Catalog: Antiques: Regional Art: Asian: Japanese: Devotional Objects (73)

The metal head of the rattle – called shakujo – with some simply engraved decoration on the central shaft indicating lotus petals. The central ring has the shape of an inverted heart, from which six rings loop, three on each side.
The six rings symbolize the Six Realms of Existence where Jizō is active and the Six Perfections that lead to nirvana: generosity, morality, patience, vigor, concentration, and wisdom.
Mounted on a short wooden pole, covered with red lacquer.

Cast sentoku. Japan, 19th century.
H including pole ca. 10" (25.2 cm);
H metal head only ca. 4.75" (12.3 cm).

Minimal corrosion on head, otherwise very good condition. Comes with a custom-made metal base.

A small Pure Land Buddhist shrine -zushi- containing a figure of the 11-headed Kannon on a lotus, holding a flask in his left hand, standing before a full-size mandorla.
Painted in mineral colors and gold onto the gilded doors are Jizo bosatsu to his right and Kokuzo bosatsu to his left.

Carved wood (probably boxwood), decorated with gold. Jewelry gilded metal (now black).
Red lacquered shrine with fine gilded hardware. Japan, Edo period, 18th century.
Case: ca. 5.1 x 2.3 x 1.75 in. (13 x 6 x 4.5 cm).
Case with minimal wear consistent with careful handling despite age and use. Kannon covered in soot and gilding professionally repainted over the soot, probably in the late 19th century. Some metal jewelry missing. Excellent condition, very well cared for.

Kokuzo embodies wisdom and mercy. He is often paired to Jizo, whereby Jizo is responsible for Hell and Kokuzo for Paradise. The 11-headed Kannon expresses the eleven kinds of worldly power, or is honored as the bodhisattva that saves man from the eleven worldly desires.

Tall zushi or Buddhist temple shrine, housing the wooden figure of the standing Buddha Amida, Buddha of the Western Paradise. Both his hands in mudra. He is standing on a multi-tiered hexagonal base, decorated with flowers. His eyes inset in glass or crystal, which are hardly visible due to old layers of re-lacquering and soot.

The baldachin decorated with double family crest. The zushi (case) has double hinged doors decorated with family crests in gold lacquer, indicating that the shrine was made on order for a family temple.

The inside of the doors decorated with flowering lotus plants in etching or scratch technique. Buddha wood, gilded over black lacquer.

Japan, Edo period, 18th century.
Height of zushi: ca. 18.8 inches (48 cm); height of Amida: ca. 10 inches (25.5 cm).
Traces of usage. Basically good condition.

Large incense burner made for a Buddhist temple. Square format with beautiful curves and two handles on the upper rim. Cast bronze with brown patina (sentoku), the shoulder decorated with butterflies in the clouds, done in gold and silver nunome zogan and silver wire inlay.

Japan, Edo period, 19th century

H 8.5 x W 11.75 x 11.5 in.

Unfortunately badly abused as a planter, causing water damage on the patina on the outside, and with numerous small and unobtrusive dents. Some of the gold on the butterfly wings damaged.Legs have been removed and are lost. In spite of that, a magnificent piece decorated in a technique commonly used among the dexterous makers of sword fitting.

Buddhist shrine containing the deity Uga Benzaiten surrounded by Fifteen Children (Jugodoji), all sitting and standing on a rock formation. In the foreground are the ox and the horse, a boat laden with rice bales and the snake god Ugajin. Hidden between the jugodoji is the tiny figure of Amida Buddha.

In this shrine Benten appears in her eight-armed martial form holding various weapons (wheel, bow, spear, sword, club, lock, and arrow) and the wish granting jewel (all of them missing). On her head she carries the snake-bodied Ugajin, old god of fertility and nourishment. Around her are 15 Children or Disciples or Attendants (jugodoji), each carrying specific attributes that are essential for Benten/Ugajin to gain satisfaction and success.

Group inside: Wood stained black. Some remnants of colors on Benten’s face, gilt metal attributes (what’s left of them) and jewelry to Benten. The rock formation was carved by a different carver than the figures. The placement of the Amida Nyorai was a personal choice of the donor. There is no obvious relation between Amida and the Benzaiten group.

The zushi (case) is lacquered black over wood.

Japan, Edo period, late 18th century

Case: H 15 x W 14 x D 11 in.

Condition: Case has substantial water damage due to exposure to humidity in a temple, replacements in the bottom. Inside: Several hands missing, faces rubbed, various attributes missing, repairs on various limbs and garments, item on the boat missing, chips.

In stable condition.

Zushi, Buddhist shrine, containing a highly complex deity. On an eight-tiered lotus throne sits beautifully carved and decorated Dainichi Nyorai, his hands folded in his lap in meditation mudra. On his head he wears a cap in the shape of a lion head. He sits in front of a disc-shaped mandorla.

