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35-447: The name "Omotesenke", literally meaning "front Sen house/family," came into being as a natural occurrence, because of the location of the homestead of this line of the family in relation to that of the line of the family at what originally was the rear (ura) of the Sen estate. The name "Mushakōjisenke" for the other of the three lines of the family derives from the fact that the family's homestead

70-518: A tokonoma and a sunken hearth for preparing tea in the winter. The term chashitsu came into use after the start of the Edo period ( c.  1600 ). In earlier times, various terms were used for spaces used for tea ceremony, such as chanoyu zashiki ( 茶湯座敷 , "sitting room for chanoyu "), sukiya (place for poetically inclined aesthetic pursuits [ fūryū , 風流 ]) such as chanoyu ), and kakoi ( 囲 , "partitioned-off space"). An account stated that it

105-479: A "back room" area for the host to make ready the items to be used for the reception of the guests. Before this, during the early development of the Japanese tea ceremony, corners of large reception rooms were partitioned off for tea-making, and there was no specific area or space designed for the preparations. According to A. L. Sadler, the earliest extant example of a space attached to a chashitsu (room intended for

140-443: A differentiation which affects the style of ceremony that can be conducted, the specific type of equipment and decoration that can be used, the placement of various architectural features and the hearth, and the number of guests that can be accommodated. Chashitsu which are larger than 4.5 mats are called hiroma ("big room"), while those that are smaller are called koma ("small room"). Hiroma often are shoin style rooms, and for

175-414: A floor area as small as 1.75 tatami mats (one full tatami mat for the guests plus a tatami mat called a daime ( 台目 ), about 3/4 the length of a full tatami mat, for the portable brazier ( furo ) or sunken hearth ( ro ) to be situated and the host to sit and prepare the tea); or as large as 10 tatami mats or more; 4.5 mats is generally considered the ideal in modern tea rooms. A tea room will usually contain

210-487: A hot-plate or electric kettle and several buckets of fresh water, and might be located in a screened-off outdoor area with a grass floor. A fully equipped modern indoor mizuya may rival the best-equipped kitchen , with several sinks with hot and cold running water, an elaborate system of storage areas, cupboards, shelves and worktops, a refrigerator, stove, and microwave oven. In practice, however, most fall somewhere in between. A typical indoor mizuya has in it

245-583: A large, well-equipped mizuya resembling a modern kitchen; a large waiting room for guests; a welcoming area where guests are greeted and can remove and store their shoes; separate toilets for men and women; a changing room; a storage room; and possibly several anterooms as well as a garden with a roji path, an outdoor waiting area for guests and one or more privies . Tea rooms are purpose-built spaces for holding tea gatherings. They may be located within larger tea houses, or within private homes or other structures not intended for tea ceremony. A tea room may have

280-424: A portable unit called an okimizuya may be used. There are manufacturers of such units. Whatever the style and size of this area, it will be kept scrupulously clean and organized, each school having its preferred order of arranging the utensils. Some tea rooms may have a special type of built-in recessed mizuya cabinet called mizuya dōko ( 水屋洞庫 ) . It is built into the wall of the tea room, at floor level, on

315-447: A recess three or four feet wide and two feet deep, the mizuyanagashi , possibly with a tatami mat in front of it, equipped with a traditional sink, the nagashi (a long metal tub sunk into the floor and covered with a bamboo grate called sunoko ), several wooden shelves for storing tea supplies, and a board with pegs for hanging ladles and towels. Where there is no permanent built-in mizuyanagashi with these facilities,

350-589: A student in any Tea school learns are the warigeiko , literally divided or separate training. The warigeiko are skills practiced separately from actual temae (tea or charcoal procedures); since they form the basis of temae, they must be acquired before a student begins making tea. They include: The hereditary name of the head ( iemoto ) of this line of the family is Sōsa. [REDACTED] Media related to Omotesenke at Wikimedia Commons Chashitsu Chashitsu ( 茶室 , "tea room") in Japanese tradition

385-651: A time in which the central government had almost no practical power, the country was in chaos, and wars and uprisings were commonplace. Seeking to reclaim Japan, samurai were busy acquiring and defending territories, promoting trade and overseeing the output of farms, mills and mines as de facto rulers, and many of the poor were eager to seek the salvation of the afterlife as taught by Buddhism . Tea houses were built mostly by Zen monks or by daimyōs , samurai , and merchants who practiced tea ceremony. They sought simplicity and tranquility – central tenets of Zen philosophy. The acknowledgment of simplicity and plainness, which

