#1570 words of nonsense

[our-flag-means-death-ao3feed]

every little cruelty (is a desperate intricacy of kindness)

by makishiimas

Oh jubilant retribution. Oh shattering of flesh and mind. What dissolute wretch first poured forth the bile from which he was birthed? What hedonistic calamity saw fit to stitch his soul into the verdant flesh of another. A surplus of souls is of no benefit. Better to run it through. Or, stay the course, as plunderers are wont to do.

Words: 1570, Chapters: 1/1, Language: English

Fandoms: Our Flag Means Death (TV)

Rating: Mature

Warnings: No Archive Warnings Apply

Characters: Israel Hands, Blackbeard | Edward Teach

Additional Tags: Character Study, Freeform, Nonsense, Self-indulgent explorative prose, Blackhands if you SQUINT, If you can make sense of this tangle of words and visuals I applaud you., Random & Short

source https://archiveofourown.org/works/43155232

[frisfras]

Tiny Guys

“Why the fuck am I here again?” Shouto groaned as Ochako dragged him along. Izuku wasn’t being dragged along by the arm. This isn’t fair.

“Because I like you, Roki!” Ochako smiled. “Also you were unlucky enough to come downstairs when we were about to leave. I would’ve done the same to anyone else.” He groaned a little louder.

Izuku giggled. “Don’t worry Shouto, it’s just a little shopping. You’ll live.”

“What are you talking about? I’m dying as we speak. I’ll be dead by the time we reach wherever the hell we’re going.”

Ochako only gave an amused snort as his suffering. Evil. But he was curious.

“So what are we shopping for?”

“I promised the girls that I’d get snacks.”

“And I need socks. My feet always get super cold so I always wear socks. Because of that, the socks I have are wearing thin and getting holes in them. It’s annoying.”

“I could warm your feet for you,” Shouto said without thinking. The moment his brain caught up with his mouth he started mentally screaming. He could’ve sworn someone clamped their hands over their ears.

“Holy shit that sounds like some sort fetish! I’m not sure how but it does!”

Shouto immediately started swatting at her. “I didn’t mean it like that! I mean everyone uses me as a portable heater and cooler anyway!”

“Aww! So Deku gets privileges because you’ve got a huge crush on him?”

“Die.”

Neither payed much attention to Izuku’s sputtering and muttering because one was laughing her ass off and the other was trying to vaporize her with his eyes.

“OH WOW LOOK WE’RE HERE LET’S GO GUYS!” He dashed into the store before he even finished that sentence.

“Oh. We’re here. I’ll let go of you but if you try to run I’ll actually break your leg.”

“I’ve never broken a bone before…fuck I don’t think I have anyway.”

Ochako beamed at him. “Then don’t break that streak now.” Shouto decided that Ochako Uraraka is terrifying. He already knew that but still.

She slowly let go of him, and when he showed no signs of running, went into the store. He followed behind because he knows better. Technically there was a loophole he could’ve exploited there, but the risk just wasn’t worth it. And things might get boring if he just stood out there all day anyway.

He could barely see Izuku somewhere towards the back of the store. It wasn’t a big store by any means, but it wasn’t exactly tiny either. Doesn’t help that Izuku’s short. Ochako’s shorter she feels taller than she actually is. Izuku? Microscopic.

“Snacks for the girls, snacks for the girls, la la la la snacks for the girls.” Ochako sang as she scrutinized the snack options available to her.

Shouto hummed. “What about snacks for the boys?”

“Boys don’t exist.” She countered without missing a beat. He couldn’t say anything to that. He just nodded. She went back to singing.

Then Izuku ran up to them with something in his hands. It was clamped between them and his eyes twinkled.

“Guys. Guys look. I found something.” Both glanced at each other.

“What is it Deku?”

He opened his hand. “It’s a little man.”

Shouto’s eyes widened. It was a little man alright, it was a little man of him! He glared at Ochako just before she started laughing. This didn’t stop her of course, but can you blame a guy for trying?

“Holy shit it’s Tiny-Roki! Look at him…just a little bastard. Are you going to keep him? Where did you find him?”

Izuku turned on his heel and they followed. “I will treasure this little man forever. He’s just little.”

Why did Shouto feel like he was one step closer to hell with each step he took?

It’s because he was. They found some tiny guys of their class and pro heroes right there for the taking. And they were all cheap.

Hell has a name and it’s Tiny Guys. The brand name wasn’t actually known, but Tiny Guys just felt right.

Ochako’s eyes narrowed on a Tiny-Zuku and a Tiny-Iida. “Now I have my boys in miniature.”

Shouto blinked. “What about me?”

“What about you?” He nodded. What else could he do?

“Ochako, don’t be mean,” Izuku chided. He then picked up a Tiny Guy of Endeavor. “Wanna see how durable it is when we get back to the dorms?”

“I would love to.” Ochako snorted at the sparkle in his eyes. She probably muttered ‘gay’ under her breath.

“And if it’s more durable than it looks we can toss it. It’s small and with my quirk it’ll be hurtling through space in no time.”

Izuku gasped. “I’m supposed to be shopping for socks!”

“Shocking,” Todoroki said with a completely flat face. Izuku tossed a Tiny Guy at him, but it missed by a mile. Not like it mattered since Izuku was already gone to wherever the hell the socks might be.

There was silence for a little while as Ochako and Shouto just stood there. “Aren’t you supposed to be snack shopping?”

“Yeah, but let’s see how many Tiny Guys they have of our teachers. And let’s give one to each of them.”

They spent more time than they thought they would on finding Tiny Guys. Unsurprisingly, they didn’t find one of Mr. Aizawa. They did find ones of Ms. Jumon, Present Mic, Cementoss (surprisingly! It looked horrible!), and, also unsurprising, All Might. Didn’t find one of Ectoplasm though.

“That’s enough time wasted on Tiny Guys. Let’s go snack shopping. Or something?”

Ochako sighed as she stuffed the Tiny Teachers into her pocket. “Let’s go get some snacks for the girls.”

Shouto obediently followed after if only because he knows there will be hell to pay if he doesn’t.

In the end, they ended up getting chocolate, chocolate, more chocolate, and a bag of chips.

“Why in god’s name do you need so much chocolate?”

“We like chocolate. What, are you too good for chocolate? First coffee, then chocolate? For shame Shouto Todoroki!”

“I like chocolate,” he defended, “but I don’t overdo it! This is clearly too much. And coffee tastes terrible unless it’s mostly sugar and creamer anyway.”

Ochako grimaced. “No wonder Deku likes you. Both heathens in that regard. But you’re more of a heathen in general so nothing’s new.”

“Wow.”

“Hey guys I got the socks!” Izuku presented his socks proudly. Variety pack with different heroes. “Did you guys get the snacks?”