From the ceiling of the zushi hangs a drapery, decorated with of two phoenixes in fine gold on a lapis blue ground.

Wood with mineral colors, gofun, and fine decorations in gold. The crown of the Buddha in gilded metal.

Japan, Meiji era, later part 19th century.

Height case: 9 7/8 in. (25.7 cm).

Figure: Segment of crown missing, small tension crack in his left thigh, seam of right arm open, otherwise excellent condition. Case: Few dents, lacquer chips in one spot, otherwise very good condition.

The figure in the shrine is an amalgamation of figures. The mudra and especially the wearing of jewelry (crown, bracelets) identify him as Dainichi Nyorai. Dainichi is the only Buddha who appears as a Bodhisattva (i.e. wears jewelry). The lion hat is very rare for Dainichi, so is the disc-shaped mandorla. However, both are common attributes of Aizen Myoo, an incarnation of Dainichi Nyorai. This figure represents the three incarnations (sanshu rinshin)of Dainichi Buddha:
As Nyorai, he represents the Wheel of Self Nature (jisho rinshin).
As a Bodhisattva, he represents the Teaching of the Law to Buddhist adherents (shobo rinshin).
As a Myoo, he represents the Teaching of the Law to wayward souls who need intimidationto become faithful Buddhist practitioners (kyoryo rinshin).

Very rare bronze sculpture of Daiitoku, one of the five Myoo. He is represented with six heads (three large, three small), six legs and six arms that are holding the different attributes, while he is sitting on the back of a reclining long-horned buffalo. Here, Daiitoku holds his main hands clasped together. In the others he holds a staff, chakra, sword and trident. A flaming mandorla has been inserted in the back of the buffalo and is held in place by a metal strip on the back of Daiitoku . Brown bronze with green corrosion.

Japan, Meiji era, late 19th century.
Measurements: ca. H 12.25 x L 9 x W 7 inches (ca. 31.75 x 22.8 x 17.75 cm).

Tips of the upper flame bunch on the mandorla are bit bent and partially broken off, otherwise excellent condition.

Daiitoku (Sanskrit Yamantaka) is an emanation of Amida Buddha; he is positioned in the West; the white buffalo is a symbol of enlightenment; he has the power to eliminate evil and to establish goodness and to defeat poisonous snakes and dragons.

Set of three large identical keman, made of gilt bronze. Decorative hangings from a Buddhist temple.

Each keman is fan-shaped (or perhaps boar's eye-shaped) with a design of two pairs of double chrysanthemum family crests set between karakusa (winding weeds) in openwork. The knotted cord in the center is executed in gilt bronze repoussé (hollow underneath). The openwork design is very carefully executed, with engraved details and nanako ground.
The ‘saddles’ are decorated with kiku-mon between karakusa, in low relief.

From the bottom of each keman three solid brass balls are suspended, which may be original, or may be replacements for streamers.

The family crests each contain a 16-petaled chrysanthemum, two of which hold a double plum blossom in the center. The double chrysanthemum could point to a family relation with the imperial family. The keman were probably hanging in a family temple.

Japan, Edo period, 19th century.

H 10.75 x W 14 in. (27.8 x 35.6 cm).
H incl. ring and balls 15 in. (38.1 cm)

Some of the eyelets from which the balls were dangling are broken, gilding rubbed (on the reverse the gilding is better preserved than on the front), otherwise excellent condition.

Very small portable shrine, zushi. The figure of Amida Nyorai is standing on a lotus base with intricately carved curled lotus petals. His slender body covered in a finely, gold ornamented garment, his left hand pointing down in mudra, his now missing right hand would be held up in mudra, as well.

Soft wood stained dark brown, with gold painted decoration and some red.
The insides of the doors decorated in reddish brown with meandering flowers over gold foil on black lacquer.

Japan, Edo period, early 19th century.
Height case: 5.25 inches (13.4 cm).

Case with clear but acceptable traces of usage (tiny dents, chips, small repair at left edge of right door), and basically in good condition. Right hand of the Buddha is broken off and missing, otherwise in very good condition.

Amida Nyorai (Amitayus, or Infinite Life) is the central figure of Pure Land Buddhism.

Small and shallow (thin) shrine. Inside are the figures of Bishamonten (right) and Kongoyasha Myoo (left), both standing. Bishamon holds a pagoda and a halberd. The three-headed Kongoyasha’s two hands are empty.
Both are standing on a rock which is placed on a pedestal and both have a small mandorla behind their heads.

Soft wood carved and decorated with mineral colors. Mandorlas, attributes and helmet ornament in gilt metal.
Case is lacquered black on outside with gilt copper hardware, and the inside is covered has gold foil. Small metal loop on the ‘roof’ used for hanging it from a temple beam.

Height 4.75 in. (12.8 cm).
Japan, late Edo / early Meiji period, 1890s-1900s.

