Catalog (197)

A serene vision of enlightenment, calming and compassionate, can be seen in the later Edo period Buddhist carving of Amitabha. He stands on a lotus base, with a flame like mandala rising up behind him in the shape of a jewel, the entire gilded in pure gold worn soft with age and care. The figure alone is 39 cm (15-1/2 inches) tall. With the base and mandala, it is 65.5 cm (just under 26 inches) tall. It is in excellent condition. I believe that some restoration has been performed on the delicately sculpted hands in the past, not uncommon in the most earthquake prone country on the planet.
Amida Buddha, also known as Amida Nyorai or Amitabha Buddha, is an important figure in Mahayana Buddhism, particularly in the Pure Land Buddhism tradition which permeates Japan. He is revered as a celestial Buddha who resides in the Pure Land, a realm of ultimate enlightenment and liberation from suffering. Pure Land Buddhism and the belief in Amida Buddha were introduced to Japan during the 8th century. The key figure responsible for bringing Pure Land teachings to Japan was the monk, scholar, and imperial advisor named Genshin (942-1017). Genshin is considered the founder of the Japanese Pure Land school and played a significant role in popularizing the Pure Land teachings in the country. Genshin was deeply influenced by the Chinese Pure Land master Shan-tao (613-681) and his teachings on Amitabha Buddha's Pure Land. Shan-tao was a renowned exponent of Pure Land Buddhism, and his writings and teachings had a profound impact on the development of the Pure Land tradition in East Asia. Genshin's most famous work, "Ojoyoshu" (The Essentials of Rebirth in the Pure Land), written in 985, became a seminal text in Japanese Pure Land Buddhism. In this treatise, Genshin elaborated on the concept of Amida Buddha's Pure Land and the practice of reciting the Nembutsu (Namu Amida Butsu) as a means of attaining birth in the Pure Land after death. After the establishment of the Pure Land school, Pure Land Buddhism gained popularity among the common people and members of the aristocracy in Japan. The teaching of salvation through faith in Amida Buddha's vow and the chanting of the Nembutsu resonated with the aspirations of people seeking a simple and accessible path to enlightenment. Over time, other prominent figures and schools contributed to the spread and development of Pure Land Buddhism in Japan. Notably, Honen (1133-1212), the founder of the Jodo Shu (Pure Land School) in the Kamakura period, and Shinran (1173-1263), the founder of the Jodo Shinshu (True Pure Land School), played significant roles in popularizing Pure Land Buddhism and further shaping its doctrines.
Amida Buddha and Pure Land Buddhism continue to be influential and revered in various Asian countries, especially in Japan, where it has a significant presence as one of the major Buddhist traditions. The belief in Amida Buddha's compassion and the aspiration to reach his Pure Land remain important elements in the spiritual lives of millions of Buddhists around the world.

A rare small sized circular Hokai container with chased brass hardware decorated on the lid with a six layer 16 petal chrysanthemum, the floral symbol of the Imperial Household. The container is made of wood covered with black lacquer decorated with gold powder hira-maki-e with brass hardware. Hokai were a standard accoutrements to any household of means, however this size is quite rare. It is not the miniature version from a doll set. It is 18.5 cm (7 inches) diameter, 19 cm (7-1/2 inches) tall and in excellent overall condition.

Golden crests are emblazoned on the matt black surface of this small Hokai with chased brass hardware dating from the later Edo period. The container is made of wood covered with black lacquer decorated with gold powder hira-maki-e with brass hardware. Hokai were a standard accoutrement to any household of means, however this size is quite rare. It is 23 cm (9 inches) square, 26 cm (10-1/2 inches) tall and in fine overall condition, with minor blemishes consistent with use.

A fabulous Suiseki stone on carved rosewood base in the shape of a Limestone cave in which meditates a holy figure. It is 11 x 7 x 16 cm including the base and is in excellent condition.
In Japanese homes, suiseki is often placed in tokonoma (alcove) areas, a space reserved for displaying treasured items. The presence of suiseki in these spaces symbolizes a pursuit of tranquility and a deeper connection to the natural world. Viewing the stone provides a moment of contemplation and calmness, allowing individuals to escape the complexities of daily life and find peace through nature's simplicity. The artist doesn't shape or carve the stone but rather selects it from nature and enhances its presentation. The art lies in finding the right stone, considering its shape, texture, color, and the landscape it evokes. The artistry is also evident in how the stone is displayed, often using complementary elements like a wooden stand and accent plants to enhance the viewing experience.
Suiseki, also known as "viewing stones," is a traditional Japanese art form that involves the appreciation and display of naturally formed stones. The appreciation of Suiseki has deep significance in Japanese art and culture and is closely intertwined with principles of Zen Buddhism and animistic thought in indigenous religion. Suiseki originated in China over a thousand years ago, where it was known as "gongshi" or "spirit stones." These stones were revered for their resemblance to landscapes, animals, or other natural forms. The Chinese art of suiseki eventually found its way to Japan during the 6th and 7th centuries, along with other aspects of Chinese culture. Over time, suiseki evolved in Japan and took on unique characteristics, reflecting Japanese aesthetics and sensibilities. The appreciation of suiseki is closely connected to the principles of Zen Buddhism, which emerged as a significant cultural and philosophical influence in Japan. Zen emphasizes the importance of meditation, mindfulness, and finding enlightenment through a direct experience of nature. Suiseki provided a medium for Zen practitioners to contemplate nature's beauty and connect with the essence of the natural world. Japanese culture has always held a profound reverence for nature, and suiseki reflects this sentiment. The viewing stones are considered a microcosm of nature's grandeur, encapsulating the beauty of mountains, rivers, and other landscapes in miniature form. By appreciating suiseki, the viewer gains a heightened sense of harmony with nature and develops a deeper understanding of its ever-changing aspects.

A double walled Ten-moku shaped Chawan Tea Bowl of solid silver (100 percent silver) enclosed in the original signed wooden box by Hasegawa Ichibosai titled Matsuo Konomi Nanryo Tenmoku Chawan. It is breathtaking! The interior is a parabolic mirror, while outside has been slightly tarnished with a vintage feel, like worn denim. The interior, prefeclty smooth, contrasts with the outside, which has been made to intimate the tactile qualities of a glazed Tenmoku bowl, even to the sandy texture around the foot. It is 13.6 cm (5-1/4 inches) diameter, 6.5 cm (2-1/2 inches) tall and weighs 234 grams. The bowl is in perfect condition.

A carved wood guardian figure of a Koma-inu looking quite genki with his tongue lolling and wearing a sheepish grin. It is made from a piece of wood which has grown around a stone, visible in the belly of the creature. This type of item, called Ishikui or Ishigami, is a highly prized phenomenon in Japan. The much-weathered figure was likely in the semi-outdoors for several hundred years, becoming rounded ad loosing bits here and there. The tail, carved from a separate piece of wood and inserted, is no longer extant. It is roughly 40 x 20 x 41 cm (16 x 8 x 16 inches) and solid, with no insect damage.
Komainu, also known as lion-dogs, are mythical creatures that hold significant religious importance in Japanese culture. They are often depicted as pairs of fierce-looking creatures resembling lions or dogs, with one open-mouthed and the other closed-mouthed. These statues are commonly found at the entrances of Shinto shrines and Buddhist temples in Japan. Komainu are considered protective guardians that ward off evil spirits and negative influences. The open-mouthed Komainu is believed to expel evil spirits, while the closed-mouthed one is thought to keep good spirits inside. By placing these statues at the entrances of sacred sites, it is believed that they protect the grounds and the people who visit them. The origin of Komainu can be traced back to ancient China, where similar guardian lion statues were prevalent and likely came to Japan during the 8th century, when cultural exchange between Japan and the continent was thriving. Over time, they became an integral part of Japanese religious and architectural practices.