“You mean the chocolate and the chips? If that’s what you meant then yes, we did.” Ochako slapped Shouto hard on the back for that.

“I see,” Izuku smiled. “So should we check out or…and where are the Tiny Guys?”

Ochako smacked her pocket. Izuku nodded. Shouto sighed. “Wanna go to the dorms now.”

“Oh hush! We’ll be back soon but we have to pay for everything.”

All he did was groan and rest his head on Izuku’s shoulder. Izuku gave his face a comforting pat. It was nice.

Everything was paid for and they headed back to the dorms. Shouto decided to be difficult and had Izuku give him a piggy back ride. Not that Izuku minded of course, but Ochako took exactly one picture and sent it to the class group chat. So he’ll have to deal with that when he got back.

As expected they were surrounded. Everyone gathered around to watch as the Mysterious Shouto Todoroki was carried by Not-So-Mysterious Izuku Midoriya.

Momo, however, practically tackled Ochako. “Did you bring the snacks?!”

Ochako presented the grocery bag and the girls gathered around. Mina gasped like she was in love. “Chocolate. So much chocolate.”

“And chips, ribbit.” Tsuyu added. “Exactly one bag.”

Ibara took the bag before Kyouka could stick her hands inside. “Perhaps we should get started with the preparation before we indulge in snacks?”

Izuku set down Shouto, who tried his damndest to not be put down. “What are you guys planning anywa— OCHAKO DID YOU PAY FOR THE GUYS?!”

Ochako’s sharp inhale suggested that she completely forgot about them until now.

Sero looked between them. “What are you guys talking about?”

Izuku and Ochako dug through their pockets. Their pockets produced Tiny Guys. Ochako had ones of most of the teachers, Izuku, and Tenya. Izuku had one of Shouto and one of Endeavor.

Tenya couldn’t see from where he was and got in closer. “What’s going on— is that a tiny me?” He sounded both horrified and amazed. So exactly how Shouto felt when he saw his own Tiny Guy.

“Maybe.”

There was silence for a long while as everyone stared at the Tiny Guys.

Until Momo slammed two pans together. “EVERYONE OUT NOW! It’s girls night and if you don’t have a room on the girl’s side get the fuck out! I will not have my plans ruined!”

(They never did go back to pay for the tiny men

And they’re surprisingly durable. The Endeavor one’s in space. Maybe.

When class started the next day Present Mic stared at his Tiny Man for a full minute before shoving him into his pocket and carrying on as usual

Most of the other teachers had similar reactions. Except for Cementoss who looked absolutely sad and offended. Ochako never felt worse in her entire life.

And the other Tiny Men? They’re in safe hands.)

[scotianostra]

On January 8th 1697 Thomas Aikenhead was executed in Edinburgh.

This is a crackin, if sad tale, and shows you how religious beliefs can be a blight on our history.

So who was oor Thomas, a villain?, a murderer?, a smuggler?, or some enemy of the state? No Thomas's crime was blasphemy who took the lord's name in vain.......this would be comic if it wasn't for the tragic fact that he was executed, unlike the man in Life of Brian, who uttered the words Jehova, Thomas complained that he wished he was warming himself in hell rather than that chilly night walking past the recently built Tron Kirk on Edinburgh's Royal Mile. Well that's the simple story that the tour guides that take you round the Old Town will tell you, there is a bit more to it so I will bore you with a bit more of the detail. Thomas Aikenhead came from a well-to-do family in Edinburgh, his father being listed as a surgeon but more probably an apothecary, a dispenser of herbs and potions. Both his parents were dead by the time he became a student at Edinburgh University at the age of 16 or 17.

His mother had been a daughter of the manse, and you would think that would have made Aikenhead wary of challenging the established religion of the time, namely the all-powerful Church of Scotland, especially while still a student and under the constant gaze of professors, lecturers and, as it turned out, his fellow students.

These were the dying days of a curious period in Scottish history. Aikenhead would have been four when the ‘Wizard of the West Bow’ Major Thomas Weir was executed in 1670. Weir was by day an extreme Calvinist but by night an incestuous Satanist and it takes no great leap of reason to see that an impressionable young boy might well have been affected by the trial and execution of a local celebrity that lived not far from him.

The 1680s was also the ‘killing time’ for the Covenanters when many died because of they worshipped their same god in differing ways!

Thomas was a keen student and an avid reader, he may or may not have known and Edinburgh bookseller, John Frazer, who had been prosecuted after admitting either reading, or being in possession of Charles Blount’s Oracles of Reason a book I know nothing about but gather it relates to Deism, which questioned the existence or more importanyly, non-existence of God or Satan, Frazer had repented ad as it was a first offence was sackclothed and jailed in the old Tolbooth for a number of months.

Anyway, Thomas had a friend, well he thought he had a friend, Murdo Craig, but Murdo, on the sly had been keeping notes on Aitkenhead, and his dalliances with blasphemous ideals, we know that because they formed a large part of the indictment against Aikenhead.

“Nevertheless it is of verity, that you Thomas Aikenhead, shakeing off all fear of God and regaird to his majesties lawes, have now for more than a twelvemoneth by past, and upon severall of the dayes within the said space, and ane or other of the same, made it as it were your endeavour and work in severall compainies to vent your wicked blasphemies against God and our Saviour Jesus Christ, and against the holy Scriptures, and all revealled religione, in soe far as upon ane or other of the dayes forsaid, you said and affirmed, that divinity or the doctrine of theologie was a rapsidie of faigned and ill-invented nonsense, patched up partly of the morall doctrine of philosophers, and pairtly of poeticall fictions and extravagant chimeras, or words to this effect or purpose, with severall other such reproachfull expressions.”

That was just for starters. Sir James Stewart of Goodtrees, the Lord Advocate of the day, had taken a personal interest in the case and he decided to throw the whole lot of Craig’s testimony at Aikenhead who was arrested in November, 1696, and charged under the Blasphemy Act of 1661 which carried the death penalty. He also charged Aikenhead under a more recent act, which made it a criminal offence to ‘deny, impugn or quarrel’ about the existence of God.The prosecution papers go on to record

“You have lykwayes in discourse preferred Mahomet to the blessed Jesus, and you have said that you hoped to see Christianity greatly weakened, and that you are confident that in a short tyme it will be utterly extirpate.”

