Ueda Sōko-ryū


Ueda Sōko-ryū is a cultural aesthetic practice, or tradition, of Japanese tea ceremony that originated within the samurai class of feudal Japan. The tradition is commonly called the Ueda Sōko Ryū or Ueda Ryū. The founder from whom the tradition takes its name was Sengoku period warlord Ueda Sōko. The customs, etiquette and values of the samurai are woven throughout all aspects of the tradition's practice of chanoyu, a practice that has continued unbroken for over 400 years.

Ueda Sōko

After first serving Niwa Nagahide as a page, Ueda Sōko was later chosen by Toyotomi Hideyoshi as one of his aides and daimyō. Ueda learned chanoyu from Sen no Rikyu and Furuta Oribe before establishing his own style of chanoyu, deeply influenced by the values and customs of the samurai of the Sengoku period. Since Ueda's time the Ueda School has continued for 16 generations under an iemoto system. The present and 16th iemoto is Ueda Sōkei.
Ueda Sōko is famous as one of the leading garden designers of the Momoyama period. He is well known for designing and constructing many gardens listed in Japan as places of great scenic beauty. These include Shukkeien, Tokushima Castle Front Palace Garden, Nagoya Castle Garden, Wakayama Castle's Nishinomaru-teien and Kokuwadera-teien.
Following the Siege of Osaka, the Toyotomi clan was disbanded in 1619 and Ueda relocated to Hiroshima under his lord Asano Nagaakira who was to become daimyō of the Geishū Domain. Ueda was given a fief in the West of Hiroshima prefecture yielding 17,000 koku of rice and became Asano's chief retainer for the Geishū Domain.
As chief retainers of the Geishsū Domain, the Ueda family governed their land in West Hiroshima for generations. Sōko's chanoyu was passed down through the generations and continues to thrive today.

History

In 1619, Asano Nagaakira was appointed as daimyō of the Geishū Domain, making him Lord of Aki Province and half of Bingo Province amounting to land of 426,500 koku of rice. Ueda Sōko went to Geishū in special servitude to Lord Asano. Sōko was assigned a fief 17,000 koku of rice in the West of Hiroshima prefecture to go with his appointment as Asano's Chief Retainer. Sōko enlisted Nomura Kyūmu and Nakamura Mototomo as his vassals and granted them each a fief of 100 koku of rice. Sōko invested the teaching of his style of chanoyu to the two families. Under Sōko's direction, the Nomura and Nakamura families taught and conducted chanoyu for the Asano and Ueda families.
In the middle of the Edo Period the number of people practicing chanoyu was increasing. The Sen Traditions of Tea were the first to establish the Iemoto system around this time. Then during the Bunka and Busei Eras the Sōden grading system was established, again by the Sen Traditions. The Ueda Sōko Tradition spread wider than just the Samurai class of Geishū. The Ueda Sōko Tradition was practiced by regular townsfolk and people throughout the Kansai and Chu-Shikoku regions. This called for a new level of formality around the teaching of the School. The retainers of the Ueda Tradition, Nomura Sōkyū, Nomura Yokyū, and Nakamura Taishin established a new Sōden System in 1839.
This new Sōden System placed Ueda Sōko's style of Tea into a form that was able to be transmitted in a systematic format through generations. It dictated the highest license, the Shin Daisu, was to be kept in the Ueda Family and the other licenses were to be issued by the Chaji Azukari. In the Sōko sama o-kikigaki or Notes from Sōko, there is the record "Sōko received a license from Oribe". This shows the Ueda Sōko Tradition transmitted through generations is a style of Tea heavily influenced by Oribe, and a tradition that places the Shin Daisu as the highest license achievable.
The Domains of Japan were dissolved with the Meiji Restoration, and all Tea Masters serving the daimyōs of domains found themselves without employment. The 12th Grandmaster Ueda Yasuatsu was the head of the Ueda Family through the twilight years of the Tokugawa shogunate rule, and into the Meiji period. In 1870 he retired from worldly affairs and became a Buddhist monk, taking the name Jōō. Until his death in 1888 Jōō devoted himself to chanoyu and in this way his life resembled the life of Ueda Sōko. Jōō continued to employ Nakamura Kaidō and Nomura Ensai as Chaji Azukari throughout the Meiji Period, and the two families served in this role until 1955.
The Ueda Sōko Tradition of Tea continues today as a tradition representative of Warrior Tea, born in Momoyama Period Japan. The warlords of this period lived in a ruthless time where the threat of death was an intimate part of daily life. The Tea of the Momoyama period samurai class is therefore a style of Tea that seeks quietude for the mind. The Ueda Tradition of Tea continues as a practice for learning one's true heart through the Way of Tea.

