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chanoyu-to-wa · 7 years ago

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Rikyū Chanoyu Sho, Book 6 (Part 20): Rikyū’s Hyaku-kai Ki, (1590) Eleventh Month, Second Day; Midday.

20) Eleventh Month, Second Day; Midday [十一月二日・晝].

￮ Guests¹: Tenman shin-monju [天満新門主]², Yaku-in [藥院]³.

￮ 4.5-mat [room]⁴.

￮ Shi-hō-gama [四方釜]⁵; ◦ Seto mizusashi [瀬戸水指]⁶; ◦ chaire: Shiri-bukura [茶入・尻ぶくら]⁷; ◦ Yakushi-dō [藥師堂]⁸; ◦ Hotta-dai [ほつた臺]⁹; ◦ zōge-chashaku [象牙茶杓]¹⁰; ◦ shaku-hachi no hana-zutsu [尺八之花筒]¹¹; ◦ Hotta mizu-koboshi [ほつたこぼし]¹².

￮ Kushi-awabi [串鮑], sake (yaki-mono) [鮭・焼物], kō-no-mono [香物], soup (na [な]), rice¹³.

￮ Ni [二]¹⁴: ◦ sashimi (sake) [さしみ・鮭]¹⁵; ◦ soup (koi no nakauchi) [汁・こいの中うち]¹⁶.

￮ Kashi: senbei [せんべい], shiitake [しいたけ], yaki-mochi [焼もち], yaki-guri [やき栗], gobō [牛房]¹⁷.

==============================================

20a¹⁸) The same: atomi [同・跡見]¹⁹.

￮ Guests: Kanamori Hōin [金森法印]²⁰, Tomita sakon [冨田左近]²¹, Hayashi sakyō [林左京]²².

_________________________

◎ At this gathering, Rikyū entertains Hideyoshi*, along with the (recently installed†) head-monk of the newly reconstructed Hongan-ji in Ōsaka, and Hideyoshi’s personal physician. Perhaps Kyōnyo Shōnin [敎如上人], the head-monk of the Tenma Hongan-ji had come to Kyōto to swear his fealty‡ to Hideyoshi, and this chakai was part of his official reception.

This gathering was followed by an ato-mi no chakai [跡見の茶會] that Rikyū hosted for three of his disciples (who were also among Hideyoshi's courtiers)**. ___________ *Who is curiously absent from the list of guests in the version of the kaiki that was published in the Rikyū Chanoyu Sho.

†While Kyōnyo Shōnin [敎如上人] seems to have functioned in this capacity in the Ishiyama Hongan-ji (which was destroyed by Hideyoshi, with its lands confiscated as the site for his Ōsaka castle), Hideyoshi subsequently gave this very politically powerful temple land in the northern part of the city (in the district known as Tenma [天満], since this is where the Shintō Shrine known as the Ōsaka Tenmangū [大阪天満宮] was located) on which the Hongan-ji was reconstructed. It is to his installation as the monju [門主] of this new Tenma Hongan-ji that his title refers.

‡The Ishiyama Hongan-ji was greatly feared by both Nobunaga and Hideyoshi, due to its connection with the Ikkō-shū (which sect may have been responsible for the downfall of the Koryeo dynasty in Korea). Perhaps, now that the temple had been rebuilt (on land given to the Hongan-ji as restitution for Hideyoshi’s having confiscated their Ishiyama site), Hideyoshi wished the temple’s head to reaffirm that Hideyoshi and his posterity would have no further cause to fear this very powerful temple.

It seems that the temple ultimately betrayed this trust, for which its headquarters was finally moved to Kyōto so that it would be under the fist of the government; and in consequence of which the temple itself was divided into two competing institutions -- the Higashi Hongan-ji and the Nishi Hongan-ji -- in an attempt to weaken their political power, within two years of this chakai. (That this occurred in the midst of Hideyoshi’s invasion of the continent suggests that the temple was again becoming involved in a political situation too dangerous to be put off.)

**The guests of this ato-mi no kai were conflated with the gathering that follows this one in the Rikyū Chanoyu Sho.

¹Kyaku [客].

As was mentioned above, while the Rikyū Chanoyu Sho version of this kaiki lists two guests (the Temman shin-monju [天満新門主] and Yaku-in [藥院]), the other versions read:

Ue-sama [上様].

