• Small iron tsuba for a dagger (tantō), of quatrefoil form (mokkō-gata), with raised rim (mimi), decorated with flat brass inlay (hira-zōgan) to form an abstract design alluding to the mushroom of immortality (reishi). Opening (hitsu-ana) to the left of nakaga-ana probably cut later and fitted with shakudo sekigane. Maker's signature on seppa-dai: Koike Naomasa (小池 直正).

    Momoyama period: End of the 16th - beginning of the 17th century. Dimensions: Height 53.7 mm; Width: 45.5 mm; Thickness at centre: 3.5 mm; at rim: 4.9 mm. Other examples of signed Koike Naomasa work in this collection: TSU-0346. Reference: The closest example in literature is in Compton Collection (II): №11 with the description: “A Koike School tsuba, Edo period (circa 1625), signed Koike Yoshiro. Sheet-brass flush inlay of cloud forms and wire inlay creating the same shape. Koike Yoshiro Naomasa worked from the Keicho to the Genna periods (1596-1623). He arrived in Kyoto from Kaga.” [Japanese Swords and Sword Fittings from the Collection of Dr. Walter Ames Compton (Part II) / Sebastian Izzard, Yoshinori Munemura. — Christie's, New York, October 22, 1992]. See: Yoshirō tsuba.    
  • Iron tsuba of six-lobed (mutsu-mokkō-gata) form, with six wild boar's eye shape (inome) openings (sukashi). Hitsu-ana and the entire perimeter of tsuba have typical for this school raised rim. Lobes are decorated with landscape motifs in low relief carving (sukidashi-bori). On the obverse: A hut under a full moon, Shinto shrine gates (torii) with pines and a full moon, rocks, a large pine tree, and a temple (pagoda) surrounded by rocks and waves. On the reverse: waves, fishing boat, wild gees in flight under full moon, maple, hexagon (tortoiseshell, kikko) with a dot inside and a dot outside (inclusion/exclusion symbol), and chrysanthemum (the last two may be family crests, mon). Kamakura-bori school. Late Muromachi period (1514-1573). Height: 64.2 mm, width: 74.3 mm, Thickness at seppa-dai: 3.2 mm, at rim 2.6 mm. Weight: 62.8 g (light). NBTHK old green certificate №561: Tokubetsu Kicho  - "Extraordinary Work". A look-a-like tsuba can be found at the Compton Collection, part II, pp. 14-15, №17, though his tsuba is more massive (80 x 84 x 4 mm).

    Compton Collection, part II, pp. 14-15, №17: Kamakura-bori tsuba, ca. 1450.

