The Japanese Tea Ceremony

A bow to the Japanese Tea Ceremony

Thousands of pages and entire lifetimes have been devoted to explaining and appreciating the singular ritual of preparing and serving tea in Japan. The following is a brief look at this practice, in the words provided on the Japanese-Tea-Ceremony site.

History of the Japanese Tea Ceremony

Drinking of green tea was known in China from the fourth century. Tea plants didn’t grow in Japan until the first seeds were brought from China during the Tang dynasty (China 618-907), when relations and cultural exchanges between the two countries reached a peak. In the eighth century the first mention of a formal ceremony involving the drinking of tea is found. However, at this time it probably didn’t look much like the tea ceremony we know these days. Also, during the eighth century a Chinese Buddhist priest wrote a book on the proper method of preparing tea. The book was called “Cha Ching” and taught the correct temperature of hot water and the use of tea vessels. It is said that today’s style of the tea ceremony evolved largely through the influence of this book.

During the Nara period (Japan 710-794) tea plants were grown in Japan and mainly consumed by priests and noblemen as medicine. Toward the end of the Tang dynasty in China, the drinking of tea was going through a transformation from medicine to beverage, but due to deteriorating relations between the two countries this transformation did not reach Japan till much later. The Japanese were forced to mold and cultivate their own traditions and culture around the tea. Tea was a rare and valuable commodity from the Nara period to the Heian period (794-1192) so rules and formalities were based on this concept. Had tea been native to Japan or more readily available, it is almost certain that the tea ceremony would not have been created.

Kamakura period in Japan

In 1187 Myoan Eisai, a Japanese priest, traveled to China to study philosophy and religion. When he came back, he became the founder of Zen Buddhism and build the first temple of the Rinzai sect. It is said that he was the first one to cultivate tea for religious purposes, unlike others before him who grew tea for medicinal use only. He was also the first to suggest and teach the grinding of tea leaves before adding hot water. A Sung emperor named Hui Tsung, referred to a bamboo whisk used to whisk the tea after hot water was poured over it in his book Ta Kuan Cha Lun (A General View of Tea). These two methods formed the basis for the tea ceremony as we know it today.

Some hostility was created among monks who didn’t like Eisai’s newly introduced religious ideas which he had imported, but the Kamakura shogunate, who were among his first converts, helped him succeed in enlisting protection. In 1211, Eisai was the first to write a treatise on tea in Japan. In his treatise, Kissa Yojoki (Tea drinking is good for health) Eisai suggested that the drinking of tea had certain health benefits and cures for; loss of appetite, paralysis, beriberi, boils and sickness from tainted water. According to him it was a cure for all disorders, so this perhaps was the main reason that the Tea Ceremony gained such popularity.

Tea in the thirteenth century and the Samurai

Tea started to spread outside of the Uji district where it had mainly been grown since the beginning. But by now popularity and so demand was growing rapidly and called for plantations all around Japan. The samurai class, who loved everything about the Sung dynasty including the Tea ceremony, embraced it wholly and caused even greater popularity of the ritual preparation of green tea.

In 1333, the Kamakura shogunate fell which led to civil wars in the whole country. A new class of people came into existence, the Gekokujou (parvenus). These nobles whose extravagant lifestyles attracted much attention from the public, often held tea parties for their friends called Toucha. In this game the guests were tested on their abilities to distinguish

between Honcha (genuine tea) and other tea. Soon betting accompanied these games and great valuable prices were presented to winners which added to the excitement of the game.

Originally the guests were given ten cups of tea, but this number increases to twenty, thirty and eventually one hundred cups per person. If there was a great number of people attending the party, it would have been impossible to provide every guest with one hundred cups. Although followed procedures are unknown, the guests probably passed cups from one the next. This technique of passing around tea bowl probably explains why only one tea bowl is used during today’s Tea Ceremony.

However strange this habit of sharing might seem to us now, it probably has its roots in the Samurai class. The Samurai had strong family ties, and when the family would gather on important occasions, it was custom for the lord to take the first sip of Sake from a large cup and then pass it among his retainers as a reaffirmation of their close bonds.

Tea ceremony during the Muromachi period

During the Muromachi period, Japanese architecture went trough a transformation from the formal palace style adopted in the Heian period, to a simplified style used by the Samurai. The next transformation was from Samurai style to the Shoin style which used elements of temple architecture. For the tea ceremony some of the Shoin design details were adopted, such as the alcove (Tokonoma), the pair of shelves (Chigaidana) in the side of the alcove, and the side-alcove desk (Tsukeshoin). Of course Taami mats were used to cover the floor in the Shoin style.

The Samurai nobles made it their hobby to perfect the way of decorating the alcove, the shelves in the side alcove. The Shoin desk became fixed, with the aim of arranging a small number of utensils and articles in a way that was aesthetically and functionally.