For Mahomet, read Muhammad, could young Thomas be an Islam convert in 17th century Edinburgh, I very much doubt it, they just needed to make an example of the young student, and he knew by now knew that he was in very great trouble and protested in effect that he was guilty only of the sin of being youthful and had been led astray by the books he had read. He claimed to have repented of his anti-Christian beliefs and was once again a good Presbyterian. In this way he seems to have thrown himself upon the mercy of the court, but there was no mercy.  On Christmas Eve, 1696, a jury found him guilty. Sir James Stewart asked for the death penalty and it was granted and “pronounced for doom,” as Scottish judges were still saying well into the 20th century in capital punishment cases. Aikenhead pleaded for his life to the Privy Council emphasising his youth, his dire circumstances, and the fact that he was reconciled to the Protestant religion. There was some support for the death sentence to be commuted from at least two councillors and two Church of Scotland ministers, but the General Assembly of the Kirk intervened, demanding that Aikenhead suffer 

“vigorous execution to curb the abounding of impiety and profanity in this land”.

In his last letter to friends, written in the Tolbooth prison in Edinburgh as he awaited execution, Aikenhead at last gave a plausible explanation for his conduct – that he had been a disappointed seeker after truth. He wrote: 

“It is a principle innate and co-natural to every man to have an insatiable inclination to the truth and to seek for it as for hid treasure. So I proceeded until the more I thought thereon, the further I was from finding the verity I desired.” In truth, in a repressed society the student had just gone too far in rejecting the doctrines of Christianity calling it “feigned and ill-invented nonsense”

Aikenhead went to his death on January 8, 1697, hanged on the scaffold at Shrubhill between Edinburgh and Leith. It is said that before he died he proclaimed that moral laws were the work of governments and men. In his hand as the noose was plced around his neck was the Holy Bible. The execution angered many people for many years afterwards. The great English historian Thomas Babington Macaulay wrote an account of the hanging and called the execution “a crime such has never since polluted the island.”He continued: “The preachers who were the boy’s murderers crowded round him at the gallows, and, while he was struggling in the last agony, insulted Heaven with prayers more blasphemous than any thing that he had ever uttered.”

There was other evidence of church authorities being present as Aikenhead died. He was the last man in Britain to be hanged for blasphemy.

According to Arthur Herman in his book "How the Scots Invented the Modern World: The True Story of How Western Europe’s Poorest Nation Created Our World and Everything in It", the execution of Aikenhead was “the last hurrah of Scotland’s Calvinist ayatollahs” before the dawning of the age of reason in the Enlightenment.

Now we can all rejoice in The Enlightenment but a full 30 years later in the small town of Dornoch in Sutherland, Janet Horne was put on trial for the “crime” of having a daughter whose feet and hands were misshapen and who had herself given birth to a son with disabilities. She was the last woman in Britain to be burned at the stake for being a witch, her death bringing to an end the “burning time” when perhaps 4000 Scottish women were executed for the crime of witchcraft.

I thought I would add a wee bit more about Shrubhill in Leith, as most of us usually only regard Edinburgh's Old Town, The Tolbooth, and Grassmarket as sites where executions took place. I can't find out why Aikenhead was taken to, at what at the time, was a different town for his executions I did however find records  of several taking place at the site, now student accommodation, but the site of Edinburghs tram workshops and powerstation, but beforehand not many know that it was the site of he gibbet known as the Gallow Lee, literally the "field with the gallows",

Bodies were buried at the base of the gallows or their ashes scattered if burnt. The most famous of those that met their end here was perhaps Major Weir, the Wizard of the West Bow.

1570- Two criminals strangled and burned to death.

1570 (4 October)- Rev. John Kelloe minister of Spott, East Lothian (near Dunbar) strangled and burnt for the murder of his wife

1664- Nine witches strangled and burnt

1670- Major Thomas Weir, the self-confessed warlock, strangled and burnt for witchcraft (almost the only self-confessed witch executed).

1678- Five witches strangled and burnt

1680- Part of the body of Covenanter David Hackston was hung in chains after his execution at the mercat cross in Edinburgh for the murder of Archbishop Sharp in 1679.

1681 (10 October)- Covenanters Garnock, Foreman, Russel, Ferrie and Stewart hanged and beheaded. Their headless bodies were buried at the site and their heads placed on the Cowgate Port at the foot of the Pleasance. Friends reburied the bodies in the graveyard of the West Kirk (St. Cuthberts). The heads were retrieved, placed in a box and then buried in garden ground at Lauriston. They lay there until 7 October 1726 when the then owner, Mr Shaw, had them exhumed and reburied near the Martyrs' Monument in Greyfriars Kirkyard.

1697 (8 January)- Thomas Aikenhead, a 19-year-old theology student at Edinburgh University became the last person to be executed under Scotland's blasphemy laws (and the last in Britain to be executed for that crime).

1752 (10 January)- Norman Ross, a footman, hanged for the murder of Lady Baillie, sister of Home, Laird of Wedderburn. The body was left to hang in a gibbet cage "for many a year" and became a local ghoulish tourist attraction.

Post mid 18th Century the Nor’ Loch was drained and the city expanded to the north by the building of the New Town with stone quarried from nearby Craigleith quarry. In such building sand was needed to add to the lime mortar and Gallow Lee proved to be just what was needed. The owner of Gallow Lee charged the builders to cart away the sand, containing the ashes and other remains of thousands of victims. The sandy mound of the Gallow Lee has gone I wonder how many New Town residents are aware that the very fabric of their building is bound together with the remains of  these poor women convicted of being witches, covenanters and criminals?

[ao3-spideypool]

Exactly Four and A Half Knives, and A Hello Kitty Backpack Filled With Pulparindo

read it on the AO3 at https://ift.tt/2YGSf63

by witchlips

When you turn twenty, you begin finding items your soulmate has lost. Peter has happily listened to his Aunt May wax poetic about how she found his Uncle Ben through these items most of his life. He never really put much thought into finding his own soulmate up until now, however.

With his birthday now upon him, Peter Parker is feeling incredibly nervous about the whole mess. It only gets worse as he slowly finds all of the absolute nonsense his soulmate manages to lose.

Words: 1570, Chapters: 1/?, Language: English

Fandoms: Spider-Man - All Media Types, Deadpool - All Media Types, The Avengers (Marvel) - All Media Types

Rating: Mature

Warnings: Graphic Depictions Of Violence, No Archive Warnings Apply

Categories: M/M

Characters: Peter Parker, Wade Wilson, Tony Stark, May Parker (Spider-Man), Bruce Banner, Clint Barton, Pepper Potts

Relationships: Peter Parker/Wade Wilson

Additional Tags: Alternate Universe - Soulmates, Soulmates, Lost Item Soul Mates, Let Peter Say Fuck, General Wade Warning, Wade Wilson Needs A Hug, Peter Parker Needs a Break

read it on the AO3 at https://ift.tt/2YGSf63

[chanoyu-to-wa]

Rikyū Chanoyu Sho, Book 6 (Part 30):  Rikyū’s Hyaku-kai Ki, (1590) Eleventh Month, Twelfth Day; Morning.