Characteristics of the Ueda Sōko tradition of Japanese tea ceremony (chanoyu)

The Ueda Sōko Tradition of Chanoyu is:
More specifically, the above points entail:
Wabi-cha is a style of chanoyu developed in the Momoyama period that gives precedence to chanoyu practiced in koma tea rooms using rustic equipages amid a sombre atmosphere; all natural conclusions from emphasising the aesthetic concept of wabi. The Ueda Ryū is a School of chanoyu that values wabi-cha and emphasises wabi aesthetics. Another dimension to the Ueda Ryū is that since the Momoyama period it has continued as one of the unique Traditions of chanoyu known as bukeh-cha, or 'warrior tea', which are traditions of chanoyu that originated in and were developed by the samurai class. Accordingly, warrior tea traditions of chanoyu are noticeably rich with the culture and customs of the samurai. The Ueda School now has wide repute as a tradition representative of warrior tea.

Tea Drinking in the Ueda Sōko tradition

The Ueda Tradition is a school of tea of the samurai class that originated in the Momoyama period. The warlords of this period lived in a ruthless time where the fear of death was present in daily life. The tea of the Momoyama period samurai class is therefore a style of tea that seeks quietude for the mind and strength of spirit.

The Temae of the Ueda Sōko tradition

The temae of the Ueda Tradition is often said to be elegant and beautiful. There are two reasons for this appearance.
First, the actions of the temae are in straight lines with all unnecessary movement eliminated. This creates a clean, dignified appearance that is invigorating for the practitioner.
Second, actions are performed similar to the in-to-out flow of the breath. With practice, the temae can be performed in natural flowing harmony with the breath. From an 'unshakeable core expanding out' is the fundamental direction of assertive action and the tea ceremony of the Ueda Tradition is based on this fundamental. To captures this in the temae, the practitioner moves at one with an energising in-to-out flow of breath.
These two aspects of invigorating, clean actions in straight lines, and the strength of actions performed in harmony with the in-to-out flow of the breath, contribute to the dignified and beautiful appearance of the temae of the Ueda Tradition.

Utensils and the body

An ideal of the Ueda Tradition is for utensils and the body to come together in harmony. One therefore does not slouch or handle objects by moving just the arms. Instead, handling objects from the central axis of the body is of fundamental importance. Objects are handled with a composed and stable posture; at navel height, 3 cm behind the tip of the knees and with the space of an egg open under the arms. Objects are held firmly with the thumb and middle finger and the index finger is added more lightly. Objects are not placed down just by moving one's arms; the whole body is used when placing objects down. The eyes also focus on the utensil that is being used at that particular moment. Harmony is achieved when the utensil, body, arms, breath and eyes all move together.

Ueda Sōko's teacher, Furuta Oribe

Furuta Oribe 古田 織部 is the most celebrated tea master in history after his teacher Sen Rikyu. Unlike the merchant Rikyu, Oribe was a member of the samurai class and he led the development of a style of tea suited to cultural values of the samurai class known as buke-cha. Oribe held daimyō status and was originally a retainer of Oda Nobunaga and Toyotomi Hideyoshi before serving the Tokugawa clan.
Oribe became the foremost tea master in Japan after Rikyū's death, and taught the art of chanoyu to the 2nd Tokugawa shōgun, Tokugawa Hidetada. Among his other famous tea ceremony students were Kobori Enshū, Honami Kōetsu and Ueda Sōko.
The artistic influence of the still-popular Oribe-ware style of ceramics is attributed to Oribe and bears his name accordingly. He also designed a style of stone lantern for the roji tea garden, known as Oribe-dōrō.
During the Osaka Campaign of 1615, Oribe was suspected of treason against the Tokugawa and ordered to commit ritual disembowelment, along with his son.
As Oribe's family was wiped out following his seppuku, his tea legacy continued with Ueda Sōko, a student of Oribe's for 24 years. Sōko exiled to Shikoku following the Osaka Campaign for three years before being invited to serve the Asano clan as their chief retainer and tea master in the Hiroshima domain. One settled in Hiroshima, Ueda Sōko defined his style of tea heavily influenced by Oribe.

