![Command Syntax Conventions
The conventions used to present command syntax in this book are
the same conventions used in the IOS Command Reference. The
Command Reference describes these conventions as follows:
Boldface indicates commands and keywords that are entered
literally as shown. In actual configuration examples and output
(not general command syntax), boldface indicates commands
that are manually input by the user (such as a show
command).
Italic indicates arguments for which you supply actual values.
Vertical bars (|) separate alternative, mutually exclusive
elements.
Square brackets ([ ]) indicate an optional element.
Braces ({ }) indicate a required choice.
Braces within brackets ([{ }]) indicate a required choice within
an optional element.](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-24-320.jpg)
![We both sat up at once. I heard him panting, and I knew that he
was fumbling for his cutlass in the dark. Then, in a voice husky with
fear, he asked:—
“Missié, ess ou tanne?” [Monsieur, est-ce que vous entendez?]
The moaners continued to moan,—always in crescendo: then there
were sudden screams,—“Madame!”—“Manzell!”—and running of
bare feet, and sounds of lamps being lighted, and, at last, a general
clamor of frightened voices. I rose, and groped for the matches. The
moans and the clamor ceased.
“Missié,” my man asked again, “ess ou tè oué y?” [Monsieur, est-ce
que vous l’avez vue?]
—“Ça ou le di?” [Qu’est-ce que vous voulez dire?] I responded in
bewilderment, as my fingers closed on the match-box.
—“Fenm-là?” he answered.... That Woman?
The question shocked me into absolute immobility. Then I wondered
if I could have understood. But he went on in his patois, as if talking
to himself:—
—“Tall, tall—high like this room, that Zombi. When She came the
floor cracked. I heard—I saw.”
After a moment, I succeeded in lighting a candle, and I went to the
door. It was still locked,—double-locked. No human being could have
entered through the high window.
—“Louis!” I said, without believing what I said,—“you have been
only dreaming.”
—“Missié,” he answered, “it was no dream. She has been in all the
rooms, touching people!”
I said,—
—“That is foolishness! See!—the door is double-locked.”
Louis did not even look at the door, but responded:—](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-49-320.jpg)
![FOOTNOTES:
[1] Nowaki is the name given to certain destructive storms
usually occurring toward the end of autumn. All the chapters of
the Genji Monogatari have remarkably poetical and effective
titles. There is an English translation, by Mr. Kenchō Suyematsu,
of the first seventeen chapters.
[2] The Kurando, or Kurōdo, was an official intrusted with the
care of the imperial records.
[3] A chō is about one-fifteenth of a mile.
[4] Hagi is the name commonly given to the bush-clover.
Ominameshi is the common term for the valeriana officinalis.
[5] That is to say, there are now many people who go every night
to the graveyards, to decorate and prepare the graves before the
great Festival of the Dead.
[6] Most of these names survive in the appellations of well-known
districts of the present Tōkyō.
[7] Katabira is a name given to many kinds of light textures used
for summer-robes. The material is usually hemp, but sometimes,
as in the case referred to here, of fine silk. Some of these robes
are transparent, and very beautiful.—Hakata, in Kyūshū, is still
famous for the silk girdles made there. The fabric is very heavy
and strong.
[8] Amé is a nutritive gelatinous extract obtained from wheat and
other substances. It is sold in many forms—as candy, as a syrupy
liquid resembling molasses, as a sweet hot drink, as a solid jelly.
Children are very fond of it. Its principal element is starch-sugar.
[9] Ōyama mountain in Sagami is a great resort of Pilgrims. There
is a celebrated temple there, dedicated to Iwanaga-Himé (“Long-
Rock Princess”), sister of the beautiful Goddess of Fuji. Sekison-
San is a popular name both for the divinity and for the mountain
itself.
[10] Prices of the year 1897.
[11] Calyptotryphus Marmoratus. (?)
[12] Homeogryllus Japonicus.](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-58-320.jpg)
![[13] Locusta Japonica. (?)
[14] Sanscrit: Yama. Probably this name was given to the insect
on account of its large staring eyes. Images of King Emma are
always made with very big and awful eyes.
[15] Mushi no koe fumu.
[16] Such figures are really elaborate tiles, and are called
onigawara, or “demon-tiles.” It may naturally be asked why
demon-heads should be ever placed above Buddhist gate-ways.
Originally they were not intended to represent demons, in the
Buddhist sense, but guardian-spirits whose duty it was to drive
demons away. The onigawara were introduced into Japan either
from China or Korea—not improbably Korea; for we read that the
first roof-tiles made in Japan were manufactured shortly after the
introduction of the new faith by Korean priests, and under the
supervision of Shōtoku Taishi, the princely founder and supporter
of Japanese Buddhism. They were baked at Koizumi-mura, in
Yamato;—but we are not told whether there were any of this
extraordinary shape among them. It is worth while remarking
that in Korea to-day you can see hideous faces painted upon
house-doors,—even upon the gates of the royal palace; and
these, intended merely to frighten away evil spirits, suggest the
real origin of the demon-tiles. The Japanese, on first seeing such
tiles, called them demon-tiles because the faces upon them
resembled those conventionally given to Buddhist demons; and
now that their history has been forgotten, they are popularly
supposed to represent demon-guardians. There would be nothing
contrary to Buddhist faith in the fancy;—for there are many
legends of good demons. Besides, in the eternal order of divine
law, even the worst demon must at last become a Buddha.
[17] Osmanthus fragrans. This is one of the very few Japanese
plants having richly-perfumed flowers.
[18] The word “sotoba” is identical with the Sanscrit “stûpa.”
Originally a mausoleum, and later a simple monument—
commemorative or otherwise,—the stûpa was introduced with
Buddhism into China, and thence, perhaps by way of Korea, into
Japan. Chinese forms of the stone stûpa are to be found in many
of the old Japanese temple-grounds. The wooden sotoba is only a
symbol of the stûpa; and the more elaborate forms of it plainly
suggest its history. The slight carving along its upper edges
represents that superimposition of cube, sphere, crescent,
pyramid, and body-pyriform (symbolizing the Five Great](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-59-320.jpg)
![Elements), which forms the design of the most beautiful funeral
monuments.
[19] These relations of the elements to the Buddhas named are
not, however, permanently fixed in the doctrine,—for obvious
philosophical reasons. Sometimes Sakyamuni is identified with
Ether, and Amitâbha with Air, etc., etc. In the above enumeration
I have followed the order taken by Professor Bunyiu Nanjio, who
nevertheless suggests that this order is not to be considered
perpetual.
[20] The above prayer is customarily said after having read a
sûtra, or copied a sacred text, or caused a Buddhist service to be
performed.
[21] Dai-en-kyō-chi (Âdarsana-gñâna). Amida is the Japanese
form of the name Amitâbha.
[22] “Great (or Noble) Elder Sister” is the meaning of the title dai-
shi affixed to the kaimyō of a woman. In the rite of the Zen sect
dai-shi always signifies a married woman; shin-nyo, a maid.
[23] This kaimyō, or posthumous name, literally signifies:
Radiant-Chastity-Beaming-Through-Luminous-Clouds.
[24] The Supreme Wisdom; the state of Buddhahood.
[25] San-Akudō,—the three unhappy conditions of Hell, of the
World of Hungry Spirits (Pretas), and of Animal Existence.
[26] “Haijō Kongō” means “the Diamond of Universal
Enlightenment:” it is the honorific appellation of Kūkai or
Kobodaishi, founder of the Shingon-Shū.
[27] From a Zen sotoba.
[28] In Japanese “Sanbodai.” The term “tower” refers of course
to the sotoba, the symbol of a real tower, or at least of the desire
to erect such a monument, were it possible.
[29] In Japanese, Anuka-tara-sanmaku-sanbodai,—the supreme
form of Buddhist enlightenment.
[30] From a sotoba of the Jodo sect.
[31] From a sotoba of the Jōdo sect. The Amida-Kyō, or Sûtra of
Amida, is the Japanese [Chinese] version of the smaller
Sukhâvatî-Vyûha Sûtra.
[32] Gokuraku is the common word in Japan for the Buddhist
heaven. The above inscription, translated for me from a sotoba of](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-60-320.jpg)
![the Jōdo sect, is an abbreviated form of a verse in the Smaller
Sukhâvatî-Vyûha (see Buddhist Mahâyâna Texts: “Sacred Books of
the East”), which Max Müller has thus rendered in full:—“In that
world Sukhâvatî, O Sâriputra, there is neither bodily nor mental
pain for living beings. The sources of happiness are innumerable
there. For that reason is that world called Sukhâvatî, the happy.”
[33] From a sotoba of the Jōdo sect.
[34] Sotoba of the Jōdo sect.
[35] Sotoba of the Jōdo sect.
[36] Sotoba of the Zen sect.
[37] Sotoba of the Zen sect.
[38] Tathâgata.
[39] From a sotoba of the Zen sect.
[40] Avatamsaka Sûtra.—This text is also from a Zen sotoba.
[41] From a tombstone of the Jōdo sect. The text is evidently
from the Chinese version of the Amitâyur-Dhyâna-Sûtra (see
Buddhist Mahâyâna Texts: “Sacred Books of the East”). It reads in
the English version thus:—“In fine, it is your mind that becomes
Buddha;—nay, it is your mind that is indeed Buddha.”
[42] Pratyeka-Buddha sastra?—From a sotoba of the Zen sect.
[43] San-zé, or mitsu-yo,—the Past, Present, and Future.
[44] “Mind” is here expressed by the character shin or kokoro.—
The text is from a Zen sotoba, but is used also, I am told, by the
mystical sects of Tendai and Shingon.
[45] Krityânushthâna-gñâna.—The text is from a sotoba of the
Shingon sect.
