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COPYRIGHT, 1913 BY JOHN LANE COMPANY

THE·PLIMPTON·PRESS NORWOOD·MASS·U·S·A


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TO

MY PUPILS, MY INSPIRERS

I DEDICATE THIS BOOK

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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Rh Between the two girls was a feud. Miriam considered Agatha worldly. And she wanted herself to be a school-teacher.

One Saturday afternoon Agatha and Miriam were upstairs dressing. Their bedroom was over the stable. It was a low room, not very large, and bare. Miriam had nailed on the wall a reproduction of Veronese’s “St. Catherine.” She loved the woman who sat in the window, dreaming. Her own windows were too small to sit in. But the front one was dripped over with honeysuckle and Virginia creeper, and looked upon the tree-tops of the oak-wood across the yard, while the little back window, no bigger than a handkerchief, was a loophole to the east, to the dawn beating up against the beloved round hills.

The two sisters did not talk much to each other. Agatha, who was fair and small and determined, had rebelled against the home atmosphere, against the doctrine of “the other cheek.” She was out in the world now, in a fair way to be independent. And she insisted on worldly values, on appearance, on manners, on position, which Miriam would fain have ignored.

Both girls liked to be upstairs, out of the way, when Paul came. They preferred to come running down, open the stair-foot door, and see him watching, expectant of them. Miriam stood painfully pulling over her head a rosary he had given her. It caught in the fine mesh of her hair. But at last she had it on, and the red-brown wooden beads looked well against her cool brown neck. She was a well-developed girl, and very handsome. But in the little looking-glass nailed against the whitewashed wall she could only see a fragment of herself at a time. Agatha had bought a little mirror of her own, which she propped up to suit herself. Miriam was near the window. Suddenly she heard the well-known click of the chain, and she saw Paul fling open the gate, push his bicycle into the yard. She saw him look at the house, and she shrank away. He walked in a nonchalant fashion, and his bicycle went with him as if it were a live thing.

“Paul’s come!” she exclaimed.

“Aren’t you glad?” said Agatha cuttingly.

Miriam stood still in amazement and bewilderment.

“Well, aren’t you?” she asked.

“Yes, but I’m not going to let him see it, and think I wanted him.”

Miriam was startled. She heard him putting his bicycle in


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172 the stable underneath, and talking to Jimmy, who had been a pit-horse, and who was seedy.

“Well, Jimmy my lad, how are ter? Nobbut sick an’ sadly, like? Why, then, it’s a shame, my owd lad.”

She heard the rope run through the hole as the horse lifted its head from the lad’s caress. How she loved to listen when he thought only the horse could hear. But there was a serpent in her Eden. She searched earnestly in herself to see if she wanted Paul Morel. She felt there would be some disgrace in it. Full of twisted feeling, she was afraid she did want him. She stood self-convicted. Then came an agony of new shame. She shrank within herself in a coil of torture. Did she want Paul Morel, and did he know she wanted him? What a subtle infamy upon her! She felt as if her whole soul coiled into knots of shame.

Agatha was dressed first, and ran downstairs. Miriam heard her greet the lad gaily, knew exactly how brilliant her grey eyes became with that tone. She herself would have felt it bold to have greeted him in such wise. Yet there she stood under the self-accusation of wanting him, tied to that stake of torture. In bitter perplexity she kneeled down and prayed:

“O Lord, let me not love Paul Morel. Keep me from loving him, if I ought not to love him.”

Something anomalous in the prayer arrested her. She lifted her head and pondered. How could it be wrong to love him? Love was God’s gift. And yet it caused her shame. That was because of him, Paul Morel. But, then, it was not his affair, it was her own, between herself and God. She was to be a sacrifice. But it was God’s sacrifice, not Paul Morel’s or her own. After a few minutes she hid her face in the pillow again, and said:

“But, Lord, if it is Thy will that I should love him, make me love him—as Christ would, who died for the souls of men. Make me love him splendidly, because he is Thy son.”

She remained kneeling for some time, quite still, and deeply moved, her black hair against the red squares and the lavender-sprigged squares of the patchwork-quilt. Prayer was almost essential to her. Then she fell into that rapture of self-sacrifice, identifying herself with a God who was sacrificed, which gives to so many human souls their deepest bliss.

When she went downstairs Paul was lying back in an arm-chair, holding forth with much vehemence to Agatha, who was scorning a little painting he had brought to show her.


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INTRODUCTION into trying this system for themselves will be amply repaid for any amount of time they may devote to its practise.

I am confident that a recognition of the beauty of a few flowers naturally arranged will bring flowers more into general use by those who have hitherto felt that quantity was necessary to produce any pleasing effect. If we would but profit by what the Japanese have to teach us, no one who loves and longs for flowers need be without one or two to give suggestion of nature's wealth of beauty. Even one spray of green can suggest the freshness of growing things which is so often shut out from our city lives; while our masses of roses and violets suggest only the hothouse and are out of the reach of many who could have a few flowers.

Mr. Josiah Conder, in his comprehensive and wonderfully instructive work on the subject, "The Flowers of Japan and the Art of Japanese Floral Arrangement," has given us great enlightenment. No other foreigner has had such opportunities, none has [14]


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text: Dictionary of National Biography, 1885-1900/Owen, Robert Dale


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FTER long travel through India, Ceylon, and China I was more deeply impressed than ever that flowers are a greater factor in the life of the Japanese than in that of any other nation.

When I returned to Japan, my study of the art of flower arrangement for years convinced me that the Japanese held in this art knowledge of value to Western peoples. Following this art from youth has given the Japanese an idea of proportion, taught them the power of concentration, and one might almost say imbued them with many of their finest traits of character. Aside from the gain of beauty in the results of these floral arrangements and the advantage of prolonging the life of flowers so arranged, I am sure that all who may be led [13]


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Rh Miriam glanced at the two, and avoided their levity. She went into the parlour to be alone.

It was teatime before she was able to speak to Paul, and then her manner was so distant he thought he had offended her.

Miriam discontinued her practice of going each Thursday evening to the library in Bestwood. After calling for Paul regularly during the whole spring, a number of trifling incidents and tiny insults from his family awakened her to their attitude towards her, and she decided to go no more. So she announced to Paul one evening she would not call at his house again for him on Thursday nights.

“Why?” he asked, very short.

“Nothing. Only I’d rather not.”

“Very well.”

“But,” she faltered, “if you’d care to meet me, we could still go together.”

“Meet you where?”

“Somewhere—where you like.”

“I shan’t meet you anywhere. I don’t see why you shouldn’t keep calling for me. But if you won’t, I don’t want to meet you.”

So the Thursday evenings which had been so precious to her, and to him, were dropped. He worked instead. Mrs. Morel sniffed with satisfaction at this arrangement.

He would not have it that they were lovers. The intimacy between them had been kept so abstract, such a matter of the soul, all thought and weary struggle into consciousness, that he saw it only as a platonic friendship. He stoutly denied there was anything else between them. Miriam was silent, or else she very quietly agreed. He was a fool who did not know what was happening to himself. By tacit agreement they ignored the remarks and insinuations of their acquaintances.

“We aren’t lovers, we are friends,” he said to her. “We know it. Let them talk. What does it matter what they say.”

Sometimes, as they were walking together, she slipped her arm timidly into his. But he always resented it, and she knew it. It caused a violent conflict in him. With Miriam he was always on the high plane of abstraction, when his natural fire of love was transmitted into the fine steam of thought. She would have it so. If he were jolly and, as she put it, flippant, she waited till he came back to her, till the change had taken place in him again, and he was wrestling with his own soul, frowning, passionate in his desire for understanding. And in this passion for understanding


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text: The Book of Nonsense/There was an Old Man with a flute


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174 her soul lay close to his; she had him all to herself. But he must be made abstract first.