(Tenma) Shin-mon [天満・新門], Yaku-in [藥院].

Ue-sama [上様] is the usual way in which a retainer referred to his lord. In other words, in addition to the other two, the gathering also included Hideyoshi. This certainly is the reason for Rikyū’s formality -- both in terms of the utensils, and the style of the kaiseki -- which otherwise might seem conspiratorial, and perhaps even nefarious (Rikyū was ordered to commit seppuku less than 5 months after this gathering; while Kyōnyo Shōnin was forced to move the Hongan-ji to Kyōto, where its organization was divided in two competing factions -- so that Hideyoshi could keep a personal eye on the doings of this temple -- one year after that).

²Temman shin-monju [天満新門主].

This refers to the monk known as Kyōnyo Shōnin [敎如上人; 1558 ~ 1614]; he is also sometimes known by his imina [諱]* of Kōju [光壽]. He was a monk of the Jōdo Shin-shū [浄土真宗] sect of Buddhism, and the 12th monju [門主] (head monk)† of the Hongan-ji [東本願寺].

The Hongan-ji was divided into two temples during his lifetime (1592), and Kyonyo became the head monk of the Higashi Hongan-ji while his younger brother, Junnyo Shōnin [准如], became the head of the Nishi Hongan-ji.

Kyōnyo was the oldest son of the 11th head monk, Kennyo [顯如], and had been born at the Ishiyama Honganji [石山本願寺]‡. Tenma [天満], which is a district in the northern part of Ōsaka city, here refers to the Tenma Hongan-ji [天満本願寺] in Ōsaka, which was the successor of the Ishiyama Hongan-ji. Land for this site was donated to the Hongan-ji by Toyotomi Hideyoshi in 1585 (shortly after the destruction of the Ishiyama Hongan-ji); and the title shin-monju [新門主], by which Rikyū nominates Kyōnyo, apparently refers to his installation as the head of this temple. ___________ *His posthumous name.

†Monju [門主], which means “keeper of the gate” is a special term that is used for the subsequent heads of a temple that was established by the founder of the sect.

‡The stronghold of the Ikkō [一向] sect, that was feared -- and destroyed -- by Nobunaga and Hideyoshi. Hideyoshi’s Ōsaka castle was built on the site of the Ishiyama Hongan-ji.

³Yaku-in [藥院].

This is the moniker Rikyū used for Yakuin Zen-sō [施藥院全宗; 1525 ~ 1599]. He was originally trained as a monk at Hieisan [比叡山], and was also a respected medical doctor of the period. It appears that Zen-sō was what we would call Hideyoshi's personal physician*.

Zen-sō was also a chajin, who had followed the teachings of Jōō, and the former owner† of the white temmoku-chawan that Rikyū uses at this gathering. __________ *Hideyoshi was suffering from tertiary syphilis (which, based on contemporary accounts of his increasingly eccentric behavior, appears to have begun evolving into neurosyphilis during the second half of the 1580s), and so the near-constant attendance of a physician (who could at least offer a degree of palliative care) would have been important both to him, and to those around him.

†This chawan (which is usually referred to as the Jōō haku-temmoku [紹鷗白天目] today) was fired at the Seto kilns in Mino (and so is an early version of what eventually came to be known as Shino-yaki [志野焼]); and, as the modern name implies, originally was in the possession of Jōō, from whom Zen-sō acquired the bowl. Rikyū, in turn, seems to have purchased it from Zen-sō.

⁴Yojō-han [四疊半].

Hideyoshi would probably have sat alone on the mat in front of the tokonoma (since this room did not have a jō-dan -- and the toko itself was too small for use as a jō-dan), with the other two guests on the mat between there and the nijiri-guchi. Yaku-in (in the lowest seat), as one of Hideyoshi’s personal attendants, probably acted as the hantō, conveying things like the chawan from Rikyū to Hideyoshi, and returning them for him.

⁵Shi-hō-gama [四方釜].

⁶Seto mizusashi [瀬戸水指].

⁷Chaire ・ Shiri-bukura [茶入・尻ぶくら].

⁸Yakushi-dō [藥師堂].

This is the white Seto temmoku-chawan that was loved by Jōō.