Reconstruction of the Ueda Clan Residence of Hiroshima Castle

In the 5th year of the Genwa Era the Tokogawa Shogunate assigned the Geishū Domain and the Yattsu District of the Bingo Domain to Asano Nagaakira, a total fief of 126,500 koku of rice. Ueda Sōko relocated to Hiroshima with Nagaakira as a special guest of the Asano Clan. Sōko was granted a stipend of 17,000 koku of rice by Nagaakira in the western Hiroshima Prefecture. He also received a residency on the grounds of Hiroshima Castle and there constructed a shoin reception hall and his tea hermitage called ‘Wafūdō’. This continued as the official residence of the Ueda Clan until the samurai class were stripped of their feudal residencies in the Meiji Restoration.
The Ueda Clan left their home of 250 years at Hiroshima Castle in 1871. The Ueda Clan originally relocated to their secondary residence and then settled in the Furue district of Hiroshima in the early years of the Shōwa Era. Wafūdō was reconstructed in the 5th year of Shōwa with outer and inner tea gardens and the sukiya tea house Enshō based on the Wafūdō built by Sōko on the grounds of Hiroshima Castle. Then some years later in the 20th year of Heisei, the reconstruction of the reception hall, crossing bridge between the shoin and Wafūdō, a and tsugi-no-ma in Wafūdō were also recreated as faithful as possible to Sōko's Hiroshima Castle Wafūdō.
With this work, the residence of the Ueda Clan was recreated at the current home of the Ueda Tradition 137 years after the loss of Hiroshima Castle in the Meiji Restoration.
Central Hiroshima city was devastated in the atomic bombing of 1945. It is therefore thanks to the current location of the Ueda Clan in Furue in the western district of Hiroshima city that the Clan's estate survived the catastrophy. With the records and literature of the Clan unscathed, the recreation of the original Ueda Clan residence was made possible.
Sōko's , and were handed down through the generations of the Ueda Clan. This stonework features in the current gardens of Wafūdō and thus connects the current Wafūdō with that of antiquity.

Genealogy of the Ueda Sōko Ryū

The Ueda Family takes its name from the city of Ueda in Shinano. The Ueda chose this name after descending from the Ogasawara Clan. The Ogasawara Clan was a Japanese samurai clan descended from the Seiwa Genji. The lineage from the Seiwa Genji runs: Seiwa Genji, ancestors of Minamoto no Yoshimitsu, Takeda Clan, Ogasawara, Ueda. Ueda Sōko's grandfather Shigeshi and father Shigemoto both served Niwa Nagahide and achieved military fame during the unsettled times of the Genki and Tenshō Eras.
In 1619 Ueda Sōko came to Hiroshima serving Asano Nagaakira. At this time Sōko had two sons, the eldest Shigehide and his second son Shigemasa. Soon after settling in Hiroshima, Sōko's eldest son Shigehide was called to reside in Edo Castle as a type of hostage to the Tokugawa Shogunate. Sōko was a hatamoto with 5 thousand koku of land. In 1632, with his eldest son still a hostage in Edo Castle, Sōko's successor became his second son Shigemasa. Shigemasa's descendants retained a fief of 17 thousand koku of land and served as Chief Retainer for the Hiroshima Domain. The Meiji Restoration occurred during twelfth generation Ueda Yasuatsu's time. The current retainer of the Ueda Family, Ueda Sōkei, is the 16th generation following Ueda Sōko.