A Japanese viewing stone set into a hardwood base dating from the early 20th century. It is 12 x 8 x 11 cm (5 x 3 x 4 inches) and is in excellent condition. In Japanese homes, suiseki is often placed in tokonoma (alcove) areas, a space reserved for displaying treasured items. The presence of suiseki in these spaces symbolizes a pursuit of tranquility and a deeper connection to the natural world. Viewing the stone provides a moment of contemplation and calmness, allowing individuals to escape the complexities of daily life and find peace through nature's simplicity. The artist doesn't shape or carve the stone but rather selects it from nature and enhances its presentation. The art lies in finding the right stone, considering its shape, texture, color, and the landscape it evokes. The artistry is also evident in how the stone is displayed, often using complementary elements like a wooden stand and accent plants to enhance the viewing experience.
Suiseki, also known as "viewing stones," is a traditional Japanese art form that involves the appreciation and display of naturally formed stones. The appreciation of Suiseki has deep significance in Japanese art and culture and is closely intertwined with principles of Zen Buddhism and animistic thought in indigenous religion. Suiseki originated in China over a thousand years ago, where it was known as "gongshi" or "spirit stones." These stones were revered for their resemblance to landscapes, animals, or other natural forms. The Chinese art of suiseki eventually found its way to Japan during the 6th and 7th centuries, along with other aspects of Chinese culture. Over time, suiseki evolved in Japan and took on unique characteristics, reflecting Japanese aesthetics and sensibilities. The appreciation of suiseki is closely connected to the principles of Zen Buddhism, which emerged as a significant cultural and philosophical influence in Japan. Zen emphasizes the importance of meditation, mindfulness, and finding enlightenment through a direct experience of nature. Suiseki provided a medium for Zen practitioners to contemplate nature's beauty and connect with the essence of the natural world. Japanese culture has always held a profound reverence for nature, and suiseki reflects this sentiment. The viewing stones are considered a microcosm of nature's grandeur, encapsulating the beauty of mountains, rivers, and other landscapes in miniature form. By appreciating suiseki, the viewer gains a heightened sense of harmony with nature and develops a deeper understanding of its ever-changing aspects.

A Japanese viewing stone set into a rosewood base dating from the early 20th century. It is17 x 8 x 9.5 cm (6 x 3 x 3 inches) and is in excellent condition. In Japanese homes, suiseki is often placed in tokonoma (alcove) areas, a space reserved for displaying treasured items. The presence of suiseki in these spaces symbolizes a pursuit of tranquility and a deeper connection to the natural world. Viewing the stone provides a moment of contemplation and calmness, allowing individuals to escape the complexities of daily life and find peace through nature's simplicity. The artist doesn't shape or carve the stone but rather selects it from nature and enhances its presentation. The art lies in finding the right stone, considering its shape, texture, color, and the landscape it evokes. The artistry is also evident in how the stone is displayed, often using complementary elements like a wooden stand and accent plants to enhance the viewing experience.
Suiseki, also known as "viewing stones," is a traditional Japanese art form that involves the appreciation and display of naturally formed stones. The appreciation of Suiseki has deep significance in Japanese art and culture and is closely intertwined with principles of Zen Buddhism and animistic thought in indigenous religion. Suiseki originated in China over a thousand years ago, where it was known as "gongshi" or "spirit stones." These stones were revered for their resemblance to landscapes, animals, or other natural forms. The Chinese art of suiseki eventually found its way to Japan during the 6th and 7th centuries, along with other aspects of Chinese culture. Over time, suiseki evolved in Japan and took on unique characteristics, reflecting Japanese aesthetics and sensibilities. The appreciation of suiseki is closely connected to the principles of Zen Buddhism, which emerged as a significant cultural and philosophical influence in Japan. Zen emphasizes the importance of meditation, mindfulness, and finding enlightenment through a direct experience of nature. Suiseki provided a medium for Zen practitioners to contemplate nature's beauty and connect with the essence of the natural world. Japanese culture has always held a profound reverence for nature, and suiseki reflects this sentiment. The viewing stones are considered a microcosm of nature's grandeur, encapsulating the beauty of mountains, rivers, and other landscapes in miniature form. By appreciating suiseki, the viewer gains a heightened sense of harmony with nature and develops a deeper understanding of its ever-changing aspects.

The moon rises small over the hermitage lost in dark washes of foliage covering the twilit hills, a fabulous calming scene by Hirai Baisen enclosed in the original signed wooden box titled Sanso ni Tsuki (Mountain Home and Moon). Ink on paper in beautiful cloth mounting with silver thread and solid ivory rollers (these will be changed if exporting). The scroll is 43.2 x 208 cm (17 x 82 Inches). There is one bend (not a hard wrinkle or crease) in the bottom across the signature. Otherwise, overall excellent condition. The box comes in a paper sleeve from Mitsukoshi Department Store.
Hirai Baisen graduated the Kyoto Municipal School of Fine Arts in 1906 and was a regular exhibitor with the Bunten from 1907-1931. In 1910, aged just 22, to the Japan-British Exhibition held in London. Having worked in any number of styles, he was a true Jiyu-gakka who excelled in the early years of his career. However he did slowly withdraw from the competitive world of Japanese art beginning in the war years. His works are held by the National Museum of Modern Art in Tokyo, and the Museum of Fine Arts, Boston, Seattle Art Museum, Honolulu, Portland Art Museum and a plethora of other important public and private collections.

A classical dreamy Taisho period scene in rich green by Hirai Baisen enclosed in the original signed wooden box. Pigment on silk wrapped in a Green kinrande gold laced silk border patterned with dragon dials among scrolling vines and terminating in solid ivory rollers (these will be changed if exporting). The scroll is 56.5 x 201 cm (22-1/4 x 79 inches) and in overall excellent condition, with a few minor marks typical of age.
Hirai Baisen graduated the Kyoto Municipal School of Fine Arts in 1906 and was a regular exhibitor with the Bunten from 1907-1931. In 1910, aged just 22, to the Japan-British Exhibition held in London. Having worked in any number of styles, he was a true Jiyu-gakka who excelled in the early years of his career. However he did slowly withdraw from the competitive world of Japanese art beginning in the war years. His works are held by the National Museum of Modern Art in Tokyo, and the Museum of Fine Arts, Boston, Seattle Art Museum, Honolulu, Portland Art Museum and a plethora of other important public and private collections.

A set of two Edo period iron kettles with raised chrysanthemum designs under a belt of ichimatsu (alternating box) designs surrounding a lid of lacquered wood embellished with unique scenes of birds and flowers of Autumn and Winter. The iron handle is inlayed with silver designs, and has a copper under-liner which protects the hand of the person serving from the hot metal. These guys thought of everything. The kettles are in perfect condition. The lids have some losses to the lacquer around the edge. The open top on the pouring spout is indicator that these are choshi kettles, not tea kettles, and are made specifically for heating Japanese rice wine. They are 16 cm (6-3/8 inches) diameter each, enclosed in a period age darkened kiri-wood box.

A set of two Edo period Iron Kettles for heated Sake with raised designs of Kiri (Paulownia) flowers and looping iron handles in the shape of a folding fan inlayed with silver filigree topped with a lacquered wooden lid with maki-e designs of gold cranes and clouds featuring a brass finial enclosed in the original signed wooden box by Shimotsuma Shobei. The open top on the pouring spout is indicator that these are choshi kettles, not tea kettles, and are made specifically for heating Japanese rice wine. Finding a set from the early 19th century in such good condition with the original signed box is almost unprecedented. They are roughly 16.5 cm (6-1/2 inches) diameter and in overall excellent condition. There is loss to the lacquer on the edge of one lid. Shimotsuma Shobei III (Jokyu d. 1838) is third generation head of the family of kettle makers whose first generation is Shobei Shimotsuma, a disciple of Jyomi, the 4th head of the Kyonagoe family.

