Osamu Dazai

Shūji Tsushima (津島 修治) known by his pen name Osamu Dazai (太宰 治), (June 19, 1909 – June 13, 1948) was a Japanese author who is considered one of the foremost fiction writers of 20th-century Japan. A number of his most popular works, such as The Setting Sun (斜陽, Shayō) and No Longer Human (人間失格, Ningen Shikkaku), are considered modern-day classics in Japan. No Longer Human (his last finished book) is his most popular work outside Japan. With a semi-autobiographical style and transparency into his personal life, Dazai’s stories have intrigued the minds of many readers. His books also bring about awareness to a number of important topics such as human nature, mental illness, social relationships, and postwar Japan. He attempted suicide several times throughout his life and finally died in a suicide pact with a woman named Tomie Yamazaki (山崎富栄).

• The weak fear happiness itself. They can harm themselves on cotton wool. Sometimes they are wounded even by happiness.
• I have always shook with fright before human beings. Unable as I was to feel the least particle of confidence in my ability to speak and act like a human being, I kept my solitary agonies locked in my breast. I kept my melancholy and my agitation hidden, careful lest any trace should be left exposed. I feigned an innocent optimism; I gradually perfected myself in the role of the farcical eccentric.
  • The First Notebook
• As long as I can make them laugh, it doesn’t matter how, I’ll be alright. If I succeed in that, the human beings probably won’t mind it too much if I remain outside their lives. The one thing I must avoid is becoming offensive in their eyes: I shall be nothing, the wind, the sky.
  • The First Notebook
• There are some people whose dread of human beings is so morbid that they reach a point where they yearn to see with their own eyes monsters of ever more horrible shapes. And the more nervous they are-the quicker to take fright-the more violent they pray that every storm will be … Painters who have had this mentality, after repeated wounds and intimidations at the hands of the apparitions called human beings, have often come to believe in phantasms-they plainly saw monsters in broad daylight, in the midst of nature. And they did not fob people off with clowning; they did their best to depict these monsters just as they had appeared. Takeichi was right: they had dared to paint pictures of devils.
  • The Second Notebook
• People talk of “social outcasts.” The words apparently denote the miserable losers of the world, the vicious ones, but I feel as though I have been a “social outcast” from the moment I was born. If ever I meet someone society has designated as an outcast, I invariably feel affection for him, an emotion which carries me away in melting tenderness.
  • The Second Notebook
• Whenever I was asked what I wanted my first impulse was to answer "Nothing." The thought went through my mind that it didn't make any difference, that nothing was going to make me happy. At the same time I was congenitally unable to refuse anything offered to me by another person, no matter how little it might suit my tastes. When I hated something, I could not pronounce the words, “I don’t like it.” When I liked something I tasted it hesitantly, furtively, as though it were extremely bitter. In either case I was torn by unspeakable fear. In other words, I hadn’t the strength even to choose between two alternatives.
  • Third Notebook: Part One

• Though I have always made it my practice to be pleasant to everybody, I have not once actually experienced friendship. I have only the most painful recollections of my various acquaintances with the exception of such companions in pleasure as Horiki. I have frantically played the clown in order to disentangle myself from these painful relationships, only to wear myself out as a result. Even now it comes as a shock if by chance I notice in the street a face resembling someone I know however slightly, and I am at once seized by a shivering violent enough to make me dizzy. I know that I am liked by other people, but I seem to be deficient in the faculty to love others. (I should add that I have very strong doubts as to whether even human beings really possess this faculty.) It was hardly to be expected that someone like myself could ever develop any close friends—besides, I lacked even the ability to pay visits. The front door of another person’s house terrified me more than the gate of Inferno in the Divine Comedy, and I am not exaggerating when I say that I really felt I could detect within the door the presence of a horrible dragon-like monster writhing there with a dank, raw smell.
  • The Third Notebook: Part One
• I was frightened even by God. I could not believe in his love, only his punishment. Faith. That, I felt, was the act of facing the tribunal of justice with one's head bowed to receive the scourge of God. I could believe in hell, but it was impossible for me to believe in the existence of heaven.
  • The Third Notebook: Part One

• What, I wondered, did he mean by “society”? The plural of human beings? Where was the substance of this thing called “society”? I had spent my whole life thinkng that society must certainly be something powerful, harsh and severe, but to hear Horiki talk made the words “Don’t you mean yourself?” come to the tip of my tongue. But I held the words back, reluctant to anger him.
  ‘Society won’t stand for it.’
  ‘It’s not society. You’re the one who won’t stand for it - right?’
  ‘If you do such a thing society will make you suffer for it.’
  ‘It’s not society. It’s you, isn’t it?’
  ‘Before you know it, you’ll be ostracized by society.’
  ‘It’s not society. You’re going to do the ostracizing, aren’t you?’
  Words, words of every kind went flitting through my head. “Know thy particular fearsomeness, thy knavery, cunning and witchcraft!” What I said, however, as I wiped the perspiration from my face with a handkerchief was merely, “You’ve put me in a cold sweat!” I smiled.
  From then on, however, I came to hold, almost as a philosophical conviction, the belief: What is society but an individual?
• Society. I felt as though even I were beginning at last to acquire some vague notion of what it meant. It is a struggle between one individual to another, a then-and-there struggle, in which the immediate triumph is everything. ‘Human beings never submit to human beings.’ Even slaves practice their mean retaliations. Human beings cannot conceive of any mean retaliations. Human beings cannot conceive of any means of survival except of a single then-and-there contest. They speak of duty to one’s country and such like things, but the object of their effort is invariably the individual, and, even once the individual’s needs have been met, again the individual comes in. The incomprehensibility of society is the incomprehensibility of the individual. The ocean is not society; it is individuals. This is how I managed to gain a modicum of freedom from my terror of the illusion of the ocean called the world. I learned to behave rather aggressively, without the endless anxious worrying I knew before, responding as it were to the needs of the moment.
  • The Third Notebook: Part One

• He could only consider me as the living corpse of a would-be suicide, a person dead to shame, an idiot ghost.
  • The Third Notebook: Part Two
• Virtue and vice are concepts invented by human beings, words for morality which human beings arbitrarily devise.
  • Third Notebook: Part Two

• For someone like myself in whom the ability to trust others is so cracked and broken that I am wretchedly timid and am forever trying to read the expression on people's faces.
  • The Third Notebook: Part Two
• Unhappiness. There are all kinds of unhappy people in the world. I suppose it would be no exaggeration to say that the world is composed entirely of unhappy people. But those people can fight their unhappiness with society fairly and squarely, and society for its part easily understands and sympathizes with such struggles. My unhappiness stemmed entirely from my own vices, and I had no way of fighting anybody.
  • The Third Notebook: Part Two