Abridged Genealogy of the Ueda Clan

  1. Ueda Mondonokami Shigeyasu 上田主水正重安 1563–1650
  2. Ueda Bizennokami Shigemasa 上田備前守重政 1607–1650
  3. Ueda Mondonosuke Shigetsugu 上田主水助重次 1638–1689
  4. Ueda Mondo Shigenobu 上田主水重羽 1662–1724
  5. Ueda Mondo Yoshiyuki 上田主水義行 1694–1725
  6. Ueda Mondo Yoshiyori 上田主水義従 1715–1736
  7. Ueda Mondo Yoshinobu 上田主水義敷 1702–1743
  8. Ueda Minbu Yoshitaka 上田民部義珍 ?-1755
  9. Ueda Mondo Yasutora 上田主水安虎 ?-1802
  10. Ueda Mondo Yasutsugu 上田主水安世 1777–1820
  11. Ueda Mondo Yasutoki 上田主水安節 1807–1856
  12. Ueda Mondo Yasuatsu 上田主水安敦 1820–1888
  13. Ueda Shōgoi Danshaku Yasukyo 上田正五位男爵　安靖 1849–1907
  14. Ueda Shōsani Danshaku Muneo 上田正三位男爵　宗雄 1883–1961
  15. Ueda Shōgoi Motoshige 上田正五位元重?-1994
  16. Ueda Sōkei 上田宗冏 1945-

    Ueda Clan of Edo

  17. Ueda Tonomonosuke Shigehide 上田主殿助重秀
  18. Ueda Suo no Kami Shigenori 上田周防守重則
  19. Ueda Suo no Kami Yoshichika 上田周防守義隣
  20. Ueda Koto no Kami Norimasa 上田能登守義當
  21. Ueda Nagato no Kami Yoshiatsu 上田長門守義篤
  22. Ueda Yoshishige 上田義茂

    Successive Generations of the Ueda Clan

1st Generation: Ueda Mondonokami Shigeyasu 上田主水正重安

The Founder of the Ueda Clan of Hiroshima. Founder of the Ueda Sōko Tradition of Chanoyu. His personal name was Sōko 宗箇 and his Buddhist name was Chikuin 竹隠. He received his Buddhist name from Shunoku Sōen. Died 1 May, 3rd year of Keian Era aged 88. Posthumous Buddhist name: 〔清涼院前上林諸大夫竹隠宗箇大居士〕

2nd Generation: Ueda Bizennokami Shigemasa 上田備前守重政

Born in 12th year of Keichō Era in the Wakayama Castle town of the Kishu Domain. Second son of Ueda Sōko. As his older brother Tonomonosuke Shigehide was made to serve as a vassal to the Tokugawa Shogun in Edo, Shigehide became the 2nd generation head of the Ueda Clan of Hiroshima. He served the Tokugawa in the Amakusa no Ran. He learned chanoyu directly from his father and many of his handmade flower vases, tea scoops and other tea equipage have been kept in the Ueda estate to the present day. Died 10 April, 3rd year of Keian Era aged 44. Posthumous Buddhist name: 〔天桂院前備州刺史玉岩玄光大居士〕

3rd Generation: Ueda Mondonosuke Shigetsugu 上田主水助重次

Shigemasa's son. His childhood name was Satarō the same as for Ueda Sōko. In the 3rd year of Keian Era he inherited the family estate at the age of 20 when both his father Shigemasa, then grandfather Sōko passed away in succession. He lived a very busy life back and forth to Edo and Kyoto on official duties. Died 5 June, 2nd year of Genroku Era aged 60. Posthumous Buddhist name: 〔永泰院覚了宗源大居士〕

4th Generation: Ueda Mondo Shigenobu 上田主水重羽

Shigetsugu's son. He was originally known by the name of Shigeyuki, then Shigenori and later took the name Shigenobu. Second generation Nomura Enzai and first generation Nakamura Chigen served as his Grand Retainers. Shigenobu had a profound knowledge of chanoyu and he made many tea equipages including flower vases, tea scoops, etc. He was especially skilled in ceramics and made many tea bowls and other classic pieces favoured by the daimyō chanoyu connoisseurs of the Genroku era. For example, the lion sculpture and wide, diamond-shaped fresh water container still in use by the Ueda Tradition today. He later took the name Sawamizu and had a close friendship with the Domain's Chief Confucian Scholar Yamana Ungan Yoshikata. Died 8 April, 9th year of Kyōhō Era aged 63. Posthumous Buddhist name: 〔大機院一関良超大居士〕