A delicate incense burner in festive red, green, blue and gold enclosed in a fabulous wooden box of mulberry lined with kiri-wood. It is created to look as if a purple chord with red tassels secures the lid. Dating from the 19th century, it is 8 cm (3 inches) diameter, 8.5 cm (3-1/4 inches) tall and in overall excellent condition, with a few minor glaze losses to the dark rim.
Overglaze enamel ware, also known as iro-e in Japanese, is a traditional form of decorative ceramic art that involves applying colorful enamels on the surface of ceramics and firing them at a lower temperature. This technique results in vibrant and intricate designs, and has long been a specialty of the capitol. In the late 16th century, during the Azuchi-Momoyama period, this technique was introduced to Kyoto, the cultural capital of Japan. Imported wared were highly esteemed and artist sought to incorporate similar aesthetic elements into Japanese pottery. As a result, overglaze enamel ware began to be produced in Kyoto, with a distinct Japanese touch and unique artistic expressions. The production of overglaze enamel ware in Kyoto experienced significant growth during the Edo period (1603-1868). Notably, the Kiyomizu kilns in Kyoto became famous for producing overglaze enamel ware. The craftsmen in Kyoto continuously refined their techniques and developed various styles and patterns over time. They incorporated traditional Japanese motifs, such as cherry blossoms, chrysanthemums, and seasonal landscapes, along with designs influenced by nature, folklore, and mythology. The Meiji period (1868-1912) brought significant changes to the production of overglaze enamel ware in Kyoto. Japan was opening up to the world after centuries of isolation, and there was a growing demand for export-quality ceramics. Traditional Kyoto overglaze enamel ware found new markets overseas, particularly in Europe and the United States. Today, the tradition of overglaze enamel ware continues to thrive in Kyoto. Skilled artisans and workshops carry on the legacy of producing these intricate and beautiful ceramics, blending traditional techniques with modern innovations. The art form remains highly esteemed both in Japan and internationally, admired for its craftsmanship, aesthetic beauty, and historical significance.

A light raku chawan displaying a mitsuba-aoi family crest pressed into the side which has been shattered and repaired with black lacquer mellowed slightly brown, then broken again and repaired with gold. An amazing amount of work to save the fragments. The bowl is 12.5 cm (5 inches) diameter6.5 cm (2-1/2 inches) tall and comes enclosed in an old Kiri-wood collectors’ box.
Kintsugi is a traditional Japanese art form of repairing broken pottery or ceramics using lacquer and powdered precious metals. Instead of hiding the cracks and flaws, kintsugi embraces them and turns them into a beautiful and unique feature of the object. This practice holds several significant cultural and philosophical meanings in Japanese culture, particularly in relation to tea ceremonies: Kintsugi embodies the spirit of wabi-sabi, a Japanese aesthetic worldview centered around imperfection, transience, and the beauty of the natural cycle of growth and decay. Embracing the flawed and broken aspects of an object through kintsugi is a way to appreciate the passage of time and the history of the object, recognizing that it gains value and character through its journey. Kintsugi aligns with traditional Japanese values of frugality and resourcefulness. Instead of discarding broken items, kintsugi repairs them, extending their lifespan and reducing waste. This approach reflects a profound respect for resources and a desire to cherish and honor the objects used in daily life. This is also a way to avoid offending the spirit of the object, as all items are embodied with a soul of some sort. The act of repairing broken pottery with gold-laced lacquer carries a symbolic message of resilience and overcoming adversity. The restored object becomes a metaphor for the human experience, highlighting that even after suffering damage or hardship, one can find beauty and strength through healing and renewal. In the context of the Japanese tea ceremony kintsugi plays a vital role in enhancing the overall aesthetic experience, especially during the tenth month. The practice of kintsugi encourages contemplation and introspection during the tea ceremony. Guests may be reminded of the impermanence of all things and the beauty that can arise from embracing life's scars and vulnerabilities. Overall, kintsugi holds a deep cultural and philosophical significance in Japanese culture, symbolizing beauty in imperfection, respect for resources, and the resilience of both objects and individuals. In the context of the tea ceremony, it enriches the aesthetics and fosters a sense of mindfulness and appreciation for the present moment.

A pair of Tokkuri in crackled Gohon style Kyoto glaze decorated with sprays of bamboo by Shichibei enclosed in a period kiri-wood collectors’ box. There are some ancient chips around the foot rim of one Tokkuri, otherwise they are in excellent condition, signed on the sides Shichibei. They are 14 cm (5-1/2 inches) tall and in excellent condition, dating from the Meiji period.
First Generation Shimizu Shichibei was born the eldest son of the second generation Shimizu (Kiyomizu) Rokubei in Kyoto. He passed the title of the third generation Shimizu Rokubei to his younger brother and received the family kiln, where he started pottery under the name "Ebiya Shichibei" in Gojo-hashi Higashi (present-day Higashiyama-ku). In 1843), under the orders of the 10th Lord of Nagaoka Domain, Makino Tadayoshi, he opened a kiln for "Gozan Ware" in Nagaoka. In 1844, Shichibei went there with his craftsmen to work as a supervisor. The Second Generation Shimizu Shichibei: (1845-1918) was born to the first generation Shichibei. He received commendations at the Domestic Industrial Exhibition and was awarded an honorary trophy at the 1878 Paris World Exposition.

A wood tray in the shape of a stylized Basho leaf (fruitless banana) carved of dark red wood and signed on the base. It is 27 x 47 cm (11 x 19 inches) and is in overall excellent condition.

This child with a pleasant face happily rides his toy horse, the horse looking just as pleased. The entirety is a porcelain sake server from the Saga region on the southern Island of Kyushu, home to Imari, Hirado and other porcelain ware. A bung of black persimmon wood has been added as a lid in the shape of a Chinese hat. It is 21 x 12 x 21 cm (8 x 4-3/4 x 8 inches) and in overall fine, original condition, dating from the 19th century.

The cutest elephant (piglet?) ever produced, this antique figure is made of thick pale clay, his open mouth and snout coated in black soot from eons of burning incense. On his back a heavy pottery lid, equally blackened inside. The inner rim on the underside of the lid has lost much of its edge, however the lid itself is still perfectly intact. The tip of the right ear has been broken off, and it is likely that there was once some form of tail insert, which is no longer extant. This is evidenced by the lack of smoke around the rump where a smooth, circular hole exists. It is 40 x 21 x 20 cm (16 x 8 x 8 inches), dating from the Edo period.
The elephant is the vehicle for Fugen Bosatsu, the Bodhisattva of Virtue.
Also, in Buddhism the elephant is a symbol of mental strength. At the beginning of one's practice the uncontrolled mind is symbolized by a gray elephant who can run wild and destroy everything on his way. Just as the rampaging elephant is controlled by unregulated passions, we often find ourselves ruled by our desires, fears, and resentments. We think that suffering arises from what others do to us, or what happens to us; as self-perceived victims, we suffer. However, after taming one's mind, the mind which has been brought under control is symbolized by a white elephant strong and powerful, who can be directed wherever one wishes and destroy all the obstacles on his way. The Buddha taught that suffering arises internally, from our responses to events. To free ourselves from suffering, we subdue our minds, and with that tamed mind, we answer difficult circumstances without fear, desire, or rage, transforming adversity into growth. As such, the degree to which we experience unhappiness and pain depends on our internal responses, not on external conditions.

A pair of covered ceremonial Sake-Tsubo called Heiji decorated with the three auspicious winter plants, Sho-chiku-bai (Pine, bamboo and plum) by Ito Tozan II enclosed in the original wooden box Plum pine and bamboo rise up in a riot of color on the thinly crackled pale glaze covering the surface. Inside the box is dated Showa 11 (1936) 8th month, 9th day. Each is roughly 22 cm (9 inches) tall and in excellent condition, each uniquely stamped on the base with the artist seal.
Ito Tozan I (1846-1920) began as a painter in the Maruyama school studying under Koizumi Togaku. In 1862 he became a pupil of Kameya Kyokutei, as well as studying under Takahashi Dohachi III nd Kanzan Denshichi (who made the dishes for the imperial table). In 1867, with the fall of the Edo government, he opened his kiln in Eastern Kyoto. Much prizd at home, he was also recognized abroad at the Amsterdam, Paris and Chicago World Expositions. With an emphasis on Awata and Asahi wares of Kyoto, he began to use the name Tozan around 1895. In 1917 he was named a member of the Imperial Art Academy, one of only five potters ever given that title.
Ito Tozan II (1871-1937) was born the fourth son of one of the upper level samurai of the Zeze feudal domain in Otsu, just over the mountains from Kyoto and began his artistic career as a painter. He was picked up by Tozan I and introduced to the plastic arts, where he flourished, taking over the Tozan kiln in 1920, following the death of his mentor.

