100-attac | attai-count | cours-fed | fee-ink-b | inlan-monas | money-preve | prey-shinc | shine-tower | towne-zocho
bold = Main text
Chapter grey = Comment text
1506 VII | a priest who for a small fee writes the kaimyô. The purchaser -
1507 I | water; and the elders too feeble to keep up with the first
1508 VII | thrown there by pilgrims "to feed the palms," because these
1509 IV | Lifeless it is not: it feeds upon life, and visible life
1510 III | in the morality of one's fellow-man.~VI~ When I went out,
1511 III | and merry. A number of my fellow-passengers were Ôsaka geisha going
1512 V | fashion of the dress. In female figures, the absence of
1513 VIII | race has been saturated and fertilized by Buddhist idealism. At
1514 III | that composes a Japanese festival-night really lends a keener edge
1515 I | strings of paper lanterns festooned between bamboo poles, the
1516 IV | souls that have faith in fetiches; - polytheistic souls; -
1517 VII | newspaper, - publishing a feuilleton, translations from foreign
1518 V(1) | woodcuts illustrating the feuilletons of the Ôsaka Asahi Shimbun)
1519 VI | up; - he had a very hot fever: we nursed him as well as
1520 VII | But Ôsaka is the reverse. Fewer Western costumes are to
1521 VIII | change for mine.1~However fickle I seem, my heart is never
1522 VII | translations from foreign fiction, and columns of light, witty
1523 III | Tycoon, Sintoo, Kusiu, Fide-yosi, Nobanunga, - spellings
1524 IX(1) | The following, from the fifty-first volume of the work called
1525 III | the~{p. 69}~procession, figuring daimyô, kugé, hatamoto,
1526 X(2) | according to the rules of filial piety.
1527 III | personal narrative of a filibuster with Walker in Nicaragua;
1528 VII | mixture of sand and metallic filings of some sort, but it looked
1529 IX | and "thou "' are ghostly films spun out of perishable sensation, -
1530 VII | remarked in a recent speech, financially, industrially, and commercially
1531 VII | Nowhere is this taste so finely exhibited as in private
1532 IX | will begin to diminish. The finer pleasures and the keener
1533 III | distinguish those little finger-marks of which Mr. Galton has
1534 III | Nature was left alone to finish the wonder. Working through
1535 VII | and carried back into the fire-proof storehouses behind the shop.
1536 III | water, or the spark. ling of fireflies on summer nights.~ Decorations,
1537 VII | they kept in their miles of fireproof warehouses the national
1538 I | beaten drums, we have lighted fires; yet the land thirsts and
1539 I | gone mad. Hamaguchi went on firing stack after stack, till
1540 VII | missionaries, - only one of the old firms, with perhaps an agency
1541 VIII | following: - ~"Forsake this fitful world"! - ~ that
1542 VIII | with which this paper may fitly conclude. I remember that
1543 II | 5-7-5; but the classical five-line form (tanka), represented
1544 VII | carvings belong to a fantastic five-storied pagoda, now ruinous: nearly
1545 I | attention of a person gazing fixedly at a particular spot or
1546 III | There were also national flags and sprigs of pine above
1547 I | sorrowful wonder, at the flaming fields and at the impassive
1548 I | 10}~lichens upon their flanks and upon their shoulders,
1549 V | double-colored metallic flash. So likewise in painting
1550 VII | personal acquaintance with fleas, their personal dislikes
1551 VII | powers of Moriya broke and fled away. The rout of the~{p.
1552 I | glow; and still the sea was fleeing toward the horizon.~ Really,
1553 I | more swiftly than the kite flies.~ "Tsunami!" shrieked
1554 I | open sea, like an enormous flight of green steps, divided
