FURUTA ORIBE AND KOBORI ENSHU
古田織部と小堀遠州
These two master have had more influence on Teaism perhaps than anyone else after Rikyu , the former being the teacher of the latter.
この二人の茶人は、茶の湯において利休以降もっとも重要な人物であり、その後の茶人達の模範となりました。
Furuta Shigeyoshi was the son of one Shigesada , called also Kan- ami who was in the service of Hideyoshi and fond of Tea-ceremony.
古田重然（ふるたしげよし）は重定（しげさだ）の子、勘阿称（かんあみ）と称し秀吉のお抱えで茶の湯手前を作った人です。
He had been a priest originally, but returned to the world and was given on income of thirty koku by Hideyoshi and the title of Gemba –no- sho .
父はもともとは僧侶でしたが、秀吉に３０石で仕えたと Gemba-no-sho と言う書籍にあります。
His son Shigeyoshi became a pupil of Rikyu and also entered the service of the Taiko after his father's death, being given the title of Oribe - no- sho and succeeding Rikyu as Chief Tea master.
重然（しげよし）は利休の弟子になり、父の死後、太閤のお抱え茶人となりました。織部の書を著し、利休同様に筆頭茶人として出世します。
He continued the simple and serve style Rikyu as well as he could, perhaps, but the times had changed and the country had become less dominated by the stern simplicity that was inevitable when the daimyos and their retainers spent so much of their time in the field.
彼は利休の茶を踏襲しようと努めました。が、次第にその厳格なまでのそぎ落としたものは薄れていきます。多分、大名やその家臣達がこの文化にあまりにも多くの時を費やした結果であり、やむをえないと思います。
But their jealousies were as active as ever, and there was as much need of the Tea-spirit to soften their asperities as befor .
がしかし同時に、彼らの虚栄心というか嫉妬心を抑制する方法として茶の湯の精神はとても重要だったのです。
Still Oribe was hardly the character to lead such an endeavor, and the Way of Tea was probably not much the loser when he and a group of friends were “granted death” by Ieyasu as a reward for an attempt at revolt in the Summer Campaign before Osaka in 1615.
織部まではこの試みは継承され、茶の湯はその彼らの切腹までは衰えてはいませんでした。彼らは大阪夏の陣の前の反乱の企てによって家康が処刑したのです。
The reason for this rebellion is said to have been the irritation of Oribe at an acid but well-deserved criticism by Ieyasu of his rather childish behavior in the field.
理由の一つには、織部の辛らつな言葉が家康の逆鱗にふれたためと言われています。
As a critic observes, “ Oribe may have been learned in the Way of Tea, but he had little knowledge of the Way of the Warrior and none at all of that of Common Sense.” ( Sado ni akiraka neredomo , Budo ni utoku , Jindou ni kurashi .)
批評家によれば「織部は茶道には精通しているが、武道には疎く、常識に乏し」。
After the death of Oribe his place as Supreme Tea Master was taken by Kobori Totomi-no-kami Masakazu, usually known as Kobori Enshu.
織部の死後、最高位茶道師範の地位は小堀遠州、小堀遠江守政一へと移りました。
His father Kobori Masatsugu of Omi held the office of Bugyo of Fushimi, and the son took service under Ieyasu and received a fief of 10,000 koku in Totomi and the lower fifth Court Rank.
父政次は近江、伏見奉行であり、その子である彼は家康に仕え五万石を拝領し五奉行の一人となりました。
His nom-de plume was Soho .
号は Soho です。
He was a good poet, painter and calligraphist and a great friend of the artist Takimoto Shokwado , and was also famous for his skill in flower-arrangement, one of the school of which is called after him.
詩人であり画家であり、書家でもあります。 Takimoto Showado の友人で華道の素養も備
えていて、後世のそれらの流派の祖となりました。
He retired in his latter days to a hut which he built at Murasakino and died in 1648 at the age of sixty-nine.
隠居後は京都の紫野に庵を建てて住み、１６４８年６９歳で逝きました。
Like Oribe , Kobori Enshu did not depart from the tradition of Rikyu .
織部しかり、小堀遠州にいたっても、利休の流儀を踏襲しています。
But the country had now settled down under the Tokugawa rule and tendencies in the direction of Luxury and convention began to show themselves so that he could not follow Rikyu as closely as he wished.
しかし、この国は利休が描いた理想とは違って行きました。徳川幕府体制の下、贅沢や因習がはびこり始めています。
But he was very emphatic in his denial of any inclination to break away from the teachings of the Master or found a new school.
彼の茶の湯の理念や教えが時代とそぐわなくなって来たのです。
“ Rikyu was the founder of Teaism ,” he said, in answer to the criticism that his teaching was different, “and as long as there are devotes of Cha-no- yu they will follow him.
「利休居士は茶の湯の祖である」っと彼は言います。そして今私が教えているものは本来の茶とは違う、「利休を仰いでいることが茶の湯なのだ」っと言い切りました。
If any do not they will be wrong. Even his writings are not inferior to those of the great Zen Masters.