Wide gold bands mend the broken walls of this unearthed pottery bowl dating from the Kamakura period covered in earthy green glaze from the Seto region from around modern day Nagoya. It is 16.3 (almost 6-1/2 inches) diameter and ready to use. It comes enclosed in a modern collectors wooden box titled Horinote Hirachawan (Excavated Wide Tea Bowl).
Kintsugi embodies the spirit of wabi-sabi, a Japanese aesthetic worldview centered around imperfection, transience, and the beauty of the natural cycle of growth and decay. Embracing the flawed and broken aspects of an object through kintsugi is a way to appreciate the passage of time and the history of the object, recognizing that it gains value and character through its journey. Kintsugi aligns with traditional Japanese values of frugality and resourcefulness. Instead of discarding broken items, kintsugi repairs them, extending their lifespan and reducing waste. This approach reflects a profound respect for resources and a desire to cherish and honor the objects used in daily life. This is also a way to avoid offending the spirit of the object, as all items are embodied with a soul of some sort. The act of repairing broken pottery with gold-laced lacquer carries a symbolic message of resilience and overcoming adversity. The restored object becomes a metaphor for the human experience, highlighting that even after suffering damage or hardship, one can find beauty and strength through healing and renewal. In the context of the Japanese tea ceremony kintsugi plays a vital role in enhancing the overall aesthetic experience, especially during the tenth month. The practice of kintsugi encourages contemplation and introspection during the tea ceremony. Guests may be reminded of the impermanence of all things and the beauty that can arise from embracing life's scars and vulnerabilities. Overall, kintsugi holds a deep cultural and philosophical significance in Japanese culture, symbolizing beauty in imperfection, respect for resources, and the resilience of both objects and individuals. In the context of the tea ceremony, it enriches the aesthetics and fosters a sense of mindfulness and appreciation for the present moment.

An unusual coffer shaped vessel in classic 1930s art-deco style signed on the base Shokoku and enclosed in the original signed wooden box titled Nunome Zogan Sarasa Mon Hanaire (Cloth-textured Inlayed Chints Design Vase). It is 22.5 x 9.5 x 9.5 cm (9 x 4 x 4 inches) and is in overall fine condition. Originally the interior of the insert was tinned, and that has much changed color.
Art Deco arrived in Japan during the Taishō period (1912-1926), a time of increased freedom of expression as well as a tumultuous political era with which bread astounding variety in Japanese culture and design. As Japan sought to modernize and present itself as a global player, the country embraced foreign artistic trends, including Art Deco, which resonated with the aesthetic sensibilities of the era. Art Deco's impact extended to various decorative arts and design disciplines, including furniture, textiles, ceramics, and metalwork. Japanese artisans and designers incorporated Art Deco elements into their works, blending Western aesthetics with traditional Japanese 2-dimensional design and craftsmanship. They integrated geometric patterns, stylized motifs, and streamlined forms into bronze sculptures, vases, and other decorative objects. This blending of styles allowed for the creation of bronze pieces that appealed to both domestic and international audiences. The result was a unique fusion of styles, showcasing the adaptability and creativity of Japanese artists. One of the most iconic examples of Art Deco in Japan is the Shiseido Building in Tokyo. Completed in 1931, this structure housed the headquarters of Shiseido, a renowned Japanese cosmetics company. The building's striking facade with its geometric patterns and distinctive clock tower became a symbol of modernity in pre-war Tokyo. With the outbreak of World War II and Japan's focus on wartime production and propaganda, the popularity of Art Deco declined. After the war, Japan shifted towards rebuilding and reconstruction, and modern architectural styles took center stage. However, Art Deco's influence continued to inspire subsequent generations of Japanese designers and artists, leaving a lasting legacy in the country's design history. Art Deco bronze design in Japan exemplifies the nation's ability to embrace and reinterpret artistic influences from abroad while maintaining its cultural identity. This fusion of aesthetics resulted in a unique and captivating body of work that continues to be appreciated and admired for its craftsmanship and artistic expression.

A fabulous Edo period Bizen Chawan with a small gold repair glinting on the rim wrapped in a brocade pouch and enclosed in an age darkened wooden box. The sense of age is awe inspiring, with raw clay supplanted by burnt orange natural glaze, a fan of gray passing across the outside like moonlight falling across the floor from a door left slightly ajar. The ancient wooden box has a long verse and annotation by a tea master within, while outside it has been later signed by the great Bizen scholar Katsura Matasaburo and titled Bizen Chawan, Tenpogama-saku (Made in the Tenpo Kiln). The bowl is 14.3 cm (5-1/2 inches) diameter, 6.5 cm (2-1/2 inches) tall and is in excellent condition.
Due to the need for mass production of Bizen ware, Huge Tunnel kilns were built from the late Muromachi period. During the Edo period, Bizen ware was placed under the control of the Okayama clan. After the middle of the Edo period, ceramic competition spread throughout the country, and sales of Bizen ware gradually declined, eliminating the need for mass production. During the late Edo period, small and more efficient kilns were built in three locations. The earlier large communal kilns required about 35 days to fire, but the smaller kilns only needed 10 days significantly improving efficiency. One of these smaller kilns was the Tempo kiln established around 1823. When the kiln was first built, it had five chambers, but after repeated renovations and repairs, it eventually expanded to seven chambers, and was used until around 1940. It is the only surviving kiln from that era, and was designated a cultural property of Bizen City in 1971.

Brilliant red leaves seem to glow in the darkness over a band f silver on this vase by Miyagawa Kozan. It is 24 cm (9-1/2 inches) tall, 21 cm (8-1/4 inches) diameter and in excellent condition.　There is no box.
The name Kozan was granted by Prince Yasui-no-Miya in 1851 in honor of the tea ware produced during the later Edo for the imperial Court by the tenth generation head of the Kyoto pottery family Miyagawa Chozo. The Kozan (Makuzu) kiln as we know it today was established in Yokohama in 1871 by the 11th generation head of the family where he reinvented the family business. He immediately set out on a journey which would propel the Kozan name to International Celebrity status, and send his wares throughout the globe. Pieces produced there were marked Kozan, or Makuzu, the official kiln name, or both. Although he had been running the daily operation since the late 19th century, the first son, Hanzan, succeeded as head of the kiln, in 1912, with the father officially retiring to spend more time on his own research and art. Kozan I dies in 1916. The kiln was run by Hanzan through the early Showa era, he officially taking the name Kozan II in 1917, after one year mourning for his fathers passing. Under Hanzan the kiln was commissioned for works to be presented to the Prince of Wales, the 25th wedding anniversary gift for the Taisho emperor and the Showa Emperors coronation gift. The kiln was completely destroyed in the bombing of Yokohama in 1945. For more on this illustrious family see Bridging East and West, Japanese Ceramics from the Kozan Studio by Kathleen Emerson-Dell.

A lotus forming the basin for an incense burner sprouts from the back of this carved wooden elephant dating from the later 18th to 19th centuries (mid to late Edo period) 36 x 16 x 17.5 cm (14 x 6 x 7 inches). It appears to be carved from a single block of wood, covered in gofun with some poluchrome color. The lotus was gilded in gold, now largely worn away. The nose of the elephant has a strip of cloth running across it. We have not removed it as it is glued on, but assume that the nose was once broken and this is a visible repair.
The elephant is the vehicle for Fugen Bosatsu, the Bodhisattva of Virtue.
Also, in Buddhism the elephant is a symbol of mental strength. At the beginning of one's practice the uncontrolled mind is symbolized by a gray elephant who can run wild and destroy everything on his way. Just as the rampaging elephant is controlled by unregulated passions, we often find ourselves ruled by our desires, fears, and resentments. We think that suffering arises from what others do to us, or what happens to us; as self-perceived victims, we suffer. However, after taming one's mind, the mind which has been brought under control is symbolized by a white elephant strong and powerful, who can be directed wherever one wishes and destroy all the obstacles on his way. The Buddha taught that suffering arises internally, from our responses to events. To free ourselves from suffering, we subdue our minds, and with that tamed mind, we answer difficult circumstances without fear, desire, or rage, transforming adversity into growth. As such, the degree to which we experience unhappiness and pain depends on our internal responses, not on external conditions.