• Without a flicker of hesitation I injected the morphine into my arm. My insecurity, fretfulness and timidity were swept away completely; I turned into an expansively optimistic and fluent talker. The injection made me forget how weak my body was, and I applied myself energetically to my cartoon.
  • The Third Notebook: Part Two

• I thought, “I want to die. I want to die more than ever before. There’s no chance now of a recovery. No matter what sort of thing I do, no matter what I do, it’s sure to be a failure, just a final coating applied to my shame. That dream of going on bicycles to see a waterfall framed in summer leaves—it was not for the likes of me. All that can happen now is that one foul, humiliating sin will be piled on another, and my sufferings will become only the more acute. I want to die. I must die. Living itself is the source of sin."
  • The Third Notebook: Part Two
• I don't think It's an exaggeration to say that It was the one and only time in my life that I refused something offered to me. My unhappiness was the unhappiness of a person who could not say no. I had been intimidated by the fear that if I declined something offered me, a yawning crevice would open between the other person's heart and myself which could never be mended through all eternity.
  • The Third Notebook: Part Two

• Now I have neither happiness nor unhappiness. Everything passes. That is the one and only thing that I have thought resembled a truth in the society of human beings where I have dwelled up to now as in a burning hell. Everything passes.
  • The Third Notebook: Part Two
• This year I am twenty-seven. My hair has become much greyer. Most people would take me for over forty.
  • Final sentence
• I am convinced that human life is filled with many pure, happy, serene examples of insincerity, truly splendid of their kind-of people deceiving one another without (strangely enough) any wounds being inflicted, of people who seem unaware even that they are deceiving one another. But I have no special interest in instances of mutual deception. I myself spent the whole day long deceiving human beings with my clowning. I have not been able to work much up much concern over the morality prescribed in textbooks of ethics under the name as “righteousness.” I find it difficult to understand the kind of human being who lives, or who is sure he can live, purely, happily, serenely while engaged in deceit. Human beings never did teach me that abstruse secret. If I had only known that one thing I should never have had to dread human beings so, nor should I have opposed myself to human life, nor tasted such torments of hell every night.
• Mine has been a life of much shame. I can't even guess myself what it must be to live the life of a human being.
• Is it not true that no two human beings understand anything whatsoever about each other, that those who consider themselves bosom friends may be utterly mistaken about their fellow and, failing to realize this sad truth throughout a lifetime, weep when they read in the newspapers about his death?
• What, I wondered, did he mean by "society"? The plural of human beings?
• All I feel are the assaults of apprehension and terror at the thought that I am the only one who is entirely unlike the rest. It is almost impossible for me to converse with other people. What should I talk about, how should I say it? — I don't know.
• The thought of dying has never bothered me, but getting hurt, losing blood, becoming crippled and the like—no thanks.
• Not long afterwards we were married. The joy I obtained as a result of this action was not necessarily great or savage, but the suffering which ensued was staggering—so far surpassing what I had imagined that even describing it as “horrendous” would not quite cover it. The world, after all, was still a place of bottomless horror. It was by no means a place of childlike simplicity where everything could be settled by a simple then-and-there decision.
• After being hurt by the world so much, they began to see the demons within humans. So without hiding it through trickery, they worked to express it.
• What frightened me was the logic of the world; in it lay the foretaste of something incalculably powerful. Its mechanism was incomprehensible, and I could not possibly remain closeted in that windowless, bone-chilling room. Though outside lay the sea of irrationality, it was far more agreeable to swim in its waters until presently I drowned.

• I wonder if I have ever actually been happy. People have told me, really more times than I can remember, ever since I was a small boy, how lucky I was, but I have always felt as if I were suffering in hell. It has seemed to me in fact that those who called me lucky were incomparably more fortunate than I.
• I simply don’t understand. I have not the remotest clue what the nature or extent of my neighbor’s woes can be. Practical troubles, griefs that can be assuaged if only there is enough to eat— these may be the most intense of all burning hells, horrible enough to blast to smithereens my ten misfortunes, but that is precisely what I don’t understand: if my neighbors manage to survive without killing themselves, without going mad, maintaining an interest in political parties, not yielding to despair, resolutely pursuing the fight for existence, can their griefs really be genuine? Am I wrong in thinking that these people have become such complete egoists and are so convinced of the normality of their way of life that they have never once doubted themselves?
• In my case such an expression as 'to be fallen for' or even 'to be loved' is not in the least appropriate; perhaps it describes the situation more accurately to say that I was 'looked after'.
• I felt as though the vessel if my suffering had become empty, as if nothing could interest me now. I had lost even the ability to suffer.
• I’m going to paint too. I’m going to paint pictures of ghosts and devils and horses out of hell.
• Even if released, I would be forever branded on the forehead with the word "madman," or perhaps, "reject".
  Disqualified as a human being. I had now ceased utterly to be a human being.
• I smiled in my weakness.
• "To fall for," "to be fallen for"—I feel in these words something unspeakably vulgar, farcical, and at the same time extraordinarily complacent. Once these expressions put in an appearance, no matter how solemn the place, the silent cathedrals of melancholy crumble, leaving nothing but an impression of fatuousness. It is curious, but the cathedrals of melancholy are not necessarily demolished if one can replace the vulgar "What a messy business it is to be fallen for" by the more literary "What uneasiness lies in being loved."
• “Then what's a synonym for woman?" "Entrails." "You're not very poetic, are you? Well, then, what's the antonym for entrails?" "Milk.”
• I was cursed by the unhappy peculiarity that the more I feared people the more I was liked, and the more I was liked the more I feared them—a process which eventually compelled me to run away from everybody.
• “I feel so unhappy.” I am sure that this one phrase whispered to me would arouse my sympathy more than the longest, most painstaking account of a woman’s life. It amazes and astonishes me that I have never once heard a woman make this simple statement. This woman did not say, “I feel so unhappy” in so many words, but something like a silent current of misery an inch wide flowed over the surface of her body. When I lay next to her my body was enveloped in her current, which mingled with my own harsher current of gloom like a “withered leaf settling to rest on the stones at the bottom of a pool.” I had freed myself from fear and uneasiness.
• I also have the impression that many women have been able, instinctively, to sniff out this loneliness of mine, which I confided to no one, and this in later years was to become one of the causes of my being taken advantage of.

