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| history [06.10.2019:1838] – [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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| ^ 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]] |