Catalog: Archives: Regional Art: Asian (640)

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.

Early Edo Myochin Signed Nimai Do with Nanban influence featuring gilded kusazuri and sode laced with blue chord dated Genwa 3 (1620). There are rows of Prominent rivets all about with nobori-kiri crests on the top of the munaita. Comes with an old wrapping cloth dyed with the same crest. The Hon-kozane Kusazuri are removable, attached to two leather belts suspended from iron tongs about the waist. The takahimo shoulder straps are wrapped in leather. The shaped horn clasps are extant but one is broken, the other delicate. The signature and date along with another illegible cartouche are inside the Do exposed through squares cut through the gilded leather lining. Made for an adult, it comes with a set of gilded Sode shoulder guards laced with the same indigo chord.

A stunning painting of Mt Fuji viewed from a misty sea by Yukansai (Kano Arinobu, 1605-1677) painted in 1672 at the age of 67 on silk. The image of Fuji, broken by clouds, dominates the scene, with rolling hills and sailing vessels visible in the foreground. It is mounted in a field of copper brocade extended above and below in beige silk and measures 26 by 49 inches.

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 unusual 17th to early 18th century Screen featuring a koto harp and candle stand behind a screen under blossoming prunus, a spry group of pine in front and rushing water beyond. Incredible veining in the gold. Like much of Japanese art, the viewer is asked to interpret the scene as they see fit. Perhaps the remnants of a night of poetry and music under the plum blossoms. Perhaps the lonely Michizane playing to the moon, alone in exile with thoughts longing for Kyoto. All performed with heavy pigment on paper and genuine applied gold foil. It is framed with black lacquered wood. The screen is 47-1/2 by 106-1/2 inches (120 x 171 cm) and is in overall fine condition considering the age, with damage typical of the very heavy pigment used on the pine in the fore. The candle stand is performed in moriage technique and has lost some of the original black coating.

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.

A typical Muromachi style Sansui screen showing scholarly travelers in a ragged landscape of precipitous hills and temples dusted with clouds of gold flake likely dating from the late 16th century. It is bordered in fine antique patterned brocade with a black lacquered frame. The gold mist engulfs the scene, giving life to the unusually large figures, a Muromachi-Momoyama trait. In the area about the travelers’ path, gold has been rubbed into the paper, giving it a soft sheen. The screen measures 64-1/2 x 142 inches (164 x 361 cm) and is Completely Restored.

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.