• I soon came to understand that drink, tobacco and prostitutes were all great means of dissipating (even for a few moments) my dread for human beings. I came even to feel that if I had to sell every last possession to obtain these means of escape, it would be well worth it.
• God, I ask you. Is trustfulness a sin?
• It is true, I suppose, that nobody finds it exactly pleasant to be criticized or shouted at, but I see in the face of the human being raging at me a wild animal in its true colors, one more horrible than any lion, crocodile or dragon. People normally seem to be hiding this true nature, but an occasion will arise (as when an ox sedately ensconced in a grassy meadow suddenly lashes out with its tail to kill the horsefly on its flank) when anger makes them reveal in a flash human nature in all its horror. Seeing this happen has always induced in me a fear great enough to make my hair stand on end, and at the thought that this nature might be one of the prerequisites for survival as a human being, I have come close to despairing of myself.
• I have sometimes thought that I have been burdened with a pack of ten misfortunes, any one of which if borne by my neighbor would be enough to make a murderer out of him.

• She lay down beside me, Towards dawn she pronounced for the first time the word “death.” She too seemed to be weary beyond endurance of the task of being a human being; and when I reflected on my dread of the world and its bothersomeness, on money, the movement, women, my studies, it seemed impossible that I could go on living. I consented easily to her proposal.
• The agonies I have suffered night after night have made for a hell composed of an infinite diversity of tortures, but—though this is a very strange way to put it— the wound has gradually become dearer to me than my own flesh and blood, and I have thought its pain to be the emotion of the wound as it lived or even its murmur of affection.
• To tell the truth, when I first came to the city, I was afraid to board a streetcar because of the conductor; I was afraid to enter the Kabuki Theater for fear of the usherettes standing along the sides of the red-carpeted staircase at the main entrance; I was afraid to go into a restaurant because I was intimidated by the waiters furtively hovering behind me waiting for my plate to be emptied. Most of all I dreaded paying a bill-my awkwardness when I handed over the money after buying something did not arise from my stinginess, but from excessive tension, excessive embarrassment, excessive uneasiness and apprehension. My eyes would swim in my head, and the whole world grow dark before me, so that I felt half out of my mind.
• Whenever anyone criticized me I felt certain that I had been living under the most dreadful misapprehension. I always accepted the attack in silence, though inwardly so terrified as almost to be out of my mind.
• “It’s his father’s fault,” she said unemotionally. “The Yozo we knew was so easy-going and amusing, and if only he hadn’t drunk—no, even though he did drink—he was a good boy, an angel.”
• Having said that, I must now admit that I was still afraid of human beings, and before I could meet even the customers in the bar I had to fortify myself by gulping down a glass of liquor. The desire to see frightening things—that was what drew me every night to the bar where, like the child who squeezes his pet all the harder when he actually fears it a little, I proclaimed to the customers standing at the bar my drunken, bungling theories of art.
• Actions punishable by jail sentences are not the only crimes. If we knew the antonym of crime, I think we would know its true nature. God . . . salvation . . . love . . . light. But for God there is the antonym Satan, for salvation there is perdition, for love there is hate, for light there is darkness, for good, evil. Crime and prayer? Crime and repentance? Crime and confession? Crime and ... no, they’re all synonymous. What is the opposite of crime?
• I had no choice but to pray for his death. Typically enough, the one thing that never occurred to me was to kill him. During the course of my life I have wished innumerable times that I might meet with a violent death, but I have never once desired to kill anybody. I thought that in killing a dreaded adversary I might actually be bringing him happiness.

• And I was incapable of living all by myself in those lodgings where I didn't know a soul. It terrified me to sit by myself quietly in my room. I felt frightened, as if I might be set upon or struck by someone at any moment.
• Women found in me a man who could keep a love secret.
• Most women have only to lay eyes on you to want to be doing something for you so badly they can’t stand it […] You’re always so timid and yet you’re funny […] Sometimes you get terribly lonesome and depressed, but that only makes a woman’s heart itch all the more for you.
• It occurred to me that prison life might actually be pleasanter than groaning away my sleepless nights in hellish dread of the "realities of life" as led by human beings.
• I was born in a village in the northeast, and it wasn’t until I was quite big that I saw my first train. I climbed up and down the station bridge, quite unaware that its function was to permit people to cross from one track to another. I was convinced that the bridge had been provided to lend an exotic touch and to make the station premises a place of pleasant diversity, like some foreign playground. I remained under this delusion for quite a long time, and it was for me a very refined amusement indeed to climb up and down the bridge. I thought that it was one of the most elegant services provided by the railways. When later I discovered that the bridge was nothing more than a utilitarian device, I lost all interest in it.
  Again, when as a child I saw photographs of subway trains in picture books, it never occurred to me that they had been invented out of practical necessity; I could only suppose that riding underground instead of on the surface must be a novel and delightful pastime. I have been sickly ever since I was a child and have frequently been confined to bed. How often as I lay there I used to think what uninspired decorations sheets and pillow cases make. It wasn’t until I was about twenty that I realized that they actually served a practical purpose, and this revelation of human dullness stirred dark depression in me.
• Am I what they call an egoist? Or am I the opposite, a man of excessively weak spirit? I really don't know myself, but since I seem in either case to be a mass of vices, I drop steadily, inevitably, into unhappiness, and I have no specific plan to stave off my descent.
• I never could think of prostitutes as human beings or even as women. They seemed more like imbeciles or lunatics. But in their arms I felt absolute security. I could sleep soundly. It was pathetic how utterly devoid of greed they really were. And perhaps because they felt for me something like an affinity for their kind, these prostitutes always showed me a natural friendliness which never became oppressive. Friendliness with no ulterior motive, friendliness stripped of high-pressure salesmanship, for someone who might never come again. Some nights I saw these imbecile, lunatic prostitutes with the halo of Mary.
• When I liked something I tasted it hesitantly, furtively, as though it were extremely bitter.
• I am congenitally unable to take much interest in other people.
• “Did you cry?” “No. I didn’t cry ... I just kept thinking that when human beings get that way, they’re no good for anything.”
• There's something about you that smells a little of a Christian priest. I find it offensive.
• If it failed I had no choice but to hang myself, a resolve which was tantamount to a bet on the existence of God.
• She must be unhappy too. Unhappy people are sensitive to the unhappiness of others.
• I had learned bit by bit the art of meeting people with a straight face—no, that’s not true: I have never been able to meet anyone without an accompaniment of painful smiles, the buffoonery of defeat. What I had acquired was the technique of stammering somehow, almost in a daze, the necessary small talk.
• Despising each other as we did, we were constantly together, thereby degrading ourselves. If that is what the world calls friendship, the relations between Horiki and myself were undoubtedly those of friendship.
• Women sleep so soundly they seem to be dead. Who knows? Women may live in order to sleep.
• I'm going somewhere where there aren't any women.
• Nothing was so hard for me to understand, so baffling, and at the same time so filled with menacing overtones as the commonplace remark, “Human beings work to earn their bread, for if they don’t eat, they die.”
• If you’ve slept soundly at night the morning is exhilarating, I suppose.
• Extremely tragic is a good description of you.
• They were happy, the two of them. I'd been a fool to come between them. I might destroy them both if I were not careful. A humble happiness. A good mother and child. God, I thought, if you listen to the prayers of people like myself, grant me happiness once, only once in my whole lifetime will be enough! Hear my prayer!
• I can never forget the indescribably crafty shadow that passed over Flatfish's face as he laughed at me, his neck drawn in. It resembled contempt, yet it was different: if the world, like the sea, had depths of a thousand fathoms, this was the kind of weird shadows which might be found hovering here and there at the bottom. It was a laugh that enabled me to catch a glimpse of the very nadir of adult life.
• What a holy thing uncorrupted virginity is, I thought.
• The feelings which assailed me as I looked up at the summer night sky heavy with rain were not of fury or hatred, nor even of sadness. They were of overpowering fear, not the terror the sight of ghosts in a graveyard might arouse, but rather a fierce ancestral dread that could not be expressed in four or five words, something perhaps like encountering in the sacred grove of a Shinto shrine the white-clothed body of the god. My hair turned prematurely grey from that night. I had now lost all confidence in myself, doubted all men immeasurably, and abandoned all hopes for the things of this world, all joy, all sympathy, eternally. This was truly the decisive incident of my life. I had been split through the forehead between the eyebrows, a wound that was to throb with pain whenever I came in contact with a human being.
• I despised him as one fit only for amusement, a man with whom I associated for that sole purpose.
• Long personal experience had taught me that when a woman suddenly bursts into hysterics, the way to restore her sprits is to give her something sweet.
• One of my tragic flaws is the compulsion to add some sort of embellishment to every situation—a quality which has made people call me at times a liar—but I have almost never embellished in order to bring myself any advantage; it was rather that I had a strangulating fear of that cataclysmic change in the atmosphere the instant the flow of a conversation flagged, and even when I knew that it would later turn to my disadvantage, I frequently felt obliged to add, almost inadvertently, my word of embellishment, out of a desire to please born of my usual desperate mania for service. This may have been a twisted form of my weakness, an idiocy, but the habit it engendered was taken full advantage of by the so-called honest citizens of the world.
• I had been so terrorized by scientific statistics (if ten million people each leave over three grains of rice from their lunch, how many sacks of rice are wasted in one day; if ten million people each economize one paper handkerchief a day, how much pulp will be saved?) that whenever I left over a single grain of rice, whenever I blew my nose, I imagined that I was wasting mountains of rice, tons of paper, and I fell prey to a mood dark as if I had committed some terrible crime. But these were the lies of science, the lies of statistics and mathematics: you can't collect three grains of rice from everybody.
• Before anyone realized it, I had become an accomplished clown.
• I drew with extremely excessively depressed emotions, deliberately penning each line, only to earn money for drink.
• I was plagued by a heavy sense of loss, as if my heart had become empty.