[46] More literally, “Self and Other:” i. e., the Ego and the Non-
Ego in the meaning of “I” and “Thou.” There is no “I” and “Thou”
in Buddhahood.—This text was copied from a Zen sotoba.
[47] From a Zen sotoba.
[48] The Chinese word literally means “void,”—as in the
expression “Void Supreme,” to signify the state of Nirvana. But
the philosophical reference here is to the ultimate substance, or
primary matter; and the rendering of the term by “Ether” (rather
in the Greek than the modern sense, of course) has the sanction](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-61-320.jpg)
![of Bunyiu Nanjio, and the approval of other eminent Sanscrit and
Chinese scholars.
[49] Literally, “illuminates the Zenjō-mind.” Zenjō is the Sanscrit
Dhyâna. It is believed that in real Dhyâna the mind can hold
communication with the Absolute.—From a sotoba of the Zen
sect.
[50] From a sotoba of the Tendai sect.
[51] From a Jōdo sotoba.
[52] Literally, “the Great-Round-Mirror-Wisdom-Sûtra.” Sansc.,
Adarsana-gñâna.—From a Zen sotoba.
[53] Sotoba of the Zen sect.
[54] Pratyavekshana-gñâna.
[55] From a Zen sotoba.
[56] Buddhist Mahâyâna Texts: “Sacred Books of the East,” vol.
xlix. p. 180.
[57] From a sotoba of the Zen sect.
[58] Lit.: “the Inscription of the Tower of Diamond,”—name of a
Buddhist text.
[59] The Six States of Existence are Heaven, Man, Demons, Hell,
Hungry Spirits (Pretas), and Animals.—The above is from a Zen
sotoba.
[60] Sotoba of the Nichiren sect.
[61] San-doku or Mitsu-no-doku, viz.:—Anger, Ignorance, and
Desire.—From a Zen sotoba.
[62] Japanese title of the Saddhârma-Pundarika Sûtra. See, for
legend, chap. xi. of Kern’s translation in the Sacred Books of the
East series.
[63] There is a great variety of sîla;—five, eight, and ten for
different classes of laity; two hundred and fifty for priests;—five
hundred for nuns, etc., etc.—Be it here observed that the
posthumous Buddhist name given to the dead must not be
studied as referring always to conduct in this world, but rather as
referring to sîla in another world. The kaimyō is thus a title of
spiritual initiation.—Some Japanese Buddhist sects hold what are
called Ju-Kai-E (“sîla-giving assemblies”), at which the initiated](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-62-320.jpg)
![are given kaimyō of another sort,—sîla-names of admission as
neophytes.
[64] That is, according to the Japanese reading of the Chinese
characters.
[65] By the old calendar, the eleventh month was the Month of
Frost.
[66] The second year of the period Shōtoku corresponds to 1712
a.d.—(For the meaning of the phrase “Dragon of Elder Water” the
reader will do well to consult Professor Rein’s Japan, pp. 434-
436.)
[67] This beautiful kaimyō is identical with that placed upon the
monument of my dear friend Nishida, buried in the Nichiren
cemetery of Chōmanji, in Matsué.
[68] Signifying:—“believing man of mind as chastely pure as the
snow upon a peak in winter.”
[69] This is the kaimyō of the lady for whose sake the temple of
Kobudera was built; and the words “Mansion of Self-witness” here
refer to the temple itself, which is thus named (Ji-Shō In). The
Chinese text reads:—“Ji-Shō-In den, Kwo-zan Kyō-kei, Daishi,”—
literally, “Great Elder-Sister, Dawn-Katsura-of-Luminous-Mountain,
dwelling in the August Mansion of Self-witness.” The katsura (olea
fragrans) is a tree mysteriously connected, in Japanese poetical
fancy, with the moon; and its name is often used, as here, to
signify the moon. Katsura-no-hana, or “katsura-flower” is a
poetical term for moonlight.—This kaimyō is remarkable in having
the honorific term “August” prefixed to the name of the mansion
or temple,—a sign of the high rank of the dead lady. The full date
inscribed is “twenty-eighth day of Mid-Autumn” (the old eighth
month) “of the seventeenth year of Kwansei” (1640 a. d.)
[70] The prefix dai (great) before the ordinary term dōji (male
child) is of rare occurrence. Probably the lad was of princely birth.
The grave is in a reserved part of the Kobudera cemetery; and
the year-date of death is “the fourth of Enkyō”—corresponding to
1747.
[71] The tomb bearing this kaimyō is set beside that inscribed
with the kaimyō preceding. Probably the boys were brothers. In
both instances we have the honorific prefix “dai,” and the term
“August” qualifying the mansion-name. The year-date of death is
“the second of Kwan-en” (1749).](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-63-320.jpg)
![[72] Probably a princely child,—sister apparently of the highborn
boys before referred to. She is buried beside them in Kobudera.
Observe here again the use of the prefix dai,—this time before
the term dōnyo, “child-girl” or “child-daughter.” Perhaps the dai
here would be better rendered by “grand” than by “great.” Notice
that the term “August” precedes the mansion-name in this case
also. The date of death is given as “the sixth year of Hōreki”
(1756).
[73] Cettia cantans,—the Japanese nightingale.
[74] Such, at least, is the posture prescribed by the old etiquette
for men. But the rules were very complicated, and varied
somewhat according to rank as well as to sex. Women usually
turn the fingers inward instead of outward when assuming this
posture.
[75] Blue jewels, blue eyes, blue flowers delight us; but in these
the color accompanies either transparency or visible softness. It is
perhaps because of the incongruity between hard opacity and
blue that the sight of a book in sky-blue binding is unendurable. I
can imagine nothing more atrocious.
[76] This essay was written several years ago. During 1897 I
noticed for the first time since my arrival in Japan a sprinkling of
dark greens and light-yellows in the fashions of the season; but
the general tone of costume was little affected by these
exceptions to older taste. The light-yellow appeared only in some
girdles of children.](https://image.slidesharecdn.com/69693-250426092145-bb94056b/85/CCIE-and-CCDE-Evolving-Technologies-Study-Guide-Edgeworth-64-320.jpg)
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- 6. CCIE and CCDE Evolving Technologies Study Guide Brad Edgeworth, CCIE No. 31547 Jason Gooley, CCIE No. 38759 Ramiro Garza Rios, CCIE No. 15469 Cisco Press
- 7. CCIE and CCDE Evolving Technologies Study Guide Brad Edgeworth, Jason Gooley, Ramiro Garza Rios Copyright © 2019 Pearson Education, Inc. Published by: Cisco Press All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written permission from the publisher, except for the inclusion of brief quotations in a review. 01 18 ISBN-13: 978-0-7897-5972-6 ISBN-10: 0-7897-5972-1 Warning and Disclaimer This book is designed to provide information about Evolving Technologies in the CCIE and CCDE written certification exam. Every effort has been made to make this book as complete and as accurate as possible, but no warranty or fitness is implied. The information is provided on an “as is” basis. The authors, Cisco Press, and Cisco Systems, Inc. shall have neither liability nor responsibility to any person or entity with respect to any loss or damages arising from the information contained in this book or from the use of the discs or programs that may accompany it. The opinions expressed in this book belong to the authors and are not necessarily those of Cisco Systems, Inc. Trademark Acknowledgments All terms mentioned in this book that are known to be trademarks or service marks have been appropriately capitalized. Cisco Press or Cisco Systems, Inc., cannot attest to the accuracy of this information. Use of a term in this book should not be regarded as affecting the validity of any trademark or service mark. Special Sales
- 8. For information about buying this title in bulk quantities, or for special sales opportunities (which may include electronic versions; custom cover designs; and content particular to your business, training goals, marketing focus, or branding interests), please contact our corporate sales department at corpsales@pearsoned.com or (800) 382-3419. For government sales inquiries, please contact governmentsales@pearsoned.com. For questions about sales outside the U.S., please contact intlcs@pearson.com. Feedback Information At Cisco Press, our goal is to create in-depth technical books of the highest quality and value. Each book is crafted with care and precision, undergoing rigorous development that involves the unique expertise of members from the professional technical community. Readers’ feedback is a natural continuation of this process. If you have any comments regarding how we could improve the quality of this book, or otherwise alter it to better suit your needs, you can contact us through email at feedback@ciscopress.com. Please make sure to include the book title and ISBN in your message. We greatly appreciate your assistance. Editor-in-Chief: Mark Taub Alliances Manager, Cisco Press: Arezou Gol Product Line Manager: Brett Bartow Managing Editor: Sandra Schroeder Development Editor: Kiran Panigrahi Project Editor: Mandie Frank Copy Editor: Bart Reed Technical Editor: David Hanes Designer: Chuti Prasertsith Composition: codemantra Proofreader: Christopher Morris
- 9. Americas Headquarters Cisco Systems, Inc. San Jose, CA Asia Pacific Headquarters Cisco Systems (USA) Pte. Ltd. Singapore Europe Headquarters Cisco Systems International BV Amsterdam, The Netherlands Cisco has more than 200 offices worldwide. Addresses, phone numbers, and fax numbers are listed on the Cisco Website at www.cisco.com/go/offices. Cisco and the Cisco logo are trademarks or registered trademarks of Cisco and/or its affiliates in the U.S. and other countries. To view a list of Cisco trademarks, go to this URL: www.cisco.com/go/trademarks. Third party trademarks mentioned are the property of their respective owners. The use of the word partner does not imply a partnership relationship between Cisco and any other company. (1110R)
- 10. About the Authors Brad Edgeworth, CCIE No. 31574 (R&S & SP), is a Systems Engineer at Cisco Systems. Brad is a distinguished speaker at Cisco Live, where he has presented on various topics. Before joining Cisco, Brad worked as a network architect and consultant for various Fortune 500 companies. Brad’s expertise is based on Enterprise and Service Provider environments with an emphasis on architectural and operational simplicity. Brad holds a Bachelor of Arts degree in Computer Systems Management from St. Edward’s University in Austin, Texas. Brad can be found on Twitter as @BradEdgeworth. Jason Gooley, CCIE No. 38759 (R&S & SP), is a very enthusiastic and spontaneous person who has over 20 years of experience in the industry. Currently, Jason works as a Technical Solutions Architect for the Worldwide Enterprise Networking Sales team at Cisco Systems. Jason is very passionate about helping others in the industry succeed. In addition to being a Cisco Press author, Jason also contributes to the development of CCIE exams, provides training for Learning@Cisco, is an active CCIE mentor, a committee member for the Cisco Continuing Education Program (CE), and also a Program Committee member of the Chicago Network Operators Group (CHI- NOG, www.chinog.org). Ramiro Garza Rios, CCIE No. 15469 (R&S, SP, and Security), is a Solutions Integration Architect with Cisco Advanced Services. His expertise is on Enterprise and Service Provider network environments with a focus on evolving architectures and next- generation technologies. He is also a Cisco Live distinguished speaker. Ramiro is currently working on a multiyear Cisco Application Centric Infrastructure (ACI) project for one of the top three Tier 1 ISPs in the United States.
