Festival Culture

The Threefold Lotus Sutra: The Sutra of Innumerable Meanings; The Sutra of the Lotus Flower of the Wonderful Law; The Sutra of Medi­tation on the Bodhisattva Universal Virtue. Tr. by Bunno Kato, Yoshiro Tamura, and Kojiro Miyasaka. Tokyo: Kosei, 1975.

Translation of the Kumarajiva version of the Lotus, plus two other short sutras that, from the time of Chih-i, have been regarded as an introduction and postscript respectively to the Lotus. Brief introduc­tion and extensive glossary.

Scripture of the Lotus Blossom of the Fine Dharma. Tr. by Leon Hurvitz. New York: Columbia University Press, 1976.

Iindavatsa, Bakkula, Mahakaushthila, Nanda, bundarananda, rurna Maitrayaniputra, Subhuti, Ananda, and Rahula. All were like these, great arhats who were well known to others.

There were also two thousand persons, some of whom were still learning and some who had completed their learning.

There was the nun Mahaprajapati with her six thousand followers. And there was Rahula’s mother, the nun Yashodhara, with her fol­lowers.

There were bodhisattvas and mahasattvas, eighty thousand of them, none of them ever regressing in their search for anuttara-samyak- sambodhi. All had gained dharanis, delighted in preaching, were elo­quent, and turned the wheel of the Law that knows no regression. They had made offerings to immeasurable hundreds and thousands of Buddhas, in the presence of various Buddhas had planted numerous roots of virtue, had been constantly praised by the Buddhas, had trained themselves in compassion, were good at entering the Buddha wisdom, and had fully penetrated the great wisdom and reached the farther shore. Their fame had spread throughout immeasurable worlds and they were able to save countless hundreds of thousands of living beings.

Their names were Bodhisattva Manjushri, Bodhisattva Perceiver of the World’s Sounds, Bodhisattva Gainer of Great Authority, Bodhi­sattva Constant Exertion, Bodhisattva Neyer Resting, Bodhisattva Jeweled Palm, Bodhisattva Medicine King, Bodhisattva Brave Donor, Bodhisattva Jeweled Moon,

At dusk, a detachment of rioters marched to the South Street store of E. and J. Herrick, but spared it when a company representative persuaded them the firm had sold off its flour at low prices. The crowd carried on to S. H. Herrick and Son, at Coenties Slip, where it broke in and began a similar process of destruction but agreed to desist when an agent promised to give every barrel in the store to the poor. Meanwhile, the mayor had called out the militia, the marshals and watchmen having proved ineffective. The troops took several hours to assemble, but by nine p.m. they had cleared remaining rioters from the vicinity of Hart’s, and the affair was over.

The flour riot was a throwback to the colonial (and beyond that the English) tradi­tion of crowds enforcing the moral economy by punishing those who profited from eco­nomic hardship. It constituted a violent petition to the city’s elites, a demand they act responsibly for the common good. But the appeal fell on ears more attuned than ever before to the ethics and logic of the marketplace. Conservatives, not surprisingly, denounced those who had deluded the “pillaging canaille, the colored people, thieves and Irish” into stupidly trying to lower the price of flour by making it scarcer. But the radical William Lcggctt concurred with their analysis. With perfect consistency, he denounced unionists who would combine to raise wages “yet attack Capital for raising flour prices.” The crisis was due to a deficient crop and inflated paper money. Violent interference with the laws of trade was useless and indefensible.

The riot did not, therefore, produce a restoration of the assize on bread. What it did do was galvanize those who had been pushing for a strengthened police force. With­in twenty-four hours of the riot a hitherto becalmed plan for adding 192 more watch­men sailed into law.

