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| history [01.10.2019:0048] – [Development of 侘び茶 in the Urban Middle Ages (CQ56)] 178.197.232.25 | history [20.07.2026:0502] (current) – aequivinius | ||
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| - | =====History of Tea===== | ||
| - | |||
| ====Tea in China==== | ====Tea in China==== | ||
| - | * In Chinese | + | * In Chinese T'ang dynasty (818-907), tea was popular in China. |
| * 785 the famous //chajing// by Lu Yu is written | * 785 the famous //chajing// by Lu Yu is written | ||
| * Tea drunk at that time was //dancha//: tea leaves are steamed, beaten into firm balls, which are then shaved into a powder and mixed with water, and sometimes additional spices. | * Tea drunk at that time was //dancha//: tea leaves are steamed, beaten into firm balls, which are then shaved into a powder and mixed with water, and sometimes additional spices. | ||
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| * CNY infects Hideyoshi Toyotomi (1536-1598), | * CNY infects Hideyoshi Toyotomi (1536-1598), | ||
| - | ====Transition to Modern Age==== | + | ====Europeans arriving in Japan==== |
| + | * In [[literature|CQ41]], | ||
| + | * Of 高山 うこん we know it for sure; and of 織部 also | ||
| + | * Portuguese or Spanish; either merchants (uninformed) or missionaries (who wrote great reports), eg Jesuit Luis Frois (1532-97) or Alessandro Valignano (1539-1606) | ||
| + | * They appreciated CNY especially, since it was not tied to religion. | ||
| + | * These missionaries were very respectful towards Japanese customs and culture, learning Japanese and social rules. | ||
| + | * Valignano ordered all Jesuit premises to have a tea room | ||
| + | * Most interesting figure: João Rodrigues (1561-1633), | ||
| + | |||
| + | {{ :: | ||
| + | |||
| + | * Sen Soshitsu XV sais in [[literature|CQ41]] that the purification of utensils with a silk cloth and the purification of mouth and hands at the つくばい come from the Christian mass; but for me, that seems a bit far-fetched. He also compares the にじり口 to Matthew 7:13: //Enter by the narrow gate; ... for the gate is narrow and the way is hard, that leads to life, and those who find it are few.// (Again, I find this a tad too much, but it's a nice anecdote.) | ||
| + | |||
| + | ====XVI==== | ||
| + | * {{ :: | ||
| + | |||
| + | ====金森（かな もり）clan (~1550-1650) (CQ77)=== | ||
| + | * warrior clans at that time pursued both the martial as well artistic, most importantly, | ||
| + | * 3 generations: | ||
| + | * 長近（なが ちか）(1524-1608). Founder of 金森 clan. | ||
| + | * 可重（よし しげ or あり しげ）(1558-1615): | ||
| + | * 重近（しげ ちか）/ | ||
| + | |||
| + | * 長近: Upstart warrior; because he was good, he could ally himself with 3 important warlords: | ||
| + | * 織田信長（おだ のぶなが）(1534-82). 長近 trained 8-year old 信長, and they fought together. 信長 gave 長近 his name (1560), hence they share 長. In 1582, 信長, having conquered about ⅓ of Japan, was assassinated, | ||
| + | * 豊臣秀吉（とよとも ひでよし）(1536-98). Continued to unify Japan after 信長. 長近 around that time adopted his son 可重; 秀吉 gave them some land around 高山, where they build a city. 秀吉 died in 1598, and 長近 went to 徳川家康. | ||
| + | * 徳川家康（とくがわ いえやす）(1542-1616). Strongest warlord at that time. | ||
| + | * 長近 learned tea from 利休 and a rustic guy called 幽宅（ゆう たく）; | ||
| + | * 可重 friends with many important warriors and tea people, like 織部（おりべ）and 小堀遠州（こぼり えんしゅう）(1579-1647). Died in 1615. | ||
| + | * 宗和: Eldest son of 可重, disobeyed an order of 徳川家康（とくがわ いえやす）to join battle in 1614, was disinherited and moved to 京都（きょうと）. Also friends with 織部（おりべ）and 遠州（えんしゅう）, | ||
| + | * He made some Seto potters move to 高山, so 高山 became an important city for 道具. | ||
| + | * He also worked closely together with the 御室（おむろ）kiln (1646-1704) established by [[ninsei|仁清]]（にん せい）near 京都. | ||
| + | |||
| + | ^ Japanese ^ English ^ | ||
| + | | //Ori rikutsu\\ Kirei kippa wa\\ Tōtōmi\\ Ohime Sōwa ni\\ Musashi Sōtan// | Oribe is disputatious\\ Enshū has refined beauty\\ And a cutting blade. \\ Sōwa is princess-like \\ And Sōtan squalid. | | ||