- 11. Before joining Cisco Systems in 2005, he was a network consulting and presales engineer for a Cisco Gold Partner in Mexico, where he planned, designed, and implemented both Enterprise and Service Provider networks.
- 12. About the Technical Reviewer David Hanes, CCIE No. 3491, is a Principal Engineer in Cisco System’s Cloud Support Technical Assistance Center (TAC). Specializing in the Internet of Things (IoT) and Collaboration technologies, he assists in escalated customer issues and the incubation of new products and solutions. David has authored various industry publications in his areas of expertise, including the Cisco Press books IoT Fundamentals: Networking Technologies, Protocols, and Use Cases for the Internet of Things and Fax, Modem, and Text for IP Telephony. He has spoken at industry conferences around the world and is a Cisco Live Hall of Fame Speaker. He has worked on various standardization efforts, including leading and participating in working groups with the SIP Forum and authoring and contributing to RFCs in the IETF. David also has over a dozen patents issued and pending related to IoT, Collaboration, and other computer networking technologies. He holds a B.S. in Electrical Engineering from North Carolina State University.
- 13. Dedications This book is dedicated to the memories of my father, David Edgeworth. While you are no longer present, I still feel your impact every day. Thank you for everything that you have given me. May you rest in peace. —Brad Edgeworth I would like to dedicate this book to my family. To my wife Jamie for supporting me through this process (again), even though you are currently pregnant with our son Jaxon. Thank you for letting me jump behind the keyboard once again! To my daughter Kaleigh, who is now almost 4 years old. You are growing so fast. Never give up on what you want. If at first you don’t succeed, try and try again. I love you more than anything and I can’t wait to finish this dedication so I can spend more time with you! To my son Jaxon, I love you so much and you aren’t even here yet! In order to be great, one must make great sacrifices. To my father and brother, thank you for always encouraging me to just jump in and do it. To my late mother, you are still the guiding light that keeps me on the right path. To the rest of my family, I love you! —Jason Gooley I would like to dedicate this book to my wife Mariana, who was extremely supportive throughout this process and for providing constructive criticism on my artwork. I would also like to dedicate this book to my four kids, Ramiro, Frinee, Felix, and Lucy, for putting up with me while I was physically present but mentally absent writing this book. And last but not least, to my parents and my in-laws for their ongoing love and support.
- 15. Acknowledgments Brad Edgeworth: Jason and Ramiro, thanks for helping me out on this project. I am privileged enough to know you, let alone work with you. This is the part of the book that you look at to see if you have been recognized. Well, many people have provided feedback, suggestions, and support to make this a great book. Thanks to all who have helped in the process, or even in educating me, especially Brett Bartow, Dan Wiggins, Dan Wasson, Carlos Rojas, Darryl McCartney, Dan Behrens, and my managers. Jason Gooley: First, thank you to Brad and Ramiro. I had a blast working on this project with you! Thank you Brett Bartow and the rest of the Cisco Press team for all of the support during the creation of this book. It was a pleasure to have the chance to work with you all again! I would like to thank the entire GSD team for supporting me during this process. In no particular order, thank you Andre Laurent, Tyler Creek, Walt Sacharok, David Prall, Nicole Wajer, Dax Mickelson, Dmitry Figol and Stephanie Anderson. This team is a big part of my family and I love you all! A special thanks to Jim Cook for being my huckleberry, calm voice of reason, and helping me stay on course. To Luke Kaelin for always being there to keep me sane and to keep me laughing. To my friend Vince Baldocchi for all the kind words and support. I can’t thank you all enough for always believing in me. Lastly, I would like to thank my wife Jamie again. Without you, none of this would be possible. You mean the world to me. I love you! Ramiro Garza Rios:
- 16. Brad, thank you for inviting me to participate in this exciting project and for the chance to work with you once again. A big thank you to the Cisco Press team for your ongoing support, and a special thanks to Brett Bartow for guiding us through the creation of this book and for helping us stay focused and on track.
- 17. Contents at a Glance Introduction Chapter 1 Internet of Things Chapter 2 Cloud Fundamentals Chapter 3 Foundational Network Programmability Methods Appendix Answers to Review Questions
- 18. Contents Introduction Chapter 1 Internet of Things Business Transformation and Digitization IoT Fundamentals IoT Architecture Models Machine-to-Machine (M2M) IoT Architecture The IoT World Forum (IoTWF) Architecture Common IoT Model Data Transportation and Computation Data Center and Cloud Fog Computing Edge Computing Hierarchical Computation Structure IoT Security Threat Vectors Securing IoT Networks IoT Security Model Network Access Control Authentication Authorization Network Segmentation Network Visibility Secure Remote Access Summary Review Questions References
- 19. Chapter 2 Cloud Fundamentals Cloud Fundamentals Essential Characteristics Service Models Infrastructure as a Service (IaaS) Platform as a Service (PaaS) Software as a Service (SaaS) XaaS (Everything as a Service) Cloud Deployment Models Public Cloud Private Cloud Community Cloud Hybrid Cloud Multicloud Performance, Scalability, and High Availability Application Scalability and Elasticity Application Performance with WAN Optimization Application Performance with Quality of Service Performance Routing Application Performance Monitoring and Management Application Performance with DNA Center Application Scalability with Cloud Bursting Application High Availability Security Implications, Compliance, and Policy Industry Regulatory Compliance Guidance Top Cloud Threats Cloud Security Workload Migration Compute Virtualization Virtual Machines
- 20. Containers Cloud Native Applications and Services Virtualization Functions Cloud Connectivity AWS Microsoft Azure ExpressRoute (ER) Google Cloud Dedicated Interconnect Region and Availability Zone Concepts Multicloud Connectivity Software-Defined Access (SD-Access) User-to-Cloud Access Control Software-Defined WAN (SD-WAN) Cisco SD-WAN Cisco SD-WAN Cloud OnRamp Cloud OnRamp for SaaS Cloud OnRamp for IaaS Virtual Switching Automation and Orchestration Tools Kubernetes Clusters, Nodes, and Pods Volumes Labels Kubernetes Cluster Kubernetes Networking Creating a Pod OpenStack Cisco CloudCenter (CCC) Artifact Repositories Multitenant Application Migration Summary
- 21. Review Questions References Chapter 3 Foundational Network Programmability Methods Command-Line Interface (CLI) Application Programming Interface (API) Northbound API Southbound API Representational State Transfer APIs (REST) Tools and Resources Introduction to Google Postman Data Formats (XML and JSON) Data Models and Supporting Protocols YANG Data Models NETCONF ConfD Upgrades and Downgrades DevNet Discover Technologies Community Support Continuous Innovation and Continuous Deployment (CI/CD) Source Control Management Ansible gRPC Summary Review Questions References
- 22. Appendix Answers to Review Questions
- 23. Icons Used in This Book
- 24. Command Syntax Conventions The conventions used to present command syntax in this book are the same conventions used in the IOS Command Reference. The Command Reference describes these conventions as follows: Boldface indicates commands and keywords that are entered literally as shown. In actual configuration examples and output (not general command syntax), boldface indicates commands that are manually input by the user (such as a show command). Italic indicates arguments for which you supply actual values. Vertical bars (|) separate alternative, mutually exclusive elements. Square brackets ([ ]) indicate an optional element. Braces ({ }) indicate a required choice. Braces within brackets ([{ }]) indicate a required choice within an optional element.
- 25. Credits Final Version of NIST Cloud Computing Definition Published, NIST, October 25, 2011. Table 2-1 The Treacherous 12 – Top Threats to Cloud Computing in 2016. Table 2-2 Cisco Systems, Inc Figure Credits Figure 1-2 Cisco Systems, Inc Figure 1-7 Screenshot of Manufacturing cells © Cisco Systems, Inc Figure 2-16 Cisco Systems, Inc Figure 2-33 Cisco Systems, Inc Figure 3-1 Screenshot of CLI Cisco © Cisco Systems, Inc Figure 3-3 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-4 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-5 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-6 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-7 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-8 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-9 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc.