    NBTHK paper says that the motif is Hakkei (八景), i.e. "Eight Views," so several interpretations are possible (the original Chinese ones, Omi Hakkei, etc.).  However, most likely it is the 'Eight views of Omi' (近江八景  - 'Omi Hakkei'). Why the artist selected a 6-lobed form for depicting 8 views remains unclear, and thus we are in our right to raise the question whether the motif is indeed Hakkei. The term Omi hakkei (eight views of Omi) refers to painting or print sets which illustrate life on the shores of Lake Biwa in Omi (now Shiga Prefecture). The model for such paintings came from China, where, from the eleventh century onward, painters had produced eight views of the Hsiao and Hsiang lake areas of Hunan Province. The themes, which follow the original Chinese models, are: geese descending to land, returning fishing boats, clearing rain, a snow-covered evening landscape, the autumn moon, night rain, a temple bell at evening, and the glow of sunset. Japanese artists have also used the eight-theme approach for other parts of country - including cities - and applied it to subject matter other than landscapes. [Merrily Baird. Symbols of Japan. Thematic motifs in art and design. Rizzoli international publications, Inc., 2001, page 308-9]. Japan Encyclopedia by Louis Frédéric also mentions Omi Hakkei as "Eight landscapes of Omi", and states that this theme was often cited in poetry after 1500. It is likely that the tsuba in focus is designed under the influence of the theme popularity in the 16th century. The theme was effectively exploited by prominent ukiyo-e artists Suzuki Harunobu and Utagawa Hiroshige in the 18th and 19th century, respectively. These are the eight scenes of the theme (see Wikipedia):
    • Returning sails at Yabase (矢橋の帰帆) - Yabase. Yabase is an old harbour on the east side of the lake. Near the Tokaido, it was used for a shortcut to Otsu by boat.
    • Evening glow at Seta (勢多(瀬田)の夕照) - The Chinese Bridge at Seta. The long bridge across the Seta was used by the Tokaido. In the background the "Fuji of Omi", the Mikamiyama. It is just above 400 m, but indeed well visible.
    • Autumn moon at Ishiyama (石山の秋月) - Ishiyama Temple. The Ishiyamadera was located on a hillside next to the Seta River. It got his name form the strange rocks on which it is built, partly on supporting beams. A hut at the upper end of the site allows a view of the lake, and the moon.
    • Clear breeze at Awazu (粟津の晴嵐) - Awazuhara. Awazu is well known for its pine wood, Awazu-ga-hara.
    • Evening bell at Miidera (三井晩鐘) - Mii-dera. Miidera temple was built in the 8th century. Its famous bell is one of the "Three bells of Japan", the other two being those at Byoodo-in, Uji and at Jingoji, Kyoto.
    • Evening rain at Karasaki (唐崎の夜雨) - Karasaki Shrine. Karasaki is a small cape with a single large pine tree, a hitsu-matsu.
    • Wild geese returning home at Katata (堅田の落雁) - Ukimido. Alighting geese cannot be seen always, however the little temple near Katata in the square hōkyō-style, detached from the lakeside, connected by a bridge. The first part of the name uki is the same as in Ukiyo-e, meaning floating. Midō means temple.
    • Evening snow at Hira (比良の暮雪) - Hira Mountains. The Hira mountains on the west side of the lake experience the hard winter, when the winter monsoon brings much snow from the continent.
    In any case, as a conservative, I say that it is a landscape motif and a late Muromachi period work, rather than Omi hakkei motif and a mid-Muromachi work.
  • Iron tsuba of round form with brown patina decorated with the design of a Buddhist temple bell (tsurigane) in openwork (sukashi), with details outlined in brass wire (sen-zōgan), the outer ring  decorated with two rows of brass dots (ten-zōgan), and the bell details carved in sukidashi-bori as on kamakura-bori pieces.

    Ōnin school. Unsigned. Late Muromachi period, 16th century. Dimensions: 88.8 x 88.3 x 3.0 mm. As per Merrily Baird, two legends are usually associated with the image of tsurigane, a large, suspended Buddhist bell: one is that of Dojo Temple (Dojo-ji), and the other is of Benkei stealing the tsurigane of Miidera Temple. Interestingly, this type of bell (tsurigane) is not described as a family crest (mon), while suzu and hansho bells are.  
  • Thin iron tsuba of round form with design of family crests (mon) and arabesque (karakusa) in brass or copper inlay (suemon-zōgan) and occasional scattered brass dots or nail heads in ten-zōgan. Seppa-dai outlined with brass wire in the shape of a rope; kozuka-hitsu-ana outlined with scalloped brass wire. Rounded rim with iron bones (tekkotsu). The surface covered with lacquer (urushi). Ōnin school. Late Muromachi period, 16th century. Family crests on the face: 1:30: Two lines (double stripe) encircled (maruni futatsu biki). 4:30: Stylized clove (choji). 7:30: Divided rhombus, or four lozenges incorporated in one (wari-bishi); it is also called Takeda-bishi, the family crest of warrior Takeda Shingen (among the others). 10:00: Stylized Genji-mon (Genji kō-zu) or incense symbol. On the reverse: 2:00 - "Chinese cloud" not a crest. 5:00: Bit (Kutsuwa) 7:30: Number four in a fan (ōgi-san) 10:30: Two dots in a well frame (igeta).      
  • Tsuba of chrysanthemoid form (kikka-gata) with yamagane core and woven copper wire pattern. Copper sekigane. Shingen school. Height: 70.2 mm; Width 67.2 mm; Thickness at seppa-dai: 3.4-3.6 mm, overall 7.3 mm. Weight 82.7 g Inscription on the wooden box reads: "Muromachi period Mumei Zōgan Shingen Tsuba" Muromachi period, 16th century. Age attribution is based on the fact that the core is made of yamagane; later copies of Edo period are usually made of iron. This small and light tsuba was likely mounted on a combat sword, while larger and much heavier woven wire Shingen tsuba of Edo period were of purely decorative purpose. http://varshavskycollection.com/shingen-tsuba/
  • Iron tsuba of mokko form decorated with trellis, vines, foliage, and gourds inlaid in brass with details carved in low relief.