It is interesting that Rikyū used it on every occasion when Yakuin Zen-sō came for chanoyu -- and this was surely because the guest delighted in seeing and drinking from the chawan that had formerly been in his possession.

⁹Hotta-dai [ほつた臺].

This seems to be the temmoku-dai that was paired with the Yakushi-dō chawan, hence they are always used together.

The identity of the member of the Hotta clan whose name this temmoku-dai bears has not been identified.

¹⁰Zōge-chashaku [象牙茶杓].

This is the same black-lacquer-coated chashaku that Rikyū used in his previous chakai earlier in the day*.

Because the chaire-bon used with the Shiri-bukura chaire is a little smaller than that used with the Enjō-bō katatsuki (the difference is 1-bu), the chashaku would still have to be placed horizontally in front of the chaire, as was also the case at the morning’s gathering.

The handle of the chashaku, in this case, would project 5-bu beyond the right rim. ___________ *It is very interesting that Rikyū is taking pains to keep this second gathering from resembling an ato-mi for the morning’s chakai, even when he wishes to do things in a similar manner.

Actually, the interconnectedness between these two gatherings is very similar to what we saw between the two chakai that Rikyū hosted on the 20th day of the Ninth Month -- where he used a natsume in the morning (when serving tea to Mizuno Moritaka and Takeda Sa-kichi), and a nakatsugi at midday (when offering tea to Kamiya Sōtan). In both instances, Rikyū retains -- and maintains -- the same basic concept of his tori-awase (the difference in chawan in the present instance is related to the status of the guests, not to the concept of his tori-awase) while yet avoiding any suggestion that the second gather is simply a (mindless) repetition of the first...or that it is an ato-mi.

¹¹Shaku-hachi no hana-zutsu [尺八之花筒].

The other versions of the kaiki simply state Shaku-hachi [尺八], without qualification. Therefore, this word is the name of the hanaire, rather than a generic description*, and so must refer to the take-zutsu of that name that Rikyū made from Nireyama bamboo during the siege of Odawara the previous summer.

This was used as an oki-hanaire [置き花入]†, and displayed on the floor of the toko resting on a black-lacquered rectangular usu-ita of the type known (today) as the yahazu-ita [矢筈板]‡.

___________ *This type of hanaire is described either as a shaku-hachi-giri [尺八切], or as an oki-zutsu [置き筒].

†While later generations of chajin occasionally bored a hole in the back of this kind of hanaire, so that it could be hung up, Rikyū intended Shaku-hachi (and the shaku-hachi-giri in general) to stand on the floor of the tokonoma.

‡The yahazu-ita is so called because the edge of the board is notched, rather like the end of an arrow. This was the only kind of usu-ita that Jōō and Rikyū used -- though even in their day certain machi-shū were already using different types of boards as a base for their oki-hanaire.

¹²Hotta mizu-koboshi [ほつたこぼし].

There is no record of a koboshi of this name anywhere.

In discussions that I had with Japanese scholars a number of years ago, several individuals speculated that Rikyū may have made a dyslexic mistake* (of the sort that he has made before in his densho) -- writing an unfamiliar word that he has just written in the recent past, rather than another equally unfamiliar word that he has not used for a while†. So, possibly he used the mon-sasu mizu-koboshi [紋指す水こぼし] again on this occasion.

The mon-sasu mizu-koboshi also appears in the tori-awase of the next several chakai listed in the Rikyū Hyakkai Ki, along with the rest of the set of utensils that were used on this occasion, which strongly suggests that it was used on this occasion as well.

And as for the futaoki, it was most likely a take-wa [竹〇], as usual.

___________ *Cultural dyslexia seems to be the best explanation for the many errors of this sort that are found in Rikyū’s writings -- in other words, Japanese was not his native language, so when attempting to express his stream-of-consciousness in writing, he occasionally miswrites unfamiliar words that he has just used for equally unfamiliar words that he has not used recently.

†Something similar may have occurred in the previous kaiki, for the morning’s gathering, where, thinking about the black-lacquered chashaku, he wrote the word kuro [黒] (black) when he intended to write the name of the chawan (Ko-mamori [木守]).