Then, if she put her arm in his, it caused him almost torture. His consciousness seemed to split. The place where she was touching him ran hot with friction. He was one internecine battle, and he became cruel to her because of it.

One evening in midsummer Miriam called at the house, warm from climbing. Paul was alone in the kitchen; his mother could be heard moving about upstairs.

“Come and look at the sweet-peas,” he said to the girl. They went into the garden. The sky behind the townlet and the church was orange-red; the flower-garden was flooded with a strange warm light that lifted every leaf into significance. Paul passed along a fine row of sweet-peas, gathering a blossom here and there, all cream and pale blue. Miriam followed, breathing the fragrance. To her, flowers appealed with such strength she felt she must make them part of herself. When she bent and breathed a flower, it was as if she and the flower were loving each other. Paul hated her for it. There seemed a sort of exposure about the action, something too intimate.

When he had got a fair bunch, they returned to the house. He listened for a moment to his mother’s quiet movement upstairs, then he said:

“Come here, and let me pin them in for you.” He arranged them two or three at a time in the bosom of her dress, stepping back now and then to see the effect. “You know,” he said, taking the pin out of his mouth, “a woman ought always to arrange her flowers before her glass.”

Miriam laughed. She thought flowers ought to be pinned in one’s dress without any care. That Paul should take pains to fix her flowers for her was his whim.

He was rather offended at her laughter.

“Some women do—those who look decent,” he said.

Miriam laughed again, but mirthlessly, to hear him thus mix her up with women in a general way. From most men she would have ignored it. But from him it hurt her.

He had nearly finished arranging the flowers when he heard his mother’s footstep on the stairs. Hurriedly he pushed in the last pin and turned away.

“Don’t let mater know,” he said.

Miriam picked up her books and stood in the doorway looking with chagrin at the beautiful sunset. She would call for Paul no more, she said.


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 shown such keen appreciation of the flower art's symbolism and beauty. All lovers of the art owe Mr. Conder endless gratitude for the information he has given us. But while Enshiu-Ryu, the school Mr. Conder has selected to describe, is the most striking of them all and has impressed its influence on all later schools, it is too unnatural in its lines to appeal to Western taste.

The lover of flowers in their natural state is startled rather than pleased by Enshiu-Ryu. In following the history of Ike-bana you will see that Enshiu-Ryu was created in a period when all art ran to decoration, so that it is more for design than for actual arrangements of flowers that Enshiu-Ryu is valuable. Its principles are so strong and clear that they have been followed by most of the other schools, but they became exaggerated to such an extent that the natural growth of the plant was lost sight of in extreme and unnatural curves. Mr. Conder as a scholar took up this school, as he himself states, for the [15]


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Rh “Good-evening, Mrs. Morel,” she said, in a deferential way. She sounded as if she felt she had no right to be there.

“Oh, is it you, Miriam?” replied Mrs. Morel coolly.

But Paul insisted on everybody’s accepting his friendship with the girl, and Mrs. Morel was too wise to have any open rupture.

It was not till he was twenty years old that the family could ever afford to go away for a holiday. Mrs. Morel had never been away for a holiday, except to see her sister, since she had been married. Now at last Paul had saved enough money, and they were all going. There was to be a party: some of Annie’s friends, one friend of Paul’s, a young man in the same office where William had previously been, and Miriam.

It was great excitement writing for rooms. Paul and his mother debated it endlessly between them. They wanted a furnished cottage for two weeks. She thought one week would be enough, but he insisted on two.

At last they got an answer from Mablethorpe, a cottage such as they wished for thirty shillings a week. There was immense jubilation. Paul was wild with joy for his mother’s sake. She would have a real holiday now. He and she sat at evening picturing what it would be like. Annie came in, and Leonard, and Alice, and Kitty. There was wild rejoicing and anticipation. Paul told Miriam. She seemed to brood with joy over it. But the Morel’s house rang with excitement.

They were to go on Saturday morning by the seven train. Paul suggested that Miriam should sleep at his house, because it was so far for her to walk. She came down for supper. Everybody was so excited that even Miriam was accepted with warmth. But almost as soon as she entered the feeling in the family became close and tight. He had discovered a poem by Jean Ingelow which mentioned Mablethorpe, and so he must read it to Miriam. He would never have got so far in the direction of sentimentality as to read poetry to his own family. But now they condescended to listen. Miriam sat on the sofa absorbed in him. She always seemed absorbed in him, and by him, when he was present. Mrs. Morel sat jealously in her own chair. She was going to hear also. And even Annie and the father attended, Morel with his head cocked on one side, like somebody listening to a sermon and feeling conscious of the fact. Paul ducked his head over the book. He had got now all the audience he cared for. And Mrs. Morel and Annie almost contested with Miriam who


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 reason that its principles adapt themselves the most readily to purposes of explanation. But as a practical follower of the art, my experience in many years' teaching has been that the simpler schools are more adapted to Western needs.

Like most foreigners, I commenced my study of Ike-bana with Enshiu-Ryu, but soon wearied of its artificialities, and through the kindness of a Japanese friend was led into Koshin-Ryu, a more simple and natural school. The pleasure and benefit I have derived from a long study of this style cannot be estimated. Not only in the grace and beauty of the lines achieved and in the strengthening of sense of proportion, but also in the quickening of observation of the natural growth of all plants and trees, and in the simplifying and improving of taste in all directions, I have gained so much that it makes me long to pass on to others what I have found so helpful.

After following for years the school of Koshin-Ryu I found great benefit in learning [16]


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 something of the others. All these schools, with but one exception, Kyo-fu, differ only in the non-essentials, the principles are the same throughout. Each school, however, has different names for the principles and places the flowers in the vases in a different order. The kubari or support, which holds the flowers in place in the vase, is also made and placed differently by each school, and there are other slight differences, but the main principles are the same in all.

Ike-bana, the Japanese word for flower arrangements, means living flowers and explains by its derivation the fundamental principles of the grouping. Without some knowledge of its history it does not seem possible to get into the proper spirit for working out the true beauty of these arrangements, so in these pages is given a concise history of the different schools and their dates; as age counts for so much in Japan that the followers of the more modern schools are looked down upon with scorn by the adepts of the old schools. [17]


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 In Ike-bana the Japanese have given us a scientific arrangement of flowers which excels all others in beauty of line and brings into our homes the refreshment derived from growing plants—a quite different sensation from that given by other arrangements of cut flowers.

By the aid of the following pages, I sincerely hope that a simple but beautiful arrangement of flowers may be easily attained by all who have felt the desire for something less confused in flower arrangement than has yet been reached by Western people.

[18]


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O those interested in Japanese art there is no better means of following its progress than through the history of Japanese flower arrangement. No other art is so distinctively their own, bearing so few traces of foreign origin.

It is curious that Ike-bana, which is undoubtedly of religious birth and in Japan an outcome of Buddhism, should have left no impression in India, Ceylon, or Korea, where Buddhism was a national creed long before it reached Japan. Although the Japanese like to credit India with the origin of their flower arrangement, in its present form it would not be recognized by the land from [21]


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Rh Such openings left for the fish are known as sakana-michi, or fish highways.

It is not correct in these arrangements to let any of the groups hang over the edge of the vase. The edge is considered as the frame of the picture, and nothing should be allowed to pass beyond it. A branch or spray in these water-growing arrangements may, however, bend over and touch the water, pass under it, and come out again, pointing upwards.

Flowers Arranged in Holders are Easier for a Beginner

The holder stands up of itself, and after placing it in the vase you can at once begin work. Then, too, the lines in these arrangements are more simple and upright and are arranged according to relative height and position, only very little bending being required. To my thinking there is no arrangement of flowers more beautiful than these in the low vases, and nothing can be accomplished more quickly. [109]


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176 should listen best and win his favour. He was in very high feather.