• I'm told that some men heat their bath water by burning the love letters they get from women.
• My definition of a "respected" man was one who had succeeded almost completely in hoodwinking people, but who was finally seen through by some omniscient, omnipotent person who ruined him and made him suffer a shame worse than death.
• It was less the fact of Yoshiko's defilement than the defilement of her trust in people which became so persistent a source of grief as almost to render my life insupportable. [...] Yoshiko's immaculate trustfulness seemed clean an pure, like a waterfall among green leaves. One night sufficed to turn the waters of this pure cascade yellow and muddy. Yoshiko began from that night to fret over my every smile or frown.
• It is only too obvious that favoritism inevitably exists: it would have been useless to complain to human beings. So I said nothing of the truth.
• As a child I had absolutely no notion of what others, even members of my own family, might be suffering or what they were thinking. I was aware only of my own unspeakable fears and embarrassments. Before anyone realized it, I had become an accomplished clown, a child who never spoke a single truthful word.
• These clownish words of deceit were taken more seriously than the truth.
• They say that love flies out the window when poverty comes in the door, but people generally get the sense backwards. It doesn’t mean that when a man’s money runs out he’s shaken off by women. When he runs out of money, he naturally is in the dumps. He’s no good for anything. The strength goes out of his laugh, he becomes strangely soured. Finally, in desperation, he shakes off the woman.
• Spread my usual smokescreen of farce.
• Just when I was beginning to forget, that bird of ill-omen came flapping my way, to rip open with its beak the wounds of memory. All at once shame over the past and the recollection of sin unfolded themselves before my eyes and, seized by a terror so great it made me want to shriek, I could not sit still a moment longer. “How about a drink?” I asked.
• The manner of speech of everybody in the world—held strange, elusive complexities, intricately presented with overtones of vagueness: I have always been baffled by these precautions so strict as to be useless, and by the intensely irritating little maneuvers surrounding them.

• The older and wiser heads of the world have always described revolution and love to us as the two most foolish and loathsome of human activities. Before the war, even during the war, we were convinced of it. Since the defeat, however, we no longer trust the older and wiser heads and have come to feel that the opposite of whatever they say is the real truth about life. Revolution and love are in fact the best, most pleasurable things in the world, and we realize it is precisely because they are so good that the older and wiser heads have spitefully fobbed off on us their sour grapes of a lie. This I want to believe implicitly: Man was born for love and revolution.
• Last year nothing happened / The year before nothing happened / And the year before that nothing happened.

• I am afraid because I can so clearly foresee my own life rotting away of itself, like a leaf that rots without falling, while I pursue my round of existence from day to day.
• When I pretended to be precocious, people started the rumor that I was precocious. When I acted like an idler, rumor had it I was an idler. When I pretended I couldn't write a novel, people said I couldn't write. When I acted like a liar, they called me a liar. When I acted like a rich man, they started the rumor I was rich. When I feigned indifference, they classed me as the indifferent type. But when I inadvertently groaned because I was really in pain, they started the rumor that I was faking suffering. The world is out of joint.
• To wait. In our lives we know joy, anger, sorrow, and a hundred other emotions, but these emotions all together occupy a bare one percent of our time. The remaining ninety-nine percent is just living in waiting. I wait in momentary expectation, feeling as though my breasts are being crushed, for the sound in the corridor of the footsteps of happiness. Empty. Oh, life is too painful, the reality that confirms the universal belief that it is best not to be born.