5th Generation: Ueda Mondo Yoshiyuki 上田主水義行

Childhood name: Neyoshi. Eighth son of 6th Generation Asano Nagatsuna. As Shigenobu's son, Shigemoto, passed away, Yoshiyuki was adopted into the Ueda Clan in the 6th year of the Hōei Era. He served under the titles Kazue and Motobashi, then in the 2nd year of the Kyōhō Era changed to Bizen Shigeyuki, and finally as Yoshiyuki. In June, 9th year of Kyōhō, he succeeded Shigenobu and in January of the next year he was awarded the rank Mondo. He died on 14 December the same year. Posthumous Buddhist name: 〔不白院孤山了雪大居士〕

6th Generation: Ueda Mondo Yoshiyori 上田主水義従

Illegitimate child of Shigenobu born after Fifth Generation Yoshiyuki was adopted into the Ueda Clan. First known as Yasuhito. He became the heir of Yoshiyuki under higher order and in February of the 11th year of the Kyōhō Era he inherited the Ueda estate. He came of age in the 16th year of Kyōhō and took the title of Mondo. Yoshiyori restored the 100-year-old Hiroshima Wafūdo and had regular acquaintance with Gion Nankai, the Confucian Scholar of the Kishū Tokugawa Clan. Mondo Yoshinori died on 14 October, first year of Genbun at the age of 22. Posthumous Buddhist name: 〔乾澤院特頴道達大居士〕

7th Generation: Ueda Mondo Yoshinobu 上田主水義敷

Asano Tsunanaga's 11th son and brother of Fifth Generation Yoshiyuki. Childhood names: Tominojyō and Noritaka. Later awarded the title Gyōbu and then Shume. Became the adopted child of Ueda Yoshiyori in the first year of the Genbun Era and succeeded Yoshiyori in December of the same year. Upon inheriting the Ueda estate his name changed to Yoshinobu. Died on 25 October, second year of Hōreki at the age of 52. Posthumous Buddhist name: 〔大禪院殿関峰了三大居士〕

8th Generation: Ueda Minbu Yoshitaka 上田民部義珍

Third son of Shogunal vassal Ueda Koto no Kami Norimasa of the Ueda Clan of Edo. First known as Gontarō. Adopted into the Ueda Clan of Hiroshima in the second year of Hōreki. In December of the same year he inherited the Ueda estate. On 19 August in the 5th year of Hōreki, he suffered an early death at 19. Posthumous Buddhist name: 〔曹源院殿一滔滴水大居士〕

9th Generation: Ueda Mondo Yasutora 上田主水安虎

Youngest child of Matsudaira Kunai Shōsuke Nagakata of the Asano Clan's Aoyama Naisho Branch. First called Yujurō, in December of the 5th year of Hōreki he was adopted into the Ueda Clan as the successor of Yoshitaka and assumed the title Mondo. During the Hōreki years Yasutora set a precedent for the Domain Schools and established an education forum within the formal residence of the Ueda Clan on the grounds of Hiroshima Castle to further the education of vassals. A skilled painter, such works as his ‘Study of a Hawk’ remain in the Ueda estate. Died 25 May, second year of Kyōwa age 59. Posthumous Buddhist name: 〔大雲院殿龍巖霊泉大居士〕

10th Generation: Ueda Mondo Yasutsugu 上田主水安世

Second son Motouma of the Shogunal Retainer Nakane Clan, formerly of Asano Clan's Aoyama Naisho Branch. First called Ikusaburō, at the age of 12 he became 9th Generation Yasutora's adopted son. He travelled to Edo in the 8th year of the Tenmei Era and after his returned to Hiroshima assumed the roles Bizen, Shima and then Mondo. He took great interest in literature like Yasutora before him. He would always gather his vassals to recite poetry on auspicious days to celebrate the transient beauty of the seasons. His favoured flower vases, tea scoops and single-line calligraphy scrolls remain in the Ueda estate. Died 4 November on in the third year of the Bunsei Era aged 44. Posthumous Buddhist name: 〔大謙院殿韜光良温大居士〕