Bishamonten is one of the four guardian kings, presiding over the north, protector of the Buddhist teaching and of the nation.
Kongoyasha is one of the five Myoo, presiding over the north. Emanation of one of the five Buddhas of the Diamond Realm, destroyer of foolish human desires and symbolizing strength.

Condition
Sculpture: 4 missing arms to Kongoyasha Myoo. Attributes in remaining two hands missing. Metal ornaments and weapons bent. Case: dents and lacquer chips on edges. All damages acceptable as slight traces of usage.

Richly decorated Buddhist shrine containing the deity Uga Benzaiten flanked by Daikoku and Bishamon and surrounded by Fifteen Children (Jugodoji), all sitting and standing on a rock formation. In the foreground are the ox and the horse, a boat laden with rice bales and jewels and a cart laden with something related to harvest and riches. The group is surrounded by choppy waters, imaged in makie gold lacquer on the inside and outside of the shrine.

The esoteric trinity of Benten (defender of Buddhism and state) with Daikoku (god of agriculture) and Bishamon (guardian of treasure, defender of the nation) first appeared in the 14th century in Japan. The three of them have similar protective functions and are part of the shichifukujin, the seven gods of good fortune.

In this shrine Benten appears in her eight-armed martial form holding various weapons (wheel, bow, spear, sword, club, lock, and arrow) and the wish granting jewel. On her head she carries the snake-bodied Ugajin, old god of fertility and nourishment. Around her are 15 Children or Disciples or Attendants (jugodoji), each carrying specific attributes that are essential for Benten/Ugajin to gain satisfaction and success.

Benten is sitting inside a glass dome, in the ship of a wish granting jewel with flames (in polished brass) on top of a lotus leaf.

Group inside: Wood with mineral colors (lapis lazuli, malachite) and gold paint, gilt metal attributes and jewelry to Benten and Bishamon, glass and polished yellow bronze. The black and blue minerals absorb and reflect light, giving the group a glow at very low light.

The zushi (case) is decorated with foaming waves, in gold and silver makie and silver inlays on black polished background on the outside, continuing the design on the inside on a gold kinpun background. Hinges and hardware outside and inside in finely engraved gilt copper. On the back is an inscription in gold makie: Dedication of Benzaiten and the 15 Disciples, Daikokuten and Bishamonten on the first day (day of the snake) of the 4th month of the 2nd year of Koka, the year of the snake kinoto-mi (1845)

Case: H 10.5 x W 9 x D 8 in.

Condition: Chip on the roof of the zushi, one hinge loose, but overall very good condition. Inside: One pole of cart missing, horse a bit dislodged and at an angle, but stable, gold and colors a bit flakey, some of the attributes bent. All in all good condition.

More images are available. Please inquire.

BEWARE: Due to the glass dome around Benten, which is not fixed in place, but cannot be taken out, packing and shipping has to be done by art shipper.

Miniature shrine, or zushi, with figure of Bishamonten, carved in wood.
Bishamon stands on a demon that is lying on a rock. In his left hand he holds a pagoda and in the right a short staff or stick. Behind his head a gilt metal flaming mandorla. The garment of Bishamonten is decorated in gold paint, the crown and mandorla made of gilt copper.
The inside of the doors decorated with waribishi (diamond) pattern. The back of case inscribed in red lacquer: Fu-kan-jo, which together could mean a ‘wish for wealth’.

Japan, 19th century
Height zushi 4.5 inches.

Tip of pagoda in his right hand is missing. Case: cracks in black lacquer, lacquer chips at the bottom, partially restored around bottom, short crack in lower right side door.

Bishamonten is a deity of treasure, wealth and warriors. The wish for wealth, as written on the back of the case, refers to this capacity. He is one of the seven gods of good fortune, shichifukujin.

Kane gong or bell of a very simple, cylindrical or dish shape, without any sort of decoration. Two loops for cords to hang the gong on a wooden rack. Yellow bronze (sentoku).
Inscription incised in the rim on the back/inside. It mentions the dedication of this gong at the Zenshoji temple in Meiji 40 (1907).

Diam. 12.5 in.; H ca. 3.5 inches.

There are several temples in Japan with that name. One in Tottori Prefecture, one on Noto Peninsula in Ishikawa Prefecture, one on Kyushu, one in Hyogo Prefecture, etc. Further determination based on the inscription is not possible.

Some mild traces of usage (scratches and small dents on the surface outside, one edge dented unobtrusively. Inside white circles from playing it. Good sound.

Kane are musical instruments that are used in the Japanese folk music or Min'yo. The instrument can be hung or held with one hand, and the player hits the instrument with a mallet from the inside. The kane can produce two distinct sounds: chi and chon. Chi is the sound of hitting the bell on the interior sides. Chon is the sound of hitting the flat round inner face of the bell. A third sound, ki, is produced by reversing the stroke.
This instrument is used s well in Buddhist and Shinto ceremonies like a gong, usually to tell time or to invite/alert people to a certain event, but also as a prayer gong.