An unusual antique writing box of raw wood painted with two courtly figures stepping from a veranda into a room along the garden of a traditional palace. Fine detailing in the clothing and architecture makes for a unique look into the past. There are old stains around a circular mark where a suzuri ink stone would have once been held inside, otherwise it is in overall fine condition, dating from the late 19th to early 20th centuries. It is 27.5 x 21 x 5.5 cm (11 x 8 x 2 inches).

A set of five fluted dishes decorated with draped branches dating from the mid to later Edo period enclosed in a period age-darkened wooden box. Several have had repairs made with lacquer nad powdered silver, enhancing the beauty and sense of age. They all bear on the base the Mizoro stamp impressed into the raw earth. Each is 16 x 10 x 4.5 cm (6 x 4 x 2 inches) and all are in overall fine condition, with the silver repairs blending with the finely crackled glaze and dark iron decoration.
Many people think of Kiyomizu-yaki as the only type of pottery in Kyoto, but there are other types of pottery such as Awata-yaki, Otowa-yaki, Iwakura-yaki, Asahi-yaki, Raku-yaki, and Mizoro-yaki. Mizoro-yaki is a type of Kyo-yaki that was fired in Atago-gun, North of central Kyoto. There are many mysteries and rumors about the origins of the pottery. According to Tauchi Baiken's "Thoughts on Ceramics" written in the Ansei era, Ninsei Nonomura started Mizoro ware. Other documents, from the Enpo period, Taihei of Mizoro Village became an apprentice at Higashiyama Seikanji Yaki Ichimonjiya, and then returned to the village and opened a kiln. According to the "100 Year History of Kyo Yaki", it was established in 1554 AD by Yozo Unsonin. In any event, it is generally agreed to have begun by the mid 17th century, and lasted for about two hundred years.

Two shishi roughhousing, one sinking his teeth into the others back a glass ball balanced on the furled tail signed on the base Taiho. The upper creatures head can be removd allowing the pair to be used as an incense burner. It is 17 x 12 x 17 cm (7 x 5 x 7 inches) and is in excellent condition.
Shishi guardians, also known as Komainu or "lion dogs," have a long history in Japanese art and culture; iconic figures often depicted in pairs and placed at the entrances of shrines, temples, and other important structures to ward off evil spirits and protect against negative energies. The origins of the Shishi can be found in ancient Chinese culture, specifically the mythical creature known as the "shi" or "foo dog" in English. These creatures were believed to have protective qualities and were commonly depicted in Chinese art and architecture. As Buddhism spread to Japan from China in the 6th century, so too did the imagery of the lion guardians. The artistic representation of Shishi lion guardians in Japan evolved into a unique style. The sculptures typically depict a pair of lion-like creatures with fierce expressions, large manes, and muscular bodies. One lion has an open mouth to represent the sound "ah," which is believed to expel negative energy, while the other has a closed mouth to represent the sound "um," which is believed to retain positive energy. This duality symbolizes the balance between yin and yang, and the harmony between opposing forces.

A small koro decorated with Mandarin Ducks on yellow waves marked on the bottom with the Fuku seal dating from the early 20th century. It is 6.5 cm (2-1/2 inches) diameter, the same height (excluding the lid) and in excellent condition, enclosed in a modern wooden box.
Kutani pottery is another renowned style of Japanese ceramics with a rich history. It originated in the Kutani village, located in modern Ishikawa Prefecture. The roots of Kutani pottery can be traced back to the mid-17th century when Lord Maeda Toshiharu established a kiln in Kutani village in 1655. The lord invited skilled porcelain craftsmen from the neighboring regions to develop the pottery industry in Kutani. These craftsmen brought their expertise and techniques, including the use of colored enamels, which became a distinctive feature of Kutani pottery. Initially, Kutani wares were heavily influenced by the colorful and decorative styles of Chinese and Korean ceramics, such as the Ming and Qing dynasties. However, as the local artisans developed their skills and styles, Kutani pottery evolved into a unique and recognizable form. During its early years, Kutani pottery production faced numerous challenges, including economic difficulties and political upheavals. As a result, the kilns in Kutani went through periods of both prosperity and decline. The first period of prosperity occurred in the late 17th century, known as the Ko-Kutani period, when the kilns produced high-quality, vibrant ceramics with distinctive motifs. However, the Ko-Kutani period was short-lived, and production declined in the early 18th century. It was not until the 19th century that Kutani pottery experienced a revival. Lord Maeda Naritatsu, supported the pottery industry and encouraged the production of Kutani ceramics once again. This period is known as the Saiko-Kutani period, marked by a resurgence of Kutani wares characterized by intricate designs and refined craftsmanship. One of the notable features of Kutani pottery is the use of the "Fuku" mark. The Fuku mark, meaning "good fortune" or "happiness” was traditionally applied to Kutani pieces, serving as a symbol of good luck and prosperity. The Fuku mark varies in design and placement, and its presence on Kutani pottery is highly sought after by collectors and enthusiasts.

An exquisite Edo period incense burner, the fine red clay covered in running bamboo glaze from the kilns of Takatori on the southern Island of Kyushu wrapped in a silk pouch and enclosed in a period Kiri-wood box. The lid is solid silver pierced with roiling fronds. It is 7.5 cm diameter, 7 cm tall excluding the silver lid, and in excellent condition.
Takatori-yaki, is a traditional style of Japanese pottery that originated in the early 17th century. It was developed in the town of Takatori (mod. Fukuoka Prefecture). Takatori-yaki is renowned for its unique and distinctive aesthetic, characterized by rustic simplicity, earthy tones and running glaze. The history of Takatori pottery dates back to the beginning of the Edo period (1603-1868) when a Korean potter named Yi Sam-pyeong, also known as Ri Sampei in Japanese, settled in the area. Yi Sam-pyeong had been brought to Japan by the powerful daimyo (feudal lord) Hosokawa Tadaoki, who ruled over the Higo Province (present-day Kumamoto Prefecture). Tadaoki was fascinated by Korean pottery and invited skilled potters from Korea to establish kilns in Japan, with Yi Sam-pyeong being one of them. Under the patronage of the Hosokawa family, Yi Sam-pyeong and his descendants established the Takatori kilns in the town of Takatori. Initially, the kilns produced pottery influenced by Korean styles, particularly the Buncheong and Ido wares. However, over time, they developed their own distinct style, blending Korean techniques with Japanese aesthetics. Takatori was highly prized by tea masters and samurai lords who appreciated its rustic charm and humble beauty. Takatori-yaki became an integral part of the tea ceremony culture, as its earthy tones and natural glazes were considered suitable for the serene and rustic atmosphere of tea houses.

A fabulous Luzon Tsubo named Omokage (Vestiges) used to import goods to Japan from time immemorial converted for use as a prized tea leaf storage jar complete with wooden bung, cloth cover, silk mesh pouch and a very thick age darkened Kiri-wood box. The box is signed Sosetsu and dated mid-Autumn of Kanei 2 (1625), titled Meibutsu Ruzon Tsubo and named Omokage. This likely refers to the loss of glaze on the side acquired over great time. A perfect example of the treasured wabi-sabi aesthetic. It is roughly 31 cm diameter and in excellent condition. There is a thin firing crack in one side which appears to have filled with glaze during its creation.
During the Muromachi period (1336-1573), the tea ceremony gained popularity among the samurai class and eventually spread to the upper classes of society. As the tea ceremony evolved, so did the need for specialized tea utensils and storage containers. Chatsubo emerged as an essential item for storing and preserving tea leaves. Chatsubo were not only practical containers but also highly valued as works of art. Imported tea leaf jars from Luzon offer a glimpse into the rich history of international trade, cultural exchange, and the appreciation for tea and pottery in both Japan and the Philippines during that time period. Not only were they a hard to find commodity, ut their rustic simplicity was highly sought by tea masters from the Momoyama period on, especially after the closing of ports to foreign trade and Edo edicts to restrict the movement of Japanese merchants. The presence of Luzon tea jars in Japan also had an impact on the development of Japanese pottery. The influence of Luzon ceramics can be seen in certain Japanese pottery styles, such as "Nanban ware" or "Southern Barbarian ware," which emerged during the Momoyama period (late 16th century to early 17th century). Nanban ware was inspired by imported ceramics from various regions, including Luzon, and incorporated their distinctive forms and decorative elements. Today, antique Luzon tea jars are sought after by collectors and enthusiasts of Asian ceramics. They serve as tangible artifacts that reflect the historical trade connections between Japan and Luzon, as well as the cross-cultural influences on pottery and tea culture in Japan.

