentary
1953 7| from the will of the angry ruler. One privilege alone was
1954 1| of the mundane tragedy, runs riot in the springtide of
1955 5| the board who innocently rush to their fate." ~The great
1956 5| the precious painting, he rushes into the burning building
1957 2| use of lemon slices by the Russians, who learned to take tea
1958 1| and saucers, in the soft rustle of feminine hospitality,
1959 7| seem to shudder, and in the rustling of their leaves are heard
1960 6| breezes of summer. To-morrow a ruthless hand will close around your
1961 2| profound formality of a holy sacrament. It was this Zen ritual
1962 6| sorrow over our graves. Sad as it is, we cannot conceal
1963 1| epigrams at each other, and be sadder if not wiser by the mutual
1964 2| Lichilai, a Sung poet, has sadly remarked that there were
1965 5| approbation when the artist is safely laid in his grave. The nineteenth
1966 2| fashion. In 801 the monk Saicho brought back some seeds
1967 6| crystal streams; then, as they sail away on the laughing waters,
1968 4| Vikramadytia welcomes the Saint Manjushiri and eighty-four
1969 6| to those early Buddhist saints who gathered the flowers
1970 3| Chastity! Behold the complacent salesman retailing the Good and True.
1971 1| meanest labourer to offer his salutation to the rocks and waters.
1972 1| part of the tea-equipage." Samuel Johnson draws his own portrait
1973 3| philosophy formulated by Sancharacharya. The first teaching of Zen
1974 3| really but common morality sanctified with flowers and music.
1975 6| strewn with fine pebbles and sand. With sullen anger the despot
1976 1| spared the spectacle of sanguinary warfare if Russia had condescended
1977 4| have been some unrealized sanitary reason for this practice.
1978 3| a name derived from the Sanscrit word Dhyana, which signifies
1979 6| the flower paintings of Sansetsu and Tsunenobu. The Naturalesque
1980 6| arranged a flower to his satisfaction he will place it on the
1981 5| generals would be better satisfied with the present of a rare
1982 1| delicate clatter of trays and saucers, in the soft rustle of feminine
1983 1| opposition. Heretics like Henry Saville (1678) denounced drinking
1984 2| filmy leaflet hung like scaly clouds in a serene sky or
1985 6| wild flowers are becoming scarcer every year? It may be that
1986 4| garden, shook a tree and scattered over the garden gold and
1987 3| have been written by Zen scholars. ~Zennism, like Taoism,
1988 5| His works may be nearer science, but are further from humanity.
1989 5| aesthetic to the so-called scientific method of exhibition has
1990 1| esteem. The white man has scoffed at our religion and our
1991 5| instincts, restrict the scope of our capacity for artistic
1992 5| achievement simply on the score of age. Yet we allow our
1993 4| gold and crimson leaves, scraps of the brocade of autumn!
1994 6| very far above the brute. Scratch the sheepskin and the wolf
1995 4| drawing-room partitioned off by screens for the purpose of the tea-gathering.
1996 2| the "Chaking" (The Holy Scripture of Tea) he formulated the
1997 3| the whole sway of Buddhist scriptures only commentaries on personal
1998 3| with a disciple when a hare scurried off at their approach. "
1999 1| the Heavens. He had not to search in vain. Out of the Eastern
2000 2| loneliness, the third cup searches my barren entrail but to
2001 5| He sang of nature and the seasons, of high mountains and flowing