• They say that people who like summer flowers die in the summer. [...] I like roses best. But they bloom in all four seasons. I wonder if people who like roses best have to die four times over again.
• I want to spend my time with people who don't look to be respected. But such good people won't want to spend their time with me.
• In spite of my suffering, at the thought that I was sure to end up by killing myself, I cried aloud and burst into tears.
• Victims. Victims of a transitional period of morality. That is what we both certainly are.
  • Chapter 8
• I drink out of desperation. Life is too dreary to endure. The misery, loneliness, crampedness — they're heartbreaking.[...] What feelings do you suppose a man has when he realizes that he will never know happiness or glory as long as he lives? Hard work. All that amounts to is food for the wild beasts of hunger.
• Mother, recently I have discovered the one way in which human beings differ completely from other animals. Man has, I know, language, knowledge, principles, and social order, but don't all the other animals have them too, granted the difference of degree? Perhaps the animals even have religions. Man boasts of being the lord of all creation, but it would seem as if essentially he does not differ in the least from other animals. But, Mother, there was one way I thought of. Perhaps you won't understand. It's a faculty absolutely unique to man - having secrets. Can you see what I mean?
• I have no desire for others to take it on themselves to analyze my thoughts. I am without thoughts. I have never, not even once, acted on the basis of any doctrine or philosophy. I am convinced that those people whom the world considers good and respects are all liars and fakes. I do not trust the world.
• Addiction is perhaps a sickness of the spirit.

• As for love . . . no, having once written that word I can write nothing more.
• Now even if I die, no one will be so grieved as to do himself bodily harm. No [...] I know just how much sadness my death will cause you. Undoubtedly you will weep when you learn the news--apart, of course, from such ornamental sentimentality as you may indulge in--but if you will please try to think of my joy at being liberated completely from the suffering of living and this hateful life itself, I believe that your sorrow will gradually dissolve.
• At this moment, as I stood on the verge of tears, the words "realism" and "romanticism" welled up within me. I have no sense of realism. And that this very fact might be what permits me to go on living sends cold chills through my whole body.
• Scoundrels [...] simply don't die. The ones who die are always the gentle, sweet, and beautiful people. [...] Scoundrels live a long time. The beautiful die young.
• Not long ago I learned from a certain person in considerable detail about the worthlessness of your character. All the same, it is you who have given me strength, you who have put the rainbow of revolution in my breast. It is you who have given an object to my life.
• I must go on living. And, though it may be childish of me, I can't go on in simple compliance. From now on I must struggle with the world. I thought that Mother might well be the last of those who can end their lives beautifully and sadly, struggling with no one, neither hating nor betraying anyone. In the world to come there will be no room for such people. The dying are beautiful, but to live, to survive – those things somehow seem hideous and contaminated with blood.
• In the present world, the most beautiful thing is a victim.
• Logic, inevitably, is the love of logic. It is not the love for living human beings.
• I am convinced that those people whom the world considers good and respects are all liars and fakes. I do not trust the world. My only ally is the tagged dissolute. The tagged dissolute. That is the only cross on which I wish to be crucified. Though ten thousand people criticize me, I can throw in their teeth my challenge: Are you not all the more dangerous for being without tags?

• Any man who criticizes my suicide and passes judgment on me with an expression of superiority, declaring (without offering the least help) that I should have gone on living my full complement of days, is assuredly a prodigy among men quite capable of tranquilly urging the Emperor to open a fruit shop.
• The real things are apt to be deviant.
• Humanity? Don't be silly. I know. It is knocking down your fellow-men for the sake of your own happiness.
• It is painful for the plant which is myself to live in the atmosphere and light of this world. Somewhere an element is lacking which would permit me to continue.
• I am sure that the reason why I wept and stormed as if I had gone off my head was that the combination of physical exhaustion and my unhappiness had made me hate and resent everything.
• I would far prefer to be told simply to go and die. It's straightforward. But people almost never say, "Die!" Paltry, prudent hypocrites!
• There was something wrong about these people. But perhaps, just as it is true of my love, they could not go on living except in the way they do. If it is true that man, once born into the world, must somehow live out his life, perhaps the appearance that people make in order to go through with it, even if it is as ugly as their appearance, should not be despised. To be alive. To be alive. An intolerably immense undertaking before which one can only gasp in apprehension.
• The courageous testimony of Dr. Faust that a maiden's smile is more precious than history, philosophy, education, religion, law, politics, economics, and all the other branches of learning. Learning is another name for vanity. It is the effort of human beings not to be human beings.
• Why is physical love bad and spiritual love good? I don't understand. I can't help feeling that they are the same. I would like to boast that I am she who could destroy her body and soul in Gehenna for the sake of a love, for the sake of a passion she could not understand, or for the sake of the sorrow they engendered.
• Just because a person has a title doesn't make him an aristocrat. Some people are great aristocrats who have no other title than the one that nature has bestowed on them, and others like us, who have nothing but titles, are closer to being pariahs than aristocrats.
• It isn't that I dislike artists, but I can't stand anyone who puts on those ponderous airs of a man of character.
• For the first time in my life I realized what a horrible, miserable, salvationless hell it is to be without money.
• When you've got the devil's own luck, you're immune from the usual run of disasters. Such people must be utilized.
• I have never derived the least joy out of amusements. Perhaps that is a sign of the impotence of pleasure. I ran riot and threw myself into wild diversions out of the simple desire to escape from my own shadow.
• If he wears a tag, doesn't that make him harmless? It sounds rather sweet, like a kitten with a bell around its neck. A dissolute character without a tag is what frightens me.
• I wonder if there is anyone who is not depraved. A wearisome thought.
  I want money. Unless I have it...
  In my sleep, a natural death!
• I suddenly wondered whether Mother might not actually be happy now, whether the sensation of happiness might not be something like faintly glittering gold sunken at the bottom of the river of sorrow. The feeling of that strange pale light when once on as exceeded all the bounds of unhappiness - if that can be called a sensation of happiness, the Emperor, my mother, and even I myself may be said to be happy now.
• Even if Mary gives birth to a child who is not her husband's, if she has a shining pride, they become a holy mother and child.
• A sensation of helplessness, as if it were utterly impossible to go on living. Painful waves beat relentlessly on my heart, as after a thunderstorm the white clouds frantically scud across the sky. A terrible emotion — shall I call it an apprehension — wrings my heart only to release it, makes my pulse falter, and chokes my breath. At times everything grows misty and dark before my eyes, and I feel that the strength of my whole body is oozing away through my finger tips.
• It wasn't an ordinary sickness. God had killed me, and only after He had made me into someone entirely different from the person I had been, did he call me back to life.
• My heart had melted into something akin to a sensation of happiness, peace of mind one might even say, at the realization that I had now reached the very bottom of agony.
• I should have died sooner. But there was one thing: Mama's love. When I thought of that I couldn't die. It's true, as I have said, that just as man has the right to live as he chooses, he has the right to die when he pleases, and yet as long as my mother remained alive, I felt that the right to death would have to be left in abeyance, for to exercise it would have meant killing her too.
• “I don't understand the world."
  "I don't either. I wonder if anyone does. We all remain children, no matter how much time goes by. We don't understand anything.”
• I am choking in the suffocating foul air of the harbor. I want to hoist my sails in the open sea, even though a tempest may be blowing. Furled sails are always dirty. Those who would deride me are so many furled sails. They can do nothing.
• It may be true that in any society defective types with low vitality like myself are doomed to perish, not because of what they think or anything else, but because of themselves. I have, however, some slight excuse to offer. I feel the overwhelming pressure of circumstances which make it extremely difficult for me to live.
• I was conscripted during the war and even made to do coolie labor. The sneakers I now wear when I work in the fields are the ones the Army issued me. That was the first time in my life I had put such things on my feet, but they were surprisingly comfortable, and when I walked around the garden wearing them I felt as if I could understand the light-heartedness of the bird or animal that walks barefoot on the ground. That is the only pleasant memory I have of the war. What a dreary business the war was.
• I wonder how it would be if I let go and yielded myself to depravity.
• Just as a man has the right to live, he ought also to have the right to die.
• Item. A hand in plaster. This was the right hand of Venus. A hand like a dahlia blossom, a pure white hand, mounted on a stand. But if you looked at it carefully you could tell how this pure white, delicate hand, with whorl-less finger tips and unmarked palms, expressed, so pitifully that even the beholder was stabbed with pain, the shame intense enough to make Venus stop her breath; in the gesture was implicit the moment when Venus' full nakedness was seen by a man, when she twisted away her body, flushed all over with the prickling warmth of her shock, the whirlwind of her shame, and the tragedy of her nudity. Unfortunately, this was only a piece of bric-à-brac. The clerk valued it at fifty sen.