It was clear to at least some of the gentry, however, that repression would not be a sufficient response to the crisis. Philip Hone, foreman of a grand jury investigating the flour riot, agreed it had been an outrageous event. But Hone couldn’t help sy mpathiz­ing with the “poor devils,” at least in the privacy of his diary. “What is to become of the labouring classes?” he asked himself on February 18. “It is very cold now, if it continues so for a month, then will be great and real suffering in all classes.” Presciently, Hone added the thought that “the present unnatural state of things cannot continue.”

grammar. The necessity of accounting for acquisition of particular grammars provides a lower bound. Between these bounds lies the theory of language learning.

S might propose, for example, that SSC. the principles of interpretation of deep nnd surface structure, the conditions on permissible grammatical rules, and so on, are elements of universal grammar, whereas such rules as RAISING are specific to English. Thus he would conclude that a child must learn the rule of RAISING, but need not learn SSC, or the general properties of grammar. Rather, he would haw this information available at the outset, as an element of P (see p. 288), and would select a grammar meeting these conditions and containing the rule of RAISING. Evidence for the latter rule is considerable. The rule applies to give such forms as (2) from (2*) (analogous to “it appears (seems) to Mary that John’s friends hate one another”). It also forms part of the passive transformation, along with tho rule of AGENT-POSTPOSING that relates “John’s refusal (of the offer)” and “the refusal (of the offer) by John”. Applying AGENT- POSTPOSING followed by RAISING to a structure underlying “John refused the offer”, we derive “X refuse* the offer by John,” and then “the these theories might be so remote in an accessibility ordering of admissible hypotheses that they cannot be constructed under actual empirical con­ditions. though for a differently structured mind, they might be easily accessible.

If 5 regards humans as part of the natural world, such speculations will seem by no means strange or incomprehensible to him, and he might in fact attempt to investigate them and establish specific conclusions about these matters through scientific inquiry. In pursuing this effort, he would note that while man’s mind is

Foucault has described a series of revolts to free the condemned “patient”—as he was called—from the hands of the executioner.28 But the resistance to the demonstrative individuation, the dt – finition of corporeality and its display, had not only psychic but also social reason

an Angel has been a vers- difficult book to write for many reasons. How do you wake up one day and dccide to air your darkest secrets? My children still bear yesterday’s wounds, and I do not want to add to their pain. My family, especially my mother, cannot help but be affected by what I say here. Words cannot come close to describing my feelings for my mother and I would not want to do anything to hurt her.

The feelings I had as a child and young woman were my own. I take responsibility for how 1 perceived my life and the mistakes I made. But this I know without a doubt: The training 1 received and the example of a mother who stands for truth and honor have been my saving grace.

Today, I have compassion for my plight as a battered woman, and I understand more clearly the difficulty women, children, and family members facc not only with an abuser, but also with law enforcement and other government agcncies. It’s not that agencies don’t want to help: sometimes, the help that is so desperately needed just isn’t available. Remember this: A battered woman is not just a battered woman. She is someone’s mother, sister, friend and daughter. As long as society thinks of battered women in singular terms, the ripple effect of violence inside the home, in schools, on the street and in the courts will continue. Society must pull together and get help not only from family, friends, law enforcement and government agencies, but ecclesiastical leaders as well.

thousand pots of strawberries. After a year or two. a vinery or peach-house can be tried, according to tho most likely outlet for such produce. There must he a clear understanding of tho details of marketing tho fruit beforo the crops come to maturity, so that when ready, the best possible market may he obtained. This is a matter of tho utmost importance, too often neglected by growers till too lata. Figs, cherries, and choice plums and pears will all bo grown under glass, in cheaply- constructed houses, us safe and profitable crops. Messrs, Rivers, Sawbrid go worth, aro perhaps the most prominent firm in the trade at this work of orchard-house culture.

Having now concludcd a running reviow of the various species of tho kindly fruits of tho earth, as grown in Great Britain, I append a fow lists and extracts that may enable my readers to see how to set about starting upon one or other of tho many branches of this neglected industry.

It may bo well to warn the beginner not to indulge in too sanguine views, if intending to depend entirely upon out-door culture of hardy fruits. “Standard” fruit trees (apples, pears, cherries, etc.), should only bo planted by tho freeholder or landlord, and then only by thoso who can afford to wait ten years for an orchard crop.