We must also remember that Rikyū was 68 years of age (by the Western way of counting) at the time when he wrote this kaiki, and that is certainly old enough to earn him some leeway with respect to lapses of memory -- especially when, as in the present case, we are dealing with personal records that were never supposed to be seen by anyone but himself (and even then, he would likely only search through them if the same guest was expected to come again for chanoyu -- so that he could avoid doing things the same way on the subsequent occasion).

¹³Kushi-awabi, sake ・ yaki-mono, kō-no-mono, shiru ・ na, meshi [串鮑、鮭・焼物、香物、汁・な、めし].

The first zen that was offered to the guests contained:

- kushi-awabi [串鮑]*;

- charcoal-grilled salmon (sake [鮭]) as the yaki-mono;

- pickled vegetables (kō-no-mono [香の物])†;

- miso-shiru with chopped leaf-vegetables (na-jiru [菜汁])‡; and,

- steamed rice. ___________ *Dried abalone (awabi [鮑]) reconstituted by boiling in broth, and then sliced.

†Probably freshly pickled with salt in Rikyū’s home. This was considered more of a vegetable course -- something to accompany the service of sake [酒] -- than the usual tsuke-mono that are served with rice.

‡Na-jiru [菜汁] is miso-shiru in which chopped seedlings of daikon [大根] (Raphanus sativus), hakusai [白菜] (Brassica rapa subsp. pekinensis), kabura [蕪] (Brassica rapa subsp. rapa or rapifera), and/or na [菜] (often translated field mustard or rape, Brassica rapa subsp. oleifera). Seeds of these plants were thickly sewn in rows in the kitchen garden in Autumn, and the seedlings were harvested throughout the winter and early spring for use in soups and other dishes, as a source of fresh greens.

The shoots were coarsely chopped and then suspended in the miso-shiru.

However, aside from the one published in the Rikyū Chanoyu Sho, all of the other versions of this kaiki give nattō-jiru [納豆汁] as the soup. (Nattō-jiru is a variety of miso-shiru with coarsely ground nattō -- and usually tōfu and vegetables -- added to the soup; it has a very different taste, and much sharper and stronger smell, than ordinary miso-shiru: most modern people have difficulty tolerating the smell, even if they can accept the taste. Nevertheless, nattō-jiru is extremely nutritious and fortifying, especially in cold weather, and so was a common breakfast food both in Japan and in Korea -- until fairly recent times.) This seems more logical, since otherwise the soup here would taste too similar to the soup served on the second zen (which was also miso-shiru, albeit with carp in it).

¹⁴Ni [二].

A second zen, which held sashimi, and another soup dish.

Rather than serving the additional courses in the hiki-dashi manner (where they are brought out in large serving bowls, or smaller individual bowls arranged on a nagabon, with each guest taking his portion and placing it on his zen), Rikyū is resorting to the more formal method of service, where the first zen is taken away, and a new zen is offered to each guest, with the subsequent dishes arranged on it.

This style of service was based on court etiquette, and probably employed during this chakai because Hideyoshi was present.

¹⁵Sashimi ・ sake [さしみ・鮭].

Sashimi of salmon.

The other versions of this kaiki, however, state that rather than salmon, this was koi sashimi [鯉刺身] -- sashimi of carp.

Carp sashimi was in season in the early winter. Also, serving the fillets of the carp as sashimi would make the second dish (koi-no-nakauchi no shiru) more logical (since it was made from the left over parts of the fish).

¹⁶Shiru ・ koi no nakauchi [汁・こいの中うち].

Koi-no-nakauchi no shiru [鯉の中内の汁]* seems to be what is known as koi-koku [鯉濃] today -- miso-shiru in which carp heads, tails, and the internal organs† were boiled.

In addition to the carp, the soup would also contain daikon and leeks, and sometimes hakusai, and possibly slivered burdock root (gobō [牛蒡]) that had been brazed in sesame-oil and soy sauce before being added to the soup; and a little grated ginger (or ginger juice) as a flavoring. ___________ *In the other versions, this dish was entered into the kaiki as onaji naka-uchi no shiru [同中うちの汁] -- the reference being to the previously mentioned (onaji [同じ]) koi sashimi.

†Apparently the gallbladder and thyroid must be carefully removed, since these will spoil the taste of the soup. This suggests that Rikyū had a specialist come in to prepare the carp for him.

