茶の湯 in サンフランシスコ ・ Japanese Tea Ceremony を San Franciscoで

表千家四方社中の茶の湯ブログ Japanese Tea Ceremony Blog for Shikata Shachu – Omotesenke

山上宗二記・Yamano’u’e no So’uji Chronicle

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「山上宗二記」は天正年間の堺衆の茶の湯の基本史料となっています。山上宗二が複数の弟子に書き与えたため、宗二自筆と認められる類 本が十冊ほど現存しています。表千家の不審庵本は自筆本の一つとして高く評価されています。

The “Yamano’u’e no So’uji Chronicle” serves as a book of records about tea practices of the people of Sakai in the late 16th century.  Because So’uji hand-copied and distributed it to his disciples, there are about 10 copies that are thought to be by his own hand.  In particular, the copy held by Omotesenke Fushin’an is highly valued.

「山上宗二記」は茶道具を「名物」と「数寄道具」に分けています。主に茶入、茶壺、掛軸といった茶道具とその所持者を評価の高い順序に従って列挙しており、当時の茶道具への感覚が感じ取られます。秘伝書でありな がら唐物を主体とした「名物」の紹介を中心とする点から、当時の数寄者がこうした道具の拝見を通じて養われる目利を必須技能としていたのでしょう。

The “Yamano’u’e no So’uji Chronicle” has sections on “me’ibutsu,” as well as “sukido’ugu.”  The book lists tea utensils and their owners, mainly cha’ire (tea containers), chatsubo (tea jars), kakejiku (scrolls), in the order of importance, thus providing an insight into what type of utensils were treasured at the time.  While positioning as a collection of secret teachings, the book prominently features “me’ibutsu” (utensils of great renown), mostly foreign imports from China.  It shows that avid practitioners of the time were expected to train their eye to cultivate a discerning taste through viewing of such great treasures.

「名物」に比べ、「数寄道具」は堺の数寄者達が好んだ「わび」を感じさせる道具です。前衛的気風をもった堺の数寄者達が既存の権威を否定することで茶の湯を刷新しようとしていたのでしょうか。つまり「わび茶」は「名物」を礼賛する価値観を否定することから生まれたということでしょうか。

In contrast to “me’ibutsu,” “sukido’ugu” were utensils that evoked a sense of “wabi” and were favored by practitioners of Sakai.  They demonstrated such an avant-garde tendency; were they rejecting the established authority, thereby trying to refresh chanoyu?  Put another way, was the wabi tea movement born out of rejection of the culture of “me’ibutsu” worship?

【参考・References】

http://ja.wikipedia.org/wiki/山上宗二

http://ja.wikipedia.org/wiki/山上宗二記

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