A set of shishi guardian carvings from high up on the front of a Buddhist temple, each cut from a single block of wood with fore-paws extended in a leaping motion and vicious snarls. Each is roughly 30 x 30 x 24 cm (12 x 12 x 9-1/2 cm tall and in overall excellent condition. These date from the Edo period.
Shishi guardians, also known as Komainu or "lion dogs," have a long history in Japanese art and culture; iconic figures often depicted in pairs and placed at the entrances of shrines, temples, and other important structures to ward off evil spirits and protect against negative energies. The origins of the Shishi can be found in ancient Chinese culture, specifically the mythical creature known as the "shi" or "foo dog" in English. These creatures were believed to have protective qualities and were commonly depicted in Chinese art and architecture. As Buddhism spread to Japan from China in the 6th century, so too did the imagery of the lion guardians. The artistic representation of Shishi lion guardians in Japan evolved into a unique style. The sculptures typically depict a pair of lion-like creatures with fierce expressions, large manes, and muscular bodies. One lion has an open mouth to represent the sound "ah," which is believed to expel negative energy, while the other has a closed mouth to represent the sound "um," which is believed to retain positive energy. This duality symbolizes the balance between yin and yang, and the harmony between opposing forces.

A beautifully crafted image of a cormorant seeking fish by Ishida Rainosuke enclosed in the original signed wooden box dating from the early 20th century. The bird is 38 cm (15 inches) long and both bird and fish are in excellent condition. A very interesting treatment of the position of the back foot shows the bird kicking, as if speeding up, eye on the prize.
Ishida Rainosuke was born in Kyoto in the 36th year of Meiji (1903) and graduated from the Department of Sculpture at the (mod) Kyoto University of Arts where he had studied under Numata Ichiga (Kazumasa). His work was selected and awarded at Teiten, Bunten and Nitten,National exhibitions as well as various public and private venues.

A bronze vase dating from the mid Showa period by Ono Tsuneo of Takaoka enclosed in the original signed wooden box. It is 26 cm (10 inches) tall and in perfect condition.

Gold streaks up the narrow end of this oval Chrysanthemum shaped scalloped Mizusashi water jar from the kilns of the ancient capital of Kyoto. There is a lid of black lacquered wood, which has been broken in half and repaired once. The jar is 18.5 x 16 x 15 cm and is in overall excellent condition. A series of gold lines craze up the side where it has been once repaired. The piece comes enclosed in an age darkened kiri-wood box custom made to fit. It likely dates from the 19th to opening of the 20th century.

A yobitsugi Jar made up of various excavated kiln shards of central Japan dating from the Heian period (794–1185). It is roughly 32 cm diameter, the same height. Looking at the volume of debris and encrustations, it is likely that the upper most part of this tsubo, which is one piece, was buried in a kiln collapse, earth and stone fusing to the molten ash. During the Heian period, hole kilns were dug into hillsides, with a chimney bored down into the back. Sometimes during firing, or after repeated use, the earth above would weaken and collapse upon the contents, burying all. Unusable, the site would be abandoned and another hole kiln dug alongside or at the next available site, leaving the shattered contents to be excavated a millennia later. Assembling these parts into Wabi-sabi jars or bowls became popular from the mid Edo period in a style known as Yobitsugi (literally called together and attached). To the contemporary viewer it is an example of the simple beauty of random effects produced by a wood-fired kiln as well as a unique view into the Japanese mindset of serenity found in the accidental and ephemeral.

A rare Seto Heishi (also read Heiji) bottle dating from the Kamakura period (1192-1333) wrapped in a custom made silk pouch with age darkened Kiri-wood box. Streaks of an unusual blue shidare glaze are visible on one side, Unlike the vast majority of Heishi bottles, this piece is no unearthed or excavated but has been passed down from generation to generation (as evidenced by the lack of inclusions or calcification). It is 24 cm tall and in overall excellent condition, with only minor chips about the rim. Included is a printed image of the piece titled Seto Haiyu Heishi, Kamakura period. This appears to have been cut from an exhibition catalog, and one can guess it has been exhibited.

An exquisite bronze image of an ancient sage, a gnarled staff supporting his crooked frame with a golden fan capped with silver feathers clutched in his right hand. The Detail is superb, from the evocative expression to the minute details on his robe and accoutrements. It is signed on the foot Seiun (Hara Souemon), a top quality bronze, expressive and detailed. The figure is 10 inches (25.5 cm) tall and in excellent condition.
The Seiun family began bronze casting by the lost wax method in the later Edo to Meiji period, receiving the technique directly from Hara Takusai. Each piece is unique, unlike many foundries which employ re-usable molds. They are currently in the 5th generation, and have been named an intangible cultural property of Niigata Prefecture.

Crabs clamber through the tangled bamboo leaves decorating the rim of this crushed fluted pottery bowl from the kiln of Wake Kitei (also read Waki) dating from the 19th century. This piece shows a great influence from the southern Island of Kyushu and Korean ware, not only in the literati style depiction of crabs, but in the glaze itself which is very much in the vein of Karatsu and or Gohon ware, as well as in the swirling whirlpool inside the footring. The bowl is 28 x 18 x 12 cm (11 x 7 x 5 inches) and is in overall excellent condition, enclosed in an age darkened and somewhat dilapidated wooden box.
Kitei Yaki was begun in the mid 18th century in the environs of Kyoto by Kameya Kitei, a 3rd generation craftsman specializing in Dobin and Earthenware Braziers (Kama). He adopted the name Kitei. The second (some say 3rd) generation Kitei went to Kyushu to study Imari wares, developing the family line to include sencha and maccha tea ware as well as regular dishware. This is likely from the 4th generation (1826-1902), a potter representing Kyoto ware in the Meiji period. The 4th generation Kitei was born in Kyoto as the eldest son of the 3rd generation Kameya Heikichiro. In 1862, he inherited the family estate and called himself Kameya Heikichi. In the first year of the Meiji era, he took Wake as his surname. In 1873, he became a purveyor to the Kyoto Prefectural Government's industrial sector. After that, he participated in domestic expositions and exhibitions, where he was awarded including the Philadelphia World's Fair in 1876, the Paris World's Fair in 1878, and the Sydney World's Fair in 1879. Work by him is held in the British Museum

A classic Tamba Tea leaf storage jar (Chatsubo) with interesting mukimimi or “turned ears”, the tie lugs swirling like a Domoe on the shoulder next to the neck, each leaning to the right, as if listening to the next. In my experience this is quite unusual. The jar is covered in rivulets of flowing green leading down to an undulating belt line between the glaze and the raw clay. A white shadow in the clay indicates where once a label, likely identifying the type of tea contained, had once been applied. The jar is 28 cm (11 inches) tall and in excellent condition.

A beautifully turned bowl lacquered burnt orange-red over a black foot dating from the late 19th to early 20th century enclosed in an old kiri wood box titled Negoro-nuri Kashiki followed by a signature. The faintest brush strokes in perfect lines swirl around the outside, and cross the bowl inside. The bowl itself is also signed in red on the base. It is 18 cm (7 inches) diameter and in excellent condition.

A sage, strikes a forever pose as he stares into the distance, robes billowing in the wind, contemplating the troubles of lesser beings, a fan clutched behind. This is a beautiful bronze sculpture dating from early 20th century Japan paying homage to the literati and Confucian traditions which formed the basis of Japanese ideology at the time. It is signed Kiyoshi with an engraved signature on the hem of his robes. The figure stands 39 cm (15-1/2 inches) tall and is in excellent condition.

