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夏はいかにも涼しきやうに、冬はいかにも暖かなるやうに natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni In Summer, as Cool as Can Be; in Winter, as Warm as Can Be

Japanese Scroll of In Summer, as Cool as Can Be; in Winter, as Warm as Can Be (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni) — Calligraphy by Eri Takase
夏はいかにも涼しきやうに冬はいかにも暖かなるやうに Original Scroll by Master Calligrapher Eri Takase

Abstract

夏はいかにも涼しきやうに、冬はいかにも暖かなるやうに, in summer, as cool as can be; in winter, as warm as can be, is the first half of the answer that the Nanpōroku 南方録, a book of the tea of Sen no Rikyū 千利休, gives him when a man asks the secret of tea; the rest is that the charcoal should boil the water and the tea be good to drink, and that with that the secret is done [1]. The book is ascribed to Rikyū's disciple Nanbō Sōkei 南坊宗啓 and is known from the copies that Tachibana Jitsuzan 立花実山, a retainer of the Kuroda house, made of its first five books in 1686 and of its last two in 1690; the dictionaries report the view that Jitsuzan compiled it himself [2][3]. A retelling with flowers added, which calls itself the Record's, stands in Jitsuzan's own 『壺中爐談』, whose postface is dated 1700 in the print of 1852, and after it in memoranda in a copy dated 1787 and a print of 1803; a list of seven rules of Rikyū, with summer and winter among them, is in print by 1909, the earliest print of the list read here, and the educator Ebara Soroku 江原素六 gives it under his name in 1910 and says in 1912 that he owns a copy of it in Rikyū's own hand [4][5][6][7][8][9][10]. In the English read here the retellings came first, from 1878, and the earliest English read here that follows the Nanpōroku itself is of 1967; every copy and edition of the Nanpōroku read writes the line with 夏は and 冬は [11][12][1][13][14].

A reading

I read the line as the plain half of a lesson whose point is the other half. Rikyū, as the Nanpōroku tells it, answers a question about secrets with the four things a host does for guests in the two seasons, the room's coolness or warmth, the fire and the tea, and when the man complains that everyone knows that, says then try doing it so, and I will come as your guest and become your pupil; the priest Shōrei 笑嶺, who was present, likens the answer to the bird's-nest monk's reply, do no evil, practice every good, which a child can say and few can live [1]. いかにも carries the weight of the first half: not cool but as cool as can be, the host's whole effort, which is how the dictionaries' sense of いかにも with a wish, by every means, as far as one can, reads with やうに [15]. That is my reading; the historian Kumakura Isao 熊倉功夫 reads the item as Rikyū dismissing tea men who take a secret to be something subtle and difficult and are caught up in small matters, which is the same lesson from the other side [16]. Whether Rikyū said it cannot be shown from the witnesses read: the line is the Nanpōroku's, and the book is known only through Jitsuzan's copies, of 1686 and 1690; no earlier witness was read [3][2]. The two other readings the line has had, a rule for building a room that is cool in summer and warm in winter, and one rule in a list of seven, are each traced below to the book that made them, and I take neither as the line's sense. Signed, 典.

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Overview

The sense. The line is half of an answer, and its sense is the answer's: in summer, as cool as can be; in winter, as warm as can be [1]. The dictionaries cited here enter the book and the word いかにも, not the line; デジタル大辞泉 calls the book 師千利休から習得した茶道の心得や秘伝を記したもの, a record of the precepts and secrets of tea learned from his teacher Sen no Rikyū [2]. Three later shapes carry the line, each with a sense of its own: the room built cool in summer and warm in winter, in the Chinese preface of a book of 1803 and in the earliest English read here; the same answer reordered, with a clause on flowers, in Jitsuzan's own 『壺中爐談』 of 1700 by its printed postface; and the seven rules of Rikyū, in which summer cool, winter warm is one or two of the seven [7][11][4][17].

The words. 夏は and 冬は set the two seasons against each other, in summer … in winter. いかにも is the adverb that デジタル大辞泉 and 精選版 日本国語大辞典 enter as いかにも, and with an auxiliary of will or wish after it (意志・希望系の助動詞等) the 日国 gives 何とかして。どうしても。なるたけ。ぜひ, somehow; by all means; as far as possible, beside its sense of degree, どうみても。まことに, truly, thoroughly [15]. 涼しき and 暖かなる are the classical attributive forms of cool and warm, and やうに, so that, in such a way that, ends each clause, so that each names an end, not a thing [1]. やうに is the auxiliary やうなり in its form やうに, which デジタル大辞泉 gives, usually with a word of will or wish after it, as 願望・意図を表す, expresses a wish or an intention [18]; the 日国, under the modern form ようだ, gives ように as 行動の基準となる方法、状態、形や目的を表わす, the manner, state, form or aim an action is to meet [19]. The 1936 typeset prints 凉, a variant form of 涼, and the manuscripts read write the line in katakana, 夏ハイカニモ … 冬ハイカニモ [1][13][14].

The text in English. The earliest English read here, W. G. Dixon's of 1878, makes the line a house built so as to ensure coolness in summer and warmth in winter; Takashima Steta in The Far East of 1896 has making things appear cool in summer and warm in winter, with the flowers; A. L. Sadler in 1933, In summer you suggest coolness and in winter cosiness; Makoto Ueda in 1967, the first English read that follows the Nanpōroku, Entertain your guests so that they feel warm in winter and cool in summer; and Sen Sōshitsu XV in 1979, as one of the seven rules, in summer suggest coolness, in winter, warmth [11][20][21][12][22]. Each is taken in its place below.