While Rikyū’s household had a professional chef and other kitchen staff, as was appropriate for someone of his rank and eminence (such people, and the facilities that they required to perform their jobs properly, would have been necessary on those occasions when Rikyū hosted Hideyoshi and his court in his Colored Shoin and its anterooms), it is not entirely clear how much of the cooking these people actually did for his chakai. While some scholars argue that everything was cooked by them (which is probably an anachronistic extension of what was done in daimyō households during the Edo period) most of the menus consist of things that Rikyū could very easily have managed to prepare by himself -- and that certainly was how it was supposed to be.

¹⁷Kashi ・ senbei, shiitake, yaki-mochi, yaki-guri, gobō [菓子・せんべい、しいたけ、焼もち、やき栗、牛房].

Because this chakai took place at midday -- at a time when most people only took two meals each day -- Rikyū has kept the food service minimal, while offering a larger than usual number of foods as kashi -- since (unlike the other dishes) in this case the guests could help themselves and take as much (or as little) as their stomach required.

Senbei [煎餅] are rice crackers, usually brushed with a mixture of soy sauce and mirin to give them a savory (and only slightly sweet) taste.

Shiitake [椎茸] were grilled over charcoal, probably with just a pinch of salt (dengaku [田樂] would have been too heavy, and made the taste of miso too prevalent in this gathering).

Yaki-mochi [焼き餅] is toasted mochi (餅)*, frequently a sheet of nori [海苔] (dried seaweed that is processed into paper-thin sheets) was wrapped around the hot mochi (since it can be sticky if the center leaks).

Yaki-guri [焼栗] are roasted chestnuts.

Gobō [牛蒡] is burdock root, usually sliced and braised with soy sauce, mirin, sugar, and sometimes other flavorings.

These different kashi would have been arranged in several different containers -- probably lidded boxes (possibly resembling a stack of fuchi-daka), with one or several kinds of kashi placed in each box† (so that the entire set of boxes would hold all five varieties of kashi). ___________ *Mochi is made by first steaming a highly glutinous variety of rice (called mochi-gome [餅米]), and then pounding the cooked rice until it forms a smooth, thick paste. The paste is then cut into rectangular pieces (one piece being generally considered to equal to one portion) and dried (below).

Toasting the dried mochi over a charcoal fire softens it, so that it can be eaten easily. The outside is crisp, while the inside is soft.

Because the toasted mochi gives off steam, which can soften the outside (causing the pieces of toasted mochi to stick together), each piece of mochi was often wrapped in a sheet of nori (the nori, which is treated with sesame oil and salt when it is being prepared for sale, thus prevents the pieces of mochi from sticking together).

†A small pile of senbei, for example, would probably have been placed in a box by themselves, to keep them dry.

Likewise, the yaki-mochi would have had to be kept separate too, since they needed to be served hot (otherwise the mochi would start to get hard again), and also give off steam (which could spoil things like the senbei).

Meanwhile, the cooked foods (shiitake, yaki-guri, and gobō), which were generally served at room temperature when used as kashi, could have been arranged together in the same box.

It is important for the reader to understand that the kashi were not distributed the way the modern schools usually teach -- with one person’s portion of each arranged in one box; and with each person taking one box, the contents of which he would eat by himself. Rather, the several boxes would be passed around, with each guest helping himself to whatever he wanted from each of the boxes.

In addition to the larger-sized fuchi-daka (which actually seems to be what Rikyū would have used), other kinds of boxes (generically known as jū-bako [重箱]), such as the set shown in the photo above, were made (usually in sets of three or four, and often intended for carrying food on picnics) as food containers, and this kind of box had also traditionally been used to serve kashi (mention of this the jū-bako as a kashi-ki is found in documents from the Ashikaga period, such as in Nōami’s Kun-dai Kan Sa-u Chō-ki [君臺観左右帳記]). This is why the kashi served on this occasion can be broken down into three distinct groups.

¹⁸This entry (in which, aside from the title, Rikyū only lists the names of the guests) was conflated with the next gathering (Eleventh Month, Third Day, Morning) in the Rikyū Chanoyu Sho. Rather than skew the numbering (in case anyone is following this translation in the Rikyū Daijiten), I decided to insert this data interstitially.

¹⁹Onaji・ato-mi [同・跡見].