“But,” interrupted Mrs. Morel, “what is the ‘Bride of Enderby’ that the bells are supposed to ring.”

“It’s an old tune they used to play on the bells for a warning against water. I suppose the Bride of Enderby was drowned in a flood,” he replied. He had not the faintest knowledge what it really was, but he would never have sunk so low as to confess that to his womenfolk. They listened and believed him. He believed himself.

“And the people knew what that tune meant?” said his mother.

“Yes—just like the Scotch when they heard ‘The Flowers o’ the Forest’ and when they used to ring the bells backward for alarm.”

“How?” said Annie. “A bell sounds the same whether it’s rung backwards or forwards.”

“But,” he said, “if you start with the deep bell and ring up to the high one—der—der—der—der—der—der—der—der!”

He ran up the scale. Everybody thought it clever. He thought so too. Then, waiting a minute, he continued the poem.

“Hm!” said Mrs. Morel curiously, when he finished. “But I wish everything that’s written weren’t so sad.”

“I canna see what they want drownin’ theirselves for,” said Morel.

There was a pause. Annie got up to clear the table.

Miriam rose to help with the pots.

“Let me help to wash up,” she said.

“Certainly not,” cried Annie. “You sit down again. There aren’t many.”

And Miriam, who could not be familiar and insist, sat down again to look at the book with Paul.

He was master of the party; his father was no good. And great tortures he suffered lest the tin box should be put out at Firsby instead of at Mablethorpe. And he wasn’t equal to getting a carriage. His bold little mother did that.

“Here!” she cried to a man. “Here!”

Paul and Annie got behind the rest, convulsed with shamed laughter.

“How much will it be to drive to Brook Cottage?” said Mrs. Morel.

“Two shillings.”


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 This style of Japanese flower arrangement is easily adapted to Western table decoration. There is no end to their variety. The low, broad proportions of these arrangements make them more suitable than the high groups generally used, cutting off those seated on one side of the table from those on the other, which is not conducive to conversation.

In these flat, open vases even a few grasses will make an attractive arrangement. Use perhaps nine grasses for your Heaven, seven for Man, and five or three for Earth. If you are unable to get any sedge or reeds, [110]


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 which would naturally grow at the water's edge, use the foliage of daffodils or narcissi, and you will find the result as pleasing as if you had used flowers.

In these vases stones and rocks used to simulate a river bed make an effective decoration. On the bottom of the vase place small stones fitted together closely so that the bottom is hidden. On top of these small stones place three quite large ones; one, as with the flowers, representing the Heaven element, the second that of Man, and the third the Earth. The stones should be something like these. Place the Heaven and Man stones near together, the Earth stone at a little distance, spacing like the [111]


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 water-growing plants. A bit of moss on the tops of these stones, or a tiny bit of cedar or hemlock trimmed into a tree shape and put at the side of the tallest or Heaven rock, makes a charming arrangement when no flowers are to be had.

[112]


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 CHAPTER TEN ARRANGEMENT OF BRANCHES

O more satisfactory effects or more charming results can be had than in working out Japanese rules with branches of trees. Here, as in all other arrangements, the Japanese prefer to follow nature. We, not so much from ignorance as lack of thought and time, take branches from trees where they have been growing in a horizontal position and place them in a vase in a perpendicular one, with the leaves standing up and facing to the front instead of flat and spreading as they grew. The Japanese have, of necessity, to let the main stick stand upright. In this position it forms the trunk of the tree, and the smaller twigs are twisted into the form of its branches, thus making a small branch of the tree appear as a whole diminutive tree. [113]


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 Branches are much used by the Japanese, for, unlike us, they consider them as flowers and use them for their most important arrangements.

To Put a Large Branch into a Vase without a Support

Take any well-shaped branch either from fruit trees, maples, or evergreens and you will find you can make an attractive arrangement by placing one such large branch in a vase without any trimming or support, provided that you bring the branch into perfect balance. By this we mean that the extreme summit of the branch must be directly over its base. Often, however, when the branch is merely thrust into the vase, it will fall over to one side, thus—forming no attractive lines and usually tipping over the vase as it falls out of balance. If this occurs, split the end for three or four inches at the base, bend one split to the right and the other to the left until these cut ends press tightly on opposite sides of the vase, and so [114]


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Pine Branch


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Plum Branch


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Pine and Plum


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134 14th. We returned to Launceston, where we visited the prisoners in the jail, and penitentiary; the latter are about 170 in number; we also held a meeting for worship in the Court House, and distributed a considerable number of tracts.

17th. This morning the mountains visible from Launceston, to the north-east, were covered with snow. This was also the case in the south of the Island, down to 1,000 feet above the level of the sea. Snow is unusual in summer in this country, notwithstanding summer frosts are by no means of rare occurrence.

21st. We set out for Hobart Town, and had a religious opportunity with Nottmans Road-party, consisting of 130 prisoners, several of whom work in chains. They are lodged in huts of the humblest character; twenty-one to twenty-eight in each hut. They were very still and attentive while we revived among them the invitation, "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him; and to our God for he will abundantly pardon." We became the guests of Theodore B. Bartley, of Kerry Lodge, a pious man, who had previously invited us to resort to his house when in the neighbourhood.

22nd. On the way to the Eagle Inn, a solitary house in the forest, we passed through Perth, and round one end of the Hummocky Hills, which form the only striking exception to low country, in this part of the extensive vale of the South Esk and Macquarie Rivers.

23rd. We proceeded to breakfast to an inn, by the side of a rushy lagoon or pool, such as is common in this part of the Island, and were grieved on entering it, to hear a man cursing and using blasphemous language, because one of his horses had strayed, as they often do in a country so sparingly intersected by fences.—The conduct of a poor black native, who cut the feet of seven women, whom he attacked as they slept, because his wife had broken a bottle that he valued, has been referred to as a proof of savage character and want of intellect; but what is it when compared with the conduct of persons, who, because offended


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1833.] by a fellow-mortal, or perplexed by the straying of a beast, will insult the Majesty of Heaven?—After breakfast we pursued our route over a second Epping Forest, a sandy track more thickly timbered than the generality of this part of the country; and emerging from it near a good looking house called Wanstead, soon arrived at the dwelling of John Mc. Leod, a hospitable Scotchman, residing upon the Elizabeth River, near Campbell Town.

24th. In the forenoon, we had a meeting with about two hundred persons in the Court House at Campbell Town, a place consisting of a Court-house, a small wooden jail, and about a score of houses, some of which are of brick. Being helped on our way by J. Mc. Leod, who provided us with horses, we had a meeting in the evening at Ross, eight miles further from Launceston: this, like the one at Campbell Town, was a general assembly of the neighbouring settlers and their servants, to whom the Gospel was freely proclaimed.—We lodged at the. house of George Parramore, a venerable and pious settler, whom we considered it a privilege to visit.

25th. We breakfasted at Mona Vale, with William Kermode, an opulent sheep-farmer, who accompanied us across Salt Pan Plains, an open grassy district, over which a low, drooping species of Gum-tree is thinly scattered. Upon W. Kermode's estate, near the junction of the Blackman River with the Macquarie, there is a piece of ground that yields about forty bushels of wheat per acre, but it is of small extent.—Salt Pan Plains are more valued as sheep pasture, than for agriculture. These plains are terminated southward by woody hills, among which is an opening called St. Peter's Pass, through which lies the road to Oatlands, a town of about twenty houses of freestone, adjoining a rushy lagoon, called Lake Frederick.—About eight miles further is a little scattered settlement named Jericho, upon a small periodical stream, designated The Jordan. Here we found comfortable accommodation at a respectable inn.