Small painting of the 11-headed Kannon standing on a lotus dais, flanked by Bishamonten and Fudo Myoo.
In the front two red colored Nio are guarding the deities.
Inscription on the central base reads: Ichijoten (name of the temple hall), junsan koichi hongu.
The inscription on the bottom reads: Kazusa Shibayama Tenozan Kanon kyoji.
Rollers cut off and framed in mounting.

Black ink and colors on paper.
Japan, Edo period, 19th century.

Painted area: 22 7/8 x 10 9/16 inches
Frame: 29 ½ x 12¼ inches.

Paper slightly creased and rubbed at places, some pigment loss on creases, otherwise good condition.

This painting was sold at the Kannon kyoji temple on Tenno Mountain in Shibayama (Chiba Prefecture). It shows the main hall’s statues of worship, the 11-headed Kannon, Bishamonten and Fudo Myoo, and the famous nio at the gate. Printed versions of this image were also sold.

Hanging scroll. The founder of the Shingon sect of Buddhism in Japan, Kobo daishi (774-835), seated at a priest’s seat, holding a vajra and a rosary in his hands.
His shoes and a ewer stand underneath his chair.
Ink, mineral colors and gold on silk.
Japan, 19th century.

Painted area: ca. 34.7 x 15.95 inches (93.1 x 40.4 cm); total length 65.2 inches (165.5 cm)

Scratch through upper part, few horizontal dull creases, basically good condition. Mounting with damage.

Kobo daishi is the posthumus name of Kukai. Kukai was a Buddhist monk, a civil servant, engineer, scholar, a poet, artist and calligrapher. As part of a government sponsored expedition to China in 804, Kukai was allowed to study Chinese Buddhism in Ximing Temple in Chang’an (today’s Xi’an). In 805 he met Master Huiguo (746–805) who initiated him into Chinese Esoteric Buddhism.

Highly unusual Buddhist shrine with the image of a horse looking back. The horse has a ‘brocade’ cover over his back and is standing behind a mesh wire fence, the way they would be kept in temple compounds.

Polychromed wood with some gold details. The roof of the shrine is a separate piece and can be detached, which allows for taking apart the zushi.

Japan, Meiji period, 19th century.
Height of zushi ca. 7.8 inches (19.5 cm).

Frontal golden curtain dislodged due to warping, but still with the zushi; one door lost its hinge-functions (top and bottom pin broken off, triangular splinter on right door on last photo), paint on brocade cover of horse chipping and fragile.

This piece needs to be seen as a form of ema, which were offered to temples and shrines as a calling to the deity. In the Shinto religion, horses are intermediaries between this world and the gods. The horse is seen to be used by various deities, for example Benzaiten.

Buddhist shrine, or zushi. Inside stands Jizo bosatsu, holding a wish-granting jewel (hoju no tama) in his left hand and his staff in the right. Very elaborate wooden carving with thick layers of lacquer on top of which gilding. Unusual face with down cast eyes. Metal staff with moving rings.
Height 11.2 inches (29.2 cm).
Japan, Edo period, 18th century.

Jizo’s right foot and left hand repaired (old), vertical crack from his left shoulder down and from his right armpit down, along the seams in the underlying woodblocks, insides of doors strongly, but smoothly rubbed (perhaps to rub out a dedication/identifying inscription, so that the zushi could be deaccessioned from the temple); the outside of the zushi with clear traces of usage (soot), and missing lacquer due to damp circumstances at the temple.

Very unusual figure of the Kigyo Kishimojin, standing with a baby in her arms, holding up a pomegranate in her right hand. In this form she represents the protector of children.
Almost abstracted wooden figure with dark patina. The mouth painted red, the eyes inlaid with glass or crystal painted with gold in reverse technique, the pomegranate made of a red kernel.

This is a very rare appearance, a kind of in-between form between the child robbing and devouring monster and the transformed and enlightened mother feeding on fruit and vegetables.

Japan, 19th century.

Height case: 13 inches (32.5 cm).

Figure in very good condition with one worm hole and tiny chip at seam at face. Base with repaired boulder. Case basically in fine condition with beautiful hardware on shrine.

Kishimojin, or Kishibojin, or Kariteimo, is a complex deity. Originally, she was a demon who stole and killed other people's children in order to feed her numerous own children. After Buddha Shakyamuni made her see how she made people suffer, she repented and devoted herself to protecting all children. Instead of the flesh of children, she fed her own children pomegranate henceforth.
Women pray to her for easy delivery, child rearing, for harmony between husband and wife, love, and for the well-being of the family. Childless women also pray to Kishimojin in the hope of becoming pregnant.