Fruit from espaliers, cordons, or bush trees may be obtained in small quantities suitable for home us© within two years of planting. Raspberries and the other ” soft” fruits are tho most likely to supply paying crops for markets for the small grower, with vegetables or straw­berries grown between, if oil well-exposed, favourable aspects, for a year or two.

Many Plains Indians made offerings to a boulder above the Milk River that was shaped like a buffalo bull lying down. Another medicine rock above the Marias River looked like a person turned to stone; it was the object of offerings and prayers for safety and long life. Grinnell (1962:263) described one sacred rock:

Down on the Milk River, east of the Sweet Grass Hills, is another medicine rock. It is shaped something like a man s body, and looks like a person sitting on top of the bluff. Whenever the Blackfeet pass this rock, they make presents to it. Sometimes, when they give it an article of clothing, they put it on the rock,”and then,” as one of them said to me, “when you look at it, it seems more than ever like a person.”

Isolated mountain peaks also figure promi­nently within the sacred geography of Plains cultures. Chief Mountain, Bear Butte, the Sweetgrass Hills, the Pryor Mountains, and the Black Hills are only a few of the powerful medicine places considered sacred by many different tribes. All these peaks rise high above the surrounding plains and provide vast panoramic vistas from their summits. In traditional terms, each is a sacred axis connecting the earth and sky worlds.

In Native cultures, these powerful locations emphasize the sacred relationships between nature, people, and spirits. Rituals and ccrcmonics—including the creation of rock art — reaffirm this connection with the sacred landscape. The most important of these rituals was the vision quest, through which individu­als tapped the power of sacred places. Sacred peaks were particularly powerful vision- questing locations, ami those fasting on their summits often obtained strong medicine power. Others obtained their visions atop smaller hills, in rock shelters, or on high ledges with direct views to sacred summits or the rising sun.

The distinguishing climatic characteristic of the Great Plains environment from the ninety-eighth meridian to the Pacific slope is a deficiency in the most essential climatic element — water. Within this area there are humid spots due to local causes of elevation, but there is a deficiency in the average amount of rainfall for the entire region. This de­ficiency accounts for many of the peculiar ways of life in the West. It conditions plant life, animal life, and human life and institutions. In this deficiency is found the key to what may be called the Plains civilization. It is the feature that makes the whole aspect of life west of the ninety-eighth meridian such a contrast to life east of that line.

The map on page 18, which shows the average annual precipitation, illustrates the condition in the Great Plains environment. The line representing twenty inches of annual precipitation follows approximately the hundredth meridian. In no appreciable area between that line and the Pacific slope does the rainfall run far above twenty inches. Over great stretches it falls below twenty to fifteen, to ten, and, in the true desert, to five inches. The rainfall in the moun­tains complicates the problem to such an extent that anv effort to arrive at a mean average for the entire area would be a mere approximation. It seems safe to say, however, that it probably docs not far exceed fifteen inches.It is generally agreed that wherever precipitation is less than twenty inches the climate is deficient. This means, or has come to mean, that the land in such areas cannot be utilized under the same methods that are employed in the region where precipitation is more than twenty inches.1

I read the other day, in a book of Professor Eucken’s, a phrase, Die crhohung des vorgefundenen dascins,’ which seems to be pertinent here. Why may not thought’s mission be to increase and elevate, rather than simply to imitate and reduplicate, existence? No one who has read Lotze can fail to remember his striking comment on the ordinary view of the secondary qualities of matter, which brands them as ‘illusory’ bccausc they copy nothing in the thing. The notion of a world complete in itself, to which thought comes as a passive mirror, adding nothing to fact, Lotze savs is irrational. Rather is thought itself a most momentous part of fact, and the whole mission of the pre-existing and insufficient world of matter may simply be to provoke thought to produce its far more prc- cious supplement.

‘Knowing,’ in short, may, for aught wc can sec beforehand to the contrary, be only one way of getting into fruitful relations with reality whether copying be one of the relations or not.

It is easy to sec from what spccial type of knowing the copy-theory arose. In our dealings with natural phenomena the great point is to be able to foretell. Foretelling, according to such a writer as Spcnccr, is the whole meaning of intelligence. When Spencer’s ‘law of intelligence’ says that inner and outer relations must ‘correspond,’ it means that the distribution of terms in our inner time-scheme and space-scheme must be an exact copy of the distribution in real time and space of the real terms. In strict theory the mental terms themselves need not answer to the real terms in the sense of severally copying them, symbolic mental terms being enough, if only the real dates and places be copied.

The low state of patients labouring under scarlatina has led to the use of cordials and sudorific*; we need not say with manifest injuiy. The heat must be re­pelled rather than encouraged; and though nitre aud other cooling medicines have seldom been given, cold applications, as we shall find, have been beneficial. A late author has spoken warmly in praise of ammonia, but he used it late in the epidemic, when its violence was abated, and late in the disease, when the strength began to fail. We have not imitated the practice, but have found litde to recommend it in the reports of those who have adopted the plan.

The bark would appear peculiarly useful in this complaint, from tbe asthenic state, and the tendency to putrefaction; but it is not only useless, for it increases both fever and delirium, checks the perspiration, and impedes sleep. Opiates are scarcely more useful, though combined with camphor they sometimes calm the rest­less irritability. Camphor, with the antimonial powders, is almost the only diaphoretic, if it deserve that name, which is admissible, for even the relaxing effects of the Dover’s powder have not been eminently beneficial.

The exhibition of diuretics rests on a very uncertain foundation. We know not to what indication their use was owing, except that the urine is an evacuation, vi­carious to that of tbe skin, or that they might have counteracted the tendency to anasarca in a subsequent stage. Dr. Withering, if we mistake not, recommended the alkaline salts with this view, but he has had few imitators, probably from the want of success.

In this very uncertain state Dr. Currie, by a happy boldness, has pointed out a new path, viz. by cold affu­sions. It is not enough to sponge the body once or agaiu, but the cold water roust be dashed against the patient repeatedly till the beat is subdued, and the pro­cess roust be repeated as fast as it returns. The hearis to be conquered by cold, and the cold be freely, boldly, and steadily applied.

PA’PAS. See Battatas.

PAPA’VEU A’LBUM; papaver hortense setnine afbn; somniferum, a, Lin. Sp. PI. /’i<5; white garden poppy ; papaver somniferum album. Hie watery ex­tract of this plant is chiefly used, and it amounts to about one-fifth of the weight of Mie poppy heads boiled. It is said not to produce a nausea or giddiness, which generally follows the use of opium ; and the dose is about double that of the latter. It is supposed to check a diarrhoea as well the Asiatic opium, but does not so powerfully check expectoration; but in reality it seems only to be weaker. The seeds, without a portion of farinaceous, contain a great quantity of oily, matter, ob- » tained copiously by expression, which has been em­ployed both in diet and medicine. In the former also the seeds have been used in considerable quantity, with­out the least trace of a narcotic quality. A cataplasm is formed of the heads, and applied to parts in an irrita­ble or a painful state.

The cataplasm of white poppy is made in the usual way with a strong decoction of white poppy heads; and may be rendered more sedative, if necessary, by adding a solution of opium, or the extract.

In the fomentation of white poppy, four ounces of the heads are added to six pints of water reduced by boiling to a quart.

The syrup of white poppy is made in the following manner: take of the heads of dried white poppies, without their seeds, three pounds and a half 5 of water, eight gallons. Slice and bruise the heads, and boil them in the water to three gallons; in a water bath saturated with sea salt, reduce it by boiling to about four pints, and strain while hot, first through a sieve, and then through a thiu flannel: set it by for a night, that the feces may subside; boil the liquor poured from the feces to three pints, and dissolve six pounds of double retined *ugar in it, Pharm. Lond. 1768.