• I yearned for everything long gone.
• It made me miserable that I was rapidly becoming an adult and that I was unable to do anything about it.
• Heaven forbid if beauty were to have substance. Genuine beauty is always meaningless, without virtue.
• Tomorrow will probably be another day like today. Happiness will never come my way. I know that. But it's probably best to go to sleep believing that it will surely come, tomorrow it will come. [...] You wait and wait for happiness, and when finally you can't bear it any longer, you rush out of the house, only to hear later that a marvelous happiness arrived the following day at the home you had abandoned, and now it was too late. Sometimes happiness arrives one night too late. Happiness...
• Anyway, it's a lie when they say your eyes just blink awake. Bleary and cloudy, then as the starch gradually settles to the bottom and the skim rises to the top, at last my eyes wearily open. Mornings seem forced to me. So much sadness rises up, I can't bear it. I hate it, I really do. I'm an awful sight in the morning. My legs feel so exhausted that, already, I don't want to do a thing. I wonder if it's because I don't sleep well. It's a lie when they say you feel healthy in the morning. Mornings are grey. Always the same. Absolutely empty. Lying in bed each morning, I'm always so pessimistic. It's awful, really. All kinds of terrible regrets converge at once in my mind, and my heart stops up as I writhe in agony.
  Mornings are torture.

• To break free from this vexatious and awful never-ending cycle, this flood of outrageous thoughts, and to long for nothing more than simply to sleep--how clean, how pure, the mere thought of it is exhilarating.
• I hope I meet lots of people with lovely eyes.
• I go about saying how pained and tormented, how lonely and sad I feel, but what do I really mean by that? If I were to speak the truth, I would die.
• Good night. I'm Cinderella without her prince. Do you know where to find me in Tokyo? You won't see me again.