もし、だれも間違いを指摘しないとしてもです、彼の教えは、禅の高僧同様に二流ではありません。
There may of course arise some little variation in the details of tea-room and utensils, as, for instance, though the pillars of a room remain unchanged the position of the windows and doors and the style of the walls may be slightly altered.
茶室内における生徒達は、ほとんど変わらない窓や戸、壁の中にいて、ほんの少しの所作や道具点の変化の方法を学ぶのだと思います。
But such progress is not only found in Tea but in everything.
しかし、茶とはそれがすべてではありません。
Rikyu came at exactly the right time, and set the limits of the way of Tea precisely where they should be, in order to keep this Way undefiled, and this he did by the authority of his own genius.
利休は天才でありその確信において、一寸の狂いも無く規制を定め、彼らもそれを信じ実行しました。
As for like Oribe and myself, we are by no means able to attain to this. All we can do is to associate ourselves with all sorts and conditions of people on terms of equality and try to lead them in the way of good taste, using the general principles of the Tea-room and Roji as temporary expedients, for we are military men first of all and our lives are at the mercy of any hazard.
織部や私たちは疑問をいだくことなく踏襲しています。私たちに出来ることは決められた範囲の中、順番や形を伝授して皆さんを心地良い精神に導くことです。茶室や露地での所作、ちょっとした臨機応変な行動の必要性、習う彼らは軍人であるがゆえにここは心休まる慈悲の領域なのです。
We hope that we follow our master Rikyu , and can only feel ashamed when critics say that other teachers do differently. But in having no originality we must expect to be regarded as different from Rikyu .”
私たちは利休居士を手本とすることを望み、批判者達が他の師匠と違う所作をしていると非難された時にのみ恥を感じます。それはオリジナリティが無い場合であり、私たちは利休居士と違う事を感じて反省しなればならないのです。
On another occasion the same critic (Tachibana Sogen ) observed that the judgment of Enshu might perhaps be superior to that of Rikyu , since everyone agreed that the things that Enshu praised were good, whereas opinions different about the things that Rikyu favoured .
別な意見として、 Tachibana Sogen という批評家が利休よりも遠州をむしろ評価しています。遠州の評価が高まる一方で利休を支持する人もまたいました。
“That may seem a complement to me,” replied Enshu, “but in fact it is only an ignorant view. Rikyu decided that certain vessels were interesting and beautiful and satisfying on his own initiative and authority, and used them for Cha-no- yu and gave names to them, and his judgment was not only accepted in his day but is still praised as a criterion.
遠州は言います、「その議論は余興であり本質から外れている。利休居士の残したモノは興味深く、素晴しく、彼の主導で満ち溢れている。それを茶の湯とよび利休イコール茶なのである。彼の存命中のみならず、彼の功績は賞賛され今も規範となっている。
This is because of Rikyu's great merit as a Tea Master, and not because of the age or value of the vessels.
その理由は、利休の茶人としての偉業であり、時代や器の類の価値ではない。
Articles that are so transformed by virtue of the Master's praise are famous and precious indeed.
その論説類が達人達の賞賛による美徳によって変化したことはよく知られているし、また、実際値打ちのあることです。
But as for me I don't possess the capacity of giving real value to anything on the authority of my own taste.
しかし、私については自身の価値の上に与えてくれる本当の価値、それは何も持っていません。
When noblemen bring things to me and ask for an opinion I don't care to offend them and so am inclined to say what they like to hear.
貴族たちがその事を私に持ち込み意見を求めるが、私は疑問を解決はしない。彼らはその疑問を投げかける事が好きであり期待するのである。
But this kind of consideration of people's feelings is not in accordance with the traditions of Tea.
でも、そんな人たちの期待は茶の湯とは合致しないでしょう。
There is a difference of Heaven and Earth between Rikyu's lofty principles and mine.”
利休居士の卓越した理論とこの現世には違いがあるのです、もちろん私もです。」っと言いました。
So Enshu, the last of the Five Great Masters was responsible, partly through the influence of his master Iemitsu , for a return to the originally rather plutocratic Shoin style of Teaism .
遠州は五奉行（徳川家光が指名した）の一人として、豪華な茶の湯の精神から本来の侘の茶へと戻して行きました。
In this he was consistently opposed by Sen Sotan who carried on the simple Rikyu tradition of the house in Kyoto, and these two styles have continued to the present day and still exist.
が、やはり限界があり、京都に住む利休の子である千宗旦に一貫してそのことを批判されて来ました。そして、お互いの形式は分離繁栄し今も続いています。
But it is to be noted that, since the Enshu style was that in favor with the Daimyos and military class generally, the greater number of famous Tea-rooms and gardens that have come down to us are of this type and those representing the Soan style are comparatively few.
遠州流は大名や軍人の間で繁栄をして、いまでも多くの有名な茶室や庭が残っています。よって、草庵と呼ばれる利休の侘茶は比較的少ないのです。
They may, of course, be seen in the houses of Sen which have never altered.
遠州は時代によって変わり、千家の茶は変わることはなかったのです。