- 26. Figure 3-10 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-11 Screenshot of Google Postman dashboard © 2018 Postdot Technologies, Inc. Figure 3-14 Screenshot of DEVNET main page © Copyright 2018 Cisco DevNet Figure 3-15 Screenshot of DEVNET main page © Copyright 2018 Cisco DevNet Figure 3-16 Screenshot of DEVNET main page © Copyright 2018 Cisco DevNet Figure 3-17 Screenshot of DEVNET main page © Copyright 2018 Cisco DevNet Figure 3-21 Screenshot of GitHub main webpage © 2018 GitHub, Inc. Figure 3-22 Screenshot of GitHub main webpage © 2018 GitHub, Inc. Figure 3-23 Screenshot of GitHub main webpage © 2018 GitHub, Inc. Figure 3-24 Screenshot of GitHub main webpage © 2018 GitHub, Inc. Figure 3-27 Screenshot of YAML Lint example © YAML Figure 3-28 Screenshot of YAML Lint example © YAML Figure 3-29 Screenshot of YAML Lint example © YAML
- 27. Introduction Cisco is once more leading the way in building a workforce capable of moving with technological changes through the evolution of its certification programs. Changes to the Expert-Level (CCIE/CCDE) programs will enable candidates to bridge their core technology expertise with knowledge of the evolving technologies that organizations are adopting at an accelerated pace, such as cloud, IoT, and network programmability. Combining this book with the other Cisco Press certification books that are written for a specific track will provide a complete source of knowledge to help CCIE and CCDE candidates succeed on their written exams. Goals and Methods The most important and somewhat obvious goal of this book is to help you pass the written CCIE and CCDE exams. One key methodology used in this book is to help you discover the exam topics that you need to review in more depth, to help you fully understand and remember those details, and to help you prove to yourself that you have retained your knowledge of those topics. This book does not try to help you pass by memorization, but helps you truly learn and understand the topics.
- 28. Who Should Read This Book? This book is not designed to be a general networking topics book, although it can be used for that purpose. This book is intended to tremendously increase your chances of passing the evolving technologies components of the CCIE and CCDP written exams. Although other objectives can be achieved from using this book, the book is written with one goal in mind: to help you pass the exam. How This Book Is Organized Although this book could be read cover to cover, it is designed to be flexible and allow you to easily move between chapters and sections of chapters to cover just the material that you need more work with. The chapters, Chapters 1 through 3, cover the following topics: Chapter 1, “Internet of Things”—This chapter discusses the Internet of Things (IoT) from a perspective of business transformations, connectivity, and methods of securing it. Most IoT networks share similarities with Enterprise Networks, but are different in behavior and operational aspects. Chapter 2, “Cloud Fundamentals”—This chapter provides a holistic overview of cloud environments using virtual machines (VMs) or containers in a public, private, or hybrid model. Topics include cloud service models, connectivity, security, scalability, and high availability designs. Chapter 3, “Foundational Network Programmability Methods”—This chapter covers modern programmability and automation methods that can be used to interact with different applications and devices through the use of APIs. This chapter also focuses on the Cisco DevNet developer community as well as other important tools to help readers on their programmatic journey.
- 29. Certification Exam Topics and This Book The questions for each certification exam are a closely guarded secret. However, we do know which topics you must know to successfully complete the evolving technologies portion of all CCIE/CCDE-level written exams. Cisco publishes them as an exam blueprint for CCIE/CCDE Evolving Technologies. Table I-1 lists each exam topic listed in the blueprint along with a reference to the book chapter that covers the topic. These are the same topics you should be proficient in when working with Cisco wireless LANs in the real world. Table I-1 CCIE/CCDE Evolving Technologies Topics and Chapter References CCIE/CCDE Evolving Technology Exam Topic Chapter(s) in Which Topic Is Covered 1.0 Cloud 1.1 Compare and contrast public, private, hybrid, and multicloud design considerations 2 1.1.a Infrastructure, Platform, and Software as a Service (XaaS) 2 1.1.b Performance, scalability, and high availability 2 1.1.c Security implications, compliance, and policy 2 1.1.d Workload migration 2 1.2 Describe cloud infrastructure and operations 2 1.2.a Compute virtualization (containers and virtual machines) 2
- 30. 1.2.b Connectivity (virtual switches, SD-WAN, and SD-Access) 2 1.2.c Virtualization functions (NFVi, VNF, and L4/L1) 2 1.2.d Automation and orchestration tools (CloudCenter, DNA Center, and Kubernetes) 2 2.0 Network Programmability 2.1 Describe architectural and operational considerations for a programmable network 3 2.1.a Data models and structures (YANG, JSON, and XML) 3 2.1.b Device programmability (gRPC, NETCONF, and RESTCONF) 3 2.1.c Controller-based network design (policy- driven configuration and northbound/southbound APIs) 3 2.1.d Configuration management tools (agent and agent-less) and version control systems (Git and SVN) 3 3.0 Internet of Things 3.1 Describe architectural framework and deployment considerations for Internet of Things (IoT) 1 3.1.a IoT technology stack (IoT network hierarchy, data acquisition, and flow) 1 3.1.b IoT standards and protocols (characteristics within the IT and OT environment) 1
- 31. 3.1.c IoT security (network segmentation, device profiling, and secure remote access) 1 3.1.d IoT edge and fog computing (data aggregation and edge intelligence) 1 Each version of the exam can have topics that emphasize different functions or features, and some topics can be rather broad and generalized. The goal of this book is to provide the most comprehensive coverage to ensure that you are well prepared for the exam. Although some chapters might not address specific exam topics, they provide a foundation that is necessary for a clear understanding of important topics. It is also important to understand that this book is a “static” reference, whereas the exam topics are dynamic. Cisco can and does change the topics covered on certification exams often. This exam guide should not be your only reference when preparing for the certification exam. You can find a wealth of information available at Cisco.com that covers each topic in great detail. If you think that you need more detailed information on a specific topic, read the Cisco documentation that focuses on that topic. Note that as technologies continue to evolve, Cisco reserves the right to change the exam topics without notice. Although you can refer to the list of exam topics in Table I-1, always check Cisco.com to verify the actual list of topics to ensure that you are prepared before taking the exam. You can view the current exam topics on any current Cisco certification exam by visiting the Cisco.com website, hovering over Training & Events, and selecting from the Certifications list. Note also that, if needed, Cisco Press might post additional preparatory content on the web page associated with this book at http://www.ciscopress.com/title/9780789759726. It’s a good idea to check the website a couple of weeks before taking your exam to be sure you have up-to-date content.
- 32. Taking the CCIE/CCDE Certification Exam As with any Cisco certification exam, you should strive to be thoroughly prepared before taking the exam. There is no way to determine exactly what questions are on the exam, so the best way to prepare is to have a good working knowledge of all subjects covered on the exam. Schedule yourself for the exam and be sure to be rested and ready to focus when taking the exam. The best place to find out the latest available Cisco training and certifications is under the Training & Events section at Cisco.com. Tracking Your Status You can track your certification progress by checking http://www.cisco.com/go/certifications/login. You must create an account the first time you log in to the site. How to Prepare for an Exam The best way to prepare for any certification exam is to use a combination of the preparation resources, labs, and practice tests. This guide has integrated some practice questions and example scenarios to help you better prepare. Assessing Exam Readiness Exam candidates never really know whether they are adequately prepared for the exam until they have completed about 30 percent of the questions. At that point, if you are not prepared, it is too late. The best way to determine your readiness is to work through the “Review Questions” at the end of each chapter and review the corresponding section for any questions you answered incorrectly. It is best to work your way through the entire book unless you can complete each subject without having to do any research or look up any answers.
- 33. Another Random Scribd Document with Unrelated Content
- 35. IV While thus trying to explain why a color dignified as imperial in other centuries should have become offensive in our own, I found myself wondering whether most of our actual refinements might not in like manner become the vulgarities of a future age. Our standards of taste and our ideals of beauty can have only a value relative to conditions which are constantly changing. Real and ideal alike are transitory,—mere apparitional undulations in the flux of the perpetual Becoming. Perhaps the finest ethical or æsthetical sentiment of to-day will manifest itself in another era only as some extraordinary psychological atavism,—some rare individual reversion to the conditions of a barbarous past. What in the meantime would be the fate of sensations that are even now becoming intolerable? Any faculty, mental or physical, however previously developed by evolutional necessities, would have a tendency to dwindle and disappear from the moment that it ceased to be either useful or pleasurable. Continuance of the power to perceive red would depend upon the possible future usefulness of that power to the race. Not without suggestiveness in this connection may be the fact that it represents the lowest rate of those ether-oscillations which produce color. Perhaps our increasing dislike to it indicates that power to distinguish it will eventually pass away—pass away in a sort of Daltonism at the inferior end of the color-scale. Such visual loss would probably be more than compensated by superior coincident specializations of retinal sensibility. A more highly organized generation might enjoy wonders of color now unimaginable, and yet never be able to perceive red,— not, at least, that red whose sensation is the spectral smouldering of the agonies and the furies of our evolutional past, the haunting of a horror innominable, immeasurable,—enormous phantom-menace of expired human pain.