After some time, the Shoin was used to serve tea ceremonially by the Douboushuu. All the utensils used by them came from China and were placed on a large utensil stand (Daisu).

Murata Shukou : The Founder of Chanoyu

When people of other classes became interested in the tea ceremony enjoyed by the Samurai class, they started having small tea gatherings in smaller and less lavish rooms which were appropriate to their status. From this the small room called Kakoi came into existence.

One of the best designers of smaller tearooms was a Zen priest called Murata Shukou. He later became known as the father of the tea ceremony because the etiquette and spirit of tea were

originated by him. At the age of eleven he entered into priesthood at Shoumyou Temple until he was twenty. Ten years later he returned to priesthood at Daitoku-ji Temple under the monk and teacher Ikkyuu Soujun to practice Zen meditation. Later he was rewarded for his profound understanding of Zen and received a diploma signed by the Chinese monk Yuanwu. After this, he spend the rest of his days in his tea room in Nara to perfect the tea ceremony, and give lessons to anyone interested in learning the art. To all his students he tried very hard to instill the true spirit of simple, Zen-inspired tea.

Another important procedure initiated by Shukou, was that he himself would serve the tea to his guests. He preferred the intimate and personal atmosphere of a small room which could fit five to six people. The four-and-a-halfmat room that he had devised to create a more tranquil atmosphere during the tea ceremony had its origins in the Zen philosophy he had studied in Kyoto at Daitokuji Temple. In a letter to his favorite pupil, Harima no Furuichi, Shukou outlined his own basic concept of the art of Chanoyu and his personal philosophy of aesthetics. He wrote about the idea of refined simplicity, or Kakeru, and about the importance of understanding the aesthetic qualities of sober-colored pottery from Bizen and Shigaraki. From his letters it can also be learned that he took great pains to study the best method of combining Chinese and Japanese tea utensils.

Toward the end of the Muromachi period, the tea culture reached its peak, and tea devotees were given different titles to distinguish their relation to the art. Chanoyusha was the name given to a professional teacher of the tea ceremony like Shukou. A Wabi-suki was a teacher distinguished by three particular qualities: faith in the performance of tea, an ability to act with decorum befitting a proper master, and excellent practical skills. Finally, the Meijin not only met all the qualities of a wabi-suki, but was a collector of fine Chinese tea utensils as well.

The Japanese Tea Ceremony

The Japanese tea ceremony is called Chanoyu, Sado or simply Ocha in Japanese. It is a choreographic ritual of preparing and serving Japanese green tea, called Matcha, together with traditional Japanese sweets to balance with the bitter taste of the tea. Preparing tea in this ceremony means pouring all one's attention into the predefined movements. The whole process is not about drinking tea, but is about aesthetics, preparing a bowl of tea from one's heart. The host of the ceremony always considers the guests with every movement and gesture. Even the placement of the tea utensils is considered from the guests view point (angle), especially the main guests called the Shokyaku.

Japanese tea ceremony Videos

• Click here to a view a video of the ceremony

In this six minute movie two people explain in short the history of the Japanese tea ceremony. Then, while showing some of the Japanese tea ceremony utensils, they show how to prepare a casual cup of Japanese green tea. (The actual preparation of tea would take much longer.) Maybe interesting for those who do not own specific utensils but wish to give a little extra flavor to their powdered green tea.

Portland’s Japanese Garden

There are quite a few movies of the Japanese tea ceremony on the web these days, on this page you'll find the most interesting and useful ones. Some videos will explain certain details or parts of the Japanese tea ceremony and some actually show the actual tea ceremony being performed. But don't get the wrong impression that the tea ceremony is an event that is finished in a few minutes time, an actual full tea ceremony called Chaseki would take little over two hours to complete. Secondly, witnessing the real Japanese tea ceremony is a completely different experience which one can not get from watching these videos and movies.

Preparing tea

The ritual preparation of tea is very simple, simplicity is one of the basics for preparing a bowl of green tea for the guests. However, each step of the preparation has fixed

movements, and utensils have to be placed at pre-decided locations on the Tatami mat. It is drinking tea and serving tea with a lot of spiritual depth and a deep silence and serenity.

Preparation styles can vary according to the season or the level of formality of the meeting. But basically there are two main preparations styles : • Click here for preparation of tea with the Furo during summer season. • Click here for preparation of tea with the Ro during winter season.

The main difference between preparing tea in summer and winter is that in summer the Kama or iron kettle is placed on a brazier and in winter the Kama is placed in a sunken hearth or Ro which is a square hole in the Tatami flooring. According to this the utensils used to prepare green tea are placed at slightly different locations. Also the Sumi-demae charcoal procedure is different in winter and summer. Because the placement of utensils is different during tea in summer and tea in winter, the way to finish the tea ceremony during Furo and Ro also differs. • Click here for Steps to finish Furo in summer.