The historical record

The answer in the Nanpōroku

1936. The typeset of 覚書. The first book of the Nanpōroku, 覚書, Memoranda, tells the exchange as its ninth item in the typeset of 1936 and its tenth in Dennis Hirota's count; Kumakura numbers it 一〇 and titles it after the line's first clauses [1][23][16]. The typeset [1]:

或人、爐・風爐、夏冬茶の湯の心持・極意を承りたきと宗易に問はれしに、易の答に、夏はいかにも凉しきやうに、冬はいかにも暖かなるやうに、炭は湯のわくやうに、茶は服のよきやうに、これにて祕事はすみ候ふ由、申されしに、問ふ人、不興して、それは誰も合點の前にて候ふといはれければ、又易の曰く、さあらば右の心に叶ふやうにして御覽ぜよ、宗易客にまゐりて、御弟子になるべしと申されける。同座に笑嶺和尚御座ありしが、宗易の申されやう至極せり。彼の諸惡莫作・衆善奉行と、鳥窠の答へられたる、同然ぞとのたまひしなり。

Someone asked Sōeki, that is Rikyū, for the heart and the secret of tea with the sunken hearth and the brazier, in summer and in winter. Sōeki answered: in summer, as cool as can be; in winter, as warm as can be; the charcoal so that the water boils; the tea so that it is good to drink; with that the secret is done. The questioner was displeased and said that everyone understood that already. Sōeki said again: "Then try doing it so that it answers to that heart. I, Sōeki, will come to you as a guest and become your pupil." The priest Shōrei was present, and said: "What Sōeki says is perfectly right. It is the same as the bird's-nest monk's answer, 'do no evil, practice every good.'" The question is about the hearth and the brazier, the two ways of heating the kettle in winter and in summer, and the answer begins with the seasons. The item names him only 笑嶺和尚; the priest of that name in the dictionary read is Shōrei Sōkin (1490–1568), abbot of the Daitokuji, and this history takes him to be the one meant [24]. 御覽ぜよ, try it and see, asks the questioner to do it; it does not ask him to show Rikyū.

Two manuscripts. A manuscript of the Nanpōroku in the 小出文庫, undated, reads at its tenth item 夏ハイカニモ … 冬ハイカニモ, and so does a manuscript in nine volumes among the papers of the Tayasu Tokugawa house, whose colophons are dated 1724 and 1732 [13][14]. The standard modern editions read the same: the 茶道古典全集 of 1956, in its printing of 1962, in katakana, and the edition of 西山松之助 of 1986, both in snippet view [25][26]. Every witness of the Nanpōroku read for this history has 夏は and 冬は, or 夏ハ and 冬ハ, and none has 夏には or 冬には.

1686. The book's own account. Jitsuzan's colophon to the last book, 滅後, tells how he came by the seven books. A typeset edition, which the library dates 1917 [3]:

又其中覚書ト會ト置棚ト書院ト臺子トノ五巻ハ傳ヘテ千家ニ秘ス貞享三丙寅年縁ニ感シテ書寫シ得タリ

Of these, the five books 覚書, 會, 置棚, 書院 and 臺子 were handed down and kept secret in the Sen house; in the third year of Jōkyō, a hinoe-tora year, I was moved by a connection and was able to copy them. 貞享三年 is 1686; the text layer reads the 貞 as 負 (see Notes). The colophon goes on to the first month of 1690, when, travelling east with his lord, Jitsuzan met at Osaka 納屋宗雪, a descendant of Nanbō, and copied the last two books in two days and two nights, and it observes that 1690 was the hundredth year since Rikyū's death [3]. Kumakura's entry in the 世界大百科事典 has the last two books found at Sakai (堺で発見し); the colophon, read at its leaf, says Osaka (摂ノ大坂), and this history follows the colophon [2][3]. Kumakura, from Jitsuzan's other account, 岐路弁疑, and the ニッポニカ's entry by 筒井紘一 report that the five books were copied in Kyoto at his order in the autumn of 1686 and reached the Kuroda house in Edo at the end of the year or in the first month of 1687; Paul Varley gives 1687 for their arrival, citing Kumakura [16][2][27]. Jitsuzan's two accounts are the only witnesses to their own story, and Hirota, who follows the colophon, says that scholars believe that Jitsuzan had a large part in shaping the remaining chapters, including the opening one, "Memoranda" [23].

The question of authorship. デジタル大辞泉 dates the book 文禄2年（1593）ごろの成立, about 1593, and adds 福岡藩黒田氏の家老立花実山による偽書とする説もある, there is also a view that it is a forgery by Tachibana Jitsuzan, chief retainer of the Kuroda of the Fukuoka domain [2]. Kumakura, in the 改訂新版 世界大百科事典, finds that the book of gatherings, 會, was compiled later from records of tea gatherings, and concludes 編者は発見者を自称する立花実山以外に考えられない, the compiler can be no one but Tachibana Jitsuzan, who called himself its discoverer [2]. In his book of 1983 he holds the same of all seven books, and he treats forgery as a modern frame for them [16]. Hirota writes that it would be wrong, however, to regard Namporoku as mere calculated forgery [23]. So the line's date is the book's: in Jitsuzan's hands by 1686, and earlier only by the book's own word.