The three guests were among Hideyoshi’s courtiers, and they would seem to have asked Rikyū to allow them to view the utensils and arrangements that were used at the gathering for Hideyoshi.

At an ato-mi no chakai, everything is done as close to the way that things were done at the gathering that it follows as possible -- including the food service. Traditionally, at the ato-mi, the left-over food from the first chakai is served (though sometimes the hiki-dashi courses are combined on an additional plate that is placed on the zen, to simplify things -- since the real purpose is so that the guests can inspect the utensils that were used to serve the tea).

²⁰Kanamori Hōin [金森法印].

Kanamori Nagachika [金森長近; 1524 ~ 1608) was a daimyō and nobleman, and vice-minister of the Department of War* (which means that Nagachika held the junior grade of the Fourth Rank).

He was also a chajin, and an admirer of Rikyū. When Rikyū was ordered to commit seppuku, Nagachika sheltered Rikyū’s son, Sen no Dōan, and so protected him from Hideyoshi’s wrath (which, by custom, would have consumed him as well). Nagachika’s interest in viewing the arrangements used in this gathering was, therefore, perfectly sincere, and exemplifies his interest in Rikyū and his vision of chanoyu. ___________ *He was the hyōbu no taifu [兵部大輔], vice-minister of the Department of War. Since the minister was, by precedent, an Imperial Prince (hence a sinecure), the vice-minister was the official who was actually in charge of running the department.

²¹Tomita sakon [冨田左近].

This refers to Tomita Tomonobu [富田知信; ? ~ 1599]* . He is also commonly known as Tomita Ippaku [富田一白], this name being a sort of nom de plume. He was a sakon no shogen [左近将監] (Lieutenant of the Left Division of Inner Palace Guards), and so a nobleman holding the junior grade of the Fifth Rank.

Tomonobu was also a disciple of Rikyu’s. The Ming period gold brocade known as Tomita kinran [富田金襴] (a fragment of the original is shown above) originally belonged to him†. ___________ *Notice that the actual name is written with a slightly different kanji: 富 versus 冨 as it appears in the Rikyū Chanoyu Sho. Since the details of the date and time of the gathering were written above the guest list in the original, this might suggest that the paper on which the upper part of the entry was written was damaged, hence the conflation between these names and the next gathering.

†Note that, unlike many modern-made imitations of this cloth, the original has a bright orange-red ground color.

²²Hayashi sakyō [林佐京].

This sobriquet, as printed in the Rikyū Chanoyu Sho, is not correct: it should read Tsu sakyō [柘左京], as an abbreviated form of Tsuge sakyō-no-suke [柘植左京亮].

This entry refers to the man known variously as Tsuge Tomokazu [柘植與一; 1541 ~ 1609] and Tsuge Yo-hachirō [柘植與八郎]. Tomokazu was a nobleman holding the junior grade of the Fifth Rank; he served as sakyō no suke [左京亮] (assistant civil administrator for the eastern half of Kyōto*) and also the ōi-no-suke [大炊助] (vice-minister of bureau of palace kitchens). At first a retainer of Oda Nobunaga, he gave his allegiance to Toyotomi Hideyoshi after Nobunaga’s seppuku at the Honnō-ji in the summer of 1582.

Tomokazu also studied chanoyu with Rikyū. ___________ *The Emperor sat in his throne room facing South (on his mi-chō-dai [御帳臺], an elevated platform covered with 2 extra-thick mats, with curtains around the four sides, rather than on a throne as in China or Korea). From in front of his “throne” a courtyard extended to the Southern gate of the palace (the Suzaku-mon [朱雀門]), and continued on as the Suzaku ōji [朱雀大路], to the Southern gate of the city, the Rashō-mon [羅生門]. Suzaku ōji divided the city into two halves, as can be seen dramatically in the scale-model of the ancient city shown below (the Imperial Palace is at the very top of the picture, and the extremely wide Suzaku ōji extends from it to the Rashō-mon, in the foreground).

When the Emperor sat facing South, the Eastern half of the city was, therefore, on his left, while the Western half of the city was on his Right. This is why many official titles include the kanji sa [左], left, and u [右], right -- since this dichotomy in the organization of the civil and military administration seemed both logical and natural when the city is viewed in this way.

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