Etiquette for Guests

Several guests can be invited to a tea ceremony. For a small meeting the average number of guests would be around four or five. The first guest or guest of honor is called Shokyaku, the second guest is a Jikyaku, and the others are called simply Kyaku. Also the last guest has a special name which is Tsume. These guests have a special ranking and a sitting order in the Chashitsu. According to their sitting order or ranking they have fixed duties to perform during the tea ceremony. For example, the Shokyaku who is the principal guest is the main person to communicate with the Teishu. The Shokyaku will ask the Teishu where certain tea utensils are from, where they were made, and who made them. When the Shokyaku asks questions, he or she has to use a humble language, a clear voice, consider the correct timing so to

not create trouble for the tea-host, and always thank the Teishu for providing an answer. (See: Dialog between Shokyaku and Teishu )

Receiving and eating Wagashi

Usually one of the first things brought into the Chashitsu is a bowl or dish with sweets called Wagashi. Teishu will sit in front of the Shokyaku and place the dish in between them. Teishu bows and verbally indicates that these are sweets for the guests to eat. Shokyaku bows back and with both hands moves the bowl to the right. These sweets are not to be eaten immediately but only when Teishu has warmed the Chawan with hot water from the Kama and discarded the waste water into the Kensui.

The Hachi with Wagashi, may they be moist or dry, is moved with two hands in front of the knees. Kaishi paper is usually a bunch of square washi paper sheets folded in half. The outer sheet is removed and placed on top of the Kaishi pile and then placed in front of the knees. When Omogashi (moist, main sweet) is served, it is usually accompanied byKuromoji,which are sweet picks. Kuromoji look like chopsticks but have an obvious wooden look. The Kuromoji are usually placed on the lit and have to be placed on the Kaishi before removing the lit. The lit of the Hachi is lifted with both hands, and then the right hand grabs the lit above the left hand. (lit is vertical) The left hand moves to hold the lit underneath and it is placed up-side down next to the Hachi. The Kuromoji is picked up by the righ hand with little assistance of the left hand and one piece of Omogashi is transferred to the Kaishi paper. Now the Kuromoji must have some sticky jelly or Anko paste from the Omogashi stuck to it so it needs to be wiped with the kaishi before returning it to the Hachi. Place half of the Kuromoji on the corner of the Kaishi. Fold the corner of the Kaishi over the Kuromoji and pull the Kuromoji so that any sticky material is wiped-off by the paper. The lit is returned on top of the Hachi in the reverse order and Kuromoji is placed on the lit. Use both hands to slightly lift the Hachi and move it to the left as far as possible. The Jikyaku and following guests will take the sweets in the same way.

Drinking Koicha - Pick up the Chawan

Koicha is served together with a Dashibukusa. Shokyaku will stand up, walk to the Chawan, and sit down in front of it. With the right hand the dashibukusa is placed on the palm of the left hand. Then the Chawan is placed on top of the dashibukusa. Shokyaku walks back to his seat and sit down. The Chawan is placed in front of the knees with the dashibukusa next to it on the left but not on the same Tatami. Kimono or clothes are rearranged before continuing.

Apologies and bows

Chawan is picked-up again and placed on the same Tatami but on Shokyaku's left side. Shokyaku will apologize for drinking before others. Then, pick up the Chawan and place it in front of his knees, bow to the Teishu and say: "Otemae chodai itashimasu".

Ready to drink

Place the Dashibukusa on the palm of the left hand and the Chawan on top. At chest height with the right hand the Chawan is turned clockwise two times so that the Shomen comes to the left. Make sure to lift the Chawan properly in order not to damage the fragile Dashibukusa. Raise the Chawan a little higher with simultaneous little knot toward the Teishu to indicate one is about to start drinking. Koicha is shared with three people altogether, so take about three sips to leave enough for the the next two guests. When Shokyaku has tasted enough, the Chawan is placed in front of the knees again.

Wiping the rim

Now, the rim needs to be wiped with a Kaishi. Take one Kaishi from the stack and fold one of the corners over the rim where the Macha is. Be careful not to wipe too deep into the bowl because that would be wasting good Macha. This wiping of the rim is more a "gesture" of cleanliness than actual cleaning. Fold the Kaishi one more time and wipe the rim again. Place Kaishi in the left sleeve of the Kimono. When the tea-bowl has passed all the guests during Koicha, theTsume and Shokyaku will move close to the Teishu where the Tsume will return the bowl to the Shokyaku. The Shokyaku will inspect the Chawan one more time to make sure it is not damaged, then return it to the host by placing it at the same location where the Teishu had placed it before.

Usucha

During Usucha the Shokyaku will ask the other guests if they had enough or want to drink more green tea. If all guests had enough, the shokyaku will ask the host to clean up and to finish the tea ceremony.