1555 III | my shoes I climbed three flights of breakneck stairs, or
1556 III | sails of gold, but only flimsy sheds of wood and thatch
1557 IX | feet, - sometimes even to fling back the climber into the
1558 VIII(1)| hi (lightning-flash and flint-spark), - symbolizing the temporary
1559 IX | personal mentality continues to float vaguely here, - the very
1560 VII | to squeeze our way to the floor-platform, which, in every Japanese
1561 VII | greater part of the matted floor-space was one splendid shimmering
1562 V | ideals for animal and even floral shapes, was characterized
1563 VII | arranged as no European florist could ever learn to arrange
1564 X(2) | association named Tomoyé-Ko. It flourished until the overthrow of the
1565 X(2) | Shintô-Fudô-Norito. The sect still flourishes; and one of its chief temples
1566 VIII | remains, thou heart's frail flower-of-cherry?~How knowest whether this
1567 VII | play the belly-drum." The flower-vases are in the form of saké-bottles.
1568 III | conditions are the seasons of flowering and of fading, hours of
1569 XI | falsities: venomous fair-seeming flowerings of selfishness, - all rooted
1570 III | Of course the yielding fluidity of any concourse is in proportion
1571 II(3) | rice-fields during the time of flushing, before the grain has fairly
1572 I | weird music of drums and flutes, - and songs in a tongue
1573 I | festival banners (nobori) fluttering above the roofs of the solitary
1574 IX | universe only a perpetual flux of phenomena, declares the
1575 IX(1) | Fo-Sho-Hing-Tsan-King.
1576 I | through the hills, and with a foam-burst like a blaze of sheet-lightning.
1577 VIII | BUDDHIST ALLUSIONS IN JAPANESE FOLK-SONG~ PERHAPS only a Japanese
1578 VIII | otherwise with a group of folk-songs reflecting the doctrine
1579 XI | you are bewitched by the follies of art and of poetry and
1580 VII | tsudzumi.~Which means about as follows: - "On fine moonlight-nights,
1581 VII | purposes, and to be very fond of saké. Of course, such
1582 VII | place in Japan to play the fool in; - its dangerous and
1583 I | and there would be no foolishness whatever in such a thought.)
1584 VIII | following: - ~Father and mother forbade, and so I gave up my lover; - ~
1585 IX | neither joy nor pain, nor forceful feeling of any sort exist:
1586 V | have been to our barbarian forefathers. The Greek conventional
1587 IX | How can there be personal foreknowledge of rebirth without personality?"
1588 III | There was a vast crowd; the foremost ranks knelt down as the
1589 VII | strike its belly with its forepaws. On the belly is cut a name,
1590 IX | together with the capacity to foresee a corresponding number of
1591 IV | falsehoods; they were rather foreshadowings of a truth vaster than all
1592 I | at the simple, unselfish foresight that had saved them; and
1593 VIII | truth with the recompense foretold in the twelfth chapter of
1594 X | have become more and more forgetful; and now I forget many,
1595 IV | trouble of it, much as one forgets the pain of successive toothaches.
1596 VII | and ask pardon. He will be forgiven for two, three, perhaps
1597 I | caught his hand, and asked forgiveness for having said naughty
1598 III | remember only the word "forign." After taking off my shoes
1599 VIII(1)| also means "solitary," "forlorn," "bereaved." Ama hôshi,
1600 X | elders of the village made a formal investigation of the~{p.
1601 V | convention, the charge of formality is not a charge worth making
1602 III | p. 82}~landscapes, are formed with substance the most
1603 IX(1) | Other-minds-no-obstacle-wisdom; - (5) Former-States-no-obstacle-wisdom; - (6) Leak-Extinction-no-obstacle-wisdom.
1604 | formerly
1605 VII | images of the Gods of Good Fortune, - toys modern and toys
1606 VII | dancers, acrobats, and fortune-tellers in the Sennichimae, close
1607 X | Togôrô. Died at the age of forty-eight, in the sixth year of Bunkwa [
1608 VI | talk to mother. It was the forty-ninth day after mother's death, -
1609 III | the rich; bare walls and foul pavements and smoky skies
1610 VIII(2)| termed a doro-midzu kagyô ("foul-water occupation"); and her citation
1611 XI | and horror, sweetness and foulness, are not different; - death
1612 IX | repudiation of the very foundations of Occidental religion,
1613 X | temple with a visit on the fourteenth day of this fourth month,
1614 II | series of lines about three fourths of an inch apart. The girl
1615 III | as in stories of goblin foxes. But the quick vanishing
1616 II | down in coruscations of fractional notes; singing the song
1617 III | manifestations of the race genius: fragilities utilized to create illusion;
1618 II | floor-mats (tatami), woven over a frame of thin strings, shows on
1619 III | gates and the temples only frames of wood supporting tiles;
1620 IX | of 'I,' or the ground for framing it. The thought of 'Self'
1621 IX | state their indulgence is fraught with peril: a touch or a
1622 IV | souls demanding nomad freedom without tribute; - souls
1623 VII | and receive their Ôsaka freight at Kobé. But the energetic
1624 III | shoulders to the house of a friendly~{p. 66}~merchant, about
1625 I | was not strong enough to frighten anybody; but Hamaguchi,
1626 XI | one divine touch ended the frightful vision, and brought again
1627 III | pasteboard cricket or mantis or frog, the idea is fully conceived
1628 VII | which I stood, the house fronts began to turn blue; farther
1629 VII(1) | real badger, but a kind of fruit-fox. It is also termed the "
1630 IX | divisions of Chô, - the Fu-Kwan, or Never-Returning-Ones,1
1631 VIII | aphorism, - ~Oya-ko wa, is-sé;~Fûfu wa, ni-sé;~Shujû wa, san-zé.~
1632 VIII(2)| Mashité futari ga~ Fukai naka.~Allusion is here made
1633 VIII(2)| Ada-zakura:~Yo wa ni arashi no~Fukanu monokawa?~Lit.: "To-morrow-is
1634 IX(1) | virtues [or 'power'] in their fullest development and perfection." -
1635 V | curves speak sufficiently of fullness, smoothness, ripeness. For
1636 VIII(2)| here is to the proverb, Funa-ita ichi-mai shita wa Jigoku: "
1637 IX | for their origin upon the functionings of the organs of sense and
1638 IX(1) | with all its innumerable functions and miraculous actions." -
1639 IX | All the sense-organs are fundamentally alike, being evolutional
1640 IV | monuments. And they play at funerals, - burying corpses of butterflies
1641 VII | endless array of masts and funnels, - though the great Trans-Pacific
1642 II(1) | Kuchidomé shinagara~ Furéaruku.~
1643 VIII(2)| Buddhist proverb: Sodé no furi-awasé mo tashô no en, - "Even
1644 VII | part of the empire to the furnishing of which Ôsaka industry
1645 X | the aforesaid Katsugorô. Furthermore, he vouchsafed me the favor
1646 VIII | mountain the pebble grows.1~Who furthest after illusion wanders on
1647 VI | school!"~p. 130}~ "Aa fushigi na koto da! - aa komatta
1648 VIII(1)| tsurénai~Ano inadzuma wa~Futa mé minu uchi~ Kiyété
1649 VIII(3)| mo,~Tsuragi-no-Yama mo,~Futari-dzuré nara,~Itoi 'a sénu.~The
1650 I | overhanging roof; the front is the gable end; and the upper part
1651 I | projections of beam-work above its gable-angle, might remind the European
1652 XI | real; and unto whomsoever gains it, the universe becomes
1653 VII | They push out funny little galleries with balustrades; barred,
1654 VIII | I am wearing the sable garb, - and yet, through illusion
1655 VIII | Not yet indeed is my body garbed in the ink-black habit; - ~
1656 III | the purpose of Japanese garden-construction could imagine that all this
1657 II | work, and whipping the wet garments upon big flat stones. Every
1658 I | there betimes I should gather the multitude of my selves
1659 III | like butterflies with big gaudy wings. All the armor and
1660 VII | of severe good taste; - gay colors appearing only in
1661 VII | half-curious, inscrutable gaze.~ ~ In powerful contrast
1662 II | Sometimes a little pipe - geishas' pipes are usually of silver -
1663 V | express, whether in marble, gem, or mural painting, - for
1664 II | absent.~ Terms indicating gender were likewise absent; even
1665 V | the study of constants, generalities, types. And as expressing
1666 IX | glance of the eye, - may generate a new Karma.~ The Yoku-Kai
1667 III | the interior a trifling generosity is certain to be acknowledged
1668 IX | spheres warmed by a more genial sun. And some Buddhist texts
1669 VII | feet, and looks decidedly genteel, though left very wide and
1670 VI | began, under Manyemon's gentle persuasion, to tell her
1671 V | an unmistakable pose or gesture. Hair, costume, and attitude
1672 VII | keep him in sandals, or geta. Perhaps on some great holiday
1673 III | The Buddhist Kaimyô read, "Gi-yu-in-ton-shi-chu-myô-kyô," - apparently signifying, "
1674 VII | are never guarded by the giant Ni-Ô; - there is no swarming
1675 VII | tints of silks for robes and girdles. . . . As yet, all this
1676 I | silken fans, that I might be gladdened by the bloom of their youth,
1677 IV | things: multitudes would gladly emigrate. And the wiser
1678 III | I saw maidens "made by glamour out of flowers" by a Japanese
1679 III | style. The windows were glass; the linen was satisfactory;
1680 VII | balustrades; barred, projecting, glassless windows with elfish balconies
1681 VII | then, before my eyes, - glided into Nirvana. The notion
1682 III | circulating; there was a universal gliding and slipping, as of fish
1683 IX | conditions possible upon this globe. The way rises from terrestrial
1684 VII | itself, - I saw, rising glorified into the last red splendor
1685 I | of hair, - her own hair, glossy and black as the wing of
1686 III | deceive, as in stories of goblin foxes. But the quick vanishing
1687 II(1) | Literally, "God-Age-since not-changed-things as-for:
1688 IX | only of selfhood but of godhood, - is certainly not for
1689 VII | variations, - bronze-colors, gold-browns, "tea-colors," for example.
1690 III | astonishingly good-natured and good-humored, because the majority of
1691 III | crimsoning above a tremendous gorge; ranges of peaks steeped
1692 III | summer palace called Omuro Gosho. Unlike the professional
1693 IX(1) | uttered as ingwa, gokuraku, gôshô, - or other words referring
1694 IV | all substance, granite or gossamer, - just as those lately
1695 IX | evolution they must be utterly got rid of; and it may be hoped
1696 IX | could say of me: 'The Samana Gotama maintains annihilation; -
1697 VII | wine-lover is made to say to his gourd, "With you I fall." Apparently
1698 III | country having . . . the Kyôto government-house to went . . . and her own
1699 IX | the delight of the mind in graceful things. On earth these are
1700 II | chapter on prosody in Aston's Grammar of the Japanese Written
1701 V | mother, the matron and the grandparent; poor and rich; charming
1702 VII | dancing-girls, - to whom are granted the privileges of perpetual
1703 V | somebody will say that, even granting my assertion, the meaning
1704 IX | birth and death, there is no grasping, and no sense-perception.
1705 V | Steinlen Ibels, Whistler, Grasset, Cheret, and Lantrec. Finally,
1706 V | details of the body of a grasshopper, a butterfly, or a bee,
1707 VII | or touching witnesses of grateful faith are ever suspended
1708 III | astonishment, and proclaims gratefully to the visitor that the
1709 VII | season? These little æsthetic gratifications, though never charged for,
1710 I | latticework, - usually a grating of bars closely set and
1711 VII | altars, or fastened to the gratings of their doorways; - they
1712 III | bypaths, the few ancient graven monoliths, are all cushioned
1713 VI | kaimyô for these little gravestones. By making a ningyô-no-haka
1714 VIII(1)| expresses the sound of the gravy boiling.~
1715 V | the "crow's feet," the gray hairs, the change in the
1716 V | said, "The resuscitated Greeks would, with perfect truth,
1717 III | surprise with which Kyôto greeted her visitors was the beauty
1718 II | hand the cup of the wine of greeting,~Even before I drink, I
1719 IX | vaster faith, - holding no gross anthropomorphic conceptions
1720 VII | image of a wrestler, - a grotesque figure, with gilded eyes
1721 IX | color; always and everywhere grouped by some stupendous art into
1722 IX | line, have been produced by groupings of microscopic Chinese characters, -
1723 II | I together - lilies that grow in a valley:~This is our
1724 II(3) | before the grain has fairly grown up. The whole verse reads: - ~
1725 IX | potentiality, - through endless growths of sun and planet and satellite, -
1726 I | Also my Karashishi, my guardian lions, would be honored.
1727 II(1) | Iitai guchi sayé~Kao miriya kiyété~Tokaku
1728 VII | Guiding-Bell, because its sounds guide the ghosts of children through
1729 III | temple not mentioned in guidebooks, and situated somewhere
1730 VII | called the Indô-no-Kané, or Guiding-Bell, because its sounds guide
1731 VII | has always been a city of guilds; and the various trades
1732 III | Thousand Devils." The herophone gurgled, moaned, roared for a moment,
1733 VII | and holds it under the gush of water, - repeating a
1734 II | of the race, these little gushes of song, like the untaught
1735 I | 5}~ Elfishly small my habitation might be, but never too
1736 IX | in which metaphysicians habitually lose themselves." But truths
1737 X(2) | banished him to the island of Hachijô, {footnote p. 287} where
1738 VII | and the cabinet-makers in Hachimansuji. So with many other trades;
1739 VII | a wrestler, - Asahigorô Hachirô. His name is chiseled upon
1740 VIII(1)| parents: "Chichi koishi! haha koishi!" (See Glimpses of
1741 III | sharpening something to hair-dresser in Shitaya.~10 yen received
1742 VII | praise of it, or a girl's hair-pin, the top of which is a perfect
1743 VI | mounted kakemono. Mother was a hairdresser. My brother was apprenticed
1744 V | crow's feet," the gray hairs, the change in the line
1745 I | daughters, fair girls in crimson hakama and robes of snowy white,
1746 VII | is a very queer thing, - half-comical, half-furious of aspect.
1747 VII | to meet the same quiet, half-curious, inscrutable gaze.~ ~
1748 II(1) | grows wild in many of the half-dry beds of the Japanese rivers.~
1749 VII | queer thing, - half-comical, half-furious of aspect. Close by is the
1750 V | joyfully, and pushed my half-inspected foreign magazine out of
1751 IX | to self-consciousness are hallucinations. The false self exists only
1752 IX | and heaven mere temporary halting-places upon the journey to eternal
1753 VI | still: - ~Oya no nai ko to~Hamabé no chidori:~Higuré-higuré
1754 VII | the tomb of one Hirayama Hambei, - a monument shaped like
1755 IV | through rice-fields toward a hamlet at the foot of the hills.
1756 VII | Chinese fortress of the Han dynasty, still remains something
1757 VII | sounds like the booming of a hand-drum by tapping upon its belly.
1758 VIII | is scarcely an object of handiwork possessing any beauty or
1759 III | thickly wrapped round its handle caked into one hard red
1760 VIII | elephant-heads of bronze making the handles of a shopkeeper's hibachi; -
1761 VIII | such enigmatically delicate handling of thoughts classed as forbidden
1762 X | remarked that he was much handsomer now than he had been as
1763 VII | office~{p. 147}~one of the handsomest buildings in Ôsaka. But
1764 III | entrance was a specimen of handwriting, intended to be mounted
1765 VII | intervals you can see mattings hanging out, and curtains of split
1766 VII | split bamboo, and cotton hangings with big white ideographs
1767 VII | the silk upper-dress, or haori, of geisha, is a burning
1768 III | alike mere ghostliness. Happiest he who, from birth to death,
1769 VII | yo yoshi~Nembutsu tonaite~Hara tsudzumi.~Which means about
1770 V | an almost imperceptible hardening or softening of these touches
1771 III | paradise have never been harmed or frightened by man. As
1772 V | and the sense of life made harmonious by social order and by self-suppression.
1773 III | 64}~misunderstood. Our harmonized Western music means simply
1774 IX | this may be called; but it harmonizes with the truth that all
1775 V | Finally, he pointed out the harmony between certain Japanese
1776 VII | detchi is never addressed harshly, he has to bear what no
1777 V | obstinacy, aggressiveness, and harshness when united with certain
1778 IX(1) | dissimilar from that of Hartmann, who holds that "all plurality
1779 I | going to celebrate their harvest by a dance in the court
1780 I | very sick:~p. 16}~kindly hasten all to make a sendo-mairi!"
1781 VIII(2)| kono yo dé~Sowaré-nu naraba~Hasu no uténa dé~ Ara sétai.~
1782 VII | propelled by a peasant in straw hat and straw coat, - like the
1783 VII | Naniwaya "Kasa-matsu," or Hat-Pine, - not so much because it
1784 III | figuring daimyô, kugé, hatamoto, samurai, retainers, carriers,
1785 IX | selfishness that our loves and hates, and hopes and fears, and
1786 IV | Siberia; - sleepless souls, hating inaction, and hermit souls,
1787 IX | room for prejudice and for hatred. Ignorance alone is the
1788 I | dotted with the moon-shaped hats of the toiling people who
1789 VII | sea-ports of all Iapan; hauing a castle in it, maruellous
1790 III | possess immortal life, and to haunt forests or caverns, being
1791 I | possible apperceptions of the haunter. And this tempts me to fancy
1792 IX | some "ghosts of beliefs haunting those mazes of verbal propositions
1793 II | verse, and despises the hayari-uta, or ditties of the day;
1794 III | spot: such as a glimpse of hazy autumn rice-fields, with
1795 VIII(2)| Charming-smile-by bewildered-not, he-as-for, wood-Buddha, metal-Buddha,
1796 III | the weapons, the ancient headdresses and robes, were veritable
1797 I | had saved them; and the headmen prostrated themselves in
1798 VII | great trade-guilds,1 and the headquarters of those cotton-spinning
1799 I | fulfillment of prayers for the healing of sickness, the saving
1800 VI | Father had always been healthy: we did not think that his
1801 VII | It is not fur. It is a heaping of millions of needles thrown
1802 VIII(2)| To-morrow-is that think heart-of perishable-cherry flower:
1803 VIII(1)| in, body not clad, but heart-one nun." Hitotsu, "one," also
1804 VIII | beautiful fish, - utterly heartless that lightning!~Before one
1805 IX(1) | Heaven-Eye-no-obstacle-wisdom; - (3) Heaven-Ear-no-obstacle-wisdom; - (4) Other-minds-no-obstacle-wisdom; - (
1806 IX(1) | Meditation-outward-pouring-no-obstacle-wisdom; - (2) Heaven-Eye-no-obstacle-wisdom; - (3) Heaven-Ear-no-obstacle-wisdom; - (
1807 I | annihilated by a nameless shock heavier than any thunder, as the
1808 X | a child, she gave little heed to it. Afterwards, however,
1809 IX | augmentation of power, a heightening of sensation. Immense the
1810 VIII | plaything of a child to the heirloom of a prince - which does
1811 X(2) | originally an oil-merchant in Heiyemon-chô, Asakusa, Yedo, organized,
1812 X | might have a good effect in helping to silence those who do
1813 I | devoted to rice culture, was hemmed in on three sides by thickly
1814 III | toys. A group of cocks and hens made of paper were set to
1815 VIII | unusually warm is apt to herald a winter of exceptional
1816 V | He remarked that even the heraldry of Japan, as illustrated
1817 | hereafter
1818 IX | ethical signification of heredity, the lesson of mental evolution,
1819 | Herein
1820 X | TEMPLE CALLED SENGAKUJI.~ I herewith enclose and send you the
1821 IV | souls, hating inaction, and hermit souls, dwelling in such
1822 III | verify the conception of a heroism. Those poor blood-stained
1823 X | by those words.~ After hesitation, Katsugorô said: - "I will
1824 VIII(1)| Inadzuma no hikari, ishi no hi (lightning-flash and flint-spark), -
1825 VIII | handles of a shopkeeper's hibachi; - the patterns of screen-paper,
1826 III | poor, and the tumult of hideous machinery, - a hell of eternal
1827 VII | If he takes a spree, he hides himself after it for a day
1828 VII | distinguishable miles away. The higher-class geisha, however, affect
1829 VI | ko to~Hamabé no chidori:~Higuré-higuré ni~ Sodé shiboru.1~ "
1830 VIII(1)| Kuruma no watashi~Hiku ni hikarénu~ Kono ingwa.~ There
1831 VIII(1)| Buddhist saying, Inadzuma no hikari, ishi no hi (lightning-flash
1832 VIII(1)| kaya?~Kuruma no watashi~Hiku ni hikarénu~ Kono ingwa.~
1833 I | waited. The acolyte of the hill-temple, observing the blaze, set
1834 III | long intervals), great soft hilly masses of foliage - cedar
1835 II | soul of all the rest."~ "Hin no nusubito, koi no uta,"
1836 VII | only half visible, - its hinder part reaching back into
1837 I(1) | Usually hinoki (Chamæcyparis obtusa).
1838 VII | Close by is the tomb of one Hirayama Hambei, - a monument shaped
1839 II(2) | isobé ni~Sarasoto mama yo~Hiroi atsumété~ Sôté misho.~
1840 V | were Hokusai, Toyokuni, Hiroshigé, Kuniyoshi, Kunisada! But
1841 IX | Mushiki-Kai is reached, - the Hisô-hihisô-shô, or the state of "neither-namelessness-nor-not-namelessness."
1842 IX | the modern testimony of histology and embryology, "is, at
1843 VII | with very~{p. 167}~ancient histories. Of such is Kôzu-no-yashiro,
1844 VII | production of Racinet's "Costumes Historique." Even thus the subdued
1845 VIII(1)| the Buddhist text, Shôja hitsu metsu, esha jô ri ("Whosoever
1846 IX(1) | development and perfection." - HIZÔ-HÔ-YAKU.~ "When called sentient
1847 V | over a few of the pages, ho exclaimed, "Why do foreign
1848 IX | vi. 31. 7.~ "Nin mité, hô toké" (see first the person,
1849 X | they have nicknamed him "Hodokubo-Kozô" (the Acolyte of Hodokubo).1
1850 VIII(1)| Iro wa shian no~Hoka to-wa iédo,~Koré mo saki-sho
1851 V | The artists named were Hokusai, Toyokuni, Hiroshigé, Kuniyoshi,
1852 IX | are called The Cloudless, Holiness-Manifest, Vast Results, Empty of
1853 V | us all the wrinkles, the hollows, the shrinking of tissues,
1854 X | is said, in the house of Honda Dainoshin Dono. When she
1855 II(2) | Mi wa kuda kuda ni~Honé we isobé ni~Sarasoto mama
1856 VII | dry-goods trade monopolizes Honmachi; the timber merchants are
1857 VIII(1)| Honni tsurénai~Ano inadzuma wa~
1858 VI | venture to render Manyemon's honorifics) - "to understand the pain
1859 VII | the service of the "Right Honourable Companye, ye marchants of
1860 IX | got rid of; and it may be hoped that the contact of Western
1861 VIII | together) he referred to the hoped-for condition of direct responsibility
1862 X(2) | the spirits of the dead, hopefully termed Buddhas by those
1863 IX | our loves and hates, and hopes and fears, and pleasures
1864 X | report of the present case, hoping the same will reach your
1865 II(1) | simple in the original: - ~Horeta wai na to~Sukoshi no koto
1866 II(3) | The whole verse reads: - ~Horeté kayoyeba,~Dorota no midzu
1867 V(1) | insect - cut in bone or horn or ivory, and appropriately
1868 VIII(1)| forlorn," "bereaved." Ama hôshi, lit.: "nun-priest."
1869 VIII(2)| Naku mushi yori mo,~Nakanu hotaru ga~Mi wo kogasu.~Nanno ingwa
1870 VII | resembles that~{p. 171}~of an hour-glass, except that the lower part
1871 VII | I am quite sure that our house-builders have universes of facts
1872 VII | or members of masters' households, are often reported. Sometimes
1873 X(1) | pillow under the head, but of hovering about the pillow, or resting
1874 VII | overhang the water. They are huddled together in a way suggesting,
1875 VII | with sands of different hues, or with fragments of shell
1876 I | children's children, just as humanly and simply as before, while
1877 I | soon, very soon, - we humbly supplicate, O Daimyôjin!"~
1878 III | idealism, mere conventional humbug, that the real, warm, honest
1879 VII | clanging of the bell; the deep humming of the priest's voice, reciting
1880 VII(1) | Shinshû are called by a humorous and not very respectful
1881 III | celebrate in spring the eleven hundredth anniversary of the foundation
1882 VII | their high ceilings, or hung before their altars, or
1883 VII | satisfy the old spiritual hunger for some visible object
1884 I | beneath, - the ghastliness of hurled rock and naked riven cliff,
1885 I | settlement was expected to hurry to the temple, - taking
1886 VI | sick: he said that his head hurt him. Mother had then been
1887 IV | imitations of peasants' huts, - and little mud temples,
1888 VIII | earnestly besought: - ~I make my hyaku-dô, traveling Love's dark pathway,~
1889 X | Tamon Dempachirô by Shiga Hyoëmon Sama, who brought it to
1890 VII | superior to Tôkyô. Sakai, and Hyôgo, and Kobé are really but
1891 VI | little sister. Father was a hyôguya, a paper-hanger: he papered
1892 VIII(2)| Aa kuyashi!~Lit.. "'I-love-I-love'-saying-cry-insects than,
1893 VII | chiefe sea-ports of all Iapan; hauing a castle in it,
1894 V | Edgar Wilson, Steinlen Ibels, Whistler, Grasset, Cheret,
1895 VIII(2)| to the proverb, Funa-ita ichi-mai shita wa Jigoku: "Under [
1896 VII | difficult to believe that the iconolatry of the more ancient Buddhist
1897 VII | rite in regard to symbols, icons, and external forms. Their
1898 IV | forthwith, according to the Idealists, this seemingly solid visible
1899 VIII(1)| Shrine"). Konabé-daté is an idiomatic expression signifying a
1900 II | long, with pen in hand, idling, fearing, and doubting,~
1901 VIII(1)| Iro wa shian no~Hoka to-wa iédo,~Koré mo saki-sho no~
1902 VIII(1)| Shadow and shape also, if-melt-away, original-water is,-that-understands
1903 XI | deemed high or low, noble or ignoble, - all things imagined or
1904 VIII | of science to-day cannot ignore the enormous suggestions
1905 VII | ranged hundreds of children's ihai, or mortuary tablets, and
1906 II(1) | kono yô ni~ Iinikui?~
1907 II(1) | Iitai guchi sayé~Kao miriya kiyété~
1908 VIII(1)| Oya no iken dé~Akirameta no wo~Mata
1909 I | behalf of some one seriously ill. On such occasions the Kumi-chô (
1910 VII | neat, and must never show ill-temper. Wild oats he is not supposed
1911 IX | annihilation of lust, of ill-will, of delusion; I proclaim
1912 IX(1) | conditions in an unknown and illimitable ocean."~ The reader should
1913 III | evening wandering through the illuminated streets, and visited some
1914 IX | mirage of mind begin to illumine; and the sense-of the infinite,
1915 III | and the unreal are equally illusive in themselves. The vulgar
1916 VII | inexplicable caress of color. To illustrate Mr. Morse's work so as to
1917 IX | coming into possession of all imaginable wealth and power, abstains
1918 III | paper were set to pecking imaginary grain out of a basket by
1919 III | education have so developed imaginative power that it can be stirred
1920 II(1) | by an onomatope, pinto, imitating the sound of the fastening
1921 VII | into Nirvana. The notion of immateriality so created by that luminous
1922 V | physiognomical law. In the case of immature youth (boy and girl faces),
1923 I | concerning Hamaguchi.~ From immemorial time the shores of Japan
1924 III | sweetest, I became weary of the immobile posture at last, and went
1925 IX | malevolence. "Neither moral nor immoral," to quote Huxley, "but
1926 X(2) | The divine nature is immovable (fudô); yet it moves. It
1927 V | enough, or studied her art impartially enough, to qualify themselves
1928 III | unlessened, - the pure ideal that impelled a girl to take her own life
1929 I | calamity or danger was the most imperative of all communal obligations.
1930 V | Japanese eye.1 Again, an almost imperceptible hardening or softening of
1931 V | delineation of individual imperfection is not, in the ethical sense,
1932 V | outward correlatives of inward imperfections." Mr. Spencer goes on to
1933 V | in a Japanese drawing is impersonal and suggestive. The former
1934 V | both. They agree in their impersonality: they refuse to individualize.
1935 III | dancers. The dancers were impersonated by geisha; and some were
1936 VIII(1)| The implication is that he has hastily promised
1937 IX | Buddhist texts, is distinctly implied both by text and commentary.
1938 II(2) | The use of the verb soi implies union as husband and wife.
1939 IX(1) | Buddhist hypothesis does not imply either individuality or
1940 III | with substance the most imponderable, - the substance of clouds.~
1941 VII | At present the foreign import and export trade of Ôsaka
1942 VII | the days of Luther, how impotent our progressive creeds to
