Catalog: Archives: Regional Art: Asian (588)

A bronze bell dated Kanbun 10 (1670) which would have been suspended in front of a Shinto shrine worship hall, and struck with a knotted rope to awaken the gods to listen to one’s prayers. Inscribed in the surface around dials of lotus flowers is: An auspicious day in the 7th month of Kanbun 10, followed by the names Honda Yasutoki Ko and Hiramoto Sukeyuki opposite a dedication to the god of water the Hachidairyu-jin followed by a place name near Awazu in modern day Shiga prefecture. The Hachidairyu-O or eight headed dragon king (god) is a creature who controls water and is enshrined in the sacred place of Takachiho, in Kyushu, with branch shrines throughout Japan. Roughly 26 cm (10-1/2 inches) diameter and weighs 3.4 kg (7.5 pounds). There is a scratch in the backside, (see close-up photos) otherwise it is in excellent original condition with two casting flaws which have become pin holes in the upper back. The combination of Buddhist and Shinto Iconography is certainly a point of interest with Japanese religious ideology.

The character Take (bamboo) is struck with six brisk strokes of dark ink on this Chagake tea scroll signed Mitsuhiro (Karasuma Mitsuhiro, 1578-1638) and dated 1631. The calligraphy is exquisite. Mitsuhiro was born the son of Karasuma Mitsunobu (1543-1606) and, like his auspicious father, was a well known poet and songwriter accomplished in calligraphy. The paper is, as might be expected, repaired in several places and has marks and yellowing consistent with age, however is still supple and easily displayed. It is bordered in crushed blue paper, dating to the Meiji period, and came from the same collection as the two scrolls by Genryu. The scroll measures 22-1/2 by 44 inches (57 x 112 cm). There is one crease penetrating from the left side through the first character of the signature. Otherwise the scroll is in surprisingly good condition.

A rare 17th century Japanese Lacquer table performed in the Nanban style exhibited in 1972 at the Kyoto National Museum (including paperwork from the museum). Overall it is in excellent condition, enclosed in an older wooden storage box. It is 12 x 17 x 14 inches (31 x 43 x 36 cm).
According to the Met: The Portuguese and Spanish who visited Japan during the Momoyama period were fascinated by the beauty and exotic appearance of luxurious gold-decorated lacquerwares associated with the taste of warlord Toyotomi Hideyoshi (1537–1598). As a result, lacquers commissioned for the European market typically adopted this flamboyant style (Kōdaiji maki-e). Such pieces—among the earliest trade goods exported from Japan—are known collectively as “Nanban,” or “Southern Barbarian,” the Japanese appellation for foreigners who arrived “from the south.” Highly prized by the great families of Europe as luxurious exotica, they helped to define a “Japan aesthetic” for the Continent for more than three centuries. The decorative patterns depict Japanese subjects, among others, including maple, mandarin orange, and cherry trees, camellia flowers, wisteria branches, and birds. The decorative bands of the borders are embellished with geometric designs. One of the characteristic features of the Nanban lacquers is the rich application of mother-of-pearl inlays.

A bizarre pottery mass of two tea bowls and a stand fused together after collapsing in the kiln some four hundred years ago. It is 17 x 13 x 11 cm (6-1/2 x 5 x 4-1/2 inches). There is something to be said here about best laid plans. All the potters craft and experience and yet nature intervenes, creating this vitrified sculpture for later generations to contemplate.

Tempestuous waves in fine gold lines splash between lightning shapes decorated with reed curtains on the sides of this singular lacquered wooden koro with woven silver lid dating from the Momoyama to opening of the Edo period, Later 16th to early 17th century. It is 8.5 cm (3-1/4 inches) high, 7.5 cm (3 inches) diameter. The worn base has been re-lacquered to protect the wood core from splitting or cracking otherwise is entirely original to the period.

A set of early wood panels, once doors on a votive shrine, painted with guardian shishi lions (Also called Fu-dogs) in polychrome colors, much worn with time. The doors are of clear grained hinoki (Japanese cypress) and have shrunk horizontally over the centuries, evidenced by the ari (wooden support) which is inset into them. On back one can see clearly the silhouette of the original metal-work. Momoyama to early Edo period, they are 37.5 x 47 cm (15 x 18-1/2 inches) each and would be fabulous framed as a set or individually.

A vermilion Negoro lacquered tray with fluted corners on an elongated stem with heavy round foot in black lacquer dating from the Muromachi period with the temple name Zentoku-in written in red on the base. It is 27 x 27.5 x 25 cm tall (10-1/2 x 10-3/4 x 10 inches). Originally undoubtedly square, the discrepancy in width is due to shrinkage against the grain over the centuries. It comes in a late custom made wooden storage box. There are chips along the edges and a repair visible on the underside of the tray on one side. A crack directly across the center of the tray, a crack in the lacquer at the joint with the base, and a vertical crack in the base. This is all consistent with age. For similar examples see: Negoro, Efflorescence of Medieval Japanese Lacquerware (Miho Museum, 2013). One tray on page 39 figure 022 dated 1535 is nearly identical including the joinery.