• In time, when we became adults, we might look back on this pain and loneliness as a funny thing, perfectly ordinary, but—but how were we expected to get by, to get through this interminable period of time until that point when we were adults? There was no one to teach us how. Was there nothing to do but leave us alone, like we had the measles? But people died from the measles, or went blind. You couldn't just leave them alone. Some of us, in our daily depressions and rages, were apt to stray, to become corrupted, irreparably so, and then our lives would be forever in disorder. There were even some who would resolve to kill themselves. And when that happened, everyone would say, Oh, if only she had lived a little longer she would have known, if she were a little more grown up she would have figured it out. How saddened they would all be. But if those people were to think about it from our perspective, and see how we had tried to endure despite how terribly painful it all was, and how we had even tried to listen carefully, as hard as we could, to what the world might have to say, they would see that, in the end, the same bland lessons were always being repeated over and over, you know, well, merely to appease us. And they would see how we always experienced the same embarrassment of being ignored.
  It's not as though we only care about the present. If you were to point to a faraway mountain and say, If you can make it there, it's a pretty good view, I'd see that there's not an ounce of untruth to what you tell us. But when you say, Well, bear with it just a little longer, if you can make it to the top of that mountain, you'll have done it, you are ignoring the fact that we are suffering from a terrible stomachache—right now. Surely one of you is mistaken to let us go on this way. You're the one who is to blame.
• They scolded us for not having any real hopes or real ambitions, but if we were to pursue our true ideals, would these people watch and guide us along the way?
• A mere smile can determine a woman's fate. It is frightening. Fascinatingly so. I have to be careful.
• I want to love everyone', I thought, almost tearfully. If you stare at the sky, it changes little by little. Gradually it turns bluish. [..] I had never seen anything as beautiful as the translucent leaves and grass. Gently, I reached out to the touch of the grass.
• It was not so much shame that I experienced as the feeling that the actual world was an unfamiliar organism utterly unlike the world of my imagination. I was assailed by a sensation of desolation more intense than anything I had previously known, as if I had been abandoned at dusk in an autumnal wasteland where no answering sound would ever come, however often I called. Is that, I wonder, what is meant by the pat phrase "disappointed love"?
• Whenever I let the slightest thing make me forget myself, I can't help but be disappointed.
• The sly ability to steal someone else's experience and recreate it as if it were my own is the only real talent I possess. Really, though, my guile is so bogus as to be offensive. If I were to experience failure upon failure day after day—nothing but total embarrassment—then perhaps I'd develop some semblance of dignity as a result. But no, I would somehow illogically twist even such failures, gloss over them smoothly, so that it would seem like they had a perfectly good theory behind them. And I would have no qualms about putting on a desperate show to do so.
• Excessively passionate characters have a tendency to behave poorly.
• Whenever I run up against what's called "instinct," I feel like I want to cry. As I begin to realize from various experiences in my life just how enormous our instincts are and how powerless we are against the force that drives us, sometimes I think I might lose my mind. I become distracted, wondering what I should to do. There is no way to resist or accept the force; it simply feels as if some huge thing has blanketed me whole, from the top of my head, so that it can now drag me around freely. There is a certain satisfaction in being dragged around, as well as a separate sad feeling as I watch it happen. Why is it that we cannot be happy with ourself or love only ourself throughout our life? It is pathetic to watch whatever emotions or sense of reason I have acquired up to that point be devoured by instinct. Whenever I let the slightest thing make me forget myself, I can't help but be disappointed. The clear confirmation that that self—me, that is—is also ruled by instinct makes me think I could cry. It makes me want to call out for Mother and Father. But even more pathetic is that—to my surprise—the truth could be found in aspects of myself that I don't like.
• I didn't know whether it was better to maintain a fierce distinction between yourself and your acquaintances in society in order to deal with and respond properly to things in a pleasant manner, or rather never to hide yourself, to remain true to yourself always, even if they say bad things about you.
• I like to take my glasses off and look out into the distance. Everything goes hazy, as in a dream, or like a zoetrope—it's wonderful. I can't see anything that's dirty. Only big things—vivid intense colors and light are all that enters my vision. I also like to take my glasses off and look at people. The faces around me, all of them, seem kind and pretty and smiling. What's more, when my glasses are off, I don't ever think about arguing with anyone at all, nor do I feel the need to make snide remarks. All I do is just blankly stare in silence. During those moments, thinking that I must look like a nice young miss to everyone else, I don't worry about the gawking, I just want to bask in their attention, and I feel really and truly mellow.
  But actually glasses are the worst. Any sense of your face disappears when you put them on. Glasses obstruct whatever emotions that might appear on your face—passion, grace, fury, weakness, innocence, sorrow. And it's curious how it becomes impossible to try to communicate with your eyes.
  Glasses are like a ghost.
  The reason I hate glasses so much is because I think the beauty of your eyes is the best thing about people.
• Now, even when I make an outfit for myself, I wonder what other people will think. The truth is that I secretly love what seems to be my own individuality, and I hope I always will, but fully embodying it is another matter. I always want everyone to think I am a good girl. Whenever I am around a lot of people, it is amazing how obsequious I can be. I fib and chatter away, saying things I don't want to or mean in any way. I feel like it is to my advantage to do so. I hate it. I hope for a revolution in ethics and morals. Then, my obsequiousness and this need to plod through life according to others' expectations would simply dissolve.
• But what all of them were writing about were merely certainties. Impersonal things, things lacking depth. They were far removed from anything like real hopes or ambitions. Basically, uninspired things. They were criticisms, yes, but not actually things that had any positive bearing on my life. There was no introspection. No real self-awareness, self-regard, or self-respect. It may require courage to say what they said, but were they really able to take responsibility for the consequences? They may adapt their lifestyle to their environment, and may be capable of processing this but there's no true attachment to the self or to that particular lifestyle. There's no real sense of humility. A scarcity of creativity. Only mimicry. Any sense of innate "love" was simply lacking. They may put on airs but they had no dignity. Instead, all they did was write. It was really quite startling as I read. There was no denying it.
• Falling asleep is such a strange feeling. It's like a carp or an eel is tugging on a fishing line, or something heavy like a lead weight is pulling on the line that I'm holding with my head, and as I doze off to sleep, the line slackens up a bit. When that happens, it startles me back to awareness. Then it pulls me again. I doze off to sleep. The line loosens a bit again. This goes on three or four times, and then, with the first really big tug, this time it lasts until morning.
• Really, I don't know which is the true me. What ever will I do when there aren't any more books to read, or when I can't find another role model to imitate? Probably just wither away, helpless and sniveling profusely. Anyhow, these aimless thoughts I have on the train every day don't do me much good. The unpleasant warmth I still felt in my body was unbearable. I felt I had to do something, somehow, but would I be able to fully grasp what that was? My self-criticisms seem basically pointless to me. I would start to judge, and when I'd get to my negative or weak traits, I'd immediately begin to indulge or wallow in self-pity, and then decide it's no good, why not just leave well enough alone, so I've given up on criticism. It would be best if I just didn't think of anything at all.
• [...]books. I would scorn the pointless, haughty posturing, scorn its abstracted way of living. There I go again—pondering the purposelessness of my day-to-day life, wishing I had more ambition, and lamenting all the contradictions in myself—when I know it's just sentimental nonsense. All I'm doing is indulging myself, trying to console myself.
• For some reason, filters on cigarettes seem dirty to me. If you were going to smoke, then it had to be unfiltered. Smoking those Shikishimas throws a person's whole character into question.
• I sat there agape, looking at the flowers, and thought to myself, There are really good things about human beings. I mean, it's humans who discovered the beauty of flowers, and humans who admire them.

• But happiness is being able to hope, however faintly, for happiness. So, at least, we must believe if we are to live in the world of today.
• No. You won't do. You've treated me nicely, yes, but only because you find me curious and amusing. It made me feel so lonely, somehow... I'm really just a foolish and useless person.
• It would seem that the more irresponsible and crafty one is, the more likely one is to have a talent for storytelling.
• Such it is for those in the grips of misfortune: declarations of support and sympathy, rather than providing comfort, may merely increase the victim's pain.
• Any connoisseur knows you've got to be drunk to really enjoy a good romance.
• I have suffered much at the hands of human society. Forgive me if I seem overly suspicious.
• A life free of lies! Ah, but that, too, was, by definition, a lie. Surely a lie already dwelled in the heart of anyone who sought to make such distinctions and stand in judgment.
• One lies to seek a bit of relief from a ponderous, suffocating reality, but the liar, like the drinker, gradually comes to need larger and larger doses. The lies become blacker and more complex, and they mesh and rub together until in the end they shine with the luster of truth.

• Shame on me for making such a mockery of myself. Blame it on my wounded pride. The fact is that my fear of being ridiculed is so intense I'd rather beat my critics to the punch. That's the epitome of cowardice.
• How cruel of you. What part of what you see here is carefree? If only you could understand the sadness of the ones who grow the delicate flowers of buffoonery, protecting them from but the slightest gust of wind and always on the verge of despair!
• But in my softness I find peace, however fleeting.

• A man crushed by reality puts on a show of endurance. If that's beyond your comprehension, dear reader, then you and I will never understand each other. Life's a farce, so we might as well make it a good one. But real life is a realm that I may never reach. The best that I can hope for is to loiter in the memory of these four days, so steeped with empathy. Four days that count more than five or ten years of my life. Four days that count more than a lifetime.
• Young people never say anything straight. You can tell they're being honest if they hide behind a laugh.
• Even now, I barely have the strength to reread what I've written.
• Welcome to Sadness. Population one.
• It was only natural for Yozo to vacillate when asked about the reason behind his suicide – it was everything to him.
• Beautiful feelings make bad literature. In which case, this precious state of prose is proof that I'm no devil after all. Ah, blessed be the man who coined this phrase! It is a treasure of the language. An author can get away with using it but once in his career. Sad to say. The first time, it's endearing. If you insist on using it a second or a third time, though, dear reader, hiding behind it like a shield, you can expect nothing but misery.
• The next morning was peaceful and clear. The sea was calm. White smoke from the volcano on Oshima, just above the horizon, drifted up into the sky.
  Never mind. I hate describing scenery.
• This novel was doomed from the start. All posture and no substance. Whether I write one page or a hundred, it amounts to the same thing. Though I knew this from the start.