30) The same, Thirteenth Day; Morning [同十三日・朝]¹.

￮ [Guests:  ]²

￮ Both the chanoyu, and the kaiseki [會席], were the same as at the right³.

_________________________

¹Onaji jū-san nichi  ・ asa [同十三日・朝]

    As was true in the previous case, this date is also wrong.

    This chakai was held on the twelfth day of the Eleventh Month, in the morning (Shimo-tsuki jū-ni nichi ・ asa [霜月十二日・朝]), according to all of the manuscript copies of the Hyakkai Ki.

²No guests are listed in the kaiki as it was published in the Rikyū Chanoyu Sho -- indeed, virtually no other information about this gathering remains in this entry at all.  Perhaps the manuscript was deliberately damaged, given the hatred that the Tokugawa felt toward two of the guests whom Rikyū entertained* at this chakai.

     Nevertheless, by referring to the other versions of this kaiki, we know that the three guests were:

◦ Ishida jibu-shō dono [石田治部少殿]:  this refers to the daimyō Ishida Mitsunari [石田三成; 1560 ~ 1600], one of Hideyoshi’s most trusted and loyal vassals, who died at Sekigahara, as the commander of the Western Army (seigun [西軍]) defending Toyotomi Hideyori’s right to the succession.

    Mitsunari was jibushōyu [治部少輔], assistant vice-minister of Civil Administration, and held the junior grade of the Fifth Rank.  He was also the lord of Sawayama-jō [佐和山城], Sawayama Castle in Ōmi [近江], to the east of Kyōto (lake Biwa was located in the middle of Ōmi no kuni).

◦ Satake sakyō-no-daibu dono [佐竹左京太夫殿]:  Satake Yoshinobu [佐竹義宣; 1570 ~ 1633], was commonly known as ukyō-no-daibu [右京大夫], Master of the Western Offices (not sakyō-no-daibu, as Rikyū had mistakenly written); he also served as sakonoe chujō [左近衛中将] and lieutenant-general of the Left Division of the Palace Guards, and held the upper grade of the Fourth Rank.

    Satake Yoshinobu was apparently a close personal friend of Ishida Mitsunari, and joined the Western Army at the battle of Sekigahara; and he was punished for this affront by having his fief changed (and its value reduced) afterward by Tokugawa Ieyasu for fighting against him.  In order to return himself to Ieyasu’s good graces, Yoshinobu joined the Tokugawa forces in the siege of Ōsaka (1614 ~ 15, at which Hideyori was defeated, and, with Ōsaka castle in flames around him, committed seppuku).

◦ Mozu-ya Sōan [萬代屋宗安], one of Rikyū’s lifelong friends, and the husband of one of his daughters.  Most stories told about Sen no Shōan [千少庵] (who was actually the son of Miyaō Saburō Sannyū [宮王三郎三入; ? ~ 1582] -- Rikyū married Shōan’s mother, as his second wife and manager of his Juraku-tei household, when Shōan was 42 years of age, and the two did not meet until a year or two after that date) were actually appropriated from accounts of Mozu-ya Sōan’s interactions with Rikyū. ___________ *The fact that Rikyū used a dai-temmoku when serving them -- which was a gesture reserved for noble guests -- would surely have annoyed the censors.

³Chanoyu narabu kaiseki migi-dō [茶湯幷會席右同].

     Narabu [幷] indicates a series of events.  In other words, the chanoyu (during the go-za) as well as the kaiseki (during the sho-za) were the same as was written on the right (i.e., in the previous entry).

     We can only imagine that the editors of the Rikyū Chanoyu Sho put in this nonsense because they were unable to read the original document (and eschewed leaving this series of entries effectively blank).  In fact, both the arrangement of the utensils, and the way the kaiseki was served, were quite different from what was done at the gathering the previous day.

    The best way to do this is simply quote the remaining portions of the entry from the text as it was printed in the Sadō Ko-ten Zen-shu in its entirety:

￮ Yojō-han [四疊半].

     For this gathering, Rikyū has once again set up the Sōho-dana [宗甫棚] on the utensil mat.

    And, perhaps as a mark of esteem for the favor which Hideyoshi felt for Mitsunari, he has decided to use a very formal set of utensils.

￮ Shi-hō-gama [四方釜]

◦ Sōho-dana ni [宗甫棚に]*

    Literally, “on the Sōho-dana:”

◦ Yakushi-dō temmoku [藥師堂天目]

◦ Hotta-dai ni [ほつた臺に]

“...on the Hotta-dai [ほつた臺].”

◦ chaire ・ Shiri-bukura [茶入・尻ふくら]

◦ Hashi-date [はしだて].

     Rikyū’s cha-tsubo.

◦ Shigaraki mizusashi [しがらき水指]

◦ ori-tame [をりため]†

◦ Kokei oshō bokuseki [古溪和尚墨跡]‡

◎ In addition to which Rikyū would have needed a futaoki and mizu-koboshi.  In light of the most recent gatherings at which he used the Sōho-dana, these most likely were a take-wa [竹〇] and the mon-sasu mizu-koboshi [紋指水飜], shown below.

___________ *The arrangement of the utensils on the Sōho-dana would have been as shown in the following sketch:

†As mentioned in the previous post, because Rikyū used a chahskau that he had made to match the chaire and bon at this gathering, the chashaku would be placed on the right side of the chaire, as usual.

‡Rikyū’s continuing use of this kakemono at gatherings given for Hideyoshi’s intimates must clearly have been a statement from him to them.  But precisely what Rikyū himself intended is impossible to deduce from the revised version of history that we are fed by the modern schools.

￮ (Food served on the guests’ zen):

◦ kushi-awabe [串鮑]:  dried abalone that has been reconstituted by boiling it in broth, and then slicing the softened flesh into thin pieces before serving;

◦ kurome [くろめ = 黒布]:  an edible seaweed served raw, with a dressing of rice vinegar, sesame oil, soy sauce, sugar, salt, and sometimes ginger juice;

◦ kari no shiru [雁の汁]:  the same kind of soup that Rikyū served on the previous day as the hiki-mono [引き物], though here the individual bowls would have contained more broth than on the previous occasion*;

◦ meshi [めし = 飯]:  steamed rice, measured out in individual portions in a mossō [物相]. ___________ *A wild goose is a large bird, so one goose would provide enough meat for several meals.  However, the soup was probably prepared freshly that morning, with meatballs (dango [團子]), rather than shreaded meat, since the soup would have been drunk (and meatballs would help prevent the guests from inadvertently choaking on pieces of meat).

￮ Kashi ・ fu-no-yaki,  yaki-guri  [菓子 ・ ふのやき、 やきぐり].

