Artist: Kawanabe Kyōsai [河鍋 暁斎] (Japanese, 1831 – 1889) Signed: Seisei Kyosai [惺々暁斎], and sealed. Media: Fan print (uchiwa-e, 団扇絵), 215 x 233 mm. Publisher: Unknown / No seal Date: Unknown / No seal Media: Fan print (uchiwa-e, 団扇絵), 215 x 233 mm. Possibly, a private order. Wind chimes (fûrin, 風鈴) are associated with a Wind Chimes Festival [風鈴祭り], held in summer all over Japan. Seller's description: wo swallows streak by with seeming joy past a fûrin, a wind bell. These Japanese wind chimes were introduced to Japan in the Heian era, and in the Edo period, they began to be constructed out of glass. We see the hanging length of paper twisting in the breeze as it creates a delightful chime; these tones are a characteristic sound of summer in Japan. A layer of deluxe mica covers the entire design, lending sparkle. This work was meant to be pasted onto an uchiwa, or fan, for summer use.

Katsukawa Shunshō ( 勝川 春章; 1726 – 19 January 1793).

Signed: Shunchô ga (春潮画); Censor's seal: kiwame (改印：極)

Publisher:  Iwatoya Kisaburō (Eirindō); c. 1760s – 1832. Marks #173/p.169.

Reference: MFA ACCESSION NUMBER 11.21263. Not in Pins.

Act VII, Gion Ichiriki no ba ("The Ichiriki Teahouse at Gion") This act gives a taste of the bustling atmosphere of the Gion pleasure quarter in Kyoto. Yuranosuke is feigning a life of debauchery at the same teahouse to which Okaru has been indentured. Kudayū, the father of Sadakurō, arrives. He is now working for Moronō and his purpose is to discover whether Yuranosuke still plans revenge or not. He tests Yuranosuke's resolve by offering him food on the anniversary of their lord's death when he should be fasting. Yuranosuke is forced to accept. Yuranosuke's sword – the revered symbol of a samurai – is also found to be covered in rust. It would appear that Yuranosuke has no thoughts of revenge. But still unsure, Kudayū hides under the veranda. Now believing himself alone, Yuranosuke begins to read a secret letter scroll about preparations for the vendetta. On a higher balcony Okaru comes out to cool herself in the evening breeze and, noticing Yuranosuke close by, she also reads the letter reflected in her mirror. As Yuranosuke unrolls the scroll, Kudayū, too, examines the end which trails below the veranda. Suddenly, one of Okaru's hairpins drops to the floor and a shocked Yuranosuke quickly rolls up the scroll. Finding the end of the letter torn off, he realises that yet another person knows his secret and he must silence them both. Feigning merriment, he calls Okaru to come down and offers to buy out her contract. He goes off supposedly to fix the deal. Then Okaru's brother Heiemon enters and, hearing what has just happened, realises that Yuranosuke actually intends to keep her quiet by killing her. He persuades Okaru to let him kill her instead so as to save their honour and she agrees. Overhearing everything, Yuranosuke is now convinced of the pair's loyalty and stops them. He gives Okaru a sword and, guiding her hand, thrusts it through the floorboards to kill Kudayū. The main actor has to convey a wide variety of emotions between a fallen, drunkard rōnin and someone who in reality is quite different since he is only faking his weakness. This is called hara-gei or "belly acting", which means he has to perform from within to change characters. It is technically difficult to perform and takes a long time to learn, but once mastered the audience takes up on the actor's emotion. Emotions are also expressed through the colours of the costumes, a key element in kabuki. Gaudy and strong colours can convey foolish or joyful emotions, whereas severe or muted colours convey seriousness and focus.

Artist: Katsukawa Shunkō [勝川 春好] (Japanese, 1743 – 1812).

Actor: Matsumoto Kōshirō IV [[松本幸四郎]; other names: Omegawa Kyōjūrō, Ichikawa Komazō II, Ichikawa Somegorô I, Ichikawa Takejūrō, Segawa Kinji, Segawa Kingo] (Japanese, 1737 – 1802).