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420-438: Is a central motivation of the tea house, continued to remain as a distinct Japanese tradition in the later periods. The Golden Tea Room ( 黄金の茶室 , Ōgon no chashitsu ) was a portable gilded chashitsu constructed during the 16th century Azuchi–Momoyama period for the Japanese regent Lord Toyotomi Hideyoshi 's tea ceremonies. The original room is lost, but a number of reconstructions have been made. The Golden Tea Room

455-479: Is an architectural space designed to be used for tea ceremony ( chanoyu ) gatherings. The architectural style that developed for chashitsu is referred to as the sukiya style ( sukiya-zukuri ), and the term sukiya ( 数奇屋 ) may be used as a synonym for chashitsu . Related Japanese terms are chaseki ( 茶席 ), broadly meaning "place for tea", and implying any sort of space where people are seated to participate in tea ceremony, and chabana , "tea flowers",

490-440: Is covered with a plain tatami and is not visible in the warm months, when a portable brazier ( 風炉 furo ) is used instead. There will be a tokonoma (scroll alcove) holding a scroll of calligraphy or brush painting, and perhaps a small, simple, flower arrangement called a chabana ( 茶花 ), but no other decoration. Chashitsu are broadly classified according to whether they have a floor area larger or smaller than 4.5 tatami,

525-509: Is located along Mushakōji street. The Omotesenke estate, known by the name of its representative tea room , the "Fushin-an" (不審庵), was where Sen no Rikyū's son-in-law, Sen Shōan , reestablished the Kyoto Sen household after Rikyū's death. It is located on Ogawa street in the Kamigyō ward of Kyoto. Shōan's son Sen Sōtan soon succeeded as the family heir and head of this estate. The next heir to

560-423: Is the term for the preparation area in a Japanese tea house ( chashitsu ) or attached to any venue used for the Japanese tea ceremony . For instance, the area used for preparation during outdoor tea ceremonies is also called the mizuya . The term mizuya can also refer to purificatory fonts at shrines and temples , as well as to storage cupboards for use in kitchens. This article, however, focuses on

595-542: The Muromachi period (1336 to 1573), and took form in the tea houses that townspeople built at their residences and which affected the appearance of thatched huts in mountain villages. Before this, tea ceremony was generally enjoyed in rooms built in the shoin-zukuri architectural style, a style frequently employed in tea rooms built today. Tea houses first appeared in the Sengoku period (mid-15th century to early 17th century),

630-399: The sadōguchi , which allows access to the mizuya . Windows are generally small and covered with shōji , which allows natural light to filter in. The windows are not intended to provide a view to the outside, which would detract from the participants' concentration. There is a sunken hearth ( 炉 ro ) located in the tatami adjacent to the host's tatami, for use in the cold months; this hearth

665-508: The 3rd generation, Sōtan, lived until retirement, is the home and headquarters of Omotesenke. The Kitayama Kaikan in Kyoto is a relatively modern Omotesenke facility, where Omotesenke sponsors exhibitions, lectures, and other educational programs for the general public. Licenses or permissions are called kyojō (許状), menjō (免状) or sōden (相伝). They allow students to study certain tea procedures. -Kōshi (講師 teaching permission) The first skills

700-423: The canon. The extent of teamaster Rikyū's involvement in the design of the room is not known, however he was in attendance on a number of occasions when tea was being served to guests in the room. The ideal free-standing tea house is surrounded by a small garden having a path leading to the tea room. This garden is called roji ( 露地 , "dewy ground") and is divided into two parts by a gate called chumon . Along

735-524: The estate and family tradition was Sōtan's third son, Kōshin Sōsa, counted as the fourth generation in the Omotesenke family line. Sōtan, when he was ready to retire and gave the headship of the family over to Kōshin Sōsa, established his retirement quarters on adjacent property in the north, building a tiny tea room there, the "Konnichi-an" (今日庵). Eventually, Sōtan's youngest son, Sensō Sōshitsu, inherited that part of

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770-521: The estate, which came to be known as the home of the Urasenke. There are small stylistic differences between the different schools . For example, the Omotesenke school whisks the tea less than the Urasenke school, creating less foam on the top of the tea. Also, Omotesenke uses both an untreated bamboo chasen and a susudake chasen , or darkened-bamboo tea whisk, while Urasenke uses untreated bamboo for its chasen or tea whisk. The Fushin-an estate, where

805-434: The gardens or grounds of private homes. Other common sites are the grounds of temples, museums, and parks. The smallest tea house will have two rooms: the main room where the host and guests gather and tea is served, and a mizuya , where the host prepares the sweets and equipment . The entire structure may have a total floor area of only three tatami mats. Very large tea houses may have several tea rooms of different sizes;