- 37. Frisson Some there may be who have never felt the thrill of a human touch; but surely these are few! Most of us in early childhood discover strange differences in physical contact;—we find that some caresses soothe, while others irritate; and we form in consequence various unreasoning likes and antipathies. With the ripening of youth we seem to feel these distinctions more and more keenly,—until the fateful day in which we learn that a certain feminine touch communicates an unspeakable shiver of delight,—exercises a witchcraft that we try to account for by theories of the occult and the supernatural. Age may smile at these magical fancies of youth; and nevertheless, in spite of much science, the imagination of the lover is probably nearer to truth than is the wisdom of the disillusioned. We seldom permit ourselves in mature life to think very seriously about such experiences. We do not deny them; but we incline to regard them as nervous idiosyncrasies. We scarcely notice that even in the daily act of shaking hands with persons of either sex, sensations may be received which no physiology can explain. I remember the touch of many hands,—the quality of each clasp, the sense of physical sympathy or repulsion aroused. Thousands I have indeed forgotten,—probably because their contact told me nothing in particular; but the strong experiences I fully recollect. I found that their agreeable or disagreeable character was often quite independent of the moral relation: but in the most extraordinary case that I can recall—(a strangely fascinating personality with the strangest of careers as poet, soldier, and refugee)—the moral and the physical charm were equally powerful and equally rare. “Whenever I shake hands with that man,” said to me one of many who had yielded to his spell, “I feel a warm shock go all through me,
- 38. like a glow of summer.” Even at this moment when I think of that dead hand, I can feel it reached out to me over the space of twenty years and of many a thousand miles. Yet it was a hand that had killed.... These, with other memories and reflections, came to me just after reading a criticism on Mr. Bain’s evolutional interpretation of the thrill of pleasure sometimes given by the touch of the human skin. The critic asked why a satin cushion kept at a temperature of about 98° would not give the same thrill; and the question seemed to me unfair because, in the very passage criticised, Mr. Bain had sufficiently suggested the reason. Taking him to have meant—as he must have meant,—not that the thrill is given by any kind of warmth and softness, but only by the peculiar warmth and softness of the human skin, his interpretation can scarcely be contested by a sarcasm. A satin cushion at a temperature of about 98° could not give the same sensation as that given by the touch of the human skin for reasons even much more simple than Mr. Bain implied,— since it is totally different from the human skin in substance, in texture, and in the all-important fact that it is not alive, but dead. Of course warmth and softness in themselves are not enough to produce the thrill of pleasure considered by Mr. Bain: under easily imaginable circumstances they may produce something of the reverse. Smoothness has quite as much to do with the pleasure of touch as either softness or warmth can have; yet a moist or a very dry smoothness may be disagreeable. Again, cool smoothness in the human skin is perhaps even more agreeable than warm smoothness; yet there is a cool smoothness common to many lower forms of life which causes a shudder. Whatever be those qualities making pleasurable the touch of a hand, for example, they are probably very many in combination, and they are certainly peculiar to the living touch. No possible artificial combination of warmth and smoothness and softness combined could excite the same quality of pleasure that certain human touches give,—although, as other psychologists
- 39. than Mr. Bain have observed, it may give rise to a fainter kind of agreeable feeling. A special sensation can be explained only by special conditions. Some philosophers would explain the conditions producing this pleasurable thrill, or frisson, as mainly subjective; others, as mainly objective. Is it not most likely that either view contains truth;—that the physical cause must be sought in some quality, definable or indefinable, attaching to a particular touch; and that the cause of the coincident emotional phenomena should be looked for in the experience, not of the individual, but of the race? Remembering that there can be no two tangible things exactly alike, —no two blades of grass, or drops of water, or grains of sand,—it ought not to seem incredible that the touch of one person should have power to impart a sensation different from any sensation producible by the touch of any other person. That such difference could neither be estimated nor qualified would not necessarily imply unimportance or even feebleness. Among the voices of the thousands of millions of human beings in this world, there are no two precisely the same;—yet how much to the ear and to the heart of wife or mother, child or lover, may signify the unspeakably fine difference by which each of a billion voices varies from every other! Not even in thought, much less in words, can such distinction be specified; but who is unfamiliar with the fact and with its immense relative importance? That any two human skins should be absolutely alike is not possible. There are individual variations perceptible even to the naked eye,— for has not Mr. Galton taught us that the visible finger-marks of no two persons are the same? But in addition to differences visible— whether to the naked eye, or only under the microscope, there must be other differences of quality depending upon constitutional vigor, upon nervous and glandular activities, upon relative chemical composition of tissue. Whether touch be a sense delicate enough to discern such differences, would be, of course, a question for psycho-
- 40. physics to decide,—and a question not simply of magnitudes, but of qualities of sensation. Perhaps it is not yet even legitimate to suppose that, just as by ear we can distinguish the qualitative differences of a million voices, so by touch we might be able to distinguish qualitative differences of surface scarcely less delicate. Yet it is worth while here to remark that the tingle or shiver of pleasure excited in us by certain qualities of voice, very much resembles the thrill given sometimes by the touch of a hand. Is it not possible that there may be recognized, in the particular quality of a living skin, something not less uniquely attractive than the indeterminable charm of what we call a bewitching voice? Perhaps it is not impossible. But in the character of the frisson itself there is a hint that the charm of the touch provoking it may be due to something much more deeply vital than any physical combination of smoothness, warmth and softness,—to something, as Mr. Bain has suggested, electric or magnetic. Human electricity is no fiction: every living body,—even a plant,—is to some degree electrical; and the electric conditions of no two organisms would be exactly the same. Can the thrill be partly accounted for by some individual peculiarity of these conditions? May there not be electrical differences of touch appreciable by delicate nervous systems,—differences subtle as those infinitesimal variations of timbre by which every voice of a million voices is known from every other? Such a theory might be offered in explanation of the fact that the slightest touch of a particular woman, for example, will cause a shock of pleasure to men whom the caresses of other and fairer women would leave indifferent. But it could not serve to explain why the same contact should produce no effect upon some persons, while causing ecstasy in others. No purely physical theory can interpret all the mystery of the frisson. A deeper explanation is needed;—and I imagine that one is suggested by the phenomenon of “love at first sight.” The power of a woman to inspire love at first sight does not depend upon some attraction visible to the common eye. It depends partly
- 41. upon something objective which only certain eyes can see; and it depends partly upon some thing which no mortal can see,—the psychical composition of the subject of the passion. Nobody can pretend to explain in detail the whole enigma of first love. But a general explanation is suggested by evolutional philosophy,—namely, that the attraction depends upon an inherited individual susceptibility to special qualities of feminine influence, and subjectively represents a kind of superindividual recognition,—a sudden wakening of that inherited composite memory which is more commonly called “passional affinity.” Certainly if first love be evolutionally explicable, it means the perception by the lover of some thing differentiating the beloved from all other women,—something corresponding to an inherited ideal within himself, previously latent, but suddenly lighted and defined by result of that visual impression. And like sight, though perhaps less deeply, do other of our senses reach into the buried past. A single strain of melody, the sweetness of a single voice—what thrill immeasurable will either make in the fathomless sleep of ancestral memory! Again, who does not know that speechless delight bestirred in us on rare bright days by something odorous in the atmosphere,—enchanting, but indefinable? The first breath of spring, the blowing of a mountain breeze, a south wind from the sea may bring this emotion,—emotion overwhelming, yet nameless as its cause,—an ecstasy formless and transparent as the air. Whatever be the odor, diluted to very ghostliness, that arouses this delight, the delight itself is too weirdly voluminous to be explained by any memory-revival of merely individual experience. More probably it is older even than human life,—reaches deeper into the infinite blind depth of dead pleasure and pain. Out of that ghostly abyss also must come the thrill responding within us to a living touch,—touch electrical of man, questioning the heart, —touch magical of woman, invoking memory of caresses given by countless delicate and loving hands long crumbled into dust. Doubt it not!—the touch that makes a thrill within you is a touch that you have felt before,—sense-echo of forgotten intimacies in many unremembered lives!
- 44. I I doubt if there be any other form of terror that even approaches the fear of the supernatural, and more especially the fear of the supernatural in dreams. Children know this fear both by night and by day; but the adult is not likely to suffer from it except in slumber, or under the most abnormal conditions of mind produced by illness. Reason, in our healthy waking hours, keeps the play of ideas far above those deep-lying regions of inherited emotion where dwell the primitive forms of terror. But even as known to the adult in dreams only, there is no waking fear comparable to this fear,—none so deep and yet so vague,—none so unutterable. The indefiniteness of the horror renders verbal expression of it impossible; yet the suffering is so intense that, if prolonged beyond a certain term of seconds, it will kill. And the reason is that such fear is not of the individual life: it is infinitely more massive than any personal experience could account for;—it is prenatal, ancestral fear. Dim it necessarily is, because compounded of countless blurred millions of inherited fears. But for the same reason, its depth is abysmal. The training of the mind under civilization has been directed toward the conquest of fear in general, and—excepting that ethical quality of the feeling which belongs to religion—of the supernatural in particular. Potentially in most of us this fear exists; but its sources are well-guarded; and outside of sleep it can scarcely perturb any vigorous mind except in the presence of facts so foreign to all relative experience that the imagination is clutched before the reason can grapple with the surprise. Once only, after the period of childhood, I knew this emotion in a strong form. It was remarkable as representing the vivid projection of a dream-fear into waking consciousness; and the experience was peculiarly tropical. In tropical countries, owing to atmospheric conditions, the oppression of dreams is a more serious suffering than with us, and is perhaps most common during the siesta. All
- 45. who can afford it pass their nights in the country; but for obvious reasons the majority of colonists must be content to take their siesta, and its consequences, in town. The West-Indian siesta does not refresh like that dreamless midday nap which we enjoy in Northern summers. It is a stupefaction rather than a sleep,—beginning with a miserable feeling of weight at the base of the brain: it is a helpless surrender of the whole mental and physical being to the overpressure of light and heat. Often it is haunted by ugly visions, and often broken by violent leaps of the heart. Occasionally it is disturbed also by noises never noticed at other times. When the city lies all naked to the sun, stripped by noon of every shadow, and empty of wayfarers, the silence becomes amazing. In that silence the papery rustle of a palm-leaf, or the sudden sound of a lazy wavelet on the beach,—like the clack of a thirsty tongue,—comes immensely magnified to the ear. And this noon, with its monstrous silence, is for the black people the hour of ghosts. Everything alive is senseless with the intoxication of light;— even the woods drowse and droop in their wrapping of lianas, drunk with sun.... Out of the siesta I used to be most often startled, not by sounds, but by something which I can describe only as a sudden shock of thought. This would follow upon a peculiar internal commotion caused, I believe, by some abnormal effect of heat upon the lungs. A slow suffocating sensation would struggle up into the twilight- region between half-consciousness and real sleep, and there bestir the ghastliest imaginings,—fancies and fears of living burial. These would be accompanied by a voice, or rather the idea of a voice, mocking and reproaching:—“‘Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun.’... Outside it is day,— tropical day,—primeval day! And you sleep!!... ‘Though a man live many years and rejoice in them all, yet—’ ... Sleep on!—all this splendor will be the same when your eyes are dust!... ‘Yet let him remember the days of darkness;—for they shall be MANY!’”
