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The Book of Tea: Illustrated
The Book of Tea: Illustrated
The Book of Tea: Illustrated
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The Book of Tea: Illustrated

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The Book of Tea: Illustrated, by Okakura Kakuzo was first published in 1919.

A Japanese Harmony of Art Culture & The Simple Life. - Containing many illustrations in colour and in black and white.

This little book is illuminating in its revelation of the old world of Japanese thought and culture, with its reaction on Japanese daily life. It is not a translation, but was written in English.

The author, the late Okakura Kakuzo, was one of theleaders in the movement which a generation ago set itself to stem the western invasion, spreading like a malaria over every field of intellectual activity and threatening to submerge entirely the ancient beautiful Japanese civilisation.

The illustrations are chosen from our own National collections, and in the appendix will be found further details as to the Tea Ceremony and its various accessories.
LanguageEnglish
Release dateDec 16, 2015
ISBN9788892529694
The Book of Tea: Illustrated
Author

Kakuzo Okakura

Okakura Kakuzo was born in 1862, the son of a merchant. He learnt English as a child and went on to study languages at Tokyo University. There, he started a movement to preserve Japanese culture from the rise of modernism and westernization. At the age of only twenty-nine he was made principle of the National Art School and many of his students went on to become famous artists. In 1898 he resigned to found a dissident school of art. To raise funds, he travelled to America where he found a wealthy and interested patron in Mrs Isabella Gardner, ‘Queen of Boston’. Now a successful artist, he was also appointed curator of Chinese and Japanese art at the Boston Museum. A dramatic and extrovert character, he wrote The Book of Tea in 1906 and died seven years later, in 1913.

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    Book preview

    The Book of Tea - Kakuzo Okakura

    The Book of Tea:

    Illustrated

    By Okakura Kakuzo

    THE BOOK OF TEA

    By Kakuzo Okakura

    T.N.FOULIS

    Edinburgh & London

    1919

    Contents

    I. The Cup of Humanity

    II. The Schools of Tea.

    III. Taoism and Zennism

    IV. The Tea-Room

    V. Art Appreciation

    VI. Flowers

    VII. Tea-Masters

    CONTENTS

    PAOS

    Chapter I. The Cup of Humanity

    Tea ennobled into Teaism, a religion of

    aestheticism, the adoration of the beautiful

    among everyday facts — Teaism developed

    among both nobles and peasants — The mutual

    misunderstanding of the New World and the

    Old— The Worship of Tea in the West —

    Early records of Tea in European writing —

    The Taoists' version of the combat between

    Spirit and Matter — The modern struggle for

    wealth and power 3

    Chapter II. The Schools of Tea

    The three stages of the evolution of Tea — The

    Boiled Tea, the Whipped Tea, and the Steeped

    Tea, representative of the Tang, the Sung, and

    the Ming dynasties of China — Luwuh, the

    first apostle of Tea— The Tea-ideals of the

    three dynasties — To the latter-day Chinese Tea

    is a delicious beverage, but not an ideal — In

    Japan Tea is a religion of the art of life • . 25

    Chapter III. Taoism and Zennism

    The connection of Zennism with Tea — Taoism,

    and its successor Zennism, represent the indi-

    vidualistic trend of the Southern Chinese mind

    — Taoism accepts the mundane and tries to

    find beauty in our world of woe and worry —

    Zennism emphasizes the teachings of Taoism —

    Through consecrated meditation may be at-

    tained supreme self-realisation — Zennism, like

    Taoism, is the worship of Relativity — Ideal of

    Teaism a result of the Zen conception of great-

    ness in the smallest incidents of life — Taoism

    furnished the basis for aesthetic ideals, Zennism

    made them practical 47

    Chapter IV. The Tea-Room

    The tea-room does not pretend to be other than

    a mere cottage — The simplicity and purism of

    the tea-room — Symbolism in the construction

    of the tea-room — The system of its decoration

    — A sanctuary from the vexations of the outer

    world 7S

    Chapter V. Art Appreciation

    Sympathetic communion of minds necessary

    for art appreciation — The secret understand-

    ing between the master and ourselves — The

    value of suggestion — Art is of value only to

    the extent that it speaks to us — No real feel-

    ing in much of the apparent enthusiasm to-day

    — Confusion of art with archaeology — ^We are

    destroying art in destroying the beautiful in

    life lOS

    Chapter VI. Flowers

    Flowers our constant friends — The Master of

    Flowers — The waste of Flowers^ among West-

    ern conmiunities — The art of floriculture in

    the East— The Tea-Masters and the Cult of

    Flowers — The Art of Flower Arrangement —

    The adoration of the Flower for its own sake

    — The Flower-Masters — Two main branches of

    the schools of Flower Arrangement, the For-

    malistic and the Naturalesque 123

    Chapter VII. _Tea-Masters

    Real appreciation of art only possible to those

    who make of it a living influence — Contribu-

    tions of the Tea-Masters to art — Their influence

    on the conduct of life— The Last Tea of Rikiu 151

    LIST OF ILLUSTRATIONS

    Frontispiece Coloured stones by Korin

    Dharuma by Soami

    The three tasters - Morikuni

    Landscape - Sansetsu

    Bamboos in the wind

    Lotus and white heron

    Water-jar - Kettle

    Plan of tea-room

    Tea-jars and tea-bowls

    Tea-bowls and flower vase

    Tailpieces - Flower studies

    I. The Cup of Humanity

    Tea began as a medicine and grew into a beverage. In China, in the eighth century, it entered the realm of poetry as one of the polite amusements. The fifteenth century saw Japan ennoble it into a religion of aestheticism—Teaism. Teaism is a cult founded on the adoration of the beautiful among the sordid facts of everyday existence. It inculcates purity and harmony, the mystery of mutual charity, the romanticism of the social order. It is essentially a worship of the Imperfect, as it is a tender attempt to accomplish something possible in this impossible thing we know as life.

    The Philosophy of Tea is not mere aestheticism in the ordinary acceptance of the term, for it expresses conjointly with ethics and religion our whole point of view about man and nature. It is hygiene, for it enforces cleanliness; it is economics, for it shows comfort in simplicity rather than in the complex and costly; it is moral geometry, inasmuch as it defines our sense of proportion to the universe. It represents the true spirit of Eastern democracy by making all its votaries aristocrats in taste.

    The long isolation of Japan from the rest of the world, so conducive to introspection, has been highly favourable to the development of Teaism. Our home and habits, costume and cuisine, porcelain, lacquer, painting—our very literature—all have been subject to its influence. No student of Japanese culture could ever ignore its presence. It has permeated the elegance of noble boudoirs, and entered the abode of the humble. Our peasants have learned to arrange flowers, our meanest labourer to offer his salutation to the rocks and waters. In our common parlance we speak of the man with no tea in him, when he is insusceptible to the

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