    Little crêpes filled with sweet red bean-paste, and roasted chestnuts.

[balmers-blog1]

The consumation is not the problem, trash is.

The more trash we produce, the less powerful and less happy we get.

TRASH (1. garbage / 2. ridiculous communication)

+ Synonym: 1. debris, junk, litter, waste / 2. nonsense, rubbish

- Antonym: 1. cleanliness, possessions / 2. sense, truth, information

> Etymology: late 14c., "thing of little use or value, waste, refuse, dross," perhaps from a Scandinavian source (compare Old Norse tros "rubbish, fallen leaves and twigs." Applied to ill-bred persons or groups from 1604 ("Othello"), and especially of poor whites in the U.S. South by 1831. Applied to domestic refuse or garbage from 1906 (American English). To trash-talk someone or something is by 1989.

CONSUME (1. use up / 2. eat, drink / 3. destroy)

+ Synonym: 1. absorb, deplete, drain / 2. absorb, devour, feed / 3. devestate, exhaust, overwhelm, waste

- Antonym: 1. fill, save, create / 2. abstain, accululate / 3. build, construct, create

> Etymology: late 14c., "to destroy by separating into parts which cannot be reunited, as by burning or eating," hence "destroy the substance of, annihilate," from Old French consumer "to consume" (12c.) and directly from Latin consumere "to use up, eat, waste," from assimilated form of com-, here probably an intensive prefix (see com-), + sumere "to take," from sub- "under" (see sub-) + emere "to buy, take" (from PIE root *em- "to take, distribute").Specifically, "to destroy by use, wear out by applying to its natural or intended use" from c. 1400. Sense of "to engage the full attention and energy of" is from 1570s.

POWER (1. ability, competence / 2. control, dominence)

+ Synonym: 1. capability, influence, potential, talent / 2. authority, law, rule, strength

- Antonym: 1. impotence, lack, weakness / 2. disadvantage, subordination, weakness

> Etymology:  c. 1300, "ability; ability to act or do; strength, vigor, might," especially in battle; "efficacy; control, mastery, lordship, dominion; legal power or authority; authorization; military force, an army," from Anglo-French pouair, Old French povoir, noun use of the infinitive, "to be able," earlier podir (9c.), from Vulgar Latin *potere, from Latin potis "powerful" (from PIE root *poti- "powerful; lord").

NATURE (1. character, disposition / 2. type, kind / 3. earth, creation)

+ Synonym: 1. description, essence, humor / 2. character, description, sort / 3. environment, landscape, world

- Antonym: 1. exterior, outside

> Etymology: late 13c., "restorative powers of the body, bodily processes; powers of growth;" from Old French nature "nature, being, principle of life; character, essence," from Latin natura "course of things; natural character, constitution, quality; the universe," literally "birth," from natus "born," past participle of nasci "to be born," from PIE root *gene- "give birth, beget."

The phrase "nature and nurture" is a convenient jingle of words, for it separates under two distinct heads the innumerable elements of which personality is composed. Nature is all that a man brings with himself into the world; nurture is every influence from without that affects him after his birth. [Francis Galton, "English Men of Science: Their Nature and Nurture," 1875]

HAPPINESS (high spirits, satisfaction)

+ Synonym: bliss, contentment, delight, euphoria, joy, laughter, optimism

- Antonym: depression, displeasure, gloom, pain, sadness, trouble

> Etymology: 1520s, "good fortune," from happy + -ness. Meaning "pleasant and contented mental state" is from 1590s. Phrase greatest happiness for the greatest number was in Francis Hutcheson (1725) but later was associated with Bentham.

[traditianorder]

The Tridentine Fallacy

What most people call the “Latin Mass” seems to have a bewildering number of names and many of them are imprecise for one reason or another. Perhaps surprisingly ”Latin Mass” is the least precise of all. But another label, Tridentine, can be used by some naysayers in a way that is downright troublesome.

Among the many names for it, calling the liturgy conducted in Latin and pursuant to the 1962 Missal the “Extraordinary Form” is certainly accurate since Pope Benedict XVI’s Motu Proprio Summorum Pontificum formalized the term, along with the term Ordinary Form for the form of the Mass commonly seen today. Pope Francis seems to prefer calling the Extraordinary Form the Vetus Ordo, or Old Form, which lines up nicely given that the Ordinary Form is also called the Novus Ordo, or New Form. So, regardless of any possible connotations, the benefit of the labels Extraordinary Form or Vetus Ordo for the so-called Latin Mass is that they are precise, accurate and used by popes. Many, though, prefer to call the Traditional Latin Mass/Old Form/Extraordinary Form the “Tridentine Mass,” which, historically speaking, can be both right and wrong, and which is often a springboard to an increasingly common and often deliberate fallacy.

First, though, what’s the problem with calling it the far more popular term, the “Latin Mass”? In short, the problem is that almost every Catholic Mass celebrated in the West right now is the Latin Mass—new, old, whether it\’s presented in English, French or Spanish, it is a Latin Mass. The Roman Rite of the Church, which is to say the churches not including those of the Eastern or other rites, not only share a history of Latin, but indeed the Church\’s official language today is Latin (see generally Sacrosanctum Concilium, paragraph 36 and Veterum Sapientia).

To demonstrate this firsthand only requires looking back to events in recent memory. In the United States, the terminology of the Ordinary Form of the Mass was revised in 2011 so that it would more fully comport with the original Latin. If you attend Mass you no doubt remember the change in some of the language. Moreover, Lumen Fidei, released by Pope Francis in July, like all encyclicals, is in Latin, with all other versions being translations; the original of the Canon Law is in Latin, as are many other official documents, including formal correspondence from the Vatican to the other nations of the world. This is because the language of the Roman Catholic Church is, right this very moment, Latin, and its documents are then allowed to be translated into the many local languages (that is, the “vernacular”) within the Church and without. So the ordinary, regular, new Mass, the one we in the United States are used to hearing in English, is a Latin Mass translated into our “vernacular”. It, too, in its original form, is a Latin Mass. If you put the word “Traditional” in front of “Latin Mass” you get closer to the truth, but to call the Extraordinary Form of the Mass the “Latin Mass” as a way to distinguish it from the Ordinary Form, is merely a convenient bit of nonsense.

The common fallback, then, is to call the Traditional Latin Mass the “Tridentine Mass.” This is done within the Church and is completely accurate, if used with precision. But it also can be used to deliberately set up a fallacy to minimize the history the Traditional Latin Mass within the Church. To understand this requires looking back to the Council of Trent itself.