Ragged brushstrokes, dashes of ink and jagged sweeps define this sumi-e painting by important literati artist Fukuda Kodojin. Ink on paper in a patterned satin border with ivory rollers. It is 18-1/2 x 79-1/2 inches (47 x 202 cm) and in fine condition.
Fukuda Kodojin (1865-1944) an eccentric self taught artist, his status as a poet, calligrapher and literati artist has reached legendary status. Born at a time of great change (4 years before the final fall of the Edo Government), he lived through the westernization of Meiji, Taisho Democracy, the rise of Imperialism and final defeat of the Showa eras. He was self taught, part of a small group of artists existing outside conventional circles in pre-war Japan. He moved to a village outside of Kyoto in 1901, where he supported himself and his family by privately tutoring those who wished to learn Chinese-style poetry. Kodojin was simply a scholar. His poetry, painting, and calligraphy all stem from a life-long cultivation of the mind. He was known to have taken the time just before his death to destroy the large portion of his own remaining work, leaving only that which must have met some personal criteria. For more on his life see the book Old Taoist, or Unexplored Avenues of Japanese Painting. Twenty five paintings by the artist formed a private exhibition (from Gitter-Yelen) at the New Orleans Museum of Art in 2000, and he is part of the Hakutakuan collection among many others. For more see the current exhibition at the Minneapolis Institute of Art and the catalog The Art and Life of Fukuda Kodojin (2023) by Andreas Marks.

A carved lacquer box which pays homage to Chinese literary taste while presenting itself clearly in a modern, Japanese way (for turn of the century lacquerware at least) by 2nd generation lacquer artist Ishii Yusuke enclosed in the original signed wooden box. The tsuishu lacquer technique requires applying layer upon layer of lacquer which is then carved through and polished, a painstaking process. This piece is exquisitely crafted, carved and polished revealing the many layers of lacquer, it is 13.5 x 10.5 x 5.5 cm (5-1/2 x 4 x 2 inches) and is in excellent condition. On bottom in a bell-shaped gold cartouche are the characters Yusuke. According to the box it was held in the collection of the Kuriyama Sodo, home of Ishizaka Sennosuke who was a member of the governing assembly of Toyama prefecture.
Ishii Yusuke (1851-1925) was born the second son of the lacquer artist Ishii Yusuke (different characters, 1810-1886) in the waning years of the Edo period. After learning from his father, he became independent, establishing a second branch family in the Yusuke Lacquer Tradition. The first Yusuke Ishii Founded Yusuke lacquerware and created Chinese-style lacquerware in Takaoka, Toyama Prefecture. He pioneered rust painting and gold leaf techniques to express Chinese-style paintings of flowers, birds, and landscapes three-dimensionally on ancient vermilion or matte lacquer. Later, the eldest son succeeded as Yusuke II

A cluster of Blue and White Edo period Imari bowls which melted together in the inferno and fused, three becoming one in a fortuitous accident. The Japanese have long held these coincidental imperfections in high esteem, accentuating the ideas of Wabi-sabi and the ephemeral which permeate Japanese culture. Roughly 24 x 16 x 8 cm (9-1/2 x 6 x 3 inches), a very interesting addition to the table.

A white bronze sculpture of crashing waves supporting three glass orbs; an elegant form carrying good fortune from old Japan. It is 49 cm (19-1/4 inches) long and in overall excellent condition. Set it in the window and watch the orbs blow colorful prisms across the room.

A blanket of snow covers the red blossoms on a plum branch decorating this bowl by Miyagawa (Makuzu) Kozan enclosed in the original signed wooden box titled Snow on a Clear Morning. It is 20 cm (8 inches) square, 8 cm (3-1/2 inches) tall and in excellent condition.
The name Kozan was granted by Prince Yasui-no-Miya in 1851 in honor of the tea ware produced during the later Edo for the imperial Court by the tenth generation head of the Kyoto pottery family Miyagawa Chozo. The Kozan (Makuzu) kiln as we know it today was established in Yokohama in 1871 by the 11th generation head of the family where he reinvented the family business. He immediately set out on a journey which would propel the Kozan name to International Celebrity status, and send his wares throughout the globe. Pieces produced there were marked Kozan, or Makuzu, the official kiln name, or both. Although he had been running the daily operation since the late 19th century, the first son, Hanzan, succeeded as head of the kiln, in 1912, with the father officially retiring to spend more time on his own research and art. Kozan I dies in 1916. The kiln was run by Hanzan through the early Showa era, he officially taking the name Kozan II in 1917, after one year mourning for his fathers passing. Under Hanzan the kiln was commissioned for works to be presented to the Prince of Wales, the 25th wedding anniversary gift for the Taisho emperor and the Showa Emperors coronation gift. The kiln was completely destroyed in the bombing of Yokohama in 1945. For more on this illustrious family see Bridging East and West, Japanese Ceramics from the Kozan Studio by Kathleen Emerson-Dell.

A modernist form decorated with rich red by Yamazaki Koyo enclosed in the original singed wooden box titled Shinsha Kabin. It is 29 cm (11-1/2 inches) tall and in excellent condition.
Yamazaki Koyo (1890-1979) was born in Ishikawa prefecture and began in the plastic arts decorating Kutani ware. However, became a pupil of Yamamoto Shunkyo from Kyoto to become a Japanese painter through painting ceramics. He then studied under Kiyomizu Rokubei VI and began creating ceramics in Kyoto in earnest. He was displayed consistently in many National and Local Exhibitions. He has been awarded four times at the Nitten, twice at the Nihon Shin Kogei Ten (Japanese National New Craft Exhibition) as well as the Kofukai and is held in the collections of the Museum of Modern Art Boston and Bern Museum of Art Switzerland among others He is remembered for researching traditional Chinese techniques, Sansai, cinnabar and flambe among others.

An elegant celadon koro with exquisite worked silver lid by Miyanaga Tozan enclosed in the original signed wooden box titled Seiji Hakamagoshi Koro. It is 12 cm (4-1/2 inches) diameter and in excellent condition.
Miyanaga Tozan I (1868-1941) is one of the most important names in Kyoto ceramics. He was born in Ishikawa prefecture, and graduated from the (now) Tokyo University of Art. While a government employee, he represented Japan at Arts Expositions, and studied art in Europe before returning to Japan in 1902 to devote himself to the production of ceramics, with great emphasis on celadon, one of the most difficult of all ceramic wares. He was direct teacher or mentor to a number of prominent artists including Kitaoji Rosanjin and Arakawa Toyozo

Fish and water plants in blue with a crab in black decorate this vase by master of the subject Ono Bakufu enclosed in the original Tomobako wooden box from the Sosen Gama titled Sometsuke Kabin signed and sealed inside by Bakufu. The vase is 27 cm (roughly 11 inches) tall, 16.5 cm (6-1/2 inches) diameter and in excellent condition. Born in Tokyo, Ono Bakufu (1888-1976) relocated to central Japan after the great Kanto earthquake of 1923 where he became an honorary member of the Hyogo Prefectural Academy of Fine Arts. Often displayed at the Teiten National Exhibition, he is best known for paintings of fish, which were serialized in 72 woodblock prints from 1937-1942 (Dai Nihon gyorui gashu).

An amazing small wooden figure covered in with glass eyes made in the hyper-real likeness of a Rakugo-shi Comic storyteller, dressed I traditional Hakama trousers and seated on a large cushion clutching a fan in his right hand. It is 19 cm (7-1/2 inches) tall, while the cushion upon which he sits is 19.5 x 15.5 cm (just under 8 x 6 inches) and the figure is in excellent condition. There is what appears to be a signature on the bottom; Ta?Saku. This caring is very much in the audacious style of early works by artist Hirakushi Denchu, (b. 1872) and likely dates from the first quarter of the 20th century, although could go back into the final years of the 19th.
According to Wikipedia: Rakugo (literally 'story with a fall) is a form of Japanese verbal entertainment, traditionally performed in small theatres. The lone storyteller sits on a raised platform, a kōza using only a paper fan and a small cloth as props, and without standing up from the seiza sitting position, the rakugo artist depicts a long and complicated comical (or sometimes sentimental) story. The story always involves the dialogue of two or more characters. The difference between the characters is depicted only through change in pitch, tone, and a slight turn of the head.

