Iron tsuba of oval form with the design of two immortals (Gama Sennin with the toad upon his head and Tekkai Sennin with his iron crutch) beside a waterfall carved in low relief with a high relief effect (takabori) and with details inlaid in gold. A waterfall carved on the reverse. Nakago-ana is plugged with copper sekigane. Unsigned. Allegedly, Mito School.

Edo period, ca. 1700.

Size: Height: 87.0 mm; Width: 82.8 mm; Thickness: 4.4 mm; Weight: 179 g.

Iron tsuba of square with cut-off edges form (sumi-iri-kakugata) with lattice design in openwork (sukashi) and solid center. Hitsu-ana plugged with lead.

Unsigned. Late Muromachi period, ca. 16th century.

Very fine iron plate well hammered and turned, tapering and rolling to the rounded edge. Tsuba of a cross-form mokko shape (juji-mokko-gata) decorated with spider web inlaid in gold on both sides. The face is carved with a silver-damascened spider holding a gold-damascened butterfly (nunome-zōgan). Kozuka and kogai hitsu-ana of inome (boar's eye) form. The udenuki ana may be of purely decorative purpose.

Signed: Yatsushiro [八代] Jingo Saku [甚吾作], a signature of Chisokutei Amatsune, one of the last Jingo masters.

Size: Height: 77.5 mm; Width: 72.8 mm; Thickness: 4.1 mm; Weight: 141 g.

In a custom wooden box.

An artist who worked in the style of the Shimizu-Jingo school was Chisokutei Amatsune (知足亭天常). He was actually a samurai from Yatsushiro who made tsuba as a sideline. An extant old hakogaki of one of his pieces mentions that he died in Edo in the sixth month of An'ei eight (1779) at the age of 73. But the era of An'ei is probably wrong because Chikokutei (sic) is today dated by most experts around Tenpō (1830-1844). His relationships with the Shimizu school or under which Jingo master he had studied are unknown. From the point of view of production time and the finishing of nakago-ana, he is rather associated with the 5th and last gen. Shigenaga who died in the seventh year of Kaei (1854). A peculiarity of  Chisokutei was that he signed his Jingo copies with  "Yatsushiro Jingo Saku" ([八代甚吾作) but added the small syllable "chi" (チ) or the character "Chi" (知) for "Chisokutei" to identify them as copies.

1. Water plantain (a.k.a. arrowhead, or omodaka): "a perpetual plant of the water plantain family, was also called shōgunsō (victorious army grass). Because of this martial connotation, it was a design favored for the crests of samurai families" [see: Family Crests of Japan. // Stone Bridge Press, Berkeley, CA, 2007; p. 63].
2. Heron (sagi): "...considered an emblem of longevity, and from China comes the practice of regarding the bird as a mount of the gods and the Taoist sennin. [...] heron also reflects an inauspicious connotation, for the word sagi is homophone for 'fraud' and 'false pretenses'." [see: Merrily Baird. Symbols of Japan. Thematic motifs in art and design. // Rizzoli international publications, Inc., 2001; p. 112]. Some may say, that this is not a heron but a crane (tsuru). It's very possible, and in this case the negative connotation is lost, but the reference to longevity and allusion to sennin remain.
3. Pampas grass (susuki, or obana): as per Merrily Baird, p. 95 and John W. Dower, p. 66, pampas grass is one of the Seven Grasses of Autumn. When combined with flying wild gees, conveys strong autumnal mood.
4. Plum blossom (ume): according to Merrily Baird, the flower has a vast variety of symbolic meanings, including longevity, and a reference to the Chinese Taoists. It is used in 80 family crests [see: Japanese Design Motifs: 4,260 Illustrations of Japanese Crests; Compiled by the Matsuya Piece-Goods Store; Translated by Fumie Adachi. // Dover Publications, Inc., 1972.] Plum is "celebrated for its sweet perfume, delicate blossoms, and habit of blooming at the end of winter".
5. Tree flying wild geese (kari): "Wild geese arrive in large flocks in southern regions during the autumn months, and following their migratory instincts, head back north in spring" [Family Crests of Japan, pp. 85-86]. "The importance of geese in Japanese art was further secured by stories of several military heroes who had achieved victory in battle when a sudden breaking of ranks by flying geese signaled an ambush. The protective role of the birds led to their frequent use in decorating sword furnishings and possibly also their adoption as a family crest motif.Finally, the goose in Asia plays a role in religious traditions" [Merrily Baird, pp.111-112].
6. Hikiryō (line, or bar, or stripe) - a symbol which consists of one, two, or three horizontal or vertical stripes in a circle. "In wartime, Japanese generals [...] surrounded their encampments with huge cloth curtains. Usually these were made of cloth sewn together horizontally and varying in color [...] to distinguish the individual general and his followers. The stripe thus assumed strong martial connotations, and became a mark of identification on personal military gear as well. In the early fourteenth century  the heads of the Ashikaga and Nitta, then the two most powerful clans in Japan, both adopted stripe patterns as a family crest". [See: Family Crests of Japan, p. 111 and John W. Dower. The elements of Japanese design - A handbook of family crests, heraldry & symbolism. // Weatherhill, New York, Tokyo, 1985, p. 144].

1. Hikiryō, see above.
2. Pampas grass (susuki, or obana), see above.
3. Bellflower (kikyo): One of the Seven Grasses of Autumn. "As a crest, it have been adopted among the warriors around the thirteenth century, primarily because of it's beauty" [John W. Dower, p. 48].
4. Four flying wild geese (kari), see above.
5. Weeping willow (yanagi): "It is commonly represented with water, snow, swallows, or herons.  A branch of willow (yoshi) is one of the attributes of the Buddhist deity Senju Kannon (Thousand-Armed Kannon), who is said to use the branch to sprinkle the nectar of life contained in a vase. [Merrily Baird, pp. 66-67].
6. Lone plum blossom in a well frame/crib (igeta, izitsu): "Well crib was one of the most popular motifs in Japanese heraldry".  As a crest it may stay simply for the first character (i) of the family name, however, with a flower inside the well frame, and together with the other symbols present, it may aggravate the sense of autumn-ness. The ten-zōgan dots in this particular case may represent the snowflakes or autumn stars.