    NBTHK: Tokubetsu Hozon №2003186.

    Momoyama period (1574 – 1603). Dimensions: H: 85.5 cm, W: 79 mm, Thickness (centre): 4.8 mm. Tsuba of a similar design can be found in this collection [TSU-0373]. In that example, the plate was later pierced with geometrical mon-like openwork to resemble Koike Yoshirō's handguards. More about this type of tsuba here.
  • Ōnin shinchū ten-zōgan tsuba. Iron tsuba of round form decorated with full moon and bamboo shoot (takenoko) motif executed in openwork (sukashi) and inlaid with four concentric rows of brass dots (ten-zōgan). The innermost row of dots as well as the sukashi openings outlined with the inlaid linear brass wire. Late Muromachi period, 16th century. Diameter: 82.0 mm; Thickness: 2.8 mm Cited from Merrily Baird. Symbols of Japan. Thematic motifs in art and design. Rizzoli international publications, Inc., 2001, p. 72: "In Japanese art, the appearance of bamboo shoots is often without symbolic meaning. In other cases, however, the shoots are emblematic of Moso (Chinese: Meng Tsung/Meng Zong), a paragon of filial piety who dug through snow to find shoots for his mother. ... especially in miniature art forms, let bamboo shoots alone speak for the full story." The full story is this (See THE TWENTY-FOUR PARAGONS OF FILIAL PIETY [ERSHISI XIAO]):
    Tears That Brought Bamboo-shoots From the Frozen Earth: Meng Zong Meng Zong lived during the Three Kingdoms Period of China's past. His father died when he was young, and he and his mother struggled to survive. One winter his mother was stricken with a serious illness, and craved some bamboo-shoot broth as medicine. But in the depths of winter, with snow and ice blanketing the ground, where was anyone to find fresh bamboo shoots, shoots that emerge only in the warm months? Nonetheless, Meng Zong, to avoid disappointing his mother, bravely fetched his shovel and went out into the white landscape in search of bamboo shoots. In the thicket he found only frosted leaves and green stalks coated with snowflakes and ice. Look as he might, there were simply no fresh shoots growing in the winter. The thought of his poor mother lying sick on her bed, waiting for bamboo-broth medicine, made his heartache. Uncontrollably, tears began to fall in rivers to the ground beneath the tall, emerald canes. Even now, as his tears flowed down, he kept a light of faith in his heart. If he was truly sincere in his search, perhaps.... Just then Meng Zong nearly tripped and fell over a sharply protruding lump of earth. He quickly knelt down and knocked aside the dirt with his trembling fingers. How uncanny! Underneath his frozen hands he discovered a bed of fresh, tender bamboo shoots! Overjoyed, he gathered up a coatful and carried them back home. The broth that he quickly set stewing in the pot soon cured his mother's illness. The neighbors, hearing the story, exclaimed that it was the strength of his sincere, unselfish, filial resolve that inspired heaven and earth to respond, and to bring up, out of season, the fresh shoots that cured his mother's disease. Before Meng Zong's prayers generated this miracle, it was normally considered impossible for bamboo shoots to grow in the winter. After the nmiracle took place, however, people were able to gather and to eat bamboo shoots all year round. The winter variety that existed hereafter became known as "winter shoots." The villagers were deeply influenced by Meng Zong's courage and devotion. They renamed the spot where the event took place, "Meng Zong's Bamboo Grove". We can now enjoy bamboo sprouts during the winter as well, and as we do so, it is fitting to recollect Meng Zong's outstanding example of filial respect, and reflect on our conduct as sons and daughter of our parents. A verse in his honor says, His teardrops transformed winter at the roots; Up from the ice crept tender bamboo shoots. Instantly, the winter-sprouts matured; Heaven's will: a happy, peaceful world.
     
  • Iron tsuba of round form decorated with design of sea waves in low relief carving (kebori) and pierced with design of cherry blossