1-carry | carve-dry | dual-house | hover-monar | monas-realm | reaso-stree | stret-write | writh-zui
bold = Main text
Part grey = Comment text
1501 Ashika | reflecting the clouds that hover over it, sometimes ruffled
1502 Buddhi | stained, each to his own hue, the waters of the surrounding~ ./.
1503 Vista | and the whole age-long humanising of her labour. For to clothe
1504 Buddhi | Asia, if not the whole of humankind.~Kapilavastu, the place
1505 Meiji | thrilled the nation, making the humblest conscript in the army glory
1506 Toyoto | devastation of Corea, and the humiliating recall of Japanese troops
1507 Asuka | the fierce and turbulent Hun soldiery. He was said to
1508 Confuc | depicting the wonderful hunting-parties of the emperor, with their
1509 Vista | false, and the new; China, hurled upon the problems of a material
1510 Kamaku | women have died for their husbands, or the worshipper for his
1511 Vista | darkness. For the terrible hush must be broken, and the
1512 Meiji | Government and Opposition, hushing both to mute reverence,
1513 Primit | bamboo cottage, or~the log hut, still to be seen in great
1514 Ashika | expressionless, but the Hymn to Apollo could still be
1515 Nara | Slave of the Trinity," i.e. the Buddha, the Law, and
1516 Nara | Hiouen-Tsang) and Gijo (Iching), though noted for their
1517 Range | the Hunas, the fanatical iconoclasm of the Mussulmân, and the
1518 Ashika | enchain it. Zenism was even iconoclastic, in the sense of ignoring
1519 Toyoto | its great futurity by that icy conventionalism of the Tokugawa
1520 Kamaku | its romantic element. The idealising of women would seem to have
1521 Range | Their lack of complete identification with the nation has been
1522 Kamaku | with~ plausible grounds for identifying him with Genghis Khan in
1523 Ashika | because it is so simple.~That identity of mind and matter which
1524 Ashika | and though the differing idiosyncrasies of the Occidental and the
1525 Buddhi | that went before. For it is idle to deny the existence of
1526 Ashika | Alexander stood transformed as Ignatius Loyola. The idea of conquest
1527 Ashika | silence, may seem to the ignorant curious or barbaric. But
1528 Confuc | the other hand, is able to ignore the Confucian commentary
1529 Taoism | skin of colour. That he ignores the question of dark and
1530 Meiji | intercourse. Many, like Iikamon, sacrificed their lives
1531 Kamaku | the artists of the day to illustrate, as the formalist canons
1532 Taoism | everywhere." This last point he illustrates by the master-butcher, whose
1533 Kamaku | motion. Nothing is more illustrative of this than the wonderful
1534 Buddhi | the epics, were devoid of image-worship, for descriptive literature,
1535 Intro | Northern China, and the rich imaginativeness of the south, we watch the
1536 Range | heritage which qualified it to imbibe from the two sources, and
1537 Primit | Idzumo, sacred shrines of immaculate ancestrism, with their toris
1538 Confuc | Creation. It deals with the immanence of One in all duality, and
1539 Confuc | bulk of Chinese and Korean~immigrants were artists and artisans,
1540 Ashika | the Parthenon, with the immortal stones of Phidias and Praxiteles,
1541 Nara | discussions of the Abstract and Immutable, which began with the Upanishads
1542 Confuc | had the Taoist mind not imparted to it its playful individualism,
1543 Meiji | crust of mannerism~ which impedes its progress to the present
1544 Taoism | Blue River. Amongst the impenetrable forests and misty swamps
1545 Meiji | naturally, the fundamental imperative of that Adwaita idea to
1546 Ashika | trudges on in the almost imperceptible footprints, till he discovers
1547 Heian | outline represented the imperfections and shortcomings of his
1548 Range | of the Hângs grew to be imperialistic.~The Three Kingdoms (220
1549 Asuka | never-to-be-forgotten crime of impericide, and several dethronements -
1550 Buddhi | of clay, paste, and other impermanent materials, as in ancient
1551 Heian | contained Vairochana, the Impersonal-Universal, a supreme realisation of
1552 Ashika | and war with serenity and imperturbability, as if going to a bridal
1553 Primit | artistic merit, and containing implements of worship and personal
1554 Asuka | succession of important teachers, implying the constant flow of a stream
1555 Range | represents the Tartar's imposition of himself upon a Mohammedan
1556 Range | art-ideals is, then, almost an impossibility, as long as the Western
1557 Intro | been lowered in vigour and impoverished in scope, even as those
1558 Toyoto | country, so as to make it impregnable even to the military genius
1559 Taoism | dynasty. But, gradually impregnated with Shu culture, these
1560 Primit | creations of Fujiwara. It impressed the purity of the sword-soul
1561 Ashika | Angels of Koyasan, yet it impresses one with a directness and
1562 Intro | evidently led the whole East, impressing her thought and taste upon
1563 Ashika | order to make an everlasting impression; but leaving to the imagination
1564 Toyoto | paragraph continues] French Impressionism by two centuries, was nipped
1565 Fujiwa | duties were both lowering and impure, so that the handling of
1566 Confuc | a universal brotherhood, inalienable heritage of all the pastoral
1567 Nara | with the conduct of the inaugural ceremony. Giogi died next
1568 Nara | and the ceremony of its inauguration must have been most impressive,
1569 Ashika | pillars were of the costliest incense-wood from the farthest Indian
1570 Nara | enthusiasm, was the natural incentive to that great scientific
1571 Meiji | yet succeeded, even at its inception, in imposing that hard crust
1572 Taoism | the tiger roaring his incessant~challenge to the unknown
1573 Meiji | the real: facts are mere incidents. Not the thing as it was,
1574 Buddhi | grasp the secret of this inclusion of opposites, the mutual
1575 Buddhi | recognised once more as the inclusive form of the nation's life.
1576 Nara | place, without any apparent incongruity, of one of the spiral lines
1577 Kamaku | head. There was nothing incongruous with religion in the art
1578 Nara | and Kegon sects, and thus incorporate the ideas, and begin to
1579 Confuc | receive periodically fresh increments of Tartar nomads, and assimilate
1580 Asuka | devotion to the~Emperor, inculcates Confucian ethics, and lays
1581 Confuc | was held in esteem for its inculcation of the practice of virtue.
1582 Vista | chain of antitheses might be indefinitely lengthened. But the glory
1583 Vista | intercourse, not the printed index, as the true means of culture.~
1584 Nara | as well as the influx of Indians into China, grows greater
1585 Asuka | of spiritual rank, three indicating a saint, and nine the supreme~
1586 Ashika | music, for nothing is so indicative of the spirituality of an
1587 Tokuga | whether or not he was an indifferent artist, had under him students
1588 Meiji | inexperienced eyes, as yet indiscriminating of its lights and shadows.
1589 Fujiwa | strong natures and rare individuals to develop by what they
1590 Buddhi | creating a new stratum of Indo-Chinese art, very different in style
1591 Primit | Korea to settle early in the Indo-Pacific; or whether they were the
1592 Buddhi | where we find images of Indras and Devas worshipping the
1593 Fujiwa | place on her own power, induced the statesmen of the time -
1594 Toyoto | instigated by Hideyoshi, often indulged in the subtle pleasures
1595 Confuc | colouring of their stupendous indulgence, and~do so from a standpoint
1596 Asuka | Tensan, and so on to the Indus. Embassies probably went
1597 Taoism | rises up before us, with an ineffaceable regret. We think of the "
1598 Confuc | present day constitutes the inexhaustible power of the Chinese nation.
1599 Meiji | wonderful lustre to their inexperienced eyes, as yet indiscriminating
1600 Meiji | grovelled in darkness from its infancy, and yet succeeded, even
1601 Taoism | now extant, we are left to infer and reconstruct their style
1602 Fujiwa | and treated as an almost inferior class. though they were
1603 Fujiwa | statecraft were left to inferiors, for to the over-refinement
1604 Kamaku | suggests the imagery of Dante's Inferno.~NOTES~Shogunate. - Shogun
1605 Confuc | walls" the fate he once inflicted from without. Thus the long
1606 Intro | cave-temples, and by their means influencing the development of sculpture,
1607 Meiji | Dutch merchants~who kept us informed of the current events of
1608 Range | carnage and devastation of infuriated mobs - all these things,
1609 Toyoto | of the Tosa, and tried to infuse into it the bold conceptions
1610 Asuka | temple, and this taxed the ingenuity of the sculptor Tori, who
1611 Ashika | breath they felt themselves inhaling and exhaling in union with
1612 Heian | profoundly intellectual analysis inherent in Buddhism, the scientific
1613 Heian | At the time of a monk's initiation the acharya, or master,
1614 Ashika | their joy to ornament an ink-box, for instance, with simple
1615 Ashika | and direct as possible. Ink-painting, an innovation begun at
1616 Ashika | now discarded for simple ink-sketches and a few bold lines - just
1617 Fujiwa | suppression of pirates in the Inland Sea also called into prominence
1618 Ashika | possible. Ink-painting, an innovation begun at the close of the
1619 Nara | between the organic and inorganic worlds. Such a faith, in
1620 Taoism | saluting him decorously, inquired as to the subject and manner
1621 Kamaku | alone as a simple monk, inquiring into the state of the country.
1622 Tokuga | Ornamental buttons by which the inro or the tobacco-pouch was
1623 Taoism | back as a trophy from an inroad on the borders of Thibet
1624 Range | Dynastic upheavals, the inroads of Tartar horsemen, the
1625 Asuka | has left upon a rock the inscription, "The very stones here are
1626 Confuc | attested by the numerous inscriptions in Chinese, showing the
1627 Intro | in the year 1897 it was insisted that European methods should
1628 Intro | afterwards covered. A closer inspection of the carvings gives ample
1629 Intro | spirituality have worked to inspire nations,~it has been his
1630 Buddhi | worship at the feet of some inspired wayfarer who tells them
1631 Nara | only two out of innumerable instances of the intercourse between
1632 Vista | to man himself. We know instinctively that in our history lies
1633 Tokuga | models given them during instruction. The students who were not
1634 Confuc | schools, but only under instructors called Hakushi, appointed
1635 Nara | Empress Komio was highly instrumental in extending the work of
1636 Nara | their robes, shoes, musical instruments, mirrors, swords, carpets,
1637 Range | unconquered race, and the insular isolation which protected
1638 Range | of an attempt to make an intelligible summary of those art-ideals.
1639 Intro | Asiatic art deepened and intensified by his travels, and since
1640 Range | separate existence of two interchangeable sciences. If the history
1641 Meiji | petty jealousies of rival interests - a sad lesson, which made
1642 Nara | and a general reform of interior administration was effected,
1643 Ashika | relieved only by slight comic interludes, an audience will sit spell-bound
1644 Ashika | historical subjects, always interpreting them through Buddhist ideas.
1645 Range | the varied environment and interrelated social phenomena into which
1646 Range | even the snowy barriers can interrupt for one moment that broad
1647 Kamaku | in which the pictures are interspersed with the written text. No
1648 Taoism | but in gliding into the interstices that exist everywhere."
1649 Fujiwa | the Fujiwara epoch, and, intoxicated with frantic love, men and
1650 Range | highways~ ./. of the sea, the intrepid mariners of the Bengal coast,
1651 Ashika | their long walls, and in the intricately subtle lines which they
1652 Nara | century, that we were able to introduce the Hosso and Kegon sects,
1653 Vista | and peasant; that sublime intuition of oneness which commands
1654 Meiji | masters - if an army were to invade Japan, with~paragraph continues]
1655 Primit | resulted, the fleet of the invaders, with its ten thousand ships
1656 Taoism | for their gods, which were invariably overthrown by Confucian
1657 Confuc | Persian satrapies, and its invention, or more correctly its choice,
1658 Nara | worthy than himself, was invested with the conduct of the
1659 Confuc | leaving empiric Europe to investigate the secrets of Earth and
1660 Primit | race of Ama to hold itself invincible, not in some mere political
1661 Fujiwa | crowds to follow Kuya or Ipen, dancing and singing the
1662 Intro | Hellas, the extreme west of Ireland, Etruria, Phœnicia, Egypt,
1663 Heian | treated as a shimmering iridescence, of which any point may
1664 Confuc | the Hângs is, of course, irrecoverable, unless we can conjure up
1665 Heian | or Swan; Khaten (Agni); Ishanna; Thaishak (Indra); Futen;
1666 Range | and fast dividing-line. Islam itself may be described
1667 Intro | second century A.D. - was no isolated event. Rather was it representative
1668 Fujiwa | according to mental habit, it isolates it, and makes its realisation
1669 Heian | is one of many possible issues of the great Indian aspiration
1670 Asuka | runs the mad torrent of Isui, and on the opposite bank
1671 Meiji | were revealed to the early Italians of the Renaissance. Thus
1672 Intro | have been, if divorced from Italy and the message of the Church. "
1673 Toyoto | of the Ukiyoe School; and Itcho, noted for his panegyrics
1674 Meiji | of great statesmen like Iwakura and Okubo were not slow
1675 Kamaku | owned by the Emperor, Baron Iwasaki, and the Boston~Museum.
1676 Taoism | Abstract and Pure, waving the jade-handled yak-tails as they talked -
1677 Nara | Chandra the mathematician, and Jagadis Chunder Bose the physicist. 1~
1678 Nara | Kalidasa, Banabhatta, and the Jain Ravikirti, creating that
1679 Nara | Kanauj honour Brahmins, Jains, and Buddhists equally.
1680 Tokuga | and here, finally, was Jakuchu, a fanatic, who loved to
1681 Buddhi | clothe his memory with the Jataka legends, and to beautify
1682 Range | their colonies in Ceylon, Java, and Sumatra, leaving Aryan
1683 Meiji | Stone.~The memory of the Jesuit encroachment of the seventeenth
1684 Intro | creed of the down-trodden Jew has held half the earth
1685 Range | Bharhut and Buddha Gaya. The jewelled court of Vikramaditya is
1686 Vista | may display his stuffs and jewels for beautiful screened women
1687 Kamaku | hell in the makimonos of Jigokusoshi and Tenjinengi of Kitano -
1688 Heian | immediate disciples, Jitte, Jikaku, and Chisho, all of whom
1689 Heian | His immediate disciples, Jitte, Jikaku, and Chisho, all
1690 Heian | is that known in India as jivan-mukti.~
1691 Fujiwa | Bhakti succeeds an age of Jnan.~A wave of religious emotion
1692 Fujiwa | to its greatest height in Jocho (of the eleventh century),
1693 Meiji | that of the Fujiwara epoch joins with the grace of Maruyama,
1694 Confuc | people, and finally of his journey to the province of Sei (
1695 Asuka | temple. From these two we can judge of that idealised purity
1696 Nara | their great influence may be judged from their having given
1697 Nara | specially-appointed body of judges. The country was opened
1698 Nara | able sculptor Kaikei, seem, judging from the remaining designs,
1699 Meiji | she owes the maturity of judgment which made her select from
1700 Ashika | noted for his landscapes and juicy ink touches.~Jasoku is another,
1701 Toyoto | would vent their energies in juvenile playfulness and fantastic
1702 Taoism | Tao-tei-king were written by Kaan and Ohitsu, and though such
1703 Nara | effected by the able sculptor Kaikei, seem, judging from the
1704 Ashika | as we see in Bayen and Kakei, in Mokkei and Riokai, whose
1705 Nara | Yangtse below Tobaro, near Kakoken. It is cut out of a single
1706 Intro | INTRODUCTION~KAKUZO OKAKURA, the author of this
1707 Asuka | dreaded of Buddhists! - and Kamako of Nakatomi, proposed that
1708 Nara | descendants of his prime minister, Kamatari, again veiled the throne
1709 Primit | gathered to the groups of Kami or gods, on the mystic mountain
1710 Range | Shinto temples, like Kusaga, Kamo, and Tennoji. It is to be
1711 Taoism | ideals. Here, for instance, Kampici, sixteen centuries before
1712 Nara | Yasovardhan and the Siladitya of Kanauj honour Brahmins, Jains,
1713 Meiji | present Manchu dynasty under Kanhi and Kenliu.~Japanese scholarship,
1714 Nara | Toindo and the Sakya of Kanimanji.~The era of large bronzes
1715 Taoism | with similar rites in the Kansen palace, or Hall of Sweet
1716 Nara | Gumporik, a follower of Kanshin, a great Chinese monk who
1717 Heian | mention the Nioirin Kwannon of Kansinji, and the graceful Kwannon
1718 Buddhi | the whole of humankind.~Kapilavastu, the place of his birth,
1719 Heian | Kali is also represented by Kariteimo, the Mother-Queen~of Heaven,
1720 Heian | man; and (4) of Work, or Karma, the realisation of the
1721 Heian | the Commander-in-chief (Kartikeya), who bestows the banner
1722 Primit | emigrants who pushed through the Kashmirian passes, to be lost amongst
1723 Toyoto | teacher of Tannyu; Yuwasa Katsushige, the so-called father of
1724 Meiji | differentiated~knowledge, and keen with the edge of competitive
1725 Meiji | sad lesson, which made us keenly alive to the necessity of
1726 Range | It is this tenacity that keeps Japan true to the Asiatic
1727 Heian | Kukai, who was taught by Keika, the disciple of Amoghavajra.
1728 Kamaku | are falsely attributed to Keion, an artist whose very existence
1729 Ashika | Noami, Gaiami, Soami, Sotan, Keishoki, Masanobu, Motonobu, and
1730 Meiji | dynasty under Kanhi and Kenliu.~Japanese scholarship, following
1731 Nara | work even before his time. Kenshu, assisted by Gissananda
1732 Confuc | with another picture of Ketsu and Chu, despotic tyrants
1733 Ashika | islands; even whose iron kettles were marvels of workmanship,
1734 Meiji | The Code of Morality, the keystone of Japanese ethics as taught
1735 Heian | white bird Ha Kuga, or Swan; Khaten (Agni); Ishanna; Thaishak (
1736 Kamaku | is also pronounced Ghengi Khei, and some of the names of
1737 Heian | Eagle-headed, sacred to mariners; Kichijoten, or Lakshmi, who confers
1738 Heian | Vishamon, whose consort is Kichjoten (Goddess of Fortune); Em-ma (
1739 Confuc | die; if not, nothing can kill me," he said calmly, and
1740 Toyoto | grand masterpiece in this kind of construction, attracting
1741 Asuka | and opinions, though in a kindlier spirit.~The imperial power,
1742 Asuka | in Japan. Of these, two kinds exist, one the rectangular
1743 Ashika | the Esoteric pantheon. The kinship between Japanese work of
1744 Tokuga | Shunman, Kionobu, Harunobu, Kionaga, Toyokuni, and Hokusai,
1745 Tokuga | made by Outamaro, Shunman, Kionobu, Harunobu, Kionaga, Toyokuni,
1746 Ashika | from the time of Emperor Kiso, in the twelfth century,
1747 Tokuga | realist, ancestor of the Kisshi School, differs from the
1748 Kamaku | Jigokusoshi and Tenjinengi of Kitano - where the warlike spirit
1749 Nara | from the extreme end of Kiushu to the north of Mutsu.~The
1750 Meiji | power do thy best. Then kneel alone, and pray for the
1751 Meiji | of the outside world, we knew of the mighty arm of conquest
1752 Vista | abstinence of that Ashikaga knighthood who sought with so austere
1753 Confuc | agnostic Confucius, who says, "Knowing not yet of life, how am
1754 Vista | spirit its own sphere.~Asia knows, it is true, nothing of
1755 Asuka | which the Empress Dowager Ko constructed in 516 A.D.
1756 Fujiwa | Shioya. - Two places near Kobe, Japan.~
1757 Kamaku | monks of the Kegon sect in Kofukuji in Nara, and several others.
1758 Taoism | further ado, "I find my man!"~Kogaishi was a poet-painter, of the
1759 Toyoto | adopted son of Yeitoku; Kohi, the great teacher of Tannyu;
1760 Toyoto | Their pioneers, Koyetsu and Koho, drew from the dêbris of
1761 Heian | snakes. In another form, as Kojin, the Fierce God (Rudra?),
1762 Fujiwa | conception of life; and Komachi, the great sad poetess,
1763 Meiji | but significant sonnet by Komeitenno - the august father of the
1764 Heian | which quells the waves; Kompira, or the Gandharva, the Eagle-headed,
1765 Taoism | century, when the Emperor Korei cast an image of Buddha
1766 Meiji | ceramics, but creating new Korin-like dreams in colour.~Lacquer
1767 Asuka | to have been a native of Korsar, was so renowned in his
1768 Asuka | is a little temple called Kosanji. The site of the house of
1769 Heian | sitting in meditation on Mount Koya, where he entered into Samadhi
1770 Ashika | the Genshin's Angels of Koyasan, yet it impresses one with
1771 Fujiwa | which picture is now kept in Koyashan.~The sculpture of the period
1772 Toyoto | and Korin. Their pioneers, Koyetsu and Koho, drew from the
1773 Meiji | The wonderful glaze of Kozan is not only reviving the
1774 Intro | Kanzan, Taikan, Sessei, Kozn, and others equally famous.
1775 Heian | attended by the white bird Ha Kuga, or Swan; Khaten (Agni);
1776 Asuka | in the Western heavens. Kumarajiva, son of a Gettae father
1777 Primit | before them into Yezo and the Kurile Islands, in order to establish
1778 Range | and Shinto temples, like Kusaga, Kamo, and Tennoji. It is
1779 Asuka | signed by Yamaghuchi, Oguchi, Kusushi, and Toriko, of whom the
1780 Fujiwa | villages in crowds to follow Kuya or Ipen, dancing and singing
1781 Asuka | word is an abbreviation of Kwangion or Kwangizai, meaning Avalokiteswara -
1782 Asuka | abbreviation of Kwangion or Kwangizai, meaning Avalokiteswara -
1783 Buddhi | mysterious disappearance in Kwankokukwan, travelled~to India, and
1784 Meiji | masters, led by the Bijitsu Kyo-Kai Art Association. This society,
1785 Taoism | as a sect was due to the labours of Rikujusei and Sokensi
1786 Tokuga | sword-guards, and the delightful lacquer-work articles of the period,
1787 Ashika | for instance, with simple lacquering on the outside, and in its
1788 Vista | up and down great rivers laden with the produce of the
1789 Kamaku | in which the name of "my lady" was involved. Dante, at
1790 Taoism | the delight in clouds and lake-mists, the love of freedom, and
1791 Heian | mariners; Kichijoten, or Lakshmi, who confers fortune and
1792 Buddhi | become, on the one hand, Lamaism, and on the other Tantrikism,
1793 Meiji | Japan were born; to the lands within their bounds that
1794 Asuka | Yang-tse-Kiang, there were two great landways, which both began at Tonko
1795 Intro | RAMAKRISHNA-VIVEKÂNANDA.~17 BORIC PARA LANE,~BAGH BAZAAR, CALCUTTA.~
1796 Taoism | Laoist movement. Neither Laotse-Soshi, nor their legitimate descendants,
1797 Nara | Buddha of Nara, which is the largest statue of cast bronze in
1798 Meiji | agonies of destruction, again lashing itself into furious welcome
1799 Heian | the trident sword, and the lasso of snakes. In another form,
1800 Confuc | Shu, and who now, as the last-comers from the desert, became
1801 Meiji | Russian spirituality, in its latest developments, towards the
1802 Range | mad-seeming merriment of the laughter of a race.~Any history of
1803 Toyoto | artistic decoration was lavished to the utmost, so that had
1804 Intro | to be worked into a deep layer of plaster with which they
1805 Ashika | were all Zen priests, or laymen who lived almost like monks.
1806 Toyoto | Like their illustrious leader, the new nobility of that
1807 Buddhi | group and the fact that its leaders the early patriarchs of
1808 Asuka | stations on the Korean coast, leaned to the side of the Sogas,
1809 Primit | differentiating it at once from the leaning to monotonous breadth of
1810 Ashika | speculation, was only waiting to leap through the classic crust~
1811 Kamaku | Crusades that the troubadours learnt this secret of the strength
1812 Nara | at Nara, painted on the leather bandage of a musical instrument
1813 Confuc | of the new citizen, and leaves him to suffer again "behind
1814 Vista | of her merchants like the legal bond of the West, the name
1815 Vista | antitheses might be indefinitely lengthened. But the glory of Asia is
1816 Taoism | Hâng dynasty divided - thus lessening the prestige of Confucian
1817 Fujiwa | occupation in art and poetry. The lesser duties of statecraft were
1818 Meiji | rival interests - a sad lesson, which made us keenly alive
1819 Tokuga | on which would turn the lever of the Meiji restoration.
1820 Meiji | to deciphering the Dutch lexicon, even as archæologists unravelled
1821 Taoism | Buddhist ideals in the great liberalising Tang period, bursts forth
1822 Vista | of the saint-are becoming liberated, in fact, into their national
1823 Nara | this is the faith that liberates the Indian mind in science,
1824 Nara | of growth~ ./. and final liberation in the infinite. That the
1825 Meiji | generalissimo, and Confucius as his lieutenant?" He answered without hesitation, "
1826 Taoism | The first of these is "The Life-movement of the Spirit through the
1827 Nara | lived only to see his great life-work completed.~This was an age
1828 Fujiwa | soul. Ladies would spend a lifetime in weaving or embroidering
1829 Confuc | Buddhism not come later, to lift it up to the expression
1830 Buddhi | individualistic race in the world, and lifted the dumb beast to one level
1831 Meiji | birth-mantle like a nimbus, lifts unconscious eyes to her,
1832 Taoism | added the beauty of dark and light-without forgetting that the artistic,
1833 Vista | the flashing sword of the lightning which shall cleave the darkness.
1834 Taoism | covering the ground with white lime and laying upon this the
1835 Toyoto | class-distinctions imposed their limitations on plebeian conceptions.
1836 Tokuga | shadow of the Shoguns, was limited thus to a narrow round of
1837 Buddhi | felt from Ceylon to the limits of Syria and Egypt, deliberately
1838 Taoism | representation. The idea of line and line-composition has always been the great
1839 Meiji | present day must trace their lineage. These strong clans furnished
1840 Primit | pieces of brocade, silk, linen, cotton and paper, cut in
1841 Primit | as the prototype of the lingam, hold stone and terra-cotta
1842 Range | paragraph continues] Yet I linger with dismay on the threshold
1843 Range | the whole chain in every link. It exists at no period
1844 Buddhi | differentiations of the creed.~The Lion of Sakya in shaking his
1845 Heian | Aizen, of the mighty bow, lion-crowned and awful, the God of Love -
1846 Buddhi | in the Northern school we listen to the Buddha in his true
1847 Ashika | within the heart of him who listens.~
1848 Ashika | art, Romanticism in its literary sense.~The conquest of Matter
1849 Ashika | language of the Chinese literati.~The human soul, to these
1850 Range | Pekin. The Gen introduced Llamaism or Thibetan Tantrikism.~
1851 Heian | every act of life became loaded with ritual, like Indian
1852 Vista | joys of a time-devouring locomotion, but she has still the far
1853 Asuka | told of them that they were lodged in the palace reserved for
1854 Primit | the bamboo cottage, or~the log hut, still to be seen in
1855 Fujiwa | descended from the imperial loins, were necessarily called
1856 Meiji | our curious isolation and long-standing lack of foreign intercourse
1857 Intro | of the human mind, - the longing desire of Buddahood to save
1858 Nara(1)| Living and Non-Living." Longmans, 1902.~
1859 Buddhi | shall think it reasonable to look for a certain antithesis,
1860 Kamaku | heroism, in the midst of which looms large the romantic figure
1861 Nara | clothe Hinduism with puranic lore.~Buddhist art now assumes
1862 Vista | change, only at a great loss can Asia permit its spirit
1863 Confuc | the globe.~It fell to the lot of Confucius (B.C. 551 to
1864 Asuka | Buddhism as Padmapani, the Lotus-Holder, in contrast to Vajrapani,
1865 Fujiwa | threads extracted from the lotus-stem. Such was the new movement,
1866 Asuka | taken as the keynote of the Lotus-Sûtra. He (or She) represents
1867 Ashika | thought, as we see it in the love-stories and poems of Europe, and
1868 Intro | inspiration far behind. All lovers of the East stand~dismayed
1869 Confuc | dialogues~in which he dwells lovingly on its beauty, but also
1870 Intro | and Japan must have been lowered in vigour and impoverished
1871 Ashika | transformed as Ignatius Loyola. The idea of conquest was
1872 Asuka | this celebrated statue.~Luckily for us, the Horinji temple
1873 Heian | physical and concrete as a luminous sacrament of spirituality,
1874 Meiji | that was with a wonderful lustre to their inexperienced eyes,
1875 Confuc | its vast unification and luxurious life. In literature one
1876 Taoism | elaborated the system of Machiavelli. The period was prolific
1877 Meiji | adopted as they adopted the machine gun. Political theories
1878 Ashika | Life was microcosmic and macrocosmic at once. Life and death
1879 Asuka | Buddhas are cut runs the mad torrent of Isui, and on
1880 Range | a multitude, and of the mad-seeming merriment of the laughter
1881 Fujiwa | by seven hundred years, Madame Scudery's witticisms on
1882 Meiji | struggle and stem slowly the maddening torrent of Samurai enthusiasm,
1883 Fujiwa | upon the thought of the madness of supreme love. The prayer
1884 Buddhi | The ancient capital of Magadha, before it was removed to
1885 Meiji | obsolete Taoist idea, of the magician who watches with wistful
1886 Fujiwa | power of those provincial magistrates who actually held the reins
1887 Heian | Rudra?), or Makeisura (Maha-Iswara), he wears a garland of
1888 Buddhi | religion itself. His son Mahindra converted Ceylon to Buddhism,
1889 Range | succeeded the epoch of Mahmoud of Ghazni, in the eleventh
1890 Meiji | heroic blood on the robes of maidenhood; the tears that may be shed
1891 Meiji | august father of the present Majesty, to whose far-sighted penetration
1892 Heian | Fierce God (Rudra?), or Makeisura (Maha-Iswara), he wears
1893 Kamaku | scenes, depicted in the makimono owned by Prince Tokugawa,
1894 Vista | clear and continuous as a mala, a rosary, of crystals.
1895 Ashika | principles of the Cosmos, the male and female, with stress
1896 Nara | provincial government was managed by appointed governors,
1897 Heian | Samhita, and sculpture in the Manasara. In erecting a temple, for
1898 Meiji | and old-fashioned goods of Manchester.~The voices of great statesmen
1899 Tokuga | 1368-1662) and earlier Manchu-Shin style, which had been inaugurated
1900 Primit | found their way through Manchuria and Korea to settle early
1901 Meiji | was given by an imperial mandate, when all other suggestions
1902 Asuka | throne, and carried out mandates with the sanction of the
1903 Buddhi | of Sakya in shaking his mane disperses the dust of Maya.
1904 Primit | ancestor-worship - honouring the manes of the fathers who were
1905 Heian | Sakya-Buddha was only one manifestation. They aimed at finding truth
1906 Heian | possible by the new teaching as manifestations of the supreme original
1907 Vista | times are bewildered by the manifoldness~of the possibilities opening
1908 Intro | the Fujiwara, the heroic manliness of the Kamakura.~It has
1909 Range | abound in works of art and manuscripts belonging to the Sung and
1910 Asuka | have been modelled upon the many-storeyed towers that existed under
1911 Nara | odes of Hitomaru and other Manyo poets of the Nara period.~
1912 Asuka | here and there, and some marble foundations scattered amongst
1913 Range | distinguishing them from those maritime peoples of the Mediterranean
1914 Asuka | the mulberry trees, alone mark its past importance.~The
1915 Vista | the pedlar, of the village market and the saints'-day fair,
1916 Ashika | whose iron kettles were marvels of workmanship, designed
1917 Ashika | Soami, Sotan, Keishoki, Masanobu, Motonobu, and a galaxy
1918 Meiji | loyalty who had perished, like Masashige, in glorious self-sacrifice,
1919 Meiji | with revealing hands that mask under which the universal
1920 Meiji | ending in the terrible massacre of the Christian~population
1921 Meiji | of Sesshu with the broad massing of Sotatsu. It takes up
1922 Primit | influence received, however massive. It is the glory of Continental
1923 Tokuga | scholar above the works of a master-artist. In its own way, even this
1924 Taoism | point he illustrates by the master-butcher, whose knife never needed
1925 Heian | virility and grandeur of this master-mind. His immediate disciples,
1926 Meiji | came into vogue, led by the master-minds of Motoori and Harumi, to
1927 Asuka | second century A.D.) prove a masterly insight and inspiration.
1928 Ashika | ensues the struggle for mastery - a fierce combat and terrible
1929 Ashika | Romantistic ideal objectively and materialistically; whereas the later Chinese
1930 Fujiwa | addressed to the almost maternal Godhead, represented in
1931 Meiji | in her aspect of human maternity.~paragraph continues] She
1932 Confuc | benevolence, rained destinies in mathematical order on mankind, probably,
1933 Nara | themselves, with Ham Chandra the mathematician, and Jagadis Chunder Bose
1934 Nara | fifth century, when her mathematics and astronomy find their
1935 Tokuga | European realistic art. Matteo-Ricci had been a Roman Catholic
1936 Primit | race. Yet the influx of the matured arts of the Hâng dynasty
1937 Confuc | speaks of visiting the mausoleum of the kings of Shu, and
1938 Toyoto | we find examples in the mausoleums of Nikko and Shiba, and
