Tea was introduced by monks with the introduction of Buddhism in the middle of the 6th century and played a role in mental training and a medicine with Zen by Eisai(1141-1215) in the Kamakura period. Then tea attracted the Japanese's taste and added Japanese beauty to leading to new culture for tea and was absorbed into daily life of the Japanese. Tea also extended to popularization of tea ceremony by temples and tea contest and tea of school for scholars and finally was at the peak of luxury.
The Wabi(わび) philosophy, introduced by Murada Juko(1423-1502) in the late of the 15th century, began with blame for tea of school for scholars which was too much luxurious. The Wabi philosophy was met with Japanese beauty and tea ceremony and eventuall brought forth Chanoyu(茶の湯) of Choam style, which was unique and simplified. The Wabi philosophy was completed by both Takeno Joo(1502-1555) and Sen Rikyu(1522-1591) and led to a Japanese new beauty sense.
Both a new beauty sense and a new value were added to tea ware. Sen Rikyu's tea ware was born by his emotion and creativity and the tea ware made Wabi's real meaning and beauty understood.
Yamanoueno Soji(1544-1590), Sen Rikyu's disciple, wrote 『Yamanouenosojiki』 by collecting Sen Rikyu's sensitivity and his knowledge on the basis of Murada Juko's 『Jugwangiljimokrok』. 『Yamanouenosojiki』 was a form of a secret book and considered as the best historical record that was dependable upon Chanoyu of the period.
This study divided tea ware occupying many in the contents of 『Yamanouenosojiki』 into two parts including Dokonoma decoration and Demae and was set to figure out the impact of the two on decoration. Preceding researches for achieving the goal were to analyze every ware appearing in 『Yamanouenosojiki』 and the decorative sense of both Dokonoma and Demae. Dokonoma was a space where the beauty sense of tea ceremony pursued by Sen Rikyu was shortened and implied to show legitimacy of Japanese tea ceremony. The most important decorative factor of Dokonoma is hanging Kakemono on the wall. The space had a strong implication because just the elements of Kakemono showed the characteristic of a tea event which would be hosted that day. Decorative meaning on the basis of the letigimacy of Japanese tea ceremony can by understood by Chaztubo, Kakemono and Hanaire, which were used for the specific place. Tea ware in Demae was expressed both as Demae, an intangible profile and as Tea ware, a tangible one by hosting a tea event. Demae demonstrated a property of Japanese tea ceremony with the spirit of 'Only one karma in one's whole life'. Keiko, the most fundamental movement of Demae, showed the real meaning of tea ceremony with mental training. Decoration of tea ware had five sorts of Dana decoration that could satisfy both tea ware's innate function and decoration and give visible beauty. Decoration of a table used just one kind of ware in order to compose principles matching simple Chanoyu and thrifty Wabi tea. Proving it from Dokonoma and Demae, Tea ware of 『Yamanouenosojiki』could be called creative and unique for Wabi and become a discovery of a new sense of beauty which could be lead to practical action for mental training.