Geese take flight from among the brittle winter grasses on the lid of this exquisitely crafted lacquered incense case by Imperial Artisan Suwa Sozan I enclosed in the original signed wooden box titled Aogai Kogo (Mother of Pearl Incense Case). It is 6 cm (2-1/4 inches) square and in excellent condition, signed on the base in red lacquer Sozan.
Sozan I (1852-1922) was born in Kutani country, present day Ishikawa prefecture, where he initially studied before moving to Tokyo in 1875. Over the next 25 years he would gravitate between Tokyo and Kanazawa, working at various kilns and research facilities. He again relocated, this time to Kyoto in 1900 to manage the Kinkozan Studio before establishing his own. His name became synonymous with celadon and refined porcelain and was one of only five potters to be named Teishitsu Gigei-in. The Teishitsu Gigei-in were members of the Imperial Art Academy, Perhaps in modern terms one might call them the predecessors to the Living National Treasures. However unlike the LNT, there were only five Pottery artists ever named Teishitsu Gigei-in, Ito Tozan, Suwa Sozan, Itaya Hazan, Miyagawa Kozan, and Seifu Yohei III. He was succeeded by his adopted daughter upon his death. He is held in the Kyoto National Museum among many others.

Thick molten ash drivels over the shoulder of this fabulous 17th century Shigaraki Tsubo storage jar showing all the great attributes of Shigaraki ware. It has a large open ware (pronounced wa-ray) crack down the front, which does not go through to the inside, and the fire blasted front surface is shot with fine heat cracks. A large Kutsuki to the lower let shows where it adhered to something else in the kiln during the firing. Natural ash glaze in yellow and green slides down over the surface forming shiny green drips opposite raw earth burnt red studded with Shiseke feldspathic stones. On the foot are two supporting Geta. It is 31 cm tall, nd in overall excellent condition, with one colored repair to the mouth (see photos).

This is a breathtaking work of art, a cherubic figure forms the finial of this later Edo period ceramic incense burner. Atop the lid strides a youth in purple robes wearing a lotus leaf as a hat and blowing a flue, a staff lays at his feet. About the square box of the ash pot are exquisite-colored designs lined with gold like precious jewels dangling from the edge. Two beast heads protrude from the sides and the entire is elevated on a square foot. The koro is 8 x 11 x 17 cm (3-1/4 x 4-1/2 x 7 inches) and is in excellent condition. It comes enclosed in an age darkened Kiri-wood box with chamfered edges titled Ninsei Fue-buki Jizo Koro annotated inside the lid Zuiichi (Superlative) followed by a Kao signature traditionally used by Tea Masters, Literati and important figures such as samurai and (Edo period) court figures.

A panel covered in black lacquer decorated with blossoming plums forms the center of this stand made to display a set of Japanese swords. It is 44 x 21 x 44.5 cm, and in overall fine condition, with minor mars typical of use.

An anonymous hyper realistic version of a skull in ceramic, late Meiji to taisho period. It is 21 x 14 x 13 cm. I would guess that originally the snake head was coming out the eye socket, and has been broken off, repaired to the state seen in the photos. This type of object was popular in the later 19th to early 20th centuries.

Gold gleams on the dragon shaped prow of this boat shaped object in the style of Kyoto’s Ninsei ware. The house on top is meant to be filled with ash and serves as an incense burner. Removed it reveals a glazed compartment in which flowers can be placed, allowing the versatile object to be not only a display on its own, but also to act as a vase and or incense burner. It is 41 x 16 x 25 cm (16-1/2 x 6 x 10 inches) and is in excellent condition, enclosed in an ancient wooden storage box dating from the 19th to opening years of the 20th century.

Deer prance about in abbreviated Art-Deco windows on this large vase by Okamoto Tameji enclosed in the original signed wooden box titled Hakuji Asobu-Shika-zu Kabin (Vase in pale porcelain decorated with playing Deer). It is 33.5 tall, 32.5 cm (roughly 13 inches) diameter and in excellent condition. Stylistically it is consistent with his works from the early 1930s.
Okamoto Tameji (1901-1958) was born in in the International Port city of Kobe and raised in Kyoto, the artistic and cultural heartland of Japan. He attended the Kyoto Municipal Tojiki Shikenjo Ceramic Research Facility, and apprenticed under Kawamura Seizan. He was first accepted into the Bunten/Teiten National Exhibition in 1927, and was selected for and awarded there consistently both pre and post war. His works were featured at the Chicago, San Francisco and New York Expositions.

A quintessential Art-Deco vase by innovative artist Ito Suikko enclosed in the original signed wooden box titled Hakuseiji Kabin (White-blue Porcelain Vase) dating from the 1930s-1940s. It is 30 cm (12 inches) tall and in excellent condition.
Ito Suiko (1894-1980) was born in Kyoto and studied under Imperial Art Academy artist Ito Tozan, establishing his own kiln in 1931. He was exhibited consistently at the prestigious Bunten/Teiten/Nitten exhibitions throughout his career, and later served as judge for the Nitten.

An image of Kannon in celadon robes, the revealed flesh in raw clay by Suwa Sozan enclosed in the original signed wooden box. It is 18 cm (7 inches9) tall and in excellent condition.
Sozan I (1852-1922) was born in Kutani country, present day Ishikawa prefecture, where he initially studied before moving to Tokyo in 1875. Over the next 25 years he would gravitate between Tokyo and Kanazawa, working at various kilns and research facilities. He again relocated, this time to Kyoto in 1900 to manage the Kinkozan Studio before establishing his own. His name became synonymous with celadon and refined porcelain and was one of only five potters to be named Teishitsu Gigei-in. The Teishitsu Gigei-in were members of the Imperial Art Academy, Perhaps in modern terms one might call them the predecessors to the Living National Treasures. However unlike the LNT, there were only five Pottery artists ever named Teishitsu Gigei-in, Ito Tozan, Suwa Sozan, Itaya Hazan, Miyagawa Kozan, and Seifu Yohei III. He was succeeded by his adopted daughter upon his death. He is held in the Kyoto National Museum among many others.

A set of six porcelain Tokkuri Sake Flasks decorated with enclosed in the original signed wooden box titled Seika Keshi Sakabin (Poppy Decorated Sake Bottles, Set of Six).. Each is 14 cm (5-1/2 inches) tall and all are in excellent condition.
Kiyomizu Rokubei V (Shimizu Kuritaro, 1875-1959) initially studied painting and decorating technique under Kono Bairei, one of the foremost painters in Japan in the Meiji era. After graduating the Kyoto Municipal Special School of Painting, he took a position under his father at the family kiln however. That same year he exhibited his first work at the National Industrial Exposition. He was a co-founder of Yutoen with his father and Asai Chu, and worked ceaselessly to promote the pottery of Kyoto. He helped to establish the Kyoto Ceramics Research Facility (Kyoto Tojiki Shikensho) at the turn of the century which would be the proving ground for many young artist of the era. Doctor Maezaki Shinya has noted that Teishitsu-Gigei-in (Imperial Art Academy Member) Seifu Yohei III also fired his acclaimed works in the Rokubei kiln in the Taisho era. Due to his father’s poor health Rokubei V took the reins unofficially in 1902, commanding the helm until assuming the name Rokubei V in 1913. It was in 1928 that Rokubei changed the reading of the family name from Shimizu to Kiyomizu and applied it retroactively to previous generations. He exhibited constantly, and garnered a great many awards. He worked to get crafts added to the National Art Exhibition (Bunten/Teiten) and served as a judge in 1927, the first year crafts were allowed. In 1937 he was designated a member of the Imperial Art Council (Teishitsu Bijutsu Inkai). Despite changes in the world around him Rokubei persevered, working in all manner of materials and styles. He retired in 1945, perhaps as exhausted as Japan was with the end of the war, or perhaps seeing that capitulation would signal a new era in need of new leaders and a new aesthetic. He passed the name Rokubei to his son and took the retirement name Rokuwa. Uncontainable he continued to create pottery under that name until his death in 1959. His influence is so pervasive he was voted one of the most important potters of the modern era by Honoho magazine, the preeminent quarterly devoted to Japanese pottery. A multitude of works by him are held in the The National Museums of Modern Art, both in Tokyo and Kyoto, the Kyoto Kyocera Museum, The Kyoto Hakubutsukan Museum and the Philadelphia Art Museum among others.