1939 Taoism | with their dry and prosy maxims. He speaks of the bird of
1940 Meiji | sought also to sweep away the maze of Thibetan Tantrikism which
1941 Nara | therefore standing in the meadows as they are I offer these
1942 Confuc | dwells on the glory and meanness depicted in the respective
1943 Buddhi | with all her scientific mechanism, cannot imitate to-day,
1944 Meiji | uplift from it the cloud of mediævalism. And this twofold assimilation
1945 Tokuga | Inros. - Small lacquer medicine-cases, to be hung on the obi or
1946 Confuc | poetry was the recognised medium. This is a theory which
1947 Nara | folk-story of three travellers meeting in Loyang. One came from
1948 Taoism | storks to join the secret meetings of his mysterious brotherhood.~
1949 Asuka | Thus when the Korean king, Meirei, in the thirteenth year
1950 Asuka | Buddhist scripture. In 64 A.D. Meitei, a Hâng Emperor, dreamt
1951 Taoism | trees and waters, sings many melodies. Even so, the Tao, the great
1952 Intro | then young, he was made a member of the Imperial Art Commission
1953 Toyoto | that had it survived the memorable earthquake of 1596 and subsequent~
1954 Meiji | land of our most sacred memories, losing her independence
1955 Kamaku | belong to the old system of memorising, and are really a series
1956 Fujiwa | functions fit only for the menial classes.~Even the administration
1957 Vista | in which the travelling merchant may display his stuffs and
1958 Range | ocean of idealism, in which merge all the river-systems of
1959 Heian | point at which Buddhism merges itself in the larger influx
1960 Range | and of the mad-seeming merriment of the laughter of a race.~
1961 Intro | Bijitsuin is a sort of Japanese Merton Abbey. Here various decorative
1962 Buddhi | are to be found amongst Mesopotamians, Chinese, and Persians,
1963 Meiji | tapestry, of cloisonné and metal-work, are breathing new life
1964 Intro | arts, such as lacquer and metalwork, bronze casting, and porcelain,
1965 Ashika | broken sentences and powerful metaphor, to the great disparagement~
1966 Taoism | gorgeous imagery and elaborate metres of the Hâng poets.~Every
1967 Fujiwa | they had never left the metropolis.~To Buddhism, still the
1968 Fujiwa | amongst whom stands that Michizane who is so revered as Tenjin,
1969 Ashika | great world-spirit. Life was microcosmic and macrocosmic at once.
1970 Taoism | time riding through the mid-day sky on the backs of storks
1971 Asuka | arts of this period, had migrated to Japan thirty-one years
1972 Meiji | transfigured halo of the Mikado in the centre. The educational
1973 Meiji | academic chiaro-oscuro, before Millet and the Barbizons brought
1974 | million
1975 Buddhi | centuries in which the wandering minstrels sang the ballads that were
1976 Heian | as the highest god. The minutest details must be guarded
1977 Ashika | image could but ruffle the mirroring surface, and end in destroying~
1978 Confuc | by which the welfare or misgovernment of a province was to be
1979 Nara | and when, through some mishap, the work failed to succeed,
1980 Ashika | religious teachings were misleading, in so far as they set up
1981 Meiji | Asiatic unity, becomes our mission. The sad problems of Western
1982 Tokuga | had been a Roman Catholic missionary, who had entered China during
1983 Intro | Franciscanism, from its first missioners.~It is well known that in
1984 Ashika | thought from the trammels of mistaken categories true enlightenment
1985 Ashika | in darkness, because they mistook the attribute for the substance.
1986 Taoism | impenetrable forests and misty swamps of that great valley
1987 Nara | Hiouen-Tsang) was a pupil of Mitrasena,~a disciple of Vasubandhu,
1988 Tokuga | lost ever since the days of Mitsunobu, who had clung heroically
1989 Tokuga | Kanos, as the pictures of Mitsuoki and Gukei show.~The sordid
1990 Range | devastation of infuriated mobs - all these things, sweeping
1991 Meiji | of the early Sung, and a modelling equal to the Italian artists.
1992 Tokuga | methods and according to the models given them during instruction.
1993 Asuka | the Hang dynasty, with the modification of the disked spires, originally
1994 Primit | been allowed~to die. It modified the tilted roofs of Chinese
1995 Kamaku | the generals of the great Mogol conqueror bear resemblance
1996 Confuc | Arabs by the Tartars, became Mohammedanism. They maintained still their
1997 Ashika | see in Bayen and Kakei, in Mokkei and Riokai, whose small
1998 Nara | directed the pouring of molten bronze, which completed
1999 Meiji | was freely bestowed by the monarch in 1892 - a word from the
2000 Range | ideal type of Asiatic monarchs, whose edicts dictated~terms
2001 Fujiwa | court scandals of the Grand Monarque; Akazome, noted for her
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