11th Generation: Ueda Mondo Yasutoki 上田主水安節

First called Yasusada. Younger brother of Asano Kazue. After being adopted in to the Ueda Clan, in the 4th year of the Bunsei Era he succeed the estate and became the 11th generation lord. Like Yasutsugu, he continued frequent acquaintance with the three Rai brothers: Shunsui, Shunpu and Kyōhei. Yasutoki invited Chiho Taira from Seto to collaborate with him in a surge of o-niwa-yaki production. He took the Buddhist name of Shōtō, possessed a deep knowledge of chanoyu, and left numerous masterpieces of tea equipages including tea scoops and o-niwa-yaki black raku tea bowls. He was also a famous calligrapher. Died at age 50 on 1 July, third year of the Ansei Era. Posthumous Buddhist name: 〔有恪院殿先令終大居士〕

12th Generation: Ueda Mondo Yasuatsu 上田主水安敦

Son of 10th generation Yatsutsugu and adopted son of 11th generation Yasutoki. Childhood name Junnosuke, then Shimanobu and later Umanoshin before taking the title and name Naiki. He served as the Chief Retainer of Hiroshima Domain in the chaos of the end of the Edo bakufu. He led troops from the Hiroshima Domain in the Chōshū expeditions performed official duties in Kyoto and earned distinguished service in affairs of state. Following the Meiji Restoration he had the foresight to hand the territory of the Ueda Clan back to Hiroshima Domain prior to the reclamation of the Emperor. He took the name Shigemi, then Chigura before taking his tonsure and entering the Buddhist priesthood in the third year of Meiji. He then took the name Sansuigen Jōō, retired from official duties and dedicated his life to chanoyu and waka poetry. He titled his collection of tea records ‘Whimsical Record of Aesthetic Play’ and received the daisu transmission from Grand Retainer Nakamura Taishin at an early age. He put great passion and zeal into composing books on chanoyu and organising the tea equipage of the Ueda estate together with his Grand Retainers. Jōō is hailed as the father of the renaissance of the Ueda Tradition. He later took the further names Shunoku Shōin and Rantei, was especially renowned for his skill in waka poetry, well-versed in Japanese and Chinese literature and was revered as a leader. Died at age 69 on 26 December, 20th year of the Meiji Era. The Ueda Clan changed its official affiliation to Shinto in Yasuatsu's time and are therefore no posthumous buddhist names from this generation on.

13th Generation: Ueda Yasukyo 上田安靖

Twelfth generation Yasuatsu did not have children and so a son of 11th generation Yasutoki named Kinosuke succeeded Yasuatsu. He later received the title Tenzen and changed his name to Kamejirō. In the 19th year of the Meiji Era he became the chief priest of Nigitsu Shrine, where the ancestry of the Asano Clan is enshrined. He devoted himself to the study of the Ōtsubo School of equestrian, Heki School of archery, Chinese classic literature and Western learning. Due to ancestral merits he became Senior Fifth Rank Baron. Died at age 59 on 15 February, 40th year of the Meiji Era.

14th Generation: Ueda Muneo 上田宗雄

Yasukyo's oldest son. Took the name Ankantei Sōō. He was a skilled calligrapher and also studied the Nanga Southern School of Chinese painting under Inada Motokuni. He composed great works in calligraphy, nanga painting, works of bamboo flower vases and tea scoops. Third Rank Baron. Chief priest of Nigitsu Shrine. Died at age 78 on 18 November, third year of the Shōwa Era.

15th Generation: Ueda Sōgen 上田宗源

Muneo's oldest son. Sansuiken Sōgen. Original name Motoshige. Restored Wafūdō and created the Ueda Ryū Wafūdō Foundation in the 54th year of the Shōwa Era. Chief priest of Nigitsu Shrine and chief priest of Asakta Shrine where the successive generations of the Ueda Clan are enshrined. Died at age 82 on 12 June, 6th year of the Heisei Era.

16th Generation: Ueda Sōkei 上田宗冏

Grandchild of Muneo. Current head of the Ueda Clan. First titled Wafūdō Sōshi and later received the buddhist name Sōkei. Original name Jyunji. Marked the 350th anniversary of the death of Ueda Sōko with exhibitions in Osaka, Hiroshima and Tokyo. Completed a reconstruction of the original formal residence of the Ueda Clan that existed on the grounds of Hiroshima Castle. The reconstruction was made on the current grounds of the Ueda Tradition, 137 years after the loss of Hiroshima Castle in the Meiji Restoration.

Grand Retainers of the Chanoyu of the Ueda Clan 上田家茶事預り師範

The transmission of the style of chanoyu particular to the Ueda Clan is due to a special system devised by Ueda Sōko. Ueda Sōko founded a unique tradition of chanoyu alongside his duties as the Chief Retainer of the Domain of Hiroshima and Shō-Daimyō of a fief of 17,000 koku of rice. Sōko and his descendants were dedicated to the practice of chanoyu and continued Sōko's legacy for generations. But Sōko and his successors did not teach people chanoyu directly. Instead, the teaching of the School was invested in two families.
In 1632, a man by the name of Nomura Yahee no Jyō Moriyasu 野村彌兵衛尉盛安 of Suō Yanai relocated to Hiroshima to seek instruction in chanoyu from Ueda Sōko. Moriyasu served Sōko by governing a stipend of land worth 100 koku of rice. He later took his tonsure and the Buddhist name of Kyūmu and became the first Grand Retainer of Ueda Sōko's chanoyu.
One of first generation Nomura Kyūmu's students of chanoyu was Nakamura Masachika-Chigen. He also served Sōko by governing a stipend of land worth 100 koku of rice. After Kyūmu's death, Chigen succeeded Kyūmu, becoming the first generation of the Nakamura family to hold the title of Grand Retainer of the chanoyu of the Ueda clan. Ueda Sōko therefore invested the teaching of his style of chanoyu in two families: the Nomura and Nakamura. These two families were employed by the Ueda clan to transmit the Ueda tradition of chanoyu through the generations. It is thanks to the Grand Retainers of the Nomura and Nakamura families that the Ueda tradition has been faithfully transmitted, unbroken, from Ueda Sōko to the present day.
After the death of 15th generation Nakamura Kaidō in 1906, both the Nakamura and Nomura families were without successors. The role of 16th generation Grand Retainer was therefore awarded to their leading disciple Mukai Chikkadō. Kakei Seidō then succeeded Chikkadō to serve as the 17th generation Grand Retainer before his death in 1955. Seidō was the last of the Grand Retainers of Ueda Sōko's chanoyu. With his death, the system of delegating the transmission of the Ueda tradition of chanoyu came to an end.

First Generation Nomura Kyūmu 野村休夢

Originally named Nomura Moriyasu, took the title and name Yahee no Jyō and later the Buddhist name of Kyūmu. Originally from Suō Yanai. In the 9th year of the Kanei Era he relocated to Hiroshima to learn chanoyu from Sōko and became the Grand Retainer of the Ueda Clan's style of chanoyu along with serving Sōko by governing a stipend of land worth 100 koku of rice. Kyūmu is first generation Nomura Clan Grand Retainer of Ueda Sōko's chanoyu. Died on 7 February, second year of the Jyōō Era.

First Generation Nakamura Chigen 中村知元

Originally named Nakamura Masachika and later took the name Chigen. A disciple of Kyūmu. The first generation Nakamura Clan Grand Retainer of Ueda Sōko's chanoyu. He also served the Ueda Clan by governing a stipend of land worth 100 koku of rice. The Nakamura and Nomura families were employed by the Ueda clan to transmit the Ueda tradition of chanoyu through the generations until the Meiji Era. It is thanks to the Grand Retainers of the Nomura and Nakamura families that the Ueda tradition has been faithfully transmitted, unbroken, from Ueda Sōko to the present day. Chigen died on 26 June, 18th year of the Kyōhō Era.

Second Generation Nomura Ensai 野村円斎

Nomura Yasumune. Kyūmu's oldest son, named Yashichi. From the age of nine served as Sōko's attendant and later received kaiden from him. The author of The Sōko Diaries. Died on the last day of April in the 9th year of the Genroku Era.

Second Generation Nakamura Genga 中村元賀

Nakamura Tadayoshi, Chigen's fourth son. Served as the Grand Retainer of Chanoyu for the Ueda Clan and by governing a stipend of land worth 100 koku of rice. Later took the name Chigen.

Third Generation Nomura Sokyū 野村祖休

Nomura Toshinobu. Ensai's second son. Originally called Ryōzo and later took the name Sokyū. Died on 13 February in the 5th year of the Enkyō Era.

Third Generation Nakamura Taikyū 中村泰休

Nakamura Nobusumi. Known by the names Enkai, Taikyū and Tenchikan Chisui.

Fourth Generation Nomura Tanshin 野村旦心

Nomura Sadae. Sokyū's son. Originally known as Hide-etsu and later as Tanshin. Died on 17 November in the 9th year of the Anei Era.

Fifth Generation Nomura Kyūmu 野村休夢

Nomura Kiyomasa. Son of Tanshin. Originally known as Fukyūsai and took the name Kyūmu after retirement from official duties. Died on 27 December in the 5th year of the Bunka Era.

Fourth Generation Nakamura Chisai 中村知斎

Nakamura Atsuyoshi. Also known as Chisai and Chikkansai Zuifū.

Sixth Generation Nomura Sokyū 野村祖休

Nomura Yukiharu. Son of fifth generation Nomura Kyūmu. Later took the name Sokyū. One of the most talented and renowned chanoyu practitioners of his time. To accord with the notable increase of people practicing chanoyu during his time, along with 6th generation Nakamura Taishin and 7th generation Nomura Yokyū, Sokyū devised a modern structure for the transmission of teachings of chanoyu. Died on 20 September in the 10th year of Tenpō.

Fifth Generation Nakamura Genga 中村元賀

Nakamura Kazumasa. Later took the name Genga.

Seventh Generation Nomura Yokyū 野村餘休

Nomura Teiko. Son of Sokyū. Took the name Yokyū. Renowned as one of the ‘Three Geniuses of Hiroshima’ together with Rai Sanyō and Honinbō Shūsaku. In his later years he travelled to Osaka and his fame in tea circles increased considerably. Died in Osaka on 14 October in the first year of Kaei.

Sixth Generation Nakamura Taishin 中村泰心

Nakamura Tadakazu. Later called Taihsin and Kōrin-an Wasui. It is known from the notes of disciples that his teaching influence extended to the Kansai area and central Shikoku. Wrote volumes 1 and 2 of the Ueda Tradition of Chanoyu 28 Elements for Practice and Study, showing his adaption to a new era in the transmission of chanoyu.

Eighth Generation Nomura Ensai 野村円斎

Nomura Moritaka. Commonly called Enzō. Yokyū's adopted son from the Okumura family. He took the further names Yūkoku-an Shōen, Ensai and Kaninoya. Fought together his lord Ueda Yasuatsu in the Chōshū expeditions and left a war diary from the expedition. Frequently appears in Jōō's collection of tea records ‘Whimsical Record of Aesthetic Play’. Died on 15 August, 14th year of the Meiji Era.

Seventh Generation Nakamura Kaidō 中村快堂

Nakamura Toyojirō. Taishin did not have a male heir and Toyojirō became adopted heir from the Yugawa family. Took the name Shōfū-an Kaidō. Diligently served the father of the renaissance of the Ueda Tradition, Ueda Jōō, and appears frequently in Jōō's ‘Whimsical Record of Aesthetic Play’ together with Nomura Ensai. Started the Karaku Association. His work laid the foundation for the establishment of the Wafūkai. Conducted scrupulous work organising the equipages in the Ueda estate. Died at age 77 on 8 November in the 39th year of the Meiji Era.

Sixteenth Generation Mukai Chikkadō 向井竹蝸堂

Mukai Ritsu. Nakamura Kaidō's leading disciple. As both the Nomura and Nakamura did not have heirs, Ritsu received orders from the Ueda Clan to succeed them as the next generation Grand Retainer of chanoyu. Took the name Chikkadō. Died on 20 December, 13th year of Taishō.

Seventeenth Generation Kakei Seidō 加計静堂

Kakei Noboru's son. Took the name Kōkatei Seidō. Succeeded Chikkadō in the 13th year of Taishō to serve as the 17th generation and final Retaining Master. Wrote ‘The Chanoyu of the Ueda Tradition’ 『茶道上田流』. Died at age 90 on 7 November, 30th year of the Shōwa Era.