With the rise of Protestantism in the late Middle Ages there came a liberality in religious practice. Princes wanted power without having to acknowledge a Church over them, kings wanted the lands and valuables acquired by the religious orders in their countries which were not, at the time, under their control. They embraced the reformation, and within few decades everything Catholic seemed to be turned on its head. In such an age, the liturgy, the doctrines, and the traditions of the Church itself were questioned. Declared protestants and particular nobles seeking power mocked the practices of the Church, and even those faithful to the Church began to lose sight of which essentials had to be preserved and which could be revised. Seeing the need to protect the Church and its ancient traditions, a council was called in Trento, Italy. This, in English, would be called the Council of Trent. It was an important conference that had much to say on a wide range of topics, responding to important issues of the day, clarifying matters, fighting back some of the wilder claims. In many ways the job of the Council was to clarify what was changeable, revisable, or in need of correction and what was not. In order to protect what could not be changed or lost, the Council had to formalize many things that to that point had been informal, or simply tradition.

The documents and proclamations produced by the Council were described as “Tridentine,” derived from the name of the town and the council itself. See generally, Council of Trent at Wikipedia. As a result of the Council, in 1570 Pope St. Pius V issued a revised catechism, missal and the Apostolic Constitution Quo Primum, requiring the use of the historic Latin Mass, with a few revisions. Quo Primum required that any other Order of Mass which did not have 200 years of consistent use by 1570 would cease. Old forms, which had simply fallen out of use, such as from the Celtic Rite, were to cease. Others, such as that of the Dominican Rite, still in practice and with the required history, could continue. But everyone else in the West was to use the same form of the Mass. This version came to be referred to as the Tridentine Mass.

So, first, it is important to note that the Council of Trent did not change the language of the Mass to Latin. It had already been Latin in most of the Western World for almost a millenium. Further, the Council did not completely overhaul the Mass. Instead, it was revised and formalized to protect it from the uncontrolled excesses during the age of the Reformation. But the essentials of the ancient Mass were far older than anything that could be called Tridentine.

Indeed, it could certainly be argued that Peter and Paul’s coming to and dying in Rome secured the fact that in the future Latin would be the language of the eternal Church. It is undeniably a fact that the Mass was in Aramaic and Greek before it was in Latin, even in Rome itself. But, inevitably, the Mass would come to be in Latin.  Later the most common translation of the Bible (St. Jerome’s Vulgate) would then be in Latin (around 400 A.D.), and documents written within, and for, the Church would be in Latin. Without question, by about 600 A.D., Pope St. Gregory the Great had formalized the Mass in Latin in the West. This means that the Traditional Latin Mass, now the Extraordinary Form, has been around, admittedly with revisions and additions, for over 1,400 years, not just the 440 years since Trent.

Which brings us full circle to the truth that Latin is still, right now, the language of the Church. In 1963, Vatican II’s Constitution on the Sacred Liturgy Sacrosanctum Concilium, was promulgated by Pope Paul VI, allowing for Mass in the vernacular instead of Latin when a territorial decree permits the exception, see Sacrosanctum Concilium §36. Permission was obtained by the U.S. Bishops in May of 1964 to use the vernacular, which began almost immediately (causing no small amount of confusion). The new Order of Mass followed with the Apostolic Constitution Missale Romanum in 1969. (For a bit of the history of the development of the Novus Ordo see The Mass of Paul VI at Wikipedia.)

These days, those with an incomplete picture compare Vatican II to the Council of Trent, suggesting they are the same because both changed the missal. The result of the Council of Trent, however, was protection of the timeless traditional liturgy. The results of Vatican II are more complicated.

Vatican II, after all, produced wise and inspired documents, in keeping with the great traditions and history of the Church. The media coverage, and the “Spirit of Vatican II” (which people would, and still do, refer to when they want to support personal conclusions not found in the documents of the council), led to teachings and practices that clearly had nothing to do with what Vatican II was about. The Mass was no different—no document of Vatican II suggested the complete abandonment of Latin in the Masses of the Church around the globe. (Quite the contrary. Again see Sacrosanctum Concilium, paragraph 36.) They did, though, allow for the use of the vernacular with permission, and soon afterwards the Novus Ordo was established.

To say that the Novus Ordo, or Ordinary Form, which is to say the Order of Mass seen at most Churches today, is less valid than the Traditional Latin Mass (as some calling themselves Traditionalists do) is to step onto a path that points out of the true Church. To conclude that Vatican II itself was something other than a great council of the Church, in keeping with its greatest traditions, also puts one on that same perilous path. The documents themselves show otherwise. Conclusions of this type, for the very few who have made them, represent one extreme.

There is, though, another extreme. To suggest that Vatican II addressed the sacred liturgy the same way that the Council of Trent did is factually wrong. To suggest that the Order of Mass, or the language of Mass, is frequently changed in a dramatic way, is a fallacy. To claim that the traditional Mass was Tridentine, as a way of minimizing it from something ancient to something more recent, is disingenuous if not deceptive. To be certain the Extraordinary Form, as it is now called, was formalized at Trent, but it was not invented there.

Just as it is wrong to suggest that the Novus Ordo Mass in the vernacular is less valid than the Traditional Latin Mass, it is equally wrong to suggest that the Traditional Latin Mass is anything other than an ancient and precious part of the Church itself, which the Church should protect, as indeed is mandated by the Magisterium of the Church.

In the end, the Traditional Latin Mass is a great treasure of the Church. It has survived the assaults of tyrants and barbarians, protestors and reformers, complete outsiders and officials within the Church itself. It is, in this age, being recognized again for its great beauty, by young and old alike. It has stood for countless ages, and, despite assaults, and however you refer to it, its long history is undoubtedly just the beginning. It can proudly be called Tridentine, so long as its long history is acknowledged instead of minimized by the people doing so.

[ao3feed-themagnusarchives]

Lost in the Cosmos

by Hopeful_Foolx

The body of Elias Bouchard is not used to the Eye yet. Jonah-Elias forgets that, can't stop Seeing, can't stop Knowing. Peter Lukas is not worried at all, of course, when he gets a phone call of Elias talking nonsense and passing out halfway through.

Words: 1570, Chapters: 1/1, Language: English

Fandoms: The Magnus Archives (Podcast)

Rating: General Audiences

Warnings: Creator Chose Not To Use Archive Warnings

Categories: M/M

Characters: Elias Bouchard | Jonah Magnus, Peter Lukas

Relationships: Elias Bouchard/Peter Lukas

Additional Tags: Hurt/Comfort, Angst, Elias has a bad time, Sickfic, kind of, The Lonely - Freeform, Peter Lukas and Elias Bouchard are married, Beholding gone wrong, No beta we die like archival assistants

source https://archiveofourown.org/works/26180341

[kylehoffmansa104-blog]

10 Traits

1. Smart Ass adjective: irritatingly clever or smug. "enough with the smart-ass comments" Origin: also smartass, 1960 (adj.), 1962 (n.), from smart (adj.) + ass (n.2).