840-405: The most part are not limited to use for chanoyu. Other factors that affect the tea room are architectural constraints such as the location of windows, entrances, the sunken hearth and the tokonoma, particularly when the tea room is not located within a purpose-built structure. The other factors that influence the construction of the chashitsu as a space in the iemoto are the iconography of

875-463: The past and the memory of particular individuals. Not all tea rooms can be made to conform to the ideal seen in the image. It is usual for chashitsu to be given a name after their owners or benefactors. Names usually include the character for " hut ", "hall", or "arbour", and reflect the spirit of rustic simplicity of the tea ceremony and the teachings of Zen Buddhism. Characteristic names include: Mizuya Mizuya ( 水屋 , "water room")

910-505: The path is a waiting bench for guests and a privy. Aside from its own garden, the chashitsu is arranged – along with other pavilions such as the zashiki , oku no zashiki , and hanare zashiki – around a larger primary garden. There is a stone water-basin near the tea house, where the guests rinse their hands and mouths before entering the tea room through a low, square door called nijiriguchi , or "crawling-in entrance", which requires bending low to pass through and symbolically separates

945-460: The pot in the tea room. A mizuya is also used for the final preparation of wagashi that will be served during a chanoyu function (such as cutting them, arranging them on dishes, and so on); for organizing, preparing, and (in some cases) storing the tea supplies; and, in the case of functions for large groups of people, for quickly preparing many bowls of tea to serve to guests. The most modest modern mizuya may comprise little more than

980-403: The side where the host's mat is situated, and has sliding doors so that it can be closed from view of the guests. A plain dōko lacks the water drainage facility that a mizuya dōko features, and therefore functions differently from a mizuya dōko . Both dōko and mizuya dōko are innovations meant for the use of hosts who have difficulty walking and getting up and down from

1015-411: The small, simple, quiet inside from the crowded, overwhelming outside world. The nijiriguchi leads directly into the tea room. The tea room has a low ceiling and no furniture: the guests and host sit seiza -style on the floor. All materials used are intentionally simple and rustic. Besides the guests' entrance, there may be several more entrances; at minimum there is an entrance for the host known as

1050-609: The style of flower arrangement associated with the tea ceremony. Typical features of chashitsu are shōji windows and sliding doors made of wooden lattice covered in a translucent Japanese paper ; tatami mat floors; a tokonoma alcove; and simple, subdued colours and style. The most typical floor size of a chashitsu is 4.5 tatami mats (7.4 m ; 80 sq ft). In Japanese, free-standing structures specifically designed for exclusive tea ceremony use, as well as individual rooms intended for tea ceremony, are both referred to as chashitsu . The term may be used to indicate

1085-399: The tea ceremony mizuya . The full development of chadō (the Japanese "Way of Tea") and advent of the independent structure dedicated to and designed for use for this cultural activity is generally attributed to the sixteenth century tea master Sen no Rikyū . With the development of a structure dedicated to receiving guests for this cultural activity, there naturally was the need for

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1120-510: The tea ceremony) that is describable as a mizuya exists at the Taian , a chashitsu designed by Sen no Rikyū. Mizuya are also mentioned in writings by Sen no Rikyū's chanoyu (tea ceremony) mentor, Takeno Jōō . As its name suggests, a mizuya provides a location for the performing of tea ceremony-related tasks involving water , such as washing the various utensils and supplies , and boiling extra water for filling and replenishing

1155-409: The tea room itself where the guests are received, or that room and its attached facilities, even extending to the roji garden path leading to it. In English, a distinction is often made between free-standing structures for tea, referred to as tea houses , and rooms used for tea ceremony incorporated within other structures. Tea houses are usually small, simple wooden buildings. They are located in

1190-427: Was constructed to impress guests with the might and power of the regent. This was in contrast to the rustic aesthetics codified under his tea master Sen no Rikyū, although it is speculated that Rikyū might have helped in the design. The room's opulence was highly unusual and may have also been against wabi-sabi norms. At the same time, the simplicity of the overall design with its clean lines could be seen as within

1225-563: Was the shogun Ashikaga Yoshimasa who built the first chashitsu at his Higashiyama villa in Kyoto . It was described as a small room of four-and-a-half tatami and was separated from the main residence. According to Japanese historian Moriya Takeshi in his article "The Mountain Dwelling Within the City", the ideal of wabi -style tea ceremony ( wabi-cha ) had its roots in the urban society of

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