[Morga’s description.] Morga’s description suits neither the vessel of Libmanan nor the jar of the British Museum, but rather a vessel brought from Japan a short time ago to our Ethnographical Museum.  This is of brown clay, small but of graceful shape, and composed of many pieces cemented together; the joints being gilt and forming a kind of network on the dark ground.  How highly ancient pots of a similar kind, even of native origin, are esteemed in Japan down to the present day, is shown by the following certificate translated by the interpreter of the German Consulate:—­

[A consecrated jar.] “This earthen vessel was found in the porcelain factory of Tschisuka in the province of Odori, in South Idzumi, and is an object belonging to the thousand graves....  It was made by Giogiboosat (a celebrated Buddhist priest), and after it had been consecrated to heaven was buried by him.  According to the traditions of the people, this place held grave mounds with memorial stones.  That is more than a thousand years ago. ....In the pursuit of my studies, I remained many years in the temple Sookuk, of that village, and found the vessel.  I carried it to the high priest Shakudjo, who was much delighted therewith and always bore it about with him as a treasure.  When he died it fell to me, although I could not find it.  Recently, when Honkai was chief priest, I saw it again, and it was as if I had again met the spirit of Shakudjo.  Great was my commotion, and I clapped my hands with astonishment; and, as often as I look upon the treasure, I think it is a sign that the spirit of Shakudjo is returned to life.  Therefore I have written the history, and taken care, of this treasure.—­Fudji Kuz Dodjin.”

Baron Alexander von Siebold communicates the following:—­

[Tea societies.] The value which the Japanese attach to vessels of this kind rests upon the use which is made of them by the mysterious tea societies called Cha-no-yu.  Respecting the origin of these societies, which still are almost entirely unknown to Europeans, different legends exist.  They flourished, however, principally during the reign of the emperor Taikosama, who, in the year 1588, furnished the society of Cha-no-yu at Kitano near Myako with new laws.  In consequence of the religious and civil wars, the whole of the people had deteriorated and become ungovernable, having lost all taste for art and knowledge, and holding only rude force in any esteem; brute strength ruling in the place of the laws.  The observant Taikosama perceived that, in order to tame these rough natures, he must accustom them to the arts of peace, and thus secure prosperity to the country, and safety for himself and his successors.  With this in view he recalled the Cha-no-yu society anew into life, and assembled its masters and those acquainted with its customs around him.

[Their object.] The object of the Cha-no-yu is to draw man away from the influences of the terrestrial forces which surround him, to plant within him the feeling of complete repose, and to dispose him to self-contemplation.  All the exercises of the Cha-no-yu are directed to this object.