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| + | |||
| + | ====Transition to Modern Age (CQ75)==== | ||
| * Middle of Edo period (1603-1868), | * Middle of Edo period (1603-1868), | ||
| * **Matsudaira Fumai**, who tidied up lists of famous tea utensils, dispelling unscientific myths. | * **Matsudaira Fumai**, who tidied up lists of famous tea utensils, dispelling unscientific myths. | ||
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| * Meiji restoration begins (1868), and CNY is regarded as frivulous on one hand, and focus shifts to the West away from all traditional Japanese arts. | * Meiji restoration begins (1868), and CNY is regarded as frivulous on one hand, and focus shifts to the West away from all traditional Japanese arts. | ||
| * At 1872, CNY was officially considered a genteel pastime, an artistically inclined entertainment. | * At 1872, CNY was officially considered a genteel pastime, an artistically inclined entertainment. | ||
| - | * Gengensai XI and the heads of the other two Sen families fought this; and tried to revitalise CNY. The ryurei CNY developed by Gengensai is one result of this. | + | * Gengensai XI and the heads of the other two Sen families fought this; and tried to revitalise CNY. // |
| * At that time, CNY in decline, but sencha very popular. From sencha comes the grand tea gathering, ie open-house, large-scale invitations, | * At that time, CNY in decline, but sencha very popular. From sencha comes the grand tea gathering, ie open-house, large-scale invitations, | ||
| + | * Still, CNY declines, and heads of the Sen families are impoverished at Ennōsai' | ||
| + | * Tanaka Senshō, student of Ennōsai, breaks away from Urasenke and calls for an opening of CNY, publishing books etc. | ||
| + | * **sukisha** during latter half of Meiji period (1868-19129: | ||
| + | * Segai Inoue Kaoru (1835-1915) was one of them. He made tea for the emperor in 1887, further removing CNY from the //genteel pastime// and placing it as an important cultural heritage. | ||
| + | * Donnō Masuda Takashi (1848-1938): | ||
| + | * Around 1900 there were a whole bunch of such groups in 東京 and Osaka area. | ||
| + | * They lament that during Meiji, all cultural focus is on the West, while the own art is neglected. This is why they collected so much of it. | ||
| + | * Sukisha fading around 1930 because they all died around that time; but Sen lineages picking up by now. | ||
| + | * 1936 they held a grand tea gathering to commemorate the 350th anniversary of the Kitano gathering; and 2000 people per day came; and 1940, to commemorate 利休' | ||
| + | * **Women**: Around 1907, tea ceremony became part of curriculum for women, in order to learn good manners. Around 1920, possibly, CNY shifted from male to female domination. 1929 Okakura' | ||
| + | * After WW2, growth continues under the Sen lineage families. | ||
| + | |||
| + | ====Transfiguration of 数寄（すき）(CQ76)==== | ||
| + | * took place around 1940. Developments that caused this: | ||
| + | - Before that, tea gatherings organised by //corporate organisations// | ||
| + | - Grand public tea gatherings in 1936 and 1940 | ||
| + | - In Westernized Meiji climate, a lot of museums devoted to Japanese arts popped up between 1926-40), such as the Nezu Institute of Fine Arts. | ||
| + | * Upside of this: the public becomes aware of CNY. | ||
| + | |||
| + | ====家元 system==== | ||
| + | * Accordung to Thomson XI 2020 | ||
| + | * 家 for house, hierarchical, | ||
| + | * Preservation is very important, keeping the old ways | ||
| + | * But in XVI that system wasn't in place, it was just tea masters (usually from Sakai and warlords). Preservation wasn't so important, there was room for innovation. | ||
| + | * やまのうえ sais: A tea master between 40-50 should bring his own style into CNY and breathe new fresh life into CNY. | ||
| ====Sources==== | ====Sources==== | ||
| - | * [[Urasenke Chanoyu Handbook One]] | + | * [[literature|Urasenke Chanoyu Handbook One]] |