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| history [06.10.2019:1821] – [金森（かな もり）clan (~1550-1650) (CQ77)] aequivinius | 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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| * They had so much wealth, so they'd be at ease at this artificial shortage of CNY | * They had so much wealth, so they'd be at ease at this artificial shortage of CNY | ||
| * CNY infects Hideyoshi Toyotomi (1536-1598), | * CNY infects Hideyoshi Toyotomi (1536-1598), | ||
| + | |||
| + | ====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)=== | ====金森（かな もり）clan (~1550-1650) (CQ77)=== | ||
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| * 長近 learned tea from 利休 and a rustic guy called 幽宅（ゆう たく）; | * 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. | * 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）. Was called // | + | * 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）, and with people of many different social circles. Highly regarded: |
| + | * 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 ^ | ^ 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 Soōtan squalid. | | + | | //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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| - 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. | - 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. | * 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]] |