26th. We proceeded by another little settlement called The Lovely Banks, and by the Cross Marsh, to Green Ponds. The Cross Marsh is a rich flat, intersected by the Jordan, which in the drier seasons of the year, is reduced to a chain of


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136 pools. On the margin of this river, there is an elegant willow-like Eucalyptus, called the Black Gum, forming a tree of moderate size. Green Ponds is a scattered village, with an Episcopal place of worship, and a good inn.—In the evening we continued our walk, by moonlight, along a winding woody pass to Constitution Hill, where we lodged at an inn.

27th. Early in the morning, we visited a road-party of 120 men, and then pursued our route along the vale of Bagdad, much of which is enclosed with post and rail fences, and in which there are several decent houses, and a good inn. Soon after leaving this vale, the road crosses the Jordan, by a handsome wooden bridge, on stone pillars, over a deep ravine; it then continues over low woody hills till it reaches the Derwent, opposite to Bridge-water.—We crossed the Derwent in a small boat, to the Black Snake Inn, where, being very foot sore, we tried the experiment of drawing a double, unbleached, linen thread through the blisters, by means of a needle, and cutting off the thread so as to leave it protruding at each side. This allowed the water to pass out when the blister pressed the ground, by which means the pain was greatly alleviated, and the thread produced no inconvenience by remaining till the blister was healed. Sometimes a thread of white worsted is used for the purpose. Probably, so long as it is undyed, the material is not of much consequence, but the relief to foot-sore pedestrians is very great. We subsequently walked ten miles to Hobart Town, at the rate of a mile in sixteen and a half minutes.—On the way, we met several persons with whom we were acquainted, and passed two good stage coaches going to New Norfolk, which had an enlivening effect at the conclusion of this long journey.—There was at this time no coach to Launceston; but an open four-wheeled carriage performed the journey of 120 miles, in two days, not running at night: the fare was £5.—On reaching Hobart Town we found our friends T. J. and S. Crouch in a larger house, in Bathurst-street, where they willingly allowed us again to become their lodgers.


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Rh tribute: and Jehoshaphat the son of Ahilud was recorder: and Sheva was scribe: and Zadok and Abiathar were the priests: and Ira also the Jairite was a chief ruler about David.

there was a famine in the days of David three years, year after year; and David enquired of the Lord. And the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites. And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah;) wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord? And the Gibeonites said unto him. We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said. What ye shall say, that will I do for you. And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, let seven men of his sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did choose.


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XXI] And the king said, I will give them. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the Lord's oath that was between them, between David and Jonathan the son of Saul. But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: and he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done.

And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, which had stolen them from the street of Beth-shan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: and


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Rh he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land.

Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. And Ishbi-benob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant. And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare-oregim, a Beth-lehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like


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XXII] a weaver's beam. And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. And when he defied Israel, Jonathan the son of Shimeah the brother of David slew him. These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants.

David spake unto the Lord the words of this song in the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul: and he said,

The Lord is my rock, and my fortress, and my deliverer; The God of my rock; in him will I trust: He is my shield, and the horn of my salvation, my high tower, and my refuge. My saviour; thou savest me from violence. I will call on the Lord, who is worthy to be praised: So shall I be saved from mine enemies. When the waves of death compassed me, The floods of ungodly men made me afraid; The sorrows of hell compassed me about; The snares of death prevented me; In my distress I called upon the Lord, And cried to my God:


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 which it is thought to have sprung. In fact, what Captain Brinkley so aptly wrote in regard to the tea ceremony—"although the embryo of the tea ceremony came from India, its full-grown conventions as practised by the Japanese could not be recognized by the land of their origin"—applies as well to Ike-bana.

China alone shows a faint impression left by its influence in its hideous funeral bouquets—masses of brilliant flowers on short stems, crudely and tightly put together much as our bouquets were arranged several generations ago. The Chinese also lay claim to an exquisite basket for holding flowers. But this basket is so Greek in outline that there is considerable doubt as to whether it is Grecian or Chinese.

By natural outcome from the Buddhist desire to preserve animal life came the desire to preserve plant life. It thus came to be one of the occupations of the priests to arrange and care for those plants and flowers which were the most popular of all offerings to the gods. [22]


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Rh And he did hear my voice out of his temple, And my cry did enter into his ears. Then the earth shook and trembled; The foundations of heaven moved And shook, because he was wroth. There went up a smoke out of his nostrils. And fire out of his mouth devoured: Coals were kindled by it. He bowed the heavens also, and came down; And darkness was under his feet. And he rode upon a cherub, and did fly: And he was seen upon the wings of the wind. And he made darkness pavilions round about him, Dark waters, and thick clouds of the skies. Through the brightness before him Were coals of fire kindled. The Lord thundered from heaven, And the most High uttered his voice. And he sent out arrows, and scattered them; Lightning, and discomfited them. And the channels of the sea appeared, The foundations of the world were discovered, At the rebuking of the Lord, At the blast of the breath of his nostrils. He sent from above, he took me; He drew me out of many waters; He delivered me from my strong enemy,


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XXII] And from them that hated me: for they were too strong for me. They prevented me in the day of my calamity: But the Lord was my stay. He brought me forth also into a large place: He delivered me, because he delighted in me. The Lord rewarded me according to my righteous- ness: According to the cleanness of my hands hath he re- compensed me. For I have kept the ways of the Lord, And have not wickedly departed from my God. For all his judgments were before me: And as for his statutes, I did not depart from them. I was also upright before him, And have kept myself from mine iniquity. Therefore the Lord hath recompensed me according to my righteousness; According to my cleanness in his eye sight. With the merciful thou wilt shew thyself merciful. And with the upright man thou wilt shew thyself up- right. With the pure thou wilt shew thyself pure; And with the froward thou wilt shew thyself unsa- voury. And the afflicted people thou wilt save: But thine eyes are upon the haughty, that thou may- est bring them down.


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Rh For thou art my lamp, O Lord: And the Lord will lighten my darkness. For by thee I have run through a troop: By my God have I leaped over a wall. As for God, his way is perfect; The word of the Lord is tried: He is a buckler to all them that trust in him. For who is God, save the Lord? And who is a rock, save our God? God is my strength and power: And he maketh my way perfect. He maketh my feet like hinds' feet: And setteth me upon my high places. He teacheth my hands to war; So that a bow of steel is broken by mine arms. Thou hast also given me the shield of thy salvation: And thy gentleness hath made me great. Thou hast enlarged my steps under me; So that my feet did not slip. I have pursued mine enemies, and destroyed them; And turned not again until I had consumed them. And I have consumed them, and wounded them, that they could not arise: Yea, they are fallen under my feet. For thou hast girded me with strength to battle: Them that rose up against me hast thou subdued under me. Thou hast also given me the necks of mine enemies,


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XXII] That I might destroy them that hate me. They looked, but there was none to save; Even unto the Lord, but he answered them not. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. Thou also hast delivered me from the strivings of my people. Thou hast kept me to be head of the heathen. A people which I knew not shall serve me: Strangers shall submit themselves unto me: As soon as they hear, they shall be obedient unto me. Strangers shall fade away. And they shall be afraid out of their close places. The Lord liveth; and blessed be my rock; And exalted be the God of the rock of my salvation. It is God that avengeth me. And that bringcth down the people under me, And that bringeth me forth from mine enemies: Thou also hast lifted me up on high above them that rose up against me: Thou hast delivered me from the violent man. Therefore I will give thanks unto thee, O Lord, among the heathen. And I will sing praises unto thy name. He is the tower of salvation for his king: And sheweth mercy to his anointed. Unto David, and to his seed for evermore.


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Rh Now these be the last words of David.

David the son of Jesse said, And the man who was raised up on high, The anointed of the God of Jacob, And the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, And his word was in my tongue. The God of Israel said, The Rock of Israel spake to me. He that ruleth over men must be just, Ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, Even a morning without clouds; As the tender grass springing out of the earth By clear shining after rain. Although my house be not so with God; Yet he hath made with me an everlasting covenant, Ordered in all things, and sure: For this is all my salvation, and all my desire. Although he make it not to grow. But the sons of Belial shall be all of them as thorns thrust away. Because they cannot be taken with hands: But the man that shall touch them Must be fenced with iron and the staff of a spear; And they shall be utterly burned with fire in the same place.


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XXIII] These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time. And after him was Eleazar the son of Dodo the Ahohite, one of the three miglity men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away: he arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the Lord wrought a great victory that day; and the people returned after him only to spoil. And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines. But he stood in the midst of the ground, and defended it, and slew the Philistines: and the Lord wrought a great victory. And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. And David was then in an hold, and the garrison of the Philistines was then in Beth-lehem. And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, which is by the gate! And the


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Rh three mighty men brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the Lord. And he said. Be it far from me, O Lord, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men. And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, and slew them, and had the name among three. Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the first three. And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow: and he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. These things did Benaiah the son of Jehoiada, and had the name among three mighty men. He was more honourable than the thirty, but he attained not to the first three. And David set him over


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XXIV] his guard. Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Beth-lehem, Shammah the Harodite, Elika the Harodite, Helez the Paltite, Ira the son of Ikkesh the Tekoite, Abiezer the Anethothite, Mebunnai the Hushathite, Zalmon the Ahohite, Maharai the Netophathite, Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin, Benaiah the Pirathonite, Hiddai of the brooks of Gaash, Abi-al-bon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite, of the sons of Jashen, Jonathan, Shammah the Hararite, Ahiam the son of Sharar the Hararite, Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, Hezrai the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, Zelek the Ammonite, Nahari the Beerothite, armourbearer to Joab the son of Zeruiah, Ira an Ithrite, Gareb an Ithrite, Uriah the Hittite: thirty and seven in all.

again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. For the king said to Joab the captain of the host, which was with him. Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people. And Joab said


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Rh unto the king, Now the Lord thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel.

And they passed over Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer: then they came to Gilead,and to the land of Tahtim-hodshi; and they came to Dan-jaan, and about to Zidon, and came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beer-sheba. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.

And David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy


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XXIV] servant; for I have done very foolishly. For when David was up in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the Lord, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man.

So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men. And when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people. It is enough: stay now thine hand. And the angel of the Lord was by the threshingplace of Araunah the Jebusite. And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly:


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Rh but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord in the threshingfloor of Araunah the Jebusite. And David, according to the saying of Gad, went up as the Lord commanded. And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground. And Araunah said. Wherefore is my lord the king come to his servant? And David said. To buy the threshingfloor of thee, to build an altar unto the Lord, that the plague may be stayed from the people. And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood. All these things did Araunah, as a king, give unto the king. And Araunah said unto the king. The Lord thy God accept thee. And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver. And


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OW king David was old and stricken in years; and they covered him with clothes, but he gat no heat. Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.

Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him. But Zadok the priest, and


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Rh Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah. And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants: but Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.

Wherefore Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not? Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.

And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. And Bathsheba bowed, and did obeisance unto the king. And


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I] the king said, What wouldest thou? And she said unto him, My lord, thou swarest by the Lord thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not: and he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.

And, lo, while she yet talked with the king, Nathan the prophet also came in. And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and


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Rh Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. Is this thing done by my lord the king, and thou hast not shewed it unto thy servant, who should sit on the throne of my lord the king after him?

Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king. And the king sware, and said, As the Lord liveth, that hath redeemed my soul out of all distress, even as I sware unto thee by the Lord God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. Then Bath-sheba bowed with her face to the earth, and did reverence to the king, and said. Let my lord king David live for ever.

And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: and let Zadok the priest and Nathan the prophet anoint


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I] him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. And Benaiah the son of Jehoiada answered the king, and said. Amen: the Lord God of my lord the king say so too. As the Lord hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.

And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said. Wherefore is this noise of the city being in an uproar? And while he yet spake, behold, Jonathan the son


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Rh of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule: and Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. And also Solomon sitteth on the throne of the kingdom. And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. And also thus said the king, Blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. And all the guests that were with Adonijah were afraid, and rose up, and went every man his way.

And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught


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II] hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword. And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.

Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, I go the way of all the earth: be thou strong therefore, and shew thyself a man; and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: that the Lord may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son


text:
Author talk:Thomas De Quincey

 * The Avenger, 1838 : http://archive.org/details/blackwoodsmagazi44edinuoft

 * Collected Writings, 1889
 * Uncollected Writings, 1890
 * The Posthumous Works, 1891–93

title: Author talk:Thomas De Quincey


text: Japanese flower arrangement/Chapter 1

title: Japanese flower arrangement/Chapter 1


text: Japanese flower arrangement/Chapter 2

title: Japanese flower arrangement/Chapter 2


text: Japanese flower arrangement/Chapter 3

title: Japanese flower arrangement/Chapter 3


text: Japanese flower arrangement/Chapter 4

title: Japanese flower arrangement/Chapter 4


text: Japanese flower arrangement/Chapter 5

title: Japanese flower arrangement/Chapter 5


text: Japanese flower arrangement/Chapter 6

title: Japanese flower arrangement/Chapter 6


text: Japanese flower arrangement/Chapter 7

title: Japanese flower arrangement/Chapter 7


text: Japanese flower arrangement/Chapter 8

title: Japanese flower arrangement/Chapter 8


text: Japanese flower arrangement/Chapter 9

title: Japanese flower arrangement/Chapter 9


text: Japanese flower arrangement/Chapter 10

title: Japanese flower arrangement/Chapter 10


text: Japanese flower arrangement/Chapter 11

title: Japanese flower arrangement/Chapter 11


text: Japanese flower arrangement/Chapter 12

title: Japanese flower arrangement/Chapter 12


text: Japanese flower arrangement/Chapter 13

title: Japanese flower arrangement/Chapter 13


text: Japanese flower arrangement/Chapter 14

title: Japanese flower arrangement/Chapter 14


text: Japanese flower arrangement/Chapter 15

title: Japanese flower arrangement/Chapter 15


text: Japanese flower arrangement/Chapter 16

title: Japanese flower arrangement/Chapter 16


text: Japanese flower arrangement/Chapter 17

title: Japanese flower arrangement/Chapter 17


text: Japanese flower arrangement/Chapter 18

title: Japanese flower arrangement/Chapter 18


text: Japanese flower arrangement/Chapter 19

title: Japanese flower arrangement/Chapter 19


text: Japanese flower arrangement/Chapter 20

title: Japanese flower arrangement/Chapter 20


text: Japanese flower arrangement/Chapter 21

title: Japanese flower arrangement/Chapter 21


text: Japanese flower arrangement/Chapter 22

title: Japanese flower arrangement/Chapter 22


text: Japanese flower arrangement/Introduction


text: Japanese flower arrangement

title: Japanese flower arrangement


text:
User talk:Ранко Николић

— billinghurst  sDrewth  12:46, 9 January 2013 (UTC)

World Fact Book
Hi, the flags on CIA World Fact Book, 2004 are printed editions. Those pages should reflect the printed edition, which may not be correct. We provide an digital version of this work, but we don't change it to 'fix' it. Thanks, John Vandenberg (chat) 08:35, 7 March 2013 (UTC)

Interwiki links
Please do not remove interwiki links. --EncycloPetey (talk) 01:05, 22 November 2016 (UTC)

title: User talk:Ранко Николић


text:
The New International Encyclopædia/Sievers, Wilhelm

SIEVERS, (1860—). A German geographer, born at Hamburg. He was educated at Jena, Göttingen, and Leipzig, and was made privat-docent at Würzburg in 1887 after extensive travels in Venezuela and Colombia. In 1892 he undertook for the Geographical Society of Hamburg further explorations in South America. The following publications bear his name: Reise in der Sierra Nevada de Santa

Marta (1888); Die Kordillere von Merida (1888) and Venezuela (1888); Allgemeine Länderkunde (5 vols., 1891-95); and Zweite Reise in Venezuela (1896).


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Rh reign. The triumph of the god of Emesa over all the religions of the earth, was the great object of his zeal and vanity; and the appellation of Elagabalus (for he presumed as pontiff and favourite to adopt that sacred name) was dearer to him than all the titles of Imperial greatness. In a solemn procession through the streets of Rome, the way was strewed with gold dust; the black stone, set in precious gems, was placed on a chariot drawn by six milk-white horses richly caparisoned. The pious emperor held the reins, and, supported by his ministers, moved slowly backwards, that he might perpetually enjoy the felicity of the divine presence. In a magnificent temple raised on the Palatine Mount, the sacrifices of the god Elagabalus were celebrated with every circumstance of cost and solemnity. The richest wines, the most extraordinary victims, and the rarest aromatics, were profusely consumed on his altar. Around the altar a chorus of Syrian damsels performed their lascivious dances to the sound of barbarian music, whilst the gravest personages of the state and army, clothed in long Phœnician tunics, officiated in the meanest functions, with affected zeal and secret indignation.

To this temple, as to the common centre of religious worship, the Imperial fanatic attempted to remove the Ancilia, the Palladium, and all the sacred pledges of the faith of Numa. A crowd of inferior deities attended in various stations the majesty of the god of Emesa; but his court was still imperfect, till a female of distinguished rank was admitted to his bed. Pallas had been first chosen for his consort; but, as it was dreaded that her warlike terrors might affright the soft delicacy of a Syrian deity, the Moon, adored by the Africans under the name of Astarte, was deemed a more suitable companion for the Sun. Her image, with the rich offerings of her temple as a marriage portion, was transported with solemn pomp from Carthage to Rome, and the day of these mystic nuptials was a general festival in the capital and throughout the empire.


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turn the kubari in the vase a little to the right or left as the case may require.

Then see that the stems are all together at the base for about four inches. This is absolutely necessary in order to make the few cut flowers seem one whole and growing plant. The stems, in keeping close together and appearing as one, form the parent stalk and give strength to the whole arrangement. This also is its most Japanese characteristic, the feature wherein the Japanese arrangements [64]


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 most differ from those of all other countries. The rest of us only show the tops of plants or just the flower itself in arranging flowers, while the Japanese show the whole growth from where the plant leaves the ground up to its tip.

To determine the proper distance for which the branches should be kept together to form the parent stalk, until the eye has become trained in recognizing it, hold your hand about the stems as shown in the cut. Then take the line from above the forefinger to the surface of the water.

No two branches must be exactly the same height or point in the same direction. They should all turn upward at their tips to give a sense of aspiration, of the stretching heavenward of the plant's growth.

Next cut off all ill-placed or superfluous twigs, leaves, or flowers. By this is meant [73]


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 where one leaf hides another (cut 1) or where one twig crosses another, as in cut 2. You must have every flower, leaf, and twig so arranged that it shows plainly its

own lines, but in no way hides the flowers, foliage, or line of any other part. You must not recklessly at first, cut off foliage or flowers which seem out of place but wait until your flowers are all put in the vase. Then take time in deciding which flower or leaf must be sacrificed. The beauty of the result depends entirely upon the manner in which this cutting is done. When rightly [74]


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 done each flower, twig, and leaf stands out in clear-cut outlines and the arrangement appears full; but if heedlessly done and the wrong parts are sacrificed, it appears poor and scant, although there may be no confusion of line or actual faults. This is a very important part of flower arrangement and only great care and practise will bring about the proper result. It is not so difficult as it at first appears, however.

Every arrangement of flowers should have some buds, some half-open flowers, and some fully open ones. Use the half-opened for Heaven, the full-blown for Man, and the bud for Earth. If you have two full-blown flowers, use one high and the other low and arrange a leaf just above the one in the lower position, half covering it. This is because flowers blooming under leaves are considered In or feminine, and take the lower places.

Do not forget that while it is allowable for branches to bend down toward the earth, at their ends they must be bent up toward [75]


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 Heaven. Tips which cannot be made to bend up must be cut off.

A flower must always have a leaf near it. This is not only to enhance the beauty of the flower, but the leaf acts as a watersucker. Without the aid of a leaf a flower is incapable of getting enough water for its needs and soon withers. This applies where flower and leaf grow on the same stem.

[76]


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Author:Mary Averill

Works

 * Japanese flower arrangement (Ikebana) applied to Western needs (1913)
 *  The flower art of Japan (1915)

title: Author:Mary Averill


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IRST select your flowers or branches. In time one learns to choose flowers which lend themselves to the three principles of Heaven, Man, and Earth so nearly to begin with that very little bending or pruning is necessary.

When you can yourself choose your own material to work with half the battle is over; but if obliged to use branches or flowers chosen by the uninitiated the task is made difficult.

Select your flowers or branches with as long stems as possible.

Every arrangement must have the three principal parts known as Heaven, Man, and Earth. Any additional branches or sprays are merely supports to these main principles. [50]


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 The lines of these three principles are described by the Japanese in this way:

For convenience we will always call these three parts Heaven, Man, and Earth. Every school applies different names to these principles, but to vary them here would only cause confusion, and whatever each school may call them, they all place them in the same position in grouping and give them the same relative heights.

Before commencing the arrangement bear in mind these important rules: [55]


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 First. The idea that your arrangement is to represent a living plant, not cut flowers.

Second. By form of arrangement to suggest the season of the year.

Third. Suggest the nature of the growth of the plant you are arranging by the proper use of buds, open flowers, and withered leaves.

Fourth. Be sure to keep all the branches or stems together at the base for at least four inches above the surface of the water, to form the parent stalk. This is most important. Branches separated at the base are very badly arranged. The surface of the water in which the flowers are placed represents the surface of the soil from which the group springs; so that here you want to convey the impression of strength and a vigorous origin. For four or five inches the stems or branches must follow the same line. This need not always be a strictly vertical one, but if curved, the curves must be strong and avoid all weak bends and angles. This is a most important rule, for without [56]


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 strength and unity at the base the group loses the effect of a living plant; it loses also strength, character, and style. An arrangement spreading and separating at the base is not Japanese.

Fifth. Branches or leaves must never cross each other in an arrangement.

Sixth. Consider the blossom as a detail of the composition, of little artistic value if disassociated from the parent stalk and from those lines of growth which impart to it its character.

Seventh. Never use even numbers of branches or flowers, always uneven.

Balance and beauty of line without repetition must be the distinguishing feature in these arrangements.

In making your first arrangement of three flowers in an upright vase, select flowers the stems of which are simple and straight without many branching leaves or flowers. The best material for a beginner is pussywillow, for its stems are pliable and of uncomplicated lines. To work with these first for [57]


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 practise will give more satisfactory results than if fuller sprays are attempted.

Work slowly to begin with; but in the end you will find that flowers take no longer to arrange in Japanese style than in any less satisfactory way.

When arranging white and colored flowers together, put white or lightest shade at the top, unless the dark flowers are the longest; then you are obliged to use them as Heaven. But the best form is to have white or delicate shades at the top.

First pick out your Heaven which must always be the longest one and take the central position in the group. Its length should be one and a half times the height of the vase. Man comes second, next in length. It should be half the length of Heaven.

Earth is third and shortest. It should be half the length of Man.

The lengths should be determined before the sprays are bent.

Before these branches can be placed in the receptacle they must all be bent into [58]


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 their proper shapes. The bending is done according to the rules for bending given later.

Now take the longest branch, from which Heaven is to be made. It must then be bent carefully into this shape, (see cut) or a line as nearly as possible like it. There can be but one Heaven branch. It can never be multiplied.

Hold the branch up before you and look at it carefully to determine which side will serve better for the front. This should be the side the leaves and flowers naturally turn to. After you have bent it to your satisfaction, place it in water, but not in the receptacle the arrangement is to be made in.

Next take up Man, which should be the first placed in the vase. It will be shorter than Heaven, but follows its lines like this. [59]


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 (See cut.) Hold this branch in your hand together with Heaven, having it directly in front of Heaven and making its lines correspond with those of Heaven for four inches at the base. Above the four inches it can show more independence and branch off farther from Heaven, but must still hold the same lines, only at a distance from it.

Last of all you bend the Earth branch, which like Man takes the lines of Heaven at the base for four inches. Hold Earth in your hand with the other two branches in order to get the base lines exactly right. The Japanese always first compose an arrangement in their hands before placing it in the vase.

Earth, after following at the base the exact lines of the other two, takes an independent line like this (see cut)—a decidedly lateral tendency that none of the other branches have. It is necessary that this branch should appear very far back of the others. [60]


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 Now you have your flowers ready to put in place. The beginner must follow closely all these rules to be sure of being right before he commences to put the flowers in an upright position in the vase. If you understand well the theory of arranging these three you can arrange any number of flowers in the same way.

Your kubari having been firmly fixed in the vase as described, the vase is filled about three-quarters full of water. If filled to the brim you spill the water in placing the flowers, so wait until the arrangement is completed, then fill. With the open end of the kubari away from you as in the cut, take Heaven in your hand, place Man in front of it, and into the hollow formed by Heaven place Earth back of Heaven.

While you hold the branches in your hand, take the knife and cut off on a slant all the branches; thus: [61]


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Page:Decline and Fall of the Roman Empire vol 1 (1897).djvu/220

146  A rational voluptuary adheres with invariable respect to the temperate dictates of nature, and improves the gratifications of sense by social intercourse, endearing connexions, and the soft colouring of taste and imagination. But Elagabalus (I speak of the emperor of that name), corrupted by his youth, his country, and his fortune, abandoned himself to the grossest pleasures with ungoverned fury, and soon found disgust and satiety in the midst of his enjoyments. The inflammatory powers of art were summoned to his aid: the confused multitude of women, of wines, and of dishes, and the studied variety of attitudes and sauces, served to revive his languid appetites. New terms and new inventions in these sciences, the only ones cultivated and patronized by the monarch, signalized his reign, and transmitted his infamy to succeeding times. A capricious prodigality supplied the want of taste and elegance; and, whilst Elagabalus lavished away the treasures of his people in the wildest extravagance, his own voice and that of his flatterers applauded a spirit and magnificence unknown to the tameness of his predecessors. To confound the order of seasons and climates, to sport with the passions and prejudices of his subjects, and to subvert every law of nature and decency, were in the number of his most delicious amusements. A long train of concubines, and a rapid succession of wives, among whom was a vestal virgin, ravished by force from her sacred asylum, were insufficient to satisfy the impotence of his passions. The master of the Roman world affected to copy the dress and manners of the female sex, preferred the distaff to the sceptre, and dishonoured the principal dignities of the empire by distributing them among his numerous lovers; one of whom was publicly invested with the title and authority of the emperor's, or, as he more properly styled himself, of the empress's husband.


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For if your stems are left blunt and round at the ends the kubari will be split apart; or if you slant off each one separately as you finish bending it, you are apt to cut it wrong; for if the branches are not all slanted off on exactly the same side they will fall apart at the base, where they must be joined as one. No amount of twisting and turning will bring them into proper place if they have been cut on opposite sides.

Next put Man in the kubari and pull as far forward into the fork of the kubari as possible. When it stands firmly erect by itself follow it with Heaven, pulling that close to Man, and then Earth goes in last at the back and is pulled close to the other [62]


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 two. The kubari should have been cut just large enough to have these three fill the opening, Man pressing firmly to the end of the forked opening in the kubari and Earth pressed against the back of the vase. Should they not fill the opening, use sticks cut from the ends of the flowers you are using to fill up with. Cut these wedge sticks all about four inches long, slanting each one off at the bottom, and pass them through the kubari into the space back of the flowers until all the opening there is filled up and the flowers are firmly wedged in place.

When you have finished placing the flowers in the vase, sit at a distance and carefully look your arrangement over. First observe the balance of the lines. The top of Heaven must be directly over its base and Earth must balance Man, though not on the same level. If you find Heaven, or the central branch, seems a little out of position after you have placed it in the vase and appears as follows: [63]


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The Encyclopedia Americana (1920)/Whitley's Workshop Committees

WHITLEY'S WORKSHOP COMMITTEES, or WHITLEY'S INDUSTRIAL COUNCILS. See.


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 hold the branch firmly in proper position. When the branch is too large and tough to admit of your bending back these split ends with your hands, put a stick into the opening to force it apart, as shown in the cut.

These branch arrangements will be found to make most striking decorations in rooms of large proportions. They will be found much more satisfactory than floral decorations, and they will out-last them. [121]


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The Encyclopedia Americana (1920)/Whitlock, Brand

WHITLOCK, Brand, American ambassador and author: b. Urbana, Ohio, 4 March 1869. He was engaged in journalism in Toledo, Ohio, in 1887-90, and was on the staff of the Chicago Herald in 1890-93. He was a clerk in the office of the Illinois secretary of state in 1893-97. He had meanwhile studied law and was admitted to the bar of Illinois in 1894 and to that of Ohio in 1897, then establishing himself in law practice at Toledo. He was elected mayor of Toledo in 1905 and served four successive terms, declining a fifth nomination. He succeeded in securing a new city charter providing for the initiative, referendum, recall and direct nominations. He was by this time a well-established magazine writer, producing both verse and prose, the latter dealing in the

main with politics and economics in an uncompromising fashion. He was appointed Minister to Belgium by President Wilson in 1913 and was in office at the outbreak of the European War. He was entrusted with the representation of seven of the warring nations, remaining at his post after the German invasion. His skill in dealing with the difficulties of the situation under the German occupation earned for him a worldwide reputation; and he won scarcely less praise for his handling of the Belgian relief work. The necessity for his leaving invaded Belgium when the United States declared war upon Germany in April 1917 was viewed with deep respect in Belgium. He refused to leave Brussels unless accompanied by the other Americans there, and crossed into Switzerland 4 April 1917. He later visited King Albert of Belgium at the battle front, and after the signing of the armistice in November 1918 he resumed his duties at Brussels. He returned to the United States for a visit in 1919, and while at home the country's representation in Belgium was raised to rank of an embassy, Mr. Whitlock thus becoming Ambassador. He is author of ‘The Thirteenth District’ (1902); ‘Her Infinite Variety’ (1904); ‘The Turn of the Balance’ (1907); ‘Abraham Lincoln’ (1908); ‘The Gold Brick’ (1910); ‘On the Enforcement of Law in Cities’ (1910-13); ‘Forty Years of It: An Autobiography’ (1914); ‘Memories of Belgium Under the German Occupation’ (1918); ‘Belgium, A Personal Narrative’ (1919), etc.


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 While in China the Buddhist priests were the first instructors of flower arrangement, in Japan they only introduced its crudest elements. For a long time the art had no meaning and was merely the placing in vases, without system, of the flowers to be used as temple offerings and before ancestral shrines. Again quoting Captain Brinkley, "What the Buddhist imported from India was based on equality of distribution—what the Japanese conceived was a method based on balance of inequalities."

The first flower arrangements worked out with a system were known as Shin-no-hana, meaning central flower arrangement. A huge branch of pine or cryptomeria stood in the middle, and around the tree were placed three or five seasonable flowers. These branches and stems were put in vases in upright positions without attempt at artificial curves. The general form was symmetrical, and this is what we find in Japanese religious pictures of the fourteenth century. It was the first attempt to represent natural [25]


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 {| Showing how Flowers are placed in Holder No. 1 Showing how Flowers are placed in Holder No. 2
 * }


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 scenery. The large tree in the center represents distant scenery; plum or cherry blossoms middle distance, the little flowering plants the foreground. The lines of these arrangements were known as center and sub-center.

The art developed very slowly, and the many schools now so popular did not spring into existence until the end of the fifteenth century. This was the awakening in Japan coinciding with the Elizabethan period in Europe. In this later part of the fifteenth century architecture as well as art underwent great reformation. As the kakimono (scroll picture) and arrangement of flowers were generally the only ornaments in a room, it was natural indeed that the flower arrangement influenced the interior decorations, which became more simple and more exquisite.

Yoshimasa (1436-1490), eighth Shogun of the Ashikaga Dynasty and a munificent patron of the arts, was the greatest promoter of Cha-no-yu, the ceremonial tea, and Ike-bana, [26]


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 flower arrangement. Yoshimasa finally abdicated the throne in order to devote his time to the fine arts. It was he who said that flowers offered on all ceremonial occasions and placed as offerings before the gods should not be offered loosely, but should represent time and thought. Rules then commenced to be formulated.

It is to the celebrated painter Soami, a contemporary and friend of Yoshimasa, that the Japanese attribute the new development, for it was Soami who conceived the idea of representing the three elements of Heaven, Man, and Earth, from which have grown the principles of the arrangements used at the present day. It was at Yoshimasa's Silver Pavilion in Kyoto, where the cult of Cha-no-yu, the tea ceremony, and Koawase, the incense ceremony, may be said to have been evolved that the art of Ike-bana received its great development.

If we follow the taste of the artists of this day, known as the Kano School, Sesshu (1421-1507), Sesson, Masanobu, Motonobu [27]


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 (1477-1561), and Shugetsu of the sixteenth century, we will find them all lovers of nature, so that Ike-bana advanced in this period a step farther than temple and room decoration and commenced in a crude way to consider natural beauty in floral arrangement. At this time Ike-bana was known as Rikkwa.

This same age conceived another form of Ike-bana called Nageire. Rikkwa and Nageire are the two branches into which Ike-bana has been divided. National favor has vacillated between these two for centuries. In the beginning Rikkwa was stiff, formal, and the more decorative; whereas Nageire was simple and nearer to nature.

Although Nageire began to come into favor in the Higashiyama Age, Rikkwa was still preferred, and Nageire did not truly gain popularity until the Momoyama Age, about one hundred years after Yoshimasa. It was at this period that Cha-no-yu, the Tea Ceremony, reached its highest development and strongly influenced the flower art: an adept [28]


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 {| Flowers placed in Holder No. 4 This arrangement is described under Ashirai Showing Flowers placed in Holder No. 5
 * }


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The Encyclopedia Americana (1920)/Whitlock, Elizabeth Kemble

WHITLOCK, hwĭtlŏk, Elizabeth Kemble, English actress, fifth child of Roger Kemble (q.v.): b. Warrington, Lancashire, 2 April 1761; d. 27 Feb. 1836. She first appeared at Drury Lane theatre in February 1783, as Portia. In 1785 she was married to Charles Edward Whitlock, a provincial manager and actor, and seven years later accompanied her husband to this country, where they performed for many years in the principal cities. Mrs. Whitlock became the most popular actress of the day in America, and in Philadelphia frequently performed before President Washington and other distinguished persons. She returned to England in 1807 with a competency and thenceforth retired from the stage. In personal appearance and voice she was said to have strongly resembled her sister, Mrs. Siddons.


text: Index:Colymbia (1873).djvu

title: Index:Colymbia (1873).djvu


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Y father, the Rev. Athanasius Smith, was the incumbent of a rectory on the east coast of England. Besides the income he derived from this post, he had a moderate patrimony, which enabled him to live comfortably, and to give his children, two boys, a good education. My name is De Courcy, that of my brother Howard. Smith, in spite of the many noble and illustrious persons of that name, is considered rather a plebeian appellation; so the Smiths are much addicted to bestowing aristocratic christian names on their children, in order to neutralize the supposed vulgarity of the patronymic. My father was not exempt from this weakness; hence our high-sounding names.

We were sent as day-boarders to a large endowed school not far from the rectory, where the usual excellent education of such establishments, consisting chiefly of much Latin and Greek, and a little French, writing and arithmetic, was duly taught, and great attention was paid to the religion and morals of the school boys. English grammar and composition were, as in most public schools, much neglected, which will account for the defects that may be visible in my style; 5em

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2 but it was never supposed that I should one day become an author, nor should I have ever thought of writing a book, had it not been that I am in a manner forced to do so by the strangeness of the adventures that have fallen to my lot. This digression was required to justify my appearance as an author and to excuse my unpolished style. The truthfulness of my narrative will, I hope, compensate for the absence of the graces of composition.

The boys of our school supplemented their mental education by a physical one, in which they learned thoroughly the games of cricket, racquets, football, and became adepts in running, leaping, rowing, swimming, and all other manly and athletic exercises. The vicinity of the sea and a long reef of rocks extending far out from the shore beyond low water, which enabled us to get readily into deep water at every state of the tide, gave us opportunities for practising swimming which were taken advantage of by the boys, so that our school was renowned for its excellent swimmers and carried off all the first prizes at the swimming competitions with other schools.

I was the elder of the two children of my father by about two years, and I excelled my less robust brother as much in athletic sports as he surpassed me in a knowledge of Greek and Latin. However, my progress in my intellectual studies was not conspicuously bad, only I greatly preferred perfecting my bodily frame to cultivating my mental faculties. My brother, on the other hand, though much inferior to me in muscular strength, was a diligent student and cut a very good figure at the annual examinations.

My father was a man of cultivated tastes, a good classical scholar, and a strict disciplinarian. He took

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JAPANESE FLOWER ARRANGEMENT the space your flowers are to be placed in. When they are not to be placed in the center of a mantel-shelf or table but at one side, Earth should project towards the widest space, not towards the end. Otherwise let the natural curves of the flowers decide the sex of your arrangement. So that if Heaven or central flower has naturally a decidedly In bend, make a feminine arrangement, with Earth going to the right.

Or should Heaven have a natural curve in the opposite direction, put Earth to the [78]


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 in Cha-no-yu was pretty certain to be also a follower of Ike-bana.

The style of Nageire, after a long, hard struggle for existence as a dependent of Rikkwa, branched off, became independent and very popular. It was welcomed by the people of the sixteenth century for its freedom of line and natural beauty. So that while these two branches both started in the Higashiyama Age, Rikkwa better represents the taste of that time, while Nageire gives us a truer idea of the taste of the Momoyama Age. In short, Rikkwa was slighted in the Momoyama period, but in the first part of the Tokugawa Age (1603-1668) it was revived and became more popular than ever before.

In the Higashiyama Age Rikkwa was used only as room decorations on ceremonial occasions, but it now was followed as a fine art and looked upon as an accomplishment and pastime of the upper classes.

It has always been considered a dignified accomplishment. All of Japan's most [29]


text: Dictionary of National Biography, 1885-1900/Owen, Josiah