An Kamakura period Enso-ga in cream-colored patterned brocade with maple brown extensions and featuring rosewood rollers signed Renshabo. Renshabo was a high ranking samurai named Jiro Naozane and confidant of 13th century General Minamoto no Yoritomo. After losing a son at the battle of Ichinotani, and killing the great Heike warrior Atsumori, he became saddened by Bushido (the way of the warrior) and became a disciple of the priest Honen Jonin in Kurodani, Kyoto, whereupon he was given the name Renshabo. The scroll measures 21-3/4 by 48 inches (55.5 x 122 cm). The ink work was already ancient when mounted in this cloth in the Edo period as evidenced by wormholes and damage in the painting repaired from the back.

An original Edo period kōsatsu public proclamation dated Tenwa I (1681) detailing the laws against Christianity, rewards for turning in a Christian to the authorities, as well as punishment for the offenders. Of cypress wood with sumi ink, and a hand-forged iron loop for suspension from a post or gate. The signboard has a shallow peaked “roof” to protect the calligraphy from the rain. However decades in the weather have caused the original surface to wear and bake away the surface, leaving the areas originally written with ink raised above the exposed wood. Few of these kosatsu survive. It is roughly 134 x 46 cm (52-1/2 x 18 inches). A similar Kosatsu in the collection of the museum of the Catholic University of America is translated:
The Christian religion has already been prohibited for many years. Everyone who gives ground for suspicion must be denounced, the following rewards are hereby promised.
To the informer against a Priest, 500 pieces of silver.
To the informer against a Brother, 300 pieces of silver.
To the informer against a Relapse, 300 pieces of silver.
To the informer against a Guest or an ordinary Christian, 100 pieces of silver.
If the informer is himself a guest or a co-religionist (Christian) he will receive 500 pieces of silver. The chief of the section and the group of the five families of the district concerned will be punished jointly with the concealer, if the whereabouts of the culprits are discovered otherwise than through them.
This is followed on this sign by the date: First year of Tenwa, eigth month.
Christianity came to Japan around 1549, and initially received a great many converts, including warlords (Daimyo) and others in powerful positions. The great warlord Oda Nobunaga is said to have been keenly interested in religions and all things foreign. However, Jesuits teaching that God was higher than the Lord or Imperial authority was perceived as undermining governmental legitimacy, and was subsequently initially banned in 1587 by Toyotomi Hideyoshi, although loosely enforced until the Shimabara rebellion in 1637, after which it was strictly enforced. With the Catholic clergy expelled from Japan completely in the mid-17th century, many Japanese Catholics practiced their faith in secret as government officials publicly posted boards like these around Japan. The Japanese Christians who continued to practice in secret during the time of persecution were known as Kakure Kirishitan, literally “hidden Christians.” Christianity remained illegal until the mid 19th century. Another example dated to 1682 is in collection of The Burke Library, New York, another is in the collection of the Sophia University in Tokyo and represent one piece of the fascinating history of Christianity in Japan.

An Ancient wooden casket for Buddhist ritual implements lacquered black and decorated with lotus flowers in silver and gold on scrolling vines with an inscription beneath stating it was donated in the New Year of Kenmu 2 (1334). The lacquer, originally black, has oxidized to a mellow chocolate color. It is 33.5 x 18.5 x 13 cm (13 x 7-1/2 x 5 inches). As one may imagine there is a great deal of wrinkling of the lacquer from shrinkage, some losses and much wear to the edges. Nevertheless, the box is stable and shows no damage from breaks, cracks or poor handling.
1334 was the first year of the Nanbokucho era following the collapse of the Kamakura government which sparked a rift in the Imperial succession, ushering in an era of internecine warfare which would last intermittently until the reunification of Japan by Toyotomi Hideyoshi in the late 16th century and subsequent establishment of the Edo Shogunate in the early 17th century.

Delicate fish scale patterns in gold on bronze lacquer highlight old chips on the rim of this large Yamachawan Tea bowl dating from the Kamakura to early Muromachi periods (12th -15th centuries). Blue glaze twinkles on the heavily eroded surface, where Shizen-yu ash pooled and crystallized. There is a large slash in the glaze where another bowl had been stacked inside, and there are much losses to the surface glazing typical of excavated works. It is this very sense of loss which defines the Japanese aesthetic of Wabi-sabi, so important to the Japanese Tea Ceremony. It comes enclosed in a kiri-wood box.

A large Han Dynasty (206 BC-220 AD) cold-painted pot from an old Japanese scholar collection enclosed in an ancient kiri-wood storage box bearing a great many stamps inside the lid. The fine clay is covered in elaborate designs in red, white brown and orange pigment. The piece is 11 inches (28 cm) tall. There is minor damage to the rim but no repair or restoration; a fine example of Han Dynasty painted pottery in fine condition.