2. Handy adjective: convenient to handle or use; useful. synonyms: useful, convenient, practical, easy-to-use, well-designed, user-friendly, user-oriented, helpful, functional, serviceable "a handy reference tool"

"a handy desktop encyclopedia"

Origin: c. 1300, "skilled with the hands" (implied in surnames), from hand (n.) + -y (2). Meaning "conveniently accessible" is from 1640s.

3. Nonsensical adjective: having no meaning; making no sense. synonyms: meaningless, senseless, illogical "her nonsensical way of talking" "a nonsensical argument"

Origin: 1650s, from nonsense + -ical. Related: Nonsensically.

4. Nerd noun: a foolish or contemptible person who lacks social skills or is boringly studious. "one of those nerds who never asked a girl to dance" synonyms: bore Origin: 1951, U.S. student slang, probably an alteration of 1940s slang nert "stupid or crazy person," itself an alteration of nut. The word turns up in a Dr. Seuss book from 1950 ("If I Ran the Zoo"), which may have contributed to its rise.

5. Passionate adjective: showing or caused by strong feelings or a strong belief. "passionate pleas for help" synonyms: intense, impassioned, ardent, fervent, vehement, heated, emotional, heartfelt, eager, excited, animated, adrenalized, spirited, energetic, fervid, frenzied, fiery, wild, consuming, violent; Origin: early 15c., "angry; emotional," from Medieval Latin passionatus "affected with passion," from Latin passio (genitive passionis) "passion" (see passion). Specific sense of "amorous" is attested from 1580s. Related: Passionately.

6. Moderately Impatient adjective: (Moderately) having or showing a tendency to be quickly irritated or provoked. "an impatient motorist blaring his horn" synonyms: irritated, annoyed, angry, testy, tetchy, snappy, cross, querulous, peevish, piqued, short-tempered; Origin: late 14c., from Old French impacient "impatient" (Modern French impatient), from Latin impatientem (nominative impatiens) "that cannot bear, intolerant, impatient," from assimilated form of in- "not, opposite of" (see in- (1)) + patiens "bearing, enduring" (see patience). Related: Impatiently.

7. Vulgar adjective: lacking sophistication or good taste; unrefined. "the vulgar trappings of wealth" synonyms: tasteless, crass, tawdry, ostentatious, flamboyant, overdone, showy, gaudy, garish, brassy, kitsch, kitschy, tinselly, loud; Origin: late 14c., "common, ordinary," from Latin vulgaris, volgaris "of or pertaining to the common people, common, vulgar, low, mean," from vulgus "the common people, multitude, crowd, throng," perhaps from a PIE root *wel- "to crowd, throng" (source also of Sanskrit vargah "division, group," Greek eilein "to press, throng," Middle Breton gwal'ch "abundance," Welsh gwala "sufficiency, enough") [not in Watkins]. Meaning "coarse, low, ill-bred" is first recorded 1640s, probably from earlier use (with reference to people) with meaning "belonging to the ordinary class" (1530). Related: Vulgarly.

8. Salty (of language or humor) down-to-earth; coarse. synonyms: earthy, colorful, spicy, racy, risqué, naughty, vulgar, rude; More piquant, biting "a salty sense of humor" informal tough; aggressive Origin: mid-15c., "tasting of salt, impregnated with salt," from salt (n.) + -y (2). Meaning "racy" is from 1866, from salt in the sense of "that which gives life or pungency" (1570s, originally of words or wit). Meaning "racy, sexy" is from 1866. U.S. slang sense of "angry, irritated" is first attested 1938 (probably from similar use with regard to sailors, "tough, aggressive," attested by 1920), especially in phrase jump salty "to unexpectedly become enraged." Related: Saltily

9. Skeptical adjective: not easily convinced; having doubts or reservations. "the public were deeply skeptical about some of the proposals" synonyms: dubious, doubtful, taking something with a pinch of salt, doubting; Origin: also sceptic, 1580s, "member of an ancient Greek school that doubted the possibility of real knowledge," from Middle French sceptique and directly from Latin scepticus "the sect of the Skeptics," from Greek skeptikos (plural Skeptikoi "the Skeptics, followers of Pyrrho"), noun use of adjective meaning "inquiring, reflective" (the name taken by the disciples of the Greek philosopher Pyrrho, who lived c. 360-c. 270 B.C.E.), related to skeptesthai "to reflect, look, view" (from PIE root *spek- "to observe"). Skeptic does not mean him who doubts, but him who investigates or researches as opposed to him who asserts and thinks that he has found. [Miguel de Unamuno, "Essays and Soliloquies," 1924]

10. Adaptable adjective: able to adjust to new conditions. "rats are highly adaptable to change" synonyms: flexible, versatile, cooperative, accommodating, amenable "competent and adaptable staff Origin: 1800, "capable of being made to fit by alteration," from adapt + -able.

[chanoyu-to-wa]

Rikyū Chanoyu Sho, Book 6 (Part 68):  Rikyū’s Hyaku-kai Ki, (1591) First Month, Sixteenth Day; Midday.

68) The same, the Sixteenth Day; Midday  [同十六日・晝]¹.

￮ 4.5-mat [room]².

￮ Guest:  Satake [佐竹]³.

￮ The chanoyu utensils were the same as on the right⁴.

￮ Sake (yaki-mono) [鮭 (焼物)],  nama-gai (wata-ae) [生貝 (わたあへ)],  soup (oysters),  rice⁵.

￮ Hiki soshite [引テ]: ◦ sashimi (koi) [さしみ (こい)]⁶.

￮ Kashi:  okoshi-gome [おこし米],  kuri [くり],  iri-kaya [いりかや]⁷.

_________________________

◎ This was a gathering given for Satake Yoshinobu [佐竹義宣], one of Hideyoshi's best generals.  The arrangements -- with a single guest received in Rikyū’s detached 4.5-mat room, suggest that he had been charged by Hideyoshi with the discussion of delicate, private matters with Yoshinobu, perhaps regarding secret intelligence, or the preparedness of the Kyūshū troops, in the lead up to the invasion of the continent (Yoshinobu was to command one of the divisions during the invasion).  This, then, was an official gathering, albeit one of a confidential nature.

¹Onaji jū-roku nichi ・ hiru [同十六日・晝].

     It is still the First Lunar Month.  This date corresponds to February 9, 1591, in the Gregorian calendar.

     It appears that the spell of intensely cold weather has let up, making it possible for Rikyū to use his 4.5-mat room once again without inconveniencing his guest.

²Yojō-han [四疊半].