Signed: Shunkō ga. Size: Hosoban; 14 x 33 cm. SOLD

Print by Katsukawa Shun'ei that presumably depicts a kabuki actor Ichikawa Monnosuke II. I was not able to find any reference of the image. Size: Hosoban. SOLD  

Artist: Attributed to Katsushika Hokusai (葛飾 北斎) (1760–1849) – unsigned. Publisher: Unknown, seal Hei (平); Marks 05-004 | U377a (1848) Censor Seal: Double nanushi Hama (濱) & Kunigasa (衣笠) Date: Kōka 4–5 / Kaei 1 (1847–1848) Media: Rigid fan print (Aiban Yoko-e Uchiwa-e, 合判横絵 団扇絵), 239 × 301 mm The legendary elderly couple Jō and Uba (尉と姥), spirits of the paired pines of Takasago (高砂) and Sumiyoshi (住吉), are known as the Aioi-no-Matsu (相生の松). They symbolize marital harmony, longevity, and the enduring bond of love. The Takasago legend is one of the oldest in Japanese mythology, famously portrayed in the Noh play Takasago no Uta (高砂の歌).

Aioi-no-Matsu – The Paired Pines of Takasago and Sumiyoshi

The Aioi-no-Matsu refers to two pine trees growing separately but intertwined at the roots, representing an unbreakable union.

• The Takasago pine (高砂の松) grows in Harima Province, while the Sumiyoshi pine (住吉の松) stands in Settsu Province.
• Though physically distant, these trees are spiritually connected, like Jō and Uba, the aged couple who embody their spirits.
• The phrase "The wind that blows through Takasago reaches Sumiyoshi" symbolizes the continuity of love and harmony across time and space.

Aioi-no-Matsu in the Noh Play Takasago

The Noh play Takasago, attributed to Zeami, popularized this imagery.

• Jō and Uba appear as an elderly couple raking pine needles, revealing themselves as the spirits of the Aioi-no-Matsu.
• The play conveys the theme of eternal harmony between husband and wife, making Aioi-no-Matsu a symbol of auspicious blessings for weddings and longevity celebrations.

Symbolism in the Print

This print incorporates traditional symbols of longevity and prosperity:

• A minogame (蓑亀, "straw-cloaked turtle"), representing immortality, rests near the shore.
• A crane (鶴, tsuru), a symbol of marital fidelity.
• The rising sun over the ocean represents renewal and hope for the coming year.
• Jō and Uba’s presence under the Aioi-no-Matsu (Paired Pines) evokes the traditional New Year’s wish for long life and unity.
• The minogame and crane further reinforce New Year’s themes of prosperity and fortune.

Comparison to MFA Boston Prints

This print shares strong visual and thematic connections with two works attributed to Hokusai in the MFA Boston collection:

• Accession No. 21.10269 – "Jō and Uba, the Spirits of the Pine Trees of Takasago and Sumiyoshi"
  • Depicts the couple sweeping pine needles, reinforcing themes of domestic harmony and renewal.
  • Includes a minogame and a flying crane, similar to this print.
• Accession No. 21.7869 – Another version of "Jō and Uba"
  • Shows Jō and Uba standing, gazing at the sea, in a more expansive composition.
  • Features a large pine tree, crashing waves, and a red sun, mirroring the background elements in this print.

MFA-B № 21.10269

MFA-B № 21.7869

Ippitsusai Bunchō (一筆斎文調); lived 1725-1794; flourished 1755–1790. Size: Chuban; 26 x 20 cm The design presents a young woman reading a scroll while arranging her hear, and a young man with a rowing rod watching over her shoulder; the pair is standing on a giant  shrimp that ferries them over a stream. The third passenger is a literate octopus, who's is attentively exploring the text of a scroll. This allusion comes to mind promptly: “Bodhidharma crossing the Yangzi River on a  reed” (Royō Daruma). Image from Asian Art Museum in San Francisco:

Masanobu’s mitate wittily evokes an episode known as “Bodhidharma crossing the Yangzi River on a  reed” (Royō Daruma). According to legend, the river crossing occurred en route to the Shaolin monastery, where Bodhidharma sat facing a wall for nine years without speaking. While serious interpretations abound in Chinese and Japanese paintings, popular prints of the Edo period often playfully substituted a beautiful woman for the monk. This parodic version was reportedly invented in response to a courtesan’s comment that she was more enlightened than Bodhidharma because she had spent ten years sitting, on display in a brothel.

An interesting article about this particular design is published at UKIYO-E.ORG BLOG. Though, the design is erroneously attributed to Harunobu. We see that Bunchō was quite fascinated by the idea of crossing a water obstacle with the help of an unsuitable means of transportation: