Created half to rise, and half to fall

so what then, peace or passion, passion or peace? animal nature or buddha nature? at birth: sinner, or buddha? can the impetus to quiet the mind to reach one's inner buddha, or one's outer god, effect one's art? internal v external motivation, or lack of any motivation at all?

DEAD MY OLD FINE HOPES
AND DRY MY DREAMING
BUT STILL...
IRIS, BLUE EACH SPRING

SHUSHIRI 1

these questions, of course, are older than time.

from ESSAY ON MAN, Epistle II

I. Know, then, thyself, presume not God to scan;
The proper study of mankind is man.
Placed on this isthmus of a middle state,
A being darkly wise, and rudely great:

With too much knowledge for the sceptic side,
With too much weakness for the stoic’s pride,
He hangs between; in doubt to act, or rest;
In doubt to deem himself a god, or beast;
In doubt his mind or body to prefer;
Born but to die, and reasoning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little, or too much:
Chaos of thought and passion, all confused;
Still by himself abused, or disabused;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth, in endless error hurled:
The glory, jest, and riddle of the world!

Alexander Pope

passion or peace, peace or passion
must one choose? can one choose?

1814

.我庵や花のちいさいかきつばた
waga io ya hana no chiisai kakitsubata

AT MY HUT
AN IRIS WITH THE TINIEST
BLOSSOMS

ISSA

THE DIVINE IMAGE

To Mercy, Pity, Peace, and Love
All pray in their distress;
And to these virtues of delight
Return their thankfulness.

For Mercy, Pity, Peace, and Love
Is God, our father dear,
And Mercy, Pity, Peace, and Love
Is Man, his child and care.

For Mercy has a human heart,
Pity a human face,
And Love, the human form divine,
And Peace, the human dress.

Then every man, of every clime,
That prays in his distress,
Prays to the human form divine,
Love, Mercy, Pity, Peace.

And all must love the human form,
In heathen, Turk, or Jew;
Where Mercy, Love, and Pity dwell
There God is dwelling too.

William Blake

what i find myself wondering is if this is why i so love this moment in history-- what is life without passion, what is life without peace? in the moment of japonisme, we have a grand collision into a grand dance.

1812

.辻だんぎちんぷんかんも長閑哉
tsuji dangi chinpunkan mo nodoka kana

A CROSSROADS SERMON
GIBBERISH
SPRING PEACE

ISSA

In my article, "The Dewdrop World: Death and Other Losses in the Haiku of Issa," I write:

Issa regards the crossroads sermon as a lot of "gibberish"--long-winded and fundamentally meaningless. However, his attitude is not one of disdain, but rather of quiet, peaceful acceptance, for the sermon, too, is part of the lovely spring day. The final words, nodoka kana, translate literally as, "peacefulness!" but in the shorthand of haiku nodoka specifically connotes the tranquility of springtime. Hence the monk, his listeners, Issa, and the crossroads are all seen as part of a greater picture--the spring day itself: green fields, blue sky, and the peace evoked without and within. The poet is not condemning the sermon or the monk; his calling the sermon gibberish, in the whole context of the poem, sounds almost like a loving tribute, for the outdoor sermon is as much a sound of spring as the warble of birds. However, its content is evidently not to be taken seriously. Modern Haiku 16. No. 3 (1985): 20-31 2

blue iris

RIPENESS

Ripeness is
what falls away with ease.
Not only the heavy apple,
the pear,
but also the dried brown strands
of autumn iris from their core.

To let your body
love this world
that gave itself to your care
in all of its ripeness,
with ease,
and will take itself from you
in equal ripeness and ease,
is also harvest.


And however sharply
you are tested –
this sorrow, that great love –
it too will leave on that clean knife.

--ⓒ 2009 Jane Hirshfield

WILD GEESE


You do not have to be good.
You do not have to walk
on your knees
for a hundred miles through the desert repenting.
You only have to let the soft animal of your body
love what it loves.
Tell me about despair, yours, and I will tell you mine.
Meanwhile the world goes on.
Meanwhile the sun and the clear pebbles of the rain
are moving across the landscapes,
over the prairies and the deep trees,
the mountains and the rivers.
Meanwhile the wild geese, high in the clean blue air,
are heading home again.
Whoever you are,
no matter how lonely,
the world offers itself to your imagination,
calls to you like the wild geese, harsh and exciting--
over and over announcing your place
in the family of things.