³Satake [佐竹].

    This refers to Satake Yoshinobu [佐竹義宣; 1570 ~ 1633], who was commonly known as ukyō-no-daibu [右京大夫], Master of the Western Offices.  He also served as lieutenant-general of the Left Division of the Palace Guards (sakonoe chūjō [左近衛中将]), and held the upper grade of the Fourth Rank.  He was also a skilled military commander, and counted as one of the six greatest generals in Hideyoshi's army.

    Satake Yoshinobu was apparently a close personal friend of Ishida Mitsunari, and joined the Western Army at the battle of Sekigahara; and he was punished for this affront by having his fief changed (and its value reduced) afterward by Tokugawa Ieyasu for fighting against him.  In order to return himself to Ieyasu’s good graces, Yoshinobu subsequently joined the Tokugawa forces in the siege of Ōsaka (1614~15, at which Hideyori was finally defeated).

    This is the second time that Yoshinobu appears as a guest (in the Rikyū Hyakkai Ki), the first time having been at the morning gathering that Rikyū hosted on the 13th day of the Eleventh Month (on which occasion he participated in the chakai along with two other people).  Yoshinobu's being alone, and his being entertained in the 4.5-mat room (which was some distance from the residence) suggests that Rikyū had important things to discuss with Lord Satake (on Hideyoshi's behalf).

⁴Chanoyu-dōgu migi-dō [茶湯道具右同].

    As usual, this statement is complete nonsense*.  In fact, with the sole exception of the cha-tsubo (Hashi-tate [橋���])†, all of the utensils are different from what Rikyū used during the previous chakai.

    According to the manuscripts, the utensils used for this chakai were:

▵ shi-hō-gama  [四方釜]

▵ Shigaraki mizusashi  [しがらき水指]

▵ chaire ・ Shiri-bukura  [茶入 ・ 尻ふくら]

▵ Ko-mamori no chawan  [木守ノ茶碗]

▵ ori-tame  [をりため]

    The chashaku would have been made by Rikyū to match the bon-chaire that he used on this occasion.

    In addition to the above-mentioned things, Rikyū would probably have used a take-wa [竹輪] and a mentsū [面桶] as the futaoki and mizu-koboshi.

▵ Hashi-tate  [はしだて]

    This was Rikyū’s best cha-tsubo.  It was taken to Shikoku shortly after his death, and all mention of it disappears from the records during the lifetime of Sen no Sōtan.  Nothing has been found in recent years, and so the jar is presumed to have been destroyed.

▵ Yoku-ryō-an bokuseki  [欲了庵墨跡]

    This scroll, written by the Yuan period Chinese monk Liǎo-ān Qīng-yù [了庵清欲; 1288 ~ 1363], was one of Rikyū’s most prized possessions.

__________ *What seems most likely is that, even though the manuscript does appear to have been fragmentary, the editors appear to have wanted to keep this book the same size as the previous 5 volumes in the set, and so “abridged” things in this way (knowing that potential customers would look most closely at the beginning of the book, and then leaf through the rest, without really looking at the concluding pages -- except, perhaps, to check the dates).  Publishing was a commercial venture, not an attempt to preserve the material and give it a wider readership, and monetary considerations naturally trumped everything else.

†Which only indicates which tea Rikyū used.  Hashi-tate was his best cha-tsubo, and so it would have contained his best tea.  (At this point in his life Rikyū owned three cha-tsubo, and these were most likely filled by three different shops -- in his period, the cha-tsubo was not sent to the tea grower, but to a tea dealer, who bought the tea from the growers and then blended the leaves to yield a consistent flavor from year to year.  Since each shop dealt with certain specific gardens, there was not only a difference in taste, but also a certain sense of ranking, among shops, and Rikyū would have chosen these accordingly.  In his day it was considered best to continue to fill each jar with the same shop's tea every year, because the aroma infiltrates into the clay, and using the same tea helps to assure that there are no big surprises between the sample shown to the host during the summer, and the tea that actually came out of the jar at the kuchi-kiri.)

    The cha-tsubo has no bearing on the utensils with which tea was served, and it is wrong to view it in that way.

⁵Sake ・ yaki-mono,  nama-gai ・ wata-ae,  shiru ・ kaki,  meshi  [鮭 ・ 焼物、 生貝 ・ わたあへ、 汁 ・ 硴、 めし].

    The four dishes served to the guest on his zen:

- sake yaki-mono [鮭 ・ 焼物] is charcoal-grilled salmon;

- nama-gai ・ wata-ae [生貝・腸和え] is fresh awabi  [鮑]*, cooked and sliced, and served with a sauce prepared from its entrails;

- kaki-jiru  [硴汁] is a sort of miso-shiru-based stew of oysters, vegetables, and small pieces† of tōfu; and,

- meshi  [飯], steamed rice. ___________ *While the word nama-gai [生貝] means fresh shell-fish, at the time of this kaiki it was used specifically as a name for the awabi [鮑] (abalone).  In other words, rather than using dried awabi (kushi-awabi [串鮑]; the dried flesh has to be rehydrated by boiling it in broth before it can be sliced and served), Rikyū was able to obtain live awabi, which he then cooked (living awabi becomes extremely tough, due to muscle contraction, and difficult to eat when sliced, thus cooking it first is preferred) and served to his guest.

    The primary difference between dried awabi and fresh was that using fresh awabi allows the host to prepare a sauce from its entrails (which would have been removed prior to drying, in the case of kushi-awabi).

†Usually a cake of soft tōfu (kinu-goshi tōfu [絹漉し豆腐]) is cut into small cubes for this purpose.

⁶Sashimi ・ koi  [さしみ ・ こい].

     This is the dish now known as koi-arai [鯉洗い] (since the fillets of carp have to be placed in warm water first before they are chilled and sliced).  It was served as a side-dish along with sake [酒].

⁷Kashi ・ okoshi-gome,  kuri,  iri-kaya  [菓子 ・ おこし米、 くり、 いりかや].

    Okoshi-gome [興し米]* is parched rice (sometimes with roasted beans or other parched grains added) mixed with honey or some other thick sweetener (and sometimes a little sesame oil), that is either hand-rolled into bite-sized balls, or pressed into a thick sheet, which was then cut into pieces.

    Kuri [栗] means yaki-guri [焼栗], roasted chestnuts.  The chestnuts were usually mixed with pebbles and roasted in a shallow pan placed over a charcoal fire (the pebbles -- and usually the hulls -- were removed before serving).

    And iri-kaya [煎り榧] are the roasted nuts of the Japanese allspice tree (also known as the Japanese nutmeg-yew) -- the nuts were placed in a small long-handled basket made of metal wires and roasted over a charcoal fire while the basket was agitated.