Ink (The Paper Gods, Book 1) by Amanda Sun

By Amanda Sun

At the heels of a relations tragedy, the very last thing Katie Greene desires to do is stream midway the world over. caught together with her aunt in Shizuoka, Japan, Katie feels misplaced. by myself. She doesn’t be aware of the language, she will slightly carry a couple of chopsticks, and she or he can’t appear to get the cling of taking her footwear off at any time when she enters a building.

Then there’s lovely yet aloof Tomohiro, big name of the school’s kendo group. How did he fairly get the scar on his arm? Katie isn’t ready for the reply. but if she sees the issues he attracts commence relocating, there’s no denying the reality: Tomo has a connection to the traditional gods of Japan, and being close to Katie is inflicting his skills to spiral uncontrolled. If the inaccurate humans become aware of, they'll either be targets.

Katie by no means desired to circulation to Japan—now she won't make it overseas alive.

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Extra resources for Ink (The Paper Gods, Book 1)

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But even he was moved by the crimes and disasters that must go with any age of glory. When we read the latter part of his 1IDG~m, (the title is taken from the first three words of a similar poem of Han times, "Fighting South of the Ramparts") we reel we are looking at Goya's Chinese Poetry 33 Desastros della Guerra or Rousseau's La Guerre. }Wt ~t TiE. p~ :¢S I']J\ A. iHli. nx: ,(g % 1:,% rPJ 7~ ,~. 1'i'i 11l: 1:. fff6 1M t'<:. On the field of slaughter, men grapple and die, Wounded horses scream their aguny to heaven.

An account of the journey of Hsuantsang, $*, to India between 629 and 645 A. D. The former book has been called the Chinese Pilgrim's Progress because of its supernatural elements, persons with symbolical names, and events of allegorical significance. Sun \Vukung, -JJ\; 'Ii ~, is a kind of monkey-man, born from a stone; he represents the boastful, disturbing, and self-deceiving elements in man. He was able to turn a somersault for eighteen thousand li, but Buddha told him he could not even jump out of his hand.

The reason for this lack of humour, or rather :it concomitant of it, is Hsuntse's emphasis upon the ceremonialism of Confucius, and his concept of the authority of orthodoxy. The inner light, extreme doctrines, all the Chinese philosophers except Confucius, are heretical, one-sided and wrong. This may be so, or not; but humour loves this unbalance and con­ flict. It is its very life. Hsuntse says; i:iX~l1tt. :ti. ~ ~ ful(. ill w ~ #j£. ~ j~ ~ jjfi. ~~JIt(. QlJ Ml;;f,'jJl1ii. ifft. ili: ~ #j£. ~ /f~ t1;,i~ JIt(.

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