The answer retold, with flowers

1700. Jitsuzan's own retelling, 『壺中爐談』. The man who brought the Nanpōroku to light tells the answer again in a book of his own, the 『壺中爐談』, Talks at the Hearth in the Gourd, which the 国書データベース and two dictionaries list among Jitsuzan's works [28][29]. In its section on the gathering, 交会大概, it quotes the Record that it is good for guest and host to be in accord with each other's hearts and bad to strive to be, and goes on [4]:

録に云。或人利休に茶の秘事は何等のこと候と問ふ。休云。茶は服のよきやうに点じ。炭は湯の沸やうに置べし花はその花のやうに活け。さて夏はすゞしく。冬は温にする。

The Record says: someone asked Rikyū what the secret of tea might be. Rikyū said: make the tea so that it is good to drink, lay the charcoal so that the water boils, arrange the flowers as the flower is, and then, make it cool in summer and warm in winter. There is no secret besides this; the questioner is displeased; Rikyū says if you understand it, then do as the words say, and offers to become his pupil; and Shōrei likens the answer to the bird's-nest master's to Bai Juyi, which a child of three knows and an old man of eighty cannot do [4]. So the order of tea, charcoal, flowers, then summer and winter, the flowers clause, the loss of いかにも, and the child and the old man are already here, in a book that calls the retelling the Record's. The book is read here in two witnesses. In the compilation 『茶事集覧』, issued in 1852 by its colophon, it is the first book, headed 鎮西松月庵橘實山著, and its postface ends with the date 元禄十三年 … 暮秋日, late autumn of 1700 [4]. A manuscript in the 小出文庫, undated, carries the same item with the words ふく, たて, わく, 其花, いけ and あたゝか, by my reading of its hand; it ends 茶湯松月庵實山寫之 with no date, and a note by one 道桂 says it was copied from Jitsuzan's autograph [5]. The 1700 date therefore rests on the 1852 print and on the catalogue, which gives 元禄一三 [28]. Jitsuzan died in 1708 [29]. The compiler says why he printed it: the Record itself is not in his collection, so he puts the 『壺中爐談』 at its head, which, though it came later and has its faults, follows the Record throughout (其書後出にして疵病も亦少からずといへども。専ら南坊の録にしたがひて) [30].

1787. Fumai's memoranda. The life of Matsudaira Fumai 松平不昧, the lord of Matsue who founded a school of tea, printed in 1917, gives under the heading 公茶事覺書の中に, from his lordship's memoranda on tea, an article with the four clauses in the Nanpōroku's order and a fifth [6]:

一、會の習は、客の心に叶ふやうに、叶ひたがるは惡し。夏はすゞしく、冬は暖に、炭は湯の沸くやうに、茶はふくのよきやうに、花はその花の樣にと、利休傳來にて候。

Item: the custom of a gathering is to be in accord with the guests' hearts; to strive to be in accord is bad. Summer cool, winter warm, the charcoal so that the water boils, the tea so that it is good to drink, the flowers as the flower is: this has been handed down from Rikyū. The memoranda are signed 宗納 with a cursive monogram, addressed to 一得庵, and dated only 卯月一日, the first day of the fourth month; under them a note signed 宗雅 and sealed, dated 天明七年丁未四月二十一日, the twenty-first day of the fourth month of 1787 [6]. The attestation is 宗納's own, in his last line: 右條々存出し次第、書留め置候覺書、無相違候、以上, the articles above are memoranda written down as they came to mind, and they are not in error. 宗雅's note says that he copied the memoranda kept at the side of 未央庵主人 and asked for this colophon (未央庵主人の座右に有之覺書を模寫して、是に奥書を乞ひ、珍藏するものなり), and that 米倉長門守 and 深尾權太夫 copied them with him and 井伊和泉守 obtained the original [6]. So 1787 is the date of Sōga's note on his copy, which the life prints; the memoranda themselves carry no year, and the sources read do not say who 未央庵主人 was. 宗納 and 不昧 are among the names of Matsudaira Harusato 松平治郷 (1751–1818), and 宗雅 is the tea name of Sakai Tadazane 酒井忠以 (1756–1790), lord of Himeji, whom the life calls 一得庵宗雅 on its next page [31][32][6]. The article joins the guests'-hearts item to the flowers telling, as the 『壺中爐談』 does on one page [4]. So by 1787 the answer stands, in the circle of these two lords, in the shape Jitsuzan's book gives it, with the words handed down from Rikyū.

Before 1790. Sōga's wall writing. On the next page the same life prints Sōga's 壁書, a writing for the wall, which sets the verse 諸惡莫作衆善奉行 above the charcoal, the tea and the flowers, then summer and winter, then the child who knows it and the old man of a hundred who cannot do it [6]. Sōga died in 1790 [32]. The child and the old man come from the Chinese telling of the verse that Shōrei names; the 『壺中爐談』 already has them, and the Nanpōroku's item leaves them out [4][1].