• Haven’t we known for a long time that it’s a mistake to attach meaning to each and every action of a person? Forced explanations often end in a distortion of lies.
• I have no choice. I am a person with no reason to live. I know my lot. Yes, it would be great to die one day sooner.
• Despair is impossible in humans. They often are deceived by hope, but are also deceived by the notion of despair.
• By living this way, what will my fortune be? There is nothing. Am I simply a sickly man? What should I do? I had no direction, nothing. I thought that this reckless life of mine was only a nuisance to others and devoid of meaning. This was quite hard to bear.
• Each day I deceived myself, unlike you who could never deceive yourself. Anxiety was trapped in the depths of my heart, like a formation of black clouds I could not break free of.
• The smile of one flower permeates those who live next to death more than the problem of life and death.
• No thought in the world is worse than the realization that, “My life is a nuisance to others. I am useless."
• Of course, I intended to die without telling a soul about my illness. Without anyone knowing, I would secretly deteriorate. Actually, I felt that there was nothing else I could do. I had no alternatives. Shouldn’t I be resolved to die as a peasant in my horribly confused final circumstance? I had no excuses. It was not because life suddenly became precious, but the forced pretense until yesterday had disappeared.
• People depend on death to be complete. While alive, they are all incomplete.
• Around that time, I lost interest in college. I could only see blackness before me, I didn’t know what to do. It was no easy matter to prevent my father from criticizing my loafing around the house and my mother from seeing me as unworthy.

• Human beings are like that, though. They’ll do the most unbelievably cruel things when you least expect it.
• The only reason you helped me out was because I’m a tortoise and my tormentors were children. To intervene between a tortoise and children isn’t likely to bring about much in the way of repercussions. What did you give them—five coppers? That’s big money to a child, but it’s not much skin off your back, is it? I thought you’d put up a bit more than that. Miserly isn’t the word. How do you think it makes me feel? Five coppers for my life. For you it was just a whim of the moment. ‘A few coppers to rescue a tortoise—oh, hell, why not?’ But suppose it wasn’t children teasing a tortoise but, say, a group of rowdy fishermen tormenting some sickly beggar. Would you have offered so much as a single copper? Hardly. You would have scowled and hurried past, not wanting to get involved.
• The only thing people like you can see is other people’s faults, and you’re oblivious to the horror in your own hearts. You people terrify me.
• 'Most of our children’s stories end with the perpetrators of evil deeds getting what’s coming to them, but this old gentleman did nothing wrong. He tried to perform a dance that, owing to a case of nerves, turned out rather disturbingly weird, but that’s the extent of his crime. Nor was anyone in his family particularly evil. And the same can be said for the sake-loving Ojii-san and his family, and for the Oni of Mount Tsurugi as well. None of them did anything wrong. And yet, although not a single instance of wrongdoing occurs in the story, people end up unhappy. It’s difficult, therefore, to extract from this tale of the stolen wen a moral lesson for daily life. But were an indignant reader to demand to know why, in that case, I even bothered to write the damn thing, I would have no choice but to reply as follows: It’s a tragicomedy of character. At issue here is an undercurrent that winds through the very heart of human existence.
• Is this what all you refined gentlemen are like—wishing and pining and never acting?

• Is it painful to be the person who waits? Or is it more painful to be the person who makes others wait? Either way, there's no need to wait anymore. That's what is most painful.
  • Run, Melos! and Other Stories
• Fuji goes well with the evening primrose.
  (Alternate translation: Evening primroses really look very well in the landscape of Mt. Fuji.)
  • One Hundred Views of Mount Fuji
• Real thought takes courage more than intelligence.
  • Crackling Mountain and Other Stories
• Are "people in the world", I wonder, creatures that spend their whole lives greeting each other in stiff, formal patterns, being cautious about each other, then growing tired of each other? I hate meeting people.
  • Waiting
• “Every family,” he jested, “has a fool—just to keep it in touch with reality.”
  • Crackling Mountain and Other Stories
• Nevertheless, I still wait for someone. Who on earth am I waiting for, sitting here everyday? For what sort of person? Maybe what I'm waiting for isn't even a human. I dislike humans. No, I fear them. When I meet someone and indifferently exchange such greetings as 'How are you?' or 'It's become cold', greetings I don't want to make, I somehow get the unpleasant feeling that there is no such horrible liar in the whole world as I, and I wish I were dead.
  • Waiting
• Masks in one layer after another—as many as ten or twenty—had fastened themselves upon me, and I could no longer tell how sad any one of them really was.
  • Crackling Mountain and Other Stories
• I was a petal quivering in the slightest breeze, about to fall any moment. Even the slightest insult made me think of dying.
  • Crackling Mountain and Other Stories
• Just to see all the books lining the shelves would lighten my mood as if by magic. Of course, I didn’t go to bookstores just to read articles on anatomy. I went because any book gave me comfort and solace at the time.
  • Crackling Mountain and Other Stories
• The true substance of love lies in the act of howling words of love with a desperation of a man jumping into the high seas.
  • A New Hamlet
• The roar of laughter at civilization’s end.
  • Villon's Wife
• If all you've got is just enough talent to get along, sooner or later you'll betray yourself.
  • ???
• You takes things too seriously. It seems you’re not satisfied unless you always make yourself the protagonist in some tragedy.
  • A New Hamlet
• People do not necessarily think and consider in a prescribed way before choosing the path they'll walk. For the most part they simply wander, at some point, into a different meadow.
  • Self-Portraits: Tales from the Life of Japan's Great Decadent Romantic
• The year before last I was expelled from my family and, reduced to poverty overnight, was left to wander the streets, begging help for various quarters, barely managing to stay alive from one day to the next, and just when I'd begun to think I might be able to support myself with my writing, I came down with a serious illness. Thanks to the compassion of others, I was able to rent a small house in Funabashi, Chiba, next to the muddy sea, and spent the summer there alone, convalescing. Though battling an illness that each and every night left my robe literally drenched with sweat, I had no choice but to press ahead with my work. The cold half pint of milk I drank each morning was the only thing that gave me a certain peculiar sense of the joy in life; my mental anguish and exhaustion were such that the oleanders blooming in one corner of the garden appeared to me merely flicking tongues of flame...
  • Osamu Dazai, "Seascape with Figures in Gold" (1939)

• Ryūnosuke Akutagawa