- 46. How often, with that phantom crescendo in my ears, have I leaped in terror from the hot couch, to peer through the slatted shutters at the enormous light without—silencing, mesmerizing;—then dashed cold water over my head, and staggered back to the scorching mattress, again to drowse, again to be awakened by the same voice, or by the trickling of my own perspiration—a feeling not always to be distinguished from that caused by the running of a centipede! And how I used to long for the night, with its Cross of the South! Not because the night ever brought coolness to the city, but because it brought relief from the weight of that merciless sunfire. For the feeling of such light is the feeling of a deluge of something ponderable,—something that drowns and dazzles and burns and numbs all at the same time, and suggests the idea of liquified electricity. There are times, however, when the tropical heat seems only to thicken after sunset. On the mountains the nights are, as a rule, delightful the whole year round. They are even more delightful on the coast facing the trade-winds; and you may sleep there in a seaward chamber, caressed by a warm, strong breeze,—a breeze that plays upon you not by gusts or whiffs, but with a steady ceaseless blowing,—the great fanning wind-current of the world’s whirling. But in the towns of the other coast—nearly all situated at the base of wooded ranges cutting off the trade-breeze,—the humid atmosphere occasionally becomes at night something nameless,— something worse than the air of an overheated conservatory. Sleep in such a medium is apt to be visited by nightmare of the most atrocious kind. My personal experience was as follows:—
- 47. II I was making a tour of the island with a half-breed guide; and we had to stop for one night in a small leeward-coast settlement, where we found accommodation at a sort of lodging-house kept by an aged widow. There were seven persons only in the house that night,—the old lady, her two daughters, two colored female-servants, myself and my guide. We were given a single-windowed room upstairs, rather small,—otherwise a typical, Creole bedroom, with bare clean floor, some heavy furniture of antique pattern, and a few rocking- chairs. There was in one corner a bracket supporting a sort of household shrine—what the Creoles call a chapelle. The shrine contained a white image of the Virgin before which a tiny light was floating in a cup of oil. By colonial custom your servant, while travelling with you, sleeps either in the same room, or before the threshold; and my man simply lay down on a mat beside the huge four-pillared couch assigned to me, and almost immediately began to snore. Before getting into bed, I satisfied myself that the door was securely fastened. The night stifled;—the air seemed to be coagulating. The single large window, overlooking a garden, had been left open,—but there was no movement in that atmosphere. Bats—very large bats,—flew soundlessly in and out;—one actually fanning my face with its wings as it circled over the bed. Heavy scents of ripe fruit—nauseously sweet—rose from the garden, where palms and plantains stood still as if made of metal. From the woods above the town stormed the usual night-chorus of tree-frogs, insects, and nocturnal birds,—a tumult not to be accurately described by any simile, but suggesting, through numberless sharp tinkling tones, the fancy of a wide slow cataract of broken glass. I tossed and turned on the hot hard bed, vainly trying to find one spot a little cooler than the rest. Then I rose, drew a rocking-chair to the window and lighted a cigar. The smoke hung motionless; after each puff, I had to blow it away. My
- 48. man had ceased to snore. The bronze of his naked breast—shining with moisture under the faint light of the shrine-lamp,—showed no movement of respiration. He might have been a corpse. The heavy heat seemed always to become heavier. At last, utterly exhausted, I went back to bed, and slept. It must have been well after midnight when I felt the first vague uneasiness,—the suspicion,—that precedes a nightmare. I was half- conscious, dream-conscious of the actual,—knew myself in that very room,—wanted to get up. Immediately the uneasiness grew into terror, because I found that I could not move. Something unutterable in the air was mastering will. I tried to cry out, and my utmost effort resulted only in a whisper too low for any one to hear. Simultaneously I became aware of a Step ascending the stair,—a muffled heaviness; and the real nightmare began,—the horror of the ghastly magnetism that held voice and limb,—the hopeless will- struggle against dumbness and impotence. The stealthy Step approached, but with lentor malevolently measured,—slowly, slowly, as if the stairs were miles deep. It gained the threshold,—waited. Gradually then, and without sound, the locked door opened; and the Thing entered, bending as it came,—a thing robed,—feminine,— reaching to the roof,—not to be looked at! A floor-plank creaked as It neared the bed;—and then—with a frantic effort—I woke, bathed in sweat; my heart beating as if it were going to burst. The shrine- light had died: in the blackness I could see nothing; but I thought I heard that Step retreating. I certainly heard the plank creak again. With the panic still upon me, I was actually unable to stir. The wisdom of striking a match occurred to me, but I dared not yet rise. Presently, as I held my breath to listen, a new wave of black fear passed through me; for I heard moanings,—long nightmare moanings,—moanings that seemed to be answering each other from two different rooms below. And then, close to me, my guide began to moan,—hoarsely, hideously. I cried to him:— “Louis!—Louis!”
- 49. We both sat up at once. I heard him panting, and I knew that he was fumbling for his cutlass in the dark. Then, in a voice husky with fear, he asked:— “Missié, ess ou tanne?” [Monsieur, est-ce que vous entendez?] The moaners continued to moan,—always in crescendo: then there were sudden screams,—“Madame!”—“Manzell!”—and running of bare feet, and sounds of lamps being lighted, and, at last, a general clamor of frightened voices. I rose, and groped for the matches. The moans and the clamor ceased. “Missié,” my man asked again, “ess ou tè oué y?” [Monsieur, est-ce que vous l’avez vue?] —“Ça ou le di?” [Qu’est-ce que vous voulez dire?] I responded in bewilderment, as my fingers closed on the match-box. —“Fenm-là?” he answered.... That Woman? The question shocked me into absolute immobility. Then I wondered if I could have understood. But he went on in his patois, as if talking to himself:— —“Tall, tall—high like this room, that Zombi. When She came the floor cracked. I heard—I saw.” After a moment, I succeeded in lighting a candle, and I went to the door. It was still locked,—double-locked. No human being could have entered through the high window. —“Louis!” I said, without believing what I said,—“you have been only dreaming.” —“Missié,” he answered, “it was no dream. She has been in all the rooms, touching people!” I said,— —“That is foolishness! See!—the door is double-locked.” Louis did not even look at the door, but responded:—
- 50. —“Door locked, door not locked, Zombi comes and goes.... I do not like this house.... Missié, leave that candle burning!” He uttered the last phrase imperatively, without using the respectful souplé—just as a guide speaks at an instant of common danger; and his tone conveyed to me the contagion of his fear. Despite the candle, I knew for one moment the sensation of nightmare outside of sleep! The coincidences stunned reason; and the hideous primitive fancy fitted itself, like a certitude, to the explanation of cause and effect. The similarity of my vision and the vision of Louis, the creaking of the floor heard by us both, the visit of the nightmare to every room in succession,—these formed a more than unpleasant combination of evidence. I tried the planking with my foot in the place where I thought I had seen the figure: it uttered the very same loud creak that I had heard before. “Ça pa ka sam révé,” said Louis. No!—that was not like dreaming. I left the candle burning, and went back to bed—not to sleep, but to think. Louis lay down again, with his hand on the hilt of his cutlass. I thought for a long time. All was now silent below. The heat was at last lifting; and occasional whiffs of cooler air from the garden announced the wakening of a land-breeze. Louis, in spite of his recent terror, soon began to snore again. Then I was startled by hearing a plank creak—quite loudly,—the same plank that I had tried with my foot. This time Louis did not seem to hear it. There was nothing there. It creaked twice more,—and I understood. The intense heat first, and the change of temperature later, had been successively warping and unwarping the wood so as to produce those sounds. In the state of dreaming, which is the state of imperfect sleep, noises may be audible enough to affect imagination strongly,—and may startle into motion a long procession of distorted fancies. At the same time it occurred to me that the almost concomitant experiences of nightmare in the different rooms could be quite sufficiently explained by the sickening atmospheric oppression of the hour.
- 51. There still remained the ugly similitude of the two dreams to be accounted for; and a natural solution of this riddle also, I was able to find after some little reflection. The coincidence had certainly been startling; but the similitude was only partial. That which my guide had seen in his nightmare was a familiar creation of West-Indian superstition—probably of African origin. But the shape that I had dreamed about used to vex my sleep in childhood,—a phantom created for me by the impression of a certain horrible Celtic story which ought not to have been told to any child blessed, or cursed, with an imagination.
- 52. III Musing on this experience led me afterwards to think about the meaning of that fear which we call “the fear of darkness,” and yet is not really fear of darkness. Darkness, as a simple condition, never could have originated the feeling,—a feeling that must have preceded any definite idea of ghosts by thousands of ages. The inherited, instinctive fear, as exhibited by children, is not a fear of darkness in itself, but of indefinable danger associated with darkness. Evolutionally explained, this dim but voluminous terror would have for its primal element the impressions created by real experience—experience of something acting in darkness;—and the fear of the supernatural would mingle in it only as a much later emotional development. The primeval cavern-gloom lighted by nocturnal eyes;—the blackness of forest-gaps by river-marges, where destruction lay in wait to seize the thirsty;—the umbrages of tangled shores concealing horror;—the dusk of the python’s lair;— the place of hasty refuge echoing the fury of famished brute and desperate man;—the place of burial, and the fancied frightful kinship of the buried to the cave-haunters:—all these, and countless other impressions of the relation of darkness to death, must have made that ancestral fear of the dark which haunts the imagination of the child, and still betimes seizes the adult as he sleeps in the security of civilization. Not all the fear of dreams can be the fear of the immemorial. But that strange nightmare-sensation of being held by invisible power exerted from a distance—is it quite sufficiently explained by the simple suspension of will-power during sleep? Or could it be a composite inheritance of numberless memories of having been caught? Perhaps the true explanation would suggest no prenatal experience of monstrous mesmerisms nor of monstrous webs,— nothing more startling than the evolutional certainty that man, in the course of his development, has left behind him conditions of terror incomparably worse than any now existing. Yet enough of the
- 53. psychological riddle of nightmare remains to tempt the question whether human organic memory holds no record of extinct forms of pain,—pain related to strange powers once exerted by some ghastly vanished life.