1803. 『茶話真向翁』. Seki Chikusen 関竹泉's book of tea talk, printed at Kyoto in 1803 by its colophon, with a preface in Chinese dated 1803 and one in Japanese dated 1802, tells the story with the answer reordered and the flowers in it [7]:

或人利休居士に茶の秘事ハいかなる事か候と問けるを居士云茶ハふくのよきやうにたて炭ハ湯の沸やうに置花ハ其花の様にいけさて夏ハ涼しく冬ハあたゝかにする此外秘事なしと答へられしに

Someone asked the lay master Rikyū what the secret of tea might be, and he said: make the tea so that it is good to drink, lay the charcoal so that the water boils, arrange the flowers as the flower is, and then, make it cool in summer and warm in winter; there is no secret besides this. The questioner is displeased, Rikyū says if you understand it, then do it, offers to become his pupil, and Shōrei likens the answer to the bird's-nest master's to the poet Bai Juyi, adding that a child of three knows it and an old man of eighty finds it hard to do [7]. Tea comes first, then charcoal, then flowers, then summer and winter, and いかにも is gone: the 『壺中爐談』's order and, word for word in most clauses, the manuscript's wording [5]. The Chinese preface tells the same exchange in a third shape [7]:

夫或問利休居士曰茶道之奥何如居士對曰茶要適口炭要沸湯其構室也夏清冬温

Someone once asked the lay master Rikyū: "What is the depth of the way of tea?" He answered: "The tea must suit the mouth, the charcoal must boil the water, and in building the room, let it be clear in summer and warm in winter." Here the seasons belong to the building of the room, which the Nanpōroku does not say. The modern editor of the book makes Chikusen a pupil in the Yabunouchi line of tea, in snippet view [33].

1852 and 1895. Jitsuzan's retelling in print. 『茶事集覧』, the compilation issued in 1852 by its colophon, its blocks dated 1851 on the title slip, carries the retelling only as the 『壺中爐談』 it prints, above [4][30]. A household encyclopedia of tea and flower arrangement edited by Ōhashi Matatarō 大橋又太郎 and printed in 1895 does the same, with a few words changed [34]:

錄に曰く人利休に茶の秘事は如何にと問ふ利休答へて茶は腹によきやうにたて炭は湯のわくやうに置き花は其花のよきやうに活けさて夏はすゞしく冬はあたゝかにする此外秘事なしと答へける

The Record says: a man asked Rikyū what the secret of tea was. Rikyū answered: make the tea so that it is good for the belly, lay the charcoal so that the water boils, arrange the flowers so that the flower is at its best, and then, make it cool in summer and warm in winter; there is no secret besides this. 服, drinking, has become 腹, the belly, 或人 has become 人, and the flowers have gained よき; 錄に曰く is the 『壺中爐談』's 録に云, and the rest is its item.

The seven rules of Rikyū

1909. 利休七則. The earliest print of the seven read here is in a book of household cookery, 伊沢紹倫's 『家庭の料理』, issued in August 1909, inside a short sermon, 法話, printed with the menu for the third day; read at the leaf [8]:

利休七則、一に冬は暖かに　二に夏は涼しく　三に炭は湯のわく迄　四に花は野の花をいけたるが如くいけよ　五に雨ふらずとも傘の用意を　六に時間を定めよ　七に相客に心せよ

Rikyū's seven rules: first, in winter, warm; second, in summer, cool; third, the charcoal until the water boils; fourth, arrange the flowers as if arranging flowers of the field; fifth, an umbrella ready even if it does not rain; sixth, fix the time; seventh, mind the other guests. The text layer reads 夏と; the leaf has a variant form of は, the glyph the same page uses for the は of 梅の花 in the poem it quotes, and unlike its と and も in ふらずとも. Winter comes first, and there is no rule for the tea. The flowers are now of the field, and three rules, the time, the rain and the other guests, are in no telling read before it. The page names no source for the list.

1910 and 1912. Ebara Soroku. In February 1910 the magazine 『婦人之友』 prints the seven under the heading 利休の七則 and the name of Ebara Soroku 江原素六, beginning (一)冬はあたゝかに, in snippet view [9]. Ebara (1842–1922) was an educator and a member of the Diet, the founder and head of the Azabu Middle School [35]. In June 1912 the magazine 『婦人雜誌』 prints a talk under the heading 茶道七則, signed 麻布中學校長江原素六, which begins 私は千利休の手寫した茶道七則と云ふ珍本を, a rare book, the seven rules of the way of tea copied in Sen no Rikyū's own hand, which he says he owns, and gives the seven beginning 第〔一〕冬もあたゝかに第二夏も涼しく第三炭は湯の…, in snippet view, where the text layer drops the 一; the text layer garbles the verb, which a printing of the same talk in 『経済時報』 of March 1913 reads 所特して居る, read as 所持して居る, I own [10][36]. The book in Rikyū's hand is Ebara's report; no copy of it was found, and the earliest print of the list read here, of 1909, names no hand at all.

1914. 茶道七則. The Buddhist writer Ōuchi Seiran 大内青巒, in a collection of short talks first issued on 14 August 1914, read in a reprint of 1915, gives the seven as a numbered talk, in Ebara's order and with his 冬も and 夏も, where 1909 has 冬は and 夏は [17]:

五九、茶道七則　冬もあたゝかに、夏もすゝしく、炭は湯のわくやうに、花は野の花のやうに、刻限は早目に、ふらすとも雨の用意、相客に心せよ、之を千利休の茶道七則とす

59. The seven rules of the way of tea. In winter too, warm; in summer too, cool; the charcoal so that the water boils; the flowers as flowers of the field; the hour, early; rain gear even if it does not rain; mind the other guests. These are called Sen no Rikyū's seven rules of the way of tea. The talk goes on to ask whether these are cautions for tea alone (此れ唯茶儀の用心のみならんや), and turns them to conduct in the world. The sixth rule is now the hour, early, where 1909 has fix the time.

