About Koicha Hakobi

In a Chaji this temae would be done just after the Nakadachi. This is the most formal part of the whole Chaji, and nothing is said before the host asks if the tea is to the first guest's satisfaction. This temae is part of the Nyuumon Kyojo.

Season

This Temae is done in both Furo and Ro season.

Dogu

Notes

The door is always closed during this Temae.

The host will prepare the room with the Mizusashi and Chaire already in the room. The Chawan is carried in first, and finally Kensui with Futaoki and Hishaku.

Dialog

During the koicha, Teishu and Shokyaku

After the first sip of Koicha, Teishu asks

  • O-FUKUKAGEN WA IKAGA DE GOZAIMASUKA?
  • (How is the tea?)

Shokyaku answers

  • TAIHEN KEKKO DE GOZAIMASU
  • (It is excellent.)

After second Guest's first sip, Shokyaku comments and asksÅF

  • TAIHEN OISHIKU CHODAI ITASHIMASHITA
  • (The tea was very delicious.)
  • O-CHAMEI WA?
  • (What is the name of the tea?)
  • O-TSUME WA?
  • (Where is the tea from?)
  • ZENSEKI NO O-KASHI MO TAIHEN OISHIKU CHODAI ITASHIMASHITA. GOMEI WA?
  • (The sweet we had previously was also excellent. What is it called?)

Teishu should make own sweets and give them an appropriate name but if Shokyaku just follows pattern and asks,

  • GO-SEI WA?
  • (What was their provenance?)

Teishu can answer,

  • TESEI DE GOZAIMASU
  • They were hand made) or
  • TEMAE NO MONO DE
  • (The one in front of you.= me) or, if they were bought, the name of the shop.

While the other Guests are drinking the koicha, it is good for Shokyaku to compliment and then ask about the flowers, the container (esp. if it's bamboo or gourd, ask if it has a name), and to comment and ask about the dora or whatever was used to call the Guests back. The Teishu continues to face the Guests until everyone is finished drinking.

  • KYOU NO O-HANA WA?
  • O-HANAIRE WA? GO-MEI DE MO.
  • SAKIHODO NO NARIMONO WA?

When the last Guest is finished, with a loud sip, the Teishu turns back to imae.

Then, Shokyaku, to Tsume

  • O-CHAWAN NO HAIKEN O
  • (Might we take a closer look at the teabowl?)

Each Guest Haikens the teabowl carefully. The Tsume brings bowl back to Shokyaku who has come forward. Returning the bowl, Shokyaku first compliments (its age, glaze, strength, dignity, etc.) and asks about it:

  • O-CHAWAN WA?
  • (What is the teabowl? (Please tell us: What ware is it? By whom was it made? Anything else interesting or pertinent)
  • GO-MEI DE MO
  • ("Does it have a poetic name?" The tentative implies that not all bowls will have one. )
  • DOCHIRA(SAMA) NO GOMEI
  • ("Who gave it the poetic name?" )

Up to this point, most utensils will not have gomei. The only exceptions, organic and unique, are bamboo and possibly gourd flower containers. The Japanese kneaded incense, neriko, and the main sweet, omogashi, will have poetic names; but these refer not to the individual piece but to the formula or color combination of the ko or kashi. Once the utensils themselves become unique examples, they are thought to be "worthy" of a name, usually an image from Zen or poetry, thus the term "poetic name." Giving names to things probably began in ancient China, especially for musical instruments. That practice came to Japan and expanded into Chanoyu as early as the time of the Golden Pavilion, mainly with large tea leaf jars. Gomei which were more than owner's names became common from around Sotan's time. Properly speaking, a gomei is something given to a specific piece, and never or rarely changes. (Occasionally pieces will gain a second name from later owners.) The person who names the piece should be a Zen monk, a Teamaster or Oiemoto, and it should be written on the piece's storage box. It becomes the piece's authentification and establishes it as a "presence" in the history of Chanoyu. By its hakogaki, box writing, it also establishes an historical connection to the one who did the writing and connects the past to us. Thus the interest in the name, which contributes considerably to the toriawase, and in the author of that name.

After Teishu receives the bowl back and sets it in front of him- or herself, both Teishu and Guests bow together, sorei. Then after discarding hot water, the Teishu says,

  • ICHIO O-SHIMAI NI ITASHIMASU
  • ("I will close for now." meaning that many other things remain to be enjoyed and that there will be more tea)

While the Teishu is closing, the Shokyaku may take the opportunity to ask about the fresh water container,

  • O-MIZUSASHI WA... the used water receptacle,
  • O-KENSUI WA...

and the lid rest,

  • 0-FUTAOKI WA... if it is not green bamboo.

These may be saved for usucha, because these utensils should not be changed. Of course there are exceptions, e.g. Kensui-like bo-no-saki aren't used for koicha, habuta mizusashi are only used for usucha, etc...

Once the Teishu has finished the closing procedures, the Shokyaku will request,

  • O-CHAIRE, {O-}CHASHAKU, {O-}SHIFUKU NO HAIKEN O
  • (May we have a closer look at the thick tea container, the tea scoop and the pouch? Too many "O's" sounds bad so just the first honorific and last, particle are fine. A full sentence is unnecessary since "everyone knows" what needs to be said, and it, "MOSHIAGEMASU" can be eliminated. At this point, the futaoki may also be reqested.)

After setting the requested utensils out, the Teishu clears the other utensils away and closes the door, leaving the Guests to enjoy the utensils. When the Guests have fully examined them and the utensils have been replaced, the Teishu returns to answer the Shokyaku's various questions and returns with the utensils to the Mizuya. Of course the questions are preceded by praise of the piece, and the answers are received with thanks.

  • O-CHAIRE (NO KATACHI; NO KAMAMOTO; NO SAKU) WA?
  • (Please tell us about the chaire (its shape, kiln or make; Leaving out these specifics implies that the questioner would like to hear everything relevant to the chaire, without prompting for each and every detail).
  • GO-MEI DE MO (Does it also have a poetic name?)
  • O-CHASHAKU WA?
  • (Please tell us about the teascoop (its maker and its poetic name).
  • O-SHIFUKU NO KIREJI WA? O-SHITATE WA?
  • (What is the fabric used for the pouch? Who did the sewing?)
  • Some teachers consider it tacky to ask who made it; its like advertising a Gucci bag or Rolex watch.

The Senke Jusshoku (Ten Craftsmen for the Sen family) for sewing is Tsuchida Yuhko 土田友湖. Other places that do shifuku are Tokusai, Tatsumura, and many private persons.

The Teishu leaves with the utensils and thanks the Guests again at the door.

  • [O-USU] IPPUKU SASHIAGEMASU(一服差し上げます)
  • I would like to make (thin) tea for you.


CategoryTemae

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