- 54. The Eternal Haunter This year the Tōkyō color-prints—Nishiki-è—seem to me of unusual interest. They reproduce, or almost reproduce, the color-charm of the early broadsides; and they show a marked improvement in line- drawing. Certainly one could not wish for anything prettier than the best prints of the present season. My latest purchase has been a set of weird studies,—spectres of all kinds known to the Far East, including many varieties not yet discovered in the West. Some are extremely unpleasant; but a few are really charming. Here, for example, is a delicious thing by “Chikanobu,” just published, and for sale at the remarkable price of three sen! Can you guess what it represents?... Yes, a girl,—but what kind of a girl? Study it a little.... Very lovely, is she not, with that shy sweetness in her downcast gaze,—that light and dainty grace, as of a resting butterfly?... No, she is not some Psyche of the most Eastern East, in the sense that you mean—but she is a soul. Observe that the cherry-flowers falling from the branch above, are passing through her form. See also the folds of her robe, below, melting into blue faint mist. How delicate and vapory the whole thing is! It gives you the feeling of spring; and all those fairy colors are the colors of a Japanese spring-morning.... No, she is not the personification of any season. Rather she is a dream—such a dream as might haunt the slumbers of Far-Eastern youth; but the artist did not intend her to represent a dream.... You cannot guess? Well, she is a tree-spirit, —the Spirit of the Cherry-tree. Only in the twilight of morning or of evening she appears, gliding about her tree;—and whoever sees her must love her. But, if approached, she vanishes back into the trunk, like a vapor absorbed. There is a legend of one tree-spirit who loved a man, and even gave him a son; but such conduct was quite at variance with the shy habits of her race....
- 55. You ask what is the use of drawing the Impossible? Your asking proves that you do not feel the charm of this vision of youth,—this dream of spring. I hold that the Impossible bears a much closer relation to fact than does most of what we call the real and the commonplace. The Impossible may not be naked truth; but I think that it is usually truth,—masked and veiled, perhaps, but eternal. Now to me this Japanese dream is true,—true, at least, as human love is. Considered even as a ghost it is true. Whoever pretends not to believe in ghosts of any sort, lies to his own heart. Every man is haunted by ghosts. And this color-print reminds me of a ghost whom we all know,—though most of us (poets excepted) are unwilling to confess the acquaintance. Perhaps—for it happens to some of us—you may have seen this haunter, in dreams of the night, even during childhood. Then, of course, you could not know the beautiful shape bending above your rest: possibly you thought her to be an angel, or the soul of a dead sister. But in waking life we first become aware of her presence about the time when boyhood begins to ripen into youth. This first of her apparitions is a shock of ecstasy, a breathless delight; but the wonder and the pleasure are quickly followed by a sense of sadness inexpressible,—totally unlike any sadness ever felt before,—though in her gaze there is only caress, and on her lips the most exquisite of smiles. And you cannot imagine the reason of that feeling until you have learned who she is,—which is not an easy thing to learn. Only a moment she remains; but during that luminous moment all the tides of your being set and surge to her with a longing for which there is not any word. And then—suddenly!—she is not; and you find that the sun has gloomed, the colors of the world turned grey. Thereafter enchantment remains between you and all that you loved before,—persons or things or places. None of them will ever seem again so near and dear as in other days.
- 56. Often she will return. Once that you have seen her she will never cease to visit you. And this haunting,—ineffably sweet, inexplicably sad,—may fill you with rash desire to wander over the world in search of somebody like her. But however long and far you wander, never will you find that somebody. Later you may learn to fear her visits because of the pain they bring, —the strange pain that you cannot understand. But the breadth of zones and seas cannot divide you from her; walls of iron cannot exclude her. Soundless and subtle as a shudder of ether is the motion of her. Ancient her beauty as the heart of man,—yet ever waxing fairer, forever remaining young. Mortals wither in Time as leaves in the frost of autumn; but Time only brightens the glow and the bloom of her endless youth. All men have loved her;—all must continue to love her. But none shall touch with his lips even the hem of her garment. All men adore her; yet all she deceives, and many are the ways of her deception. Most often she lures her lover into the presence of some earthly maid, and blends herself incomprehensibly with the body of that maid, and works such sudden glamour that the human gaze becomes divine,—that the human limbs shine through their raiment. But presently the luminous haunter detaches herself from the mortal, and leaves her dupe to wonder at the mockery of sense. No man can describe her, though nearly all men have some time tried to do so. Pictured she cannot be,—since her beauty itself is a ceaseless becoming, multiple to infinitude, and tremulous with perpetual quickening, as with flowing of light. There is a story, indeed, that thousands of years ago some marvellous sculptor was able to fix in stone a single remembrance of her. But this doing became for many the cause of sorrow supreme; and the Gods decreed, out of compassion, that to no other mortal should ever be given power to work the like wonder. In these years we can worship only;—we cannot portray.
- 57. But who is she?—what is she?... Ah! that is what I wanted you to ask. Well, she has never had a name; but I shall call her a tree- spirit. The Japanese say that you can exorcise a tree-spirit,—if you are cruel enough to do it,—simply by cutting down her tree. But you cannot exorcise the Spirit of whom I speak,—nor ever cut down her tree. For her tree is the measureless, timeless, billion-branching Tree of Life,—even the World-Tree, Yggdrasil, whose roots are in Night and Death, whose head is above the Gods. Seek to woo her—she is Echo. Seek to clasp her—she is Shadow. But her smile will haunt you into the hour of dissolution and beyond,— through numberless lives to come. And never will you return her smile,—never, because of that which it awakens within you,—the pain that you cannot understand. And never, never shall you win to her,—because she is the phantom light of long-expired suns,—because she was shaped by the beating of infinite millions of hearts that are dust,—because her witchery was made in the endless ebb and flow of the visions and hopes of youth, through countless forgotten cycles of your own incalculable past.
- 58. FOOTNOTES: [1] Nowaki is the name given to certain destructive storms usually occurring toward the end of autumn. All the chapters of the Genji Monogatari have remarkably poetical and effective titles. There is an English translation, by Mr. Kenchō Suyematsu, of the first seventeen chapters. [2] The Kurando, or Kurōdo, was an official intrusted with the care of the imperial records. [3] A chō is about one-fifteenth of a mile. [4] Hagi is the name commonly given to the bush-clover. Ominameshi is the common term for the valeriana officinalis. [5] That is to say, there are now many people who go every night to the graveyards, to decorate and prepare the graves before the great Festival of the Dead. [6] Most of these names survive in the appellations of well-known districts of the present Tōkyō. [7] Katabira is a name given to many kinds of light textures used for summer-robes. The material is usually hemp, but sometimes, as in the case referred to here, of fine silk. Some of these robes are transparent, and very beautiful.—Hakata, in Kyūshū, is still famous for the silk girdles made there. The fabric is very heavy and strong. [8] Amé is a nutritive gelatinous extract obtained from wheat and other substances. It is sold in many forms—as candy, as a syrupy liquid resembling molasses, as a sweet hot drink, as a solid jelly. Children are very fond of it. Its principal element is starch-sugar. [9] Ōyama mountain in Sagami is a great resort of Pilgrims. There is a celebrated temple there, dedicated to Iwanaga-Himé (“Long- Rock Princess”), sister of the beautiful Goddess of Fuji. Sekison- San is a popular name both for the divinity and for the mountain itself. [10] Prices of the year 1897. [11] Calyptotryphus Marmoratus. (?) [12] Homeogryllus Japonicus.
- 59. [13] Locusta Japonica. (?) [14] Sanscrit: Yama. Probably this name was given to the insect on account of its large staring eyes. Images of King Emma are always made with very big and awful eyes. [15] Mushi no koe fumu. [16] Such figures are really elaborate tiles, and are called onigawara, or “demon-tiles.” It may naturally be asked why demon-heads should be ever placed above Buddhist gate-ways. Originally they were not intended to represent demons, in the Buddhist sense, but guardian-spirits whose duty it was to drive demons away. The onigawara were introduced into Japan either from China or Korea—not improbably Korea; for we read that the first roof-tiles made in Japan were manufactured shortly after the introduction of the new faith by Korean priests, and under the supervision of Shōtoku Taishi, the princely founder and supporter of Japanese Buddhism. They were baked at Koizumi-mura, in Yamato;—but we are not told whether there were any of this extraordinary shape among them. It is worth while remarking that in Korea to-day you can see hideous faces painted upon house-doors,—even upon the gates of the royal palace; and these, intended merely to frighten away evil spirits, suggest the real origin of the demon-tiles. The Japanese, on first seeing such tiles, called them demon-tiles because the faces upon them resembled those conventionally given to Buddhist demons; and now that their history has been forgotten, they are popularly supposed to represent demon-guardians. There would be nothing contrary to Buddhist faith in the fancy;—for there are many legends of good demons. Besides, in the eternal order of divine law, even the worst demon must at last become a Buddha. [17] Osmanthus fragrans. This is one of the very few Japanese plants having richly-perfumed flowers. [18] The word “sotoba” is identical with the Sanscrit “stûpa.” Originally a mausoleum, and later a simple monument— commemorative or otherwise,—the stûpa was introduced with Buddhism into China, and thence, perhaps by way of Korea, into Japan. Chinese forms of the stone stûpa are to be found in many of the old Japanese temple-grounds. The wooden sotoba is only a symbol of the stûpa; and the more elaborate forms of it plainly suggest its history. The slight carving along its upper edges represents that superimposition of cube, sphere, crescent, pyramid, and body-pyriform (symbolizing the Five Great
- 60. Elements), which forms the design of the most beautiful funeral monuments. [19] These relations of the elements to the Buddhas named are not, however, permanently fixed in the doctrine,—for obvious philosophical reasons. Sometimes Sakyamuni is identified with Ether, and Amitâbha with Air, etc., etc. In the above enumeration I have followed the order taken by Professor Bunyiu Nanjio, who nevertheless suggests that this order is not to be considered perpetual. [20] The above prayer is customarily said after having read a sûtra, or copied a sacred text, or caused a Buddhist service to be performed. [21] Dai-en-kyō-chi (Âdarsana-gñâna). Amida is the Japanese form of the name Amitâbha. [22] “Great (or Noble) Elder Sister” is the meaning of the title dai- shi affixed to the kaimyō of a woman. In the rite of the Zen sect dai-shi always signifies a married woman; shin-nyo, a maid. [23] This kaimyō, or posthumous name, literally signifies: Radiant-Chastity-Beaming-Through-Luminous-Clouds. [24] The Supreme Wisdom; the state of Buddhahood. [25] San-Akudō,—the three unhappy conditions of Hell, of the World of Hungry Spirits (Pretas), and of Animal Existence. [26] “Haijō Kongō” means “the Diamond of Universal Enlightenment:” it is the honorific appellation of Kūkai or Kobodaishi, founder of the Shingon-Shū. [27] From a Zen sotoba. [28] In Japanese “Sanbodai.” The term “tower” refers of course to the sotoba, the symbol of a real tower, or at least of the desire to erect such a monument, were it possible. [29] In Japanese, Anuka-tara-sanmaku-sanbodai,—the supreme form of Buddhist enlightenment. [30] From a sotoba of the Jodo sect. [31] From a sotoba of the Jōdo sect. The Amida-Kyō, or Sûtra of Amida, is the Japanese [Chinese] version of the smaller Sukhâvatî-Vyûha Sûtra. [32] Gokuraku is the common word in Japan for the Buddhist heaven. The above inscription, translated for me from a sotoba of
- 61. the Jōdo sect, is an abbreviated form of a verse in the Smaller Sukhâvatî-Vyûha (see Buddhist Mahâyâna Texts: “Sacred Books of the East”), which Max Müller has thus rendered in full:—“In that world Sukhâvatî, O Sâriputra, there is neither bodily nor mental pain for living beings. The sources of happiness are innumerable there. For that reason is that world called Sukhâvatî, the happy.” [33] From a sotoba of the Jōdo sect. [34] Sotoba of the Jōdo sect. [35] Sotoba of the Jōdo sect. [36] Sotoba of the Zen sect. [37] Sotoba of the Zen sect. [38] Tathâgata. [39] From a sotoba of the Zen sect. [40] Avatamsaka Sûtra.—This text is also from a Zen sotoba. [41] From a tombstone of the Jōdo sect. The text is evidently from the Chinese version of the Amitâyur-Dhyâna-Sûtra (see Buddhist Mahâyâna Texts: “Sacred Books of the East”). It reads in the English version thus:—“In fine, it is your mind that becomes Buddha;—nay, it is your mind that is indeed Buddha.” [42] Pratyeka-Buddha sastra?—From a sotoba of the Zen sect. [43] San-zé, or mitsu-yo,—the Past, Present, and Future. [44] “Mind” is here expressed by the character shin or kokoro.— The text is from a Zen sotoba, but is used also, I am told, by the mystical sects of Tendai and Shingon. [45] Krityânushthâna-gñâna.—The text is from a sotoba of the Shingon sect. [46] More literally, “Self and Other:” i. e., the Ego and the Non- Ego in the meaning of “I” and “Thou.” There is no “I” and “Thou” in Buddhahood.—This text was copied from a Zen sotoba. [47] From a Zen sotoba. [48] The Chinese word literally means “void,”—as in the expression “Void Supreme,” to signify the state of Nirvana. But the philosophical reference here is to the ultimate substance, or primary matter; and the rendering of the term by “Ether” (rather in the Greek than the modern sense, of course) has the sanction
- 62. of Bunyiu Nanjio, and the approval of other eminent Sanscrit and Chinese scholars. [49] Literally, “illuminates the Zenjō-mind.” Zenjō is the Sanscrit Dhyâna. It is believed that in real Dhyâna the mind can hold communication with the Absolute.—From a sotoba of the Zen sect. [50] From a sotoba of the Tendai sect. [51] From a Jōdo sotoba. [52] Literally, “the Great-Round-Mirror-Wisdom-Sûtra.” Sansc., Adarsana-gñâna.—From a Zen sotoba. [53] Sotoba of the Zen sect. [54] Pratyavekshana-gñâna. [55] From a Zen sotoba. [56] Buddhist Mahâyâna Texts: “Sacred Books of the East,” vol. xlix. p. 180. [57] From a sotoba of the Zen sect. [58] Lit.: “the Inscription of the Tower of Diamond,”—name of a Buddhist text. [59] The Six States of Existence are Heaven, Man, Demons, Hell, Hungry Spirits (Pretas), and Animals.—The above is from a Zen sotoba. [60] Sotoba of the Nichiren sect. [61] San-doku or Mitsu-no-doku, viz.:—Anger, Ignorance, and Desire.—From a Zen sotoba. [62] Japanese title of the Saddhârma-Pundarika Sûtra. See, for legend, chap. xi. of Kern’s translation in the Sacred Books of the East series. [63] There is a great variety of sîla;—five, eight, and ten for different classes of laity; two hundred and fifty for priests;—five hundred for nuns, etc., etc.—Be it here observed that the posthumous Buddhist name given to the dead must not be studied as referring always to conduct in this world, but rather as referring to sîla in another world. The kaimyō is thus a title of spiritual initiation.—Some Japanese Buddhist sects hold what are called Ju-Kai-E (“sîla-giving assemblies”), at which the initiated
- 63. are given kaimyō of another sort,—sîla-names of admission as neophytes. [64] That is, according to the Japanese reading of the Chinese characters. [65] By the old calendar, the eleventh month was the Month of Frost. [66] The second year of the period Shōtoku corresponds to 1712 a.d.—(For the meaning of the phrase “Dragon of Elder Water” the reader will do well to consult Professor Rein’s Japan, pp. 434- 436.) [67] This beautiful kaimyō is identical with that placed upon the monument of my dear friend Nishida, buried in the Nichiren cemetery of Chōmanji, in Matsué. [68] Signifying:—“believing man of mind as chastely pure as the snow upon a peak in winter.” [69] This is the kaimyō of the lady for whose sake the temple of Kobudera was built; and the words “Mansion of Self-witness” here refer to the temple itself, which is thus named (Ji-Shō In). The Chinese text reads:—“Ji-Shō-In den, Kwo-zan Kyō-kei, Daishi,”— literally, “Great Elder-Sister, Dawn-Katsura-of-Luminous-Mountain, dwelling in the August Mansion of Self-witness.” The katsura (olea fragrans) is a tree mysteriously connected, in Japanese poetical fancy, with the moon; and its name is often used, as here, to signify the moon. Katsura-no-hana, or “katsura-flower” is a poetical term for moonlight.—This kaimyō is remarkable in having the honorific term “August” prefixed to the name of the mansion or temple,—a sign of the high rank of the dead lady. The full date inscribed is “twenty-eighth day of Mid-Autumn” (the old eighth month) “of the seventeenth year of Kwansei” (1640 a. d.) [70] The prefix dai (great) before the ordinary term dōji (male child) is of rare occurrence. Probably the lad was of princely birth. The grave is in a reserved part of the Kobudera cemetery; and the year-date of death is “the fourth of Enkyō”—corresponding to 1747. [71] The tomb bearing this kaimyō is set beside that inscribed with the kaimyō preceding. Probably the boys were brothers. In both instances we have the honorific prefix “dai,” and the term “August” qualifying the mansion-name. The year-date of death is “the second of Kwan-en” (1749).
- 64. [72] Probably a princely child,—sister apparently of the highborn boys before referred to. She is buried beside them in Kobudera. Observe here again the use of the prefix dai,—this time before the term dōnyo, “child-girl” or “child-daughter.” Perhaps the dai here would be better rendered by “grand” than by “great.” Notice that the term “August” precedes the mansion-name in this case also. The date of death is given as “the sixth year of Hōreki” (1756). [73] Cettia cantans,—the Japanese nightingale. [74] Such, at least, is the posture prescribed by the old etiquette for men. But the rules were very complicated, and varied somewhat according to rank as well as to sex. Women usually turn the fingers inward instead of outward when assuming this posture. [75] Blue jewels, blue eyes, blue flowers delight us; but in these the color accompanies either transparency or visible softness. It is perhaps because of the incongruity between hard opacity and blue that the sight of a book in sky-blue binding is unendurable. I can imagine nothing more atrocious. [76] This essay was written several years ago. During 1897 I noticed for the first time since my arrival in Japan a sprinkling of dark greens and light-yellows in the fashions of the season; but the general tone of costume was little affected by these exceptions to older taste. The light-yellow appeared only in some girdles of children.
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