1940. The dictionary of tea. Takahashi Tatsuo 高橋竜雄's 『茶道辞典』 enters them as 茶湯七則 [37]:

チャノユーシチソク〔茶湯七則〕利休の茶湯に就ての七箇條。㈠夏は涼しく、㈡冬暖かく、㈢炭は湯の沸くやう、㈣花は野にあるやう、㈤刻限は早めに、㈥降らずとも雨の用意、㈦相客に心をつけること。

The seven rules of tea: Rikyū's seven articles on tea. (1) Summer cool; (2) winter warm; (3) the charcoal so that the water boils; (4) the flowers as they are in the field; (5) the hour, early; (6) rain gear even if it does not rain; (7) attention to the other guests. Summer and winter are two rules, and there is still no rule for the tea. The same book's entry 利休七則 sends the reader to 茶湯七ヶ條, a heading that the book's text layer carries nowhere but in that cross-reference [37].

1955 and after. A primer of tea of 1955, in snippet view, gives the seven beginning (一)茶は服のよきように点て(二)炭は湯のわくように置き(三)冬は暖かに, with the tea first and winter third; the snippet ends there [38]. Sen Sōshitsu XV, in English in 1979, below, also puts the tea first and the charcoal second, but the flowers third and summer and winter fourth; the earlier order, summer and winter as two rules and no rule for tea, is still printed in English in 2002 [22][39].

The line in English

1878. W. G. Dixon. In a paper read before the Asiatic Society of Japan on 8 June 1878 and printed in the Japan Weekly Mail that July and in the Society's Transactions, Dixon tells the story: When Rikiu, the most celebrated teacher of the art of tea-making, was asked by a pupil to state the objects of his art, he replied, "To make tea to suit the palate, to arrange charcoal to boil water, and to construct a house so as to ensure coolness in summer and warmth in winter." The pupil is disappointed, the teacher answers Very well, I wish you to become my instructor, and a priest who sat near says that a little child understands all you have said, but the most experienced man could not perfectly carry it out in practice [40][11]. Dixon's three clauses are the Chinese preface of 1803 in its order, tea, charcoal, the room, and his priest's words are the same book's body; he names no source [7]. It is the earliest English read here, and it carries the house that the Nanpōroku does not have.

1896. The Far East. An article by Takashima Steta, The Chanoyu Ceremony, in the English monthly The Far East, Tokyo, 20 September 1896, pp. 25–33, signed at its end, where the editors' note calls him professor of English at the Higher Commercial College, Tokyo; on p. 25: Rikiu replied, "Well, there is no particular secret in the ceremony save in making tea agreeable to the palate, in piling charcoal on the brazier so as to make a good fire for boiling the water, in arranging flowers in a vase in a natural way and in making things appear cool in summer and warm in winter." … Rikiu's happy retort was, "Well if you know it, do it." [20]. Tea, charcoal, flowers, summer and winter, and do it: the order and clauses of the 1803 print, with no priest. It is the earliest English read here of the telling with flowers.

1902. Anna C. Hartshorne. Japan and Her People, vol. 2, p. 181, gives the 1896 sentence with two words changed, agreeable to the taste and look cool in summer, and Rikyū's Very well; if you know, let us see you do it; she gives no source for it [41]. It is one witness with The Far East, not a second.

1933. A. L. Sadler. Cha-no-yu: The Japanese Tea Ceremony, p. 102: "You place the charcoal so that the water boils properly and you make the tea to bring out the proper taste. You arrange the flowers as they appear when they are growing. In summer you suggest coolness and in winter cosiness. There is no other secret," replied the Master. Then the asker's disgust, Rikyū's offer to become his pupil, and Shōrei's comparison with the child of three and the philosopher of eighty [21]. These are the clauses of the 1803 telling, the flowers and the two ages included. Sadler's suggest coolness is echoed by Tanaka, suggest a feeling of coolness, in the 1998 revision of his book of 1973, and by Sen in 1979, below.

1967. Makoto Ueda. Literary and Art Theories in Japan, p. 96: Someone once asked Rikyū about the secret of the art of the tea ceremony. Rikyū answered: "Entertain your guests so that they feel warm in winter and cool in summer. Set charcoal so that it will boil the water, and prepare tea so that it will taste good. There is no other secret." … "Then you try to do just that. I will be your guest; in fact, I will become your pupil if you can do it." [12]. No flowers, and Rikyū as guest and pupil: the Nanpōroku's item, with winter put first and your guests supplied. It is the earliest English read here that follows the Nanpōroku and not the 1803 print.

1973, read in 1998. Tanaka Sen'ō. The Tea Ceremony, p. 91 in the revised edition of 1998 (the printing of 1973 was not seen): "You suggest a feeling of coolness in summer, and coziness in winter; when you burn charcoal you see that the water boils, when you make tea you see that it tastes good. There are no secrets." [42]. The Nanpōroku's order and clauses in Sadler's words.

1979. Sen Sōshitsu XV. Tea Life, Tea Mind, pp. 30–31, from the head of the Urasenke school: "Make a delicious bowl of tea; lay the charcoal so that it heats the water; arrange the flowers as they are in the field; in summer suggest coolness, in winter, warmth; do everything ahead of time; prepare for rain; and give those with whom you find yourself every consideration." The disciple says that much he already knows, and Rikyū answers that if he can host a gathering without deviating from any of these rules, he will become his disciple; These Seven Rules of Rikyu have been revered and handed down [22]. Here the seven, tea first, are set inside the frame of the Nanpōroku's story, the question, the disappointment and the offer to become the pupil, and summer and winter are fourth in the list [22].