--ⓒ 2009 Mary Oliver


BLUE IRIS

Now that I'm free to be myself, who am I?

Can't fly, can't run and
see how slowly I walk.

Well, I think, I can read books.

"What's that you're doing?"
the green-headed fly shouts
as it buzzes past.

I close the book.

Well, I can write down words,
like these, softly.

"What's that you're doing?" whispers the wind,
pausing in a heap
just outside the window.

Give me a little time, I say back to its staring, silver face.
It doesn't happen all of a sudden, you know.

"Doesn't it?" says the wind, and breaks open, releasing
distillation of blue iris.

And my heart panics not to be,
as I long to be,
the empty, waiting, pure, speechless receptacle.

--ⓒ 2009 Mary Oliver

teaching it, part 1

we have looked at some of the books for teaching art during the japonisme era, here, and here, for example. i want to go further into those books, and explore several others.

perhaps seeing this lovely little floral line- drawing, you think 'japonisme!' or at least 'art nouveau!' well, in 1910 the new york board of education did neither.

here's what they said, never examining any of the implications: "the ornamental value of using a natural form for decorative purposes is dependent upon the rejection of small details, refinement of forms, clear edges and flattened values and color."

this is precisely the description western artists and critics relied upon to describe japonisme, and to incorporate the principles into their work.

i could find very little encour-agement or inspiration in this entire (short) book; it recommended rote and caution at every turn.

"the vital factor of order and system, dependent upon mathematics, is so important that it would be well if every designer, young or old, could be made to respect it. the finest creations in the history of decoration have obeyed the laws of geometry however shrouded such laws may have been. only in art's decline do we find the designer throwing away in his conceit the very factor that would be his work's salvation."

yes, it is possible, in japanese floral patterns to find the evenly repeated design, but more frequently we find asymmetry. can this, though, be called geometric? maybe so.

"a word of caution, however, may not be amiss. there is a fascination in watching the development of a surface design by the simple repe- tition of a unit which causes in many schools far too much time to be spent upon it.... the feeble teacher is tempted to produce a quan- tity of such designs whose results are showy but of little practical value."

and though they might have been their best teachers, students were cautioned, "pen and ink draw- ing is to be but cautiously resorted to for elementary work. it copies from pen and ink drawings of popular illustrators have almost no educational value."

their hearts were in the right place, going about, in the only way they knew, the job of teaching how to imbue the line with grace and beauty. 'design and representation,' found at the internet archive, leaves it to you to decide.

the two gorgeous iris prints are from a japanese seed catalogue from the 1880s; i have put a DR in front of all the images from the textbook; the textiles image is taken from a chôbunsai eishi print. the rest are names in their labels. i just don't think i would have liked that class.

i wear purple too

today is the second anniversary of my first japonisme post!!

i have learned so much, and met so many fascin- ating people!

thank you all for the many treasures you've added to this blog.

it's also the 16th anniversary of beginning my 12-variety iris garden!

dead my old fine hopes
and dry my dreams
but still...
iris, blue each spring

shushiri 1

1794

.垣津旗よりあの虹は起りけん
kakitsubata yori ano niji wa okoriken

irises--
where that rainbow
starts from

Issa imagines that the rainbow has arisen from blooming irises--the intense, showy colors of the flowers continuing in bold streks upward, into the sky, forming the rainbow. It's interesting that "iris" derives from the Greek word for "rainbow." Issa could not have known this, but he intuits the same connection that exists in many Western languages. The rainbow is a flower in the sky; irises are rainbows on earth.

1814

.我庵や花のちいさいかきつばた
waga io ya hana no chiisai kakitsubata

at my hut
an iris with the tiniest
blossoms

Issa bends down low to acknolwedge and appreciate a small flower. There is a world of meaning in this simple act of paying reverent attention to things that other people ignore. The tiny-petaled iris is as precious as the big, bold chrysanthemum. Issa's approach to the living universe is democratic.

1824

.鶺鴒は神の使かかきつばた
sekirei wa kami no tsukai ka kakitsubata

running messages, wagtail
for the shrine's god?
irises

The wagtail (sekirei) is a bird with long, wagging tail feathers. Though he doesn't say so explicitly, Issa implies that the setting of the haiku is a Shinto shrine. 2