1943 VII | and deemed it necessary to impoverish its capitalists because
1944 IX | scientifically strong, - perhaps impregnable. Of substance in itself
1945 V | modern Western schools of Impressionism.~ ~ Such an address could
1946 III | is modern. I remember two impressive silences in Kobe during
1947 III | masterpieces, I saw the red imprint of a tiny, tiny hand, -
1948 VII | companies, now proposes to improve its port, at a cost of $
1949 IX | conditions are correspondingly improved; and the grosser forms~p.
1950 III | for correcting, comparing, improving: the image in the brain
1951 IX | because of which sentiency and impulse become possible. The unconditioned
1952 IV | sleepless souls, hating inaction, and hermit souls, dwelling
1953 VII | its waterways. It has not inaptly been termed the Venice of
1954 IX | one. Within every creature incarnate sleeps the Infinite Intelligence
1955 IX | personality, and of a single incarnation only for each individual,
1956 V | with prominent bushy brows, incisive nose, deep-set eyes, and
1957 I | still survives the popular inclination to pay posthumous honor
1958 IX | angel,' his mind does not incline to zeal, perseverance, exertion."
1959 VIII | suspense is not usually inclined to reverence.~p. 202}~Even
1960 VII(1) | may observe that the walls inclosing the temple grounds of this
1961 IX | of everything that can be included under the term "I," - then
1962 IX | and Uneven; - the former includes an equal number of heavenly
1963 X | years from 1823 to 1835, inclusive.~III~ Perhaps somebody
1964 IX | unit in itself a complexity inconceivable, and each in itself also
1965 X | circumstances?] would seem inconsiderate or forward. Therefore, instead
1966 IX | Tochita-Ten), longevity is further increased. In the fifth, or Heaven
1967 VIII | revelation, not as a wisdom that increaseth sorrow, but as a wisdom
1968 IX | of soul, but nevertheless inculcating a system of morals superior
1969 V | there is merely a general indication of softness and gentleness, -
1970 VI | tone, but never anything indifferent. It always means that feeling
1971 VI(1) | wrung." The word chidori - indiscriminately applied to many kinds of
1972 V | unamiable qualities which are indispensable to success in the competitive
1973 IX | accord with the notion of indissoluble personality; and if we accept
1974 V | impersonality: they refuse to individualize. And the lesson of the very
1975 V | is detailed and~{p. 114}~individualized. Everything in a Japanese
1976 IV | impermanent agglomeration of individuals called cells. And the human
1977 IX(1) | holds that "all plurality of individuation belongs to the sphere of
1978 VII | colors, - the rope of the Indô-Kané. And that rope was made
1979 VII | there is a bell called the Indô-no-Kané, or Guiding-Bell, because
1980 VI | MANYEMON had coaxed the child indoors, and made her eat. She appeared
1981 IX | supramundane state their indulgence is fraught with peril: a
1982 VII | salvation; its insistence upon industrious effort as the duty of life;
1983 VII | London trading into ye East Indyes," wrote concerning the great
1984 III | vulgar; and the natural and inevitable punishment is inability
1985 IX | assures us that evolution is inevitably followed by dissolution, -
1986 III | be proportionate to its inexperience of "the new civilization."
1987 IX | effected only with lentor inexpressible. The phantom-individuality,
1988 V | evolution. The seemingly inexpressive face drawn by the Japanese
1989 VIII(3)| 205} prints as a place of infernal punishment for men in especial.
1990 IX | be, but for a privilege infinitely outweighing all that even
1991 III | the photographs and the infinitesimal precision of police records -
1992 I | famous. He was the most influential resident of the village
1993 IX | first beginning, merely an infolding of the epidermic layer;"
1994 VIII | older culture could fully inform us to what degree the mental
1995 IV | a reintegration of being informed with the experience of anterior
1996 III | display of that astounding ingenuity by which Japanese inventors
1997 IX(1) | this world, has become an inhabitant of the highest heaven, -
1998 VIII | as a saving creed for one inhabited world, but as the religion
1999 I | myself worshiped, I should inhale the vapor of a hundred offerings:
2000 X | household shrine [butsudan], I inhaled the vapor of the offerings. . . .
2001 IX | constant struggle against inheritances older than reason or moral
2002 VIII | eventually proceed a Neo-Buddhism inheriting all the strength of Science,
2003 II(1) | Inimitably simple in the original: - ~
2004 I | suffered great cruelty and injustice might be apotheosized; and
2005 VIII | is my body garbed in the ink-black habit; - ~But as for this
2006 VIII(1)| hitotsu wa~ Ama-hôshi.~Ink-black-koromo [priest's or nun's outer
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