1989 and 1995. Paul Varley and Dennis Hirota. Varley, p. 167: Manage to stay cool in the summer and keep warm in the winter. Use enough charcoal to bring the water to a boil, and make good tea. These are all the secrets there are [27]. Hirota, p. 223: In summer, impart a sense of deep coolness, in winter, a feeling of warmth; lay the charcoal so that it heats the water, prepare the tea so that it is pleasing—these are all the secrets, with Shōrei's Rikyū's words are wholly apt. They have the same significance as Master Chōka's reply, 'Commit no evil and practice all good' [23]. Both translate the Nanpōroku.

2001. Herbert Plutschow. The Grand Tea Master, a life of Sen Sōshitsu XV, p. 73: As for tea, someone once asked Rikyu, "What is the secret of tea?" Rikyu answered, "Prepare tea so that it tastes good, place the charcoal so that it heats the water, arrange the flowers as they are … and, in the summer, impart a sense of coolness, and in the winter, a sense of warmth. There are no other secrets.", where the gap is his own in nature, printed in square brackets. His note cites the 茶道古典全集, vol. 4, p. 420, the place in that edition of the 『壺中爐談』's item, which its snippet view shows beginning 錄に云、或人、利休に茶の秘事ハ何等のこと候と問ふ [43][44]. It is the one English read here that names Jitsuzan's retelling as its source, though not by its title.

2002. The almanac. Sasaki Sanmi's almanac, in English: Rikyû shichi-soku (Shichi-ka-jô principles) (1) Summer should be cool. (2) Winter should be warm. (3) Charcoal should be good enough to boil water. (4) Flowers should be as if they were in fields, then the hour, the rain and the guests [39]. Summer and winter as two rules and no rule for tea, the order of 1940.

Today. The house title gives the line as In summer, as cool as can be; in winter, as warm as can be, which renders いかにも as as … as can be, the 日国's as far as possible, and keeps the Nanpōroku's order and its two seasons [15]. A rendering that keeps the line must keep the two ends, cool and warm, as things the host makes, not a room's design and not one rule of seven.

What is not a source

The verse 諸悪莫作, do no evil, is Shōrei's comparison, not the line's source [1]. The child of three and the old man belong to the Chinese telling of that verse, and they enter the tea story in the 『壺中爐談』, Sōga's wall writing and the 1803 print, not in the Nanpōroku's item [4][6][7][1]. The room built cool and warm is the Chinese preface's of 1803 [7]. The seven rules are a list found in no print read before 1909 and not in the Nanpōroku's item, given under Ebara Soroku's name in the prints of 1910, 1912 and 1913 read here, not a text of the 1680s; the flowers are in Jitsuzan's own retelling, dated 1700 by its printed postface, and in Fumai's memoranda by 1787 [17][4][6].

Notes

凉 and 涼. The 1936 typeset prints 凉, the two-stroke form; the 茶道古典全集 has 凉 and 西山 has 涼, both in snippet view, [1][25][26]. They are one word.

The item's number. The 1936 typeset numbers the item 九; Hirota counts it tenth and Kumakura numbers it 一〇 [1][23][16].

貞享. The 1917 typeset of Jitsuzan's colophon prints 貞享三 in a brush-style face; its text layer reads 負享, but the top of the character is the 卜 of the same page's 点, not the ク of 負. The other printings of the colophon, read in snippet view, also have 貞享三 [3][25][16][26].

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Japanese Scrolls by Master Calligrapher Eri Takase

Japanese Scroll of In Summer, as Cool as Can Be; in Winter, as Warm as Can Be (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni) in a block font by Master Japanese Calligrapher Eri Takase
夏はいかにも涼しきやうに冬はいかにも暖かなるやうにVB5JBlock
Japanese Scroll of In Summer, as Cool as Can Be; in Winter, as Warm as Can Be (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni) in a cursive font by Master Japanese Calligrapher Eri Takase
夏はいかにも涼しきやうに冬はいかにも暖かなるやうにVC5JCursive
Japanese Scroll of In Summer, as Cool as Can Be; in Winter, as Warm as Can Be (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni) in Master Japanese Calligrapher Eri Takase's own style (Eri's Choice)
夏はいかにも涼しきやうに冬はいかにも暖かなるやうにVD5JEri's Choice
Japanese Scroll of In Summer, as Cool as Can Be; in Winter, as Warm as Can Be (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni) in a semi-cursive font by Master Japanese Calligrapher Eri Takase
夏はいかにも涼しきやうに冬はいかにも暖かなるやうにVS5JSemi-Cursive

Sources not seen

熊倉功夫, 『南方録を読む』, 淡交社, 1983 (National Diet Library, digital item 12439282, readable only at the library or within Japan). Its commentary on the item and its account of the arrival of the five books in 1687 were read here only in short excerpts; the pages would settle Kumakura's own wording of the year and of his reading of the item.

桑田笹舟, 『仮名書道概説』, 一楽書学院, Kobe, 1935 (National Diet Library, digital item 1232532, readable only within Japan). A textbook of kana calligraphy whose text layer tells the story with 夏に where every witness of the Nanpōroku read has 夏は; the page would settle whether the textbook printed the line with 夏に, a form no witness of the Nanpōroku read has.

