THE BOOK OF TEA
China was adopted by us after the Nara period.
With the predominance of Zen individualism in the fifteenth century, however, the old idea became imbued with a deeper significance as conceived in connection with the tea-room. Zennism, with the Buddhist theory of evanescence and its demands for the mastery of spirit over matter, recognised the house only as a temporary refuge for the body. The body itself was but as a hut in the wilderness, a flimsy shelter made by tying together the grasses that grew around,—when these ceased to be bound together they again became resolved into the original waste. In the tea-room fugitiveness is suggested in the thatched roof, frailty in the slender pillars, lightness in the bamboo support, apparent carelessness in the use of com-
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