Tea in China explores the contours of religious and cultural transformation in traditional China from the point of view of an everyday commodity and popular beverage. The work traces the development of tea drinking from its mythical origins to the nineteenth century and examines the changes in aesthetics, ritual, science, health, and knowledge that tea brought with it. The shift in drinking habits that occurred in late medieval China cannot be understood without an appreciation of the fact that Buddhist monks were responsible for not only changing people's attitudes toward the intoxicating substance, but also the proliferation of tea drinking. Monks had enjoyed a long association with tea in South China, but it was not until Lu Yu's compilation of the Chajing (The Classic of Tea) and the spread of tea drinking by itinerant Chan monastics that tea culture became popular throughout the empire and beyond. Tea was important for maintaining long periods of meditation; it also provided inspiration for poets and profoundly affected the ways in which ideas were exchanged. Prior to the eighth century, the aristocratic drinking party had excluded monks from participating in elite culture. Over cups of tea, however, monks and literati could meet on equal footing and share in the same aesthetic values. Monks and scholars thus found common ground in the popular stimulant—one with few side effects that was easily obtainable and provided inspiration and energy for composing poetry and meditating. In addition, rituals associated with tea drinking were developed in Chan monasteries, aiding in the transformation of China's sacred landscape at the popular and elite level. Pilgrimages to monasteries that grew their own tea were essential in the spread of tea culture, and some monasteries owned vast tea plantations. By the end of the ninth century, tea was a vital component in the Chinese economy and in everyday life. Tea in China transcends the boundaries of religious studies and cultural history as it draws on a broad range of materials—poetry, histories, liturgical texts, monastic regulations—many translated or analyzed for the first time. The book will be of interest to scholars of East Asia and all those concerned with the religious dimensions of commodity culture in the premodern world.
The Second Edition of master tea merchant Roy Fong's classic The Great Teas of China has been thoroughly revised, rewritten, and re-edited, with significant new material added, particularly around water, teaware, and the brewing process.
Traces the history of tea, looks at Chinese and Japanese tea customs, explains how tea is grown and processed, and describes fifty Chinese varieties
At the same time, the quotations, poems, sayings, and stories in the book are presented chronologically so that readers can appreciate what tea has inspired and why it continues to delight the Chinese people.
For All the Tea in China is the remarkable account of Fortune's journeys into China—a thrilling narrative that combines history, geography, botany, natural science, and old-fashioned adventure.
The China Tea Book
The book begins by delving into the history and legends surrounding tea before moving on to a study of the Emperor Hui Tsung’s treatise on tea and approaches to tea during the Ming Dynasty.
Lees, Tea Cultivation, 211; Lees, Land and Labour, iv, 84–85; Lees, Memorandum Written, 1–2; Lees, ed., Resolutions, Regulations, Despatches, 1–2; Edgar “Tea Cultivation,”17, 13; Money, Cultivation & Manufacture, 2–3. 36.
Not surprisingly , Lu Yu , author of The Book of Tea and the first person who systematically laid down the procedural and aesthetic foundations for the tea ceremony and the promotion of tea culture , is referred to as the patron saint ...
In this hilarious novel, Bonfiglioli takes us back in time to an ironical maritime romp?Master and Commander by way of Monty Python.
This distinctive and enlightening book explores the development of tea drinking in China, using tea culture to explore the profound question of how Chinese have traditionally expressed individuality.