『壺中爐談』, a print of 享和元年 (1801), held by the Sakai city library as the 国書データベース lists it, not imaged; and the manuscripts it lists at the Seikadō, Kyoto University (with the note 立花五郎左衛門写, Jitsuzan's own common name), Waseda, the Hokuni bunko and Iwate [28]. A dated copy, or the Kyoto University one in Jitsuzan's name, would settle whether the 1700 postface is Jitsuzan's own and the item as he wrote it.

The book of the seven rules in Rikyū's hand that Ebara Soroku said in 1912 he owned [10]. No copy, description or later trace of it was found; it would settle where the list Ebara gave came from.

A reader with access to any of these is invited to write to Takase Studios at Tim@Takase.com.

References

  1. 奥田正造, editor, 『南坊録 覚書』, 1936, item 9, p. 6, scan 6, at the National Diet Library. https://dl.ndl.go.jp/pid/1231216/1/6
  2. 「南方録」, デジタル大辞泉, 精選版 日本国語大辞典, 改訂新版 世界大百科事典 (熊倉功夫), 日本大百科全書 (ニッポニカ) (筒井紘一) and ブリタニカ国際大百科事典 小項目事典, at kotobank. https://kotobank.jp/word/南方録-108975
  3. 宗啓, 『南坊録 千利休点茶奥旨』, the 滅後 book with 実山's colophon, pp. 七ノ五二 and 七ノ五三, scans 51–52, at the National Diet Library (dated 1917 in the library's record). https://dl.ndl.go.jp/pid/1185624/1/51
  4. 立花実山, 『壺中爐談』, as 巻之一 of 『茶事集覧』, 1852, scans 9 (the heading, 鎮西松月庵橘實山著), 25 (the item) and 29–30 (the postface, dated 元禄十三年, and the close), at the National Diet Library. https://dl.ndl.go.jp/pid/2567764/1/25
  5. 『壺中爐談』, a manuscript copy, undated, 南丹市立文化博物館 小出文庫, images 25 (the item) and 29–30 (the close and 道桂's note), at the 国書データベース, CC BY-NC. https://doi.org/10.20730/100109268
  6. 松平家編輯部, editor, 『松平不昧伝』 中巻, 1917, pp. 82–85, scans 66–67, at the National Diet Library. https://dl.ndl.go.jp/pid/926953/1/67
  7. 関竹泉, 『茶話真向翁』, Kyoto, 1803 (享和三, by the colophon), images 4–10 (the prefaces), 13–14 (the item) and 76 (the colophon), 麗沢大学図書館 田中文庫, at the 国書データベース, CC BY-NC-ND. https://doi.org/10.20730/100096755
  8. 伊沢紹倫, 『家庭の料理』, 平福精舎, 1909 (明治42年8月, by the library's record), p. 七一, scans 51–52, at the National Diet Library (the leaf read in the library's viewer). https://dl.ndl.go.jp/pid/849000/1/51
  9. 『婦人之友』, February 1910, 利休の七則, 江原素六 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/3562305
  10. 『婦人雜誌』, June 1912, 茶道七則, 麻布中學校長江原素六 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/1580344
  11. W. G. Dixon, "Some Scenes between the Ancient and the Modern Capitals of Japan", Transactions of the Asiatic Society of Japan, vol. 6, Yokohama, 1878, p. 423, at the Internet Archive, leaf 487. https://archive.org/details/transactionsasi30japagoog/page/n487
  12. Makoto Ueda, Literary and Art Theories in Japan, The Press of Western Reserve University, 1967, p. 96.
  13. 『南方録』, a manuscript copy, undated, 南丹市立文化博物館 小出文庫, image 11, at the 国書データベース, CC BY-NC. https://doi.org/10.20730/100161139
  14. 『南方録』, a manuscript copy in nine volumes with colophons of 1724 and 1732, 国文学研究資料館 田安徳川家資料, image 10, at the 国書データベース. https://doi.org/10.20730/200023282
  15. 「如何にも」, デジタル大辞泉 and 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/如何にも-430981
  16. 熊倉功夫, 『南方録を読む』, 淡交社, 1983, scans 18–19, 188 and 198–201 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12439282
  17. 大内青巒, 『青巒禅話』, 丙午出版社, first issued 14 August 1914, read in a reprint of 1915, p. 347, scan 185, and the colophon, scan 205, at the National Diet Library. https://dl.ndl.go.jp/pid/943877/1/185
  18. 「様なり」, デジタル大辞泉, at kotobank. https://kotobank.jp/word/様なり-653283
  19. 「様だ」, 精選版 日本国語大辞典, at kotobank. https://kotobank.jp/word/様だ-653191
  20. Takashima Steta, "The Chanoyu Ceremony", The Far East, vol. 1, no. 8, Tokyo, 20 September 1896, pp. 25–33 (the passage on p. 25; the signature and the editors' note on p. 33), at the Internet Archive, leaves 296 and 302. https://archive.org/details/bub_gb_-WYVAAAAMAAJ/page/n296
  21. A. L. Sadler, Cha-no-yu: The Japanese Tea Ceremony, J. L. Thompson, Kobe, and Kegan Paul, London, 1933, p. 102; read in the Charles E. Tuttle edition, first issued 1963, third printing 1970.
  22. Sen Sōshitsu XV, Tea Life, Tea Mind, Weatherhill, 1979, pp. 30–31, read in the fourth printing, 1983.
  23. Dennis Hirota, Wind in the Pines, Asian Humanities Press, 1995, pp. 215–216, and Oboegaki, item 10, p. 223.
  24. 「笑嶺宗訢」, デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/笑嶺宗訢-1122944
  25. 千宗室, editor, 『茶道古典全集』 第4巻, 淡交社, 1956, p. 8, in the printing of 1962 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2466379
  26. 西山松之助, 校注, 『南方録』, 1986, and the edition of 1995 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12439449 and https://dl.ndl.go.jp/pid/13618468
  27. Paul Varley, "Chanoyu from Genroku to Modern Times", in Paul Varley and Kumakura Isao, editors, Tea in Japan, University of Hawaii Press, 1989, pp. 166–167 and note 15.
  28. 「壺中炉談」, 国書データベース, work 2658711 (立花実山, 元禄一三; six copies, and the 国書総目録 holdings in the record of the 小出文庫 copy). https://kokusho.nijl.ac.jp/biblio/100109268
  29. 「立花実山」, 日本大百科全書 (ニッポニカ) (村井康彦) and デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/立花実山-1089422
  30. 小枝略翁, editor, 『茶事集覧』, 4 vols., issued 1852 (嘉永五年壬子歳發兌, by the colophon, vol. 4, pid 2567767 scan 41; the title slip, 嘉永辛亥新鐫 萬成堂蔵梓, dates the blocks 1851; preface 1849), scans 2–3 and the compiler's notes, scan 6, at the National Diet Library. https://dl.ndl.go.jp/pid/2567764/1/6
  31. 「松平治郷」, デジタル大辞泉, 精選版 日本国語大辞典 and 日本大百科全書 (ニッポニカ), at kotobank. https://kotobank.jp/word/松平治郷-136654
  32. 「酒井忠以」, デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/酒井忠以-18143
  33. 芸能史研究会, editor, 『日本庶民文化史料集成』 第10巻, 1976, 『茶話真向翁』, 筒井紘一 校注, with the editor's 解題, scans 25–27 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/12435289
  34. 大橋又太郎, editor, 『茶の湯と生花』, 日用百科全書 第二編, 博文館, 1895, p. 23, scan 27, at the National Diet Library. https://dl.ndl.go.jp/pid/860728/1/27
  35. 「江原素六」, デジタル版 日本人名大辞典+Plus, at kotobank. https://kotobank.jp/word/江原素六-37119
  36. 『経済時報』, March 1913, 茶道七則, 麻布中學校長江原素六氏談 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/1888387
  37. 高橋竜雄, 『茶道辞典』, 1940, 茶湯七則, pp. 145–146, scans 127–128, and 利休七則, p. 242, scan 176, at the National Diet Library. https://dl.ndl.go.jp/pid/1686670/1/127
  38. 『初歩の茶道』, 1955 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2481234
  39. Sasaki Sanmi, Chado, the Way of Tea: A Japanese Tea Master's Almanac, translated by Shaun McCabe and Iwasaki Satoko, Tuttle, 2002, read in the first paperback edition of 2005, the entry Rikyû shichi-soku.
  40. The Japan Weekly Mail, Yokohama, 20 July 1878, p. 687, at the Internet Archive, leaf 690. https://archive.org/details/jwm-bound-1878/page/n690
  41. Anna C. Hartshorne, Japan and Her People, vol. 2, Henry T. Coates, Philadelphia, 1902, p. 181, at the Internet Archive, leaf 242. https://archive.org/details/japanherpeople02hartuoft/page/n242
  42. Tanaka Sen'ō, The Tea Ceremony, Kodansha International, 1973, p. 91, read in the revised edition of 1998.
  43. Herbert Plutschow, The Grand Tea Master: A Biography of Hounsai Soshitsu Sen XV, Weatherhill, 2001, p. 73 and p. 168, note 5.
  44. 千宗室, editor, 『茶道古典全集』 第4巻, 淡交社, 1956, 『壺中爐談』 (茶事集覧巻之一所收), in the printing of 1962 (snippet view, National Diet Library). https://dl.ndl.go.jp/pid/2466379

Authors

Tim Jackowski (Systems Architect, Takase Studios, LLC) · 典 Ten (Anthropic Claude Opus 5.5, Takase Studios, LLC)

AI written · Ten wrote the history. Tim Jackowski commissioned it and answers for it.

Checked · the writer (Claude), 2026-11-03, citations: every address in the history run through the citation checker; those that differed judged at the page, the unsigned 1896 article found signed and a dictionary page corrected; addresses the checker could not open were opened at the leaf in the reading sittings; not a fresh-context check · two fresh-context readers (Claude), 2026-11-03, every claim in the page's summary block traced to its source over two rounds: round 1 failed on a copied note read as a confirmation, on the seven rules called anonymous and on the order of the seven in 1955, conceded; round 2 PASS from both; the body's 1686 colophon character, the 1909 reading 夏は and the date of the 1787 note corrected at the leaf

Research depth: step 3 of our 10-step ladder, foundation complete · November 2026

Cite as: Tim Jackowski and Ten, "Philology of 夏はいかにも涼しきやうに、冬はいかにも暖かなるやうに (natsu wa ikanimo suzushiki yō ni, fuyu wa ikanimo atatakanaru yō ni)," Takase Studios, 2026, https://takase.com/library/philology/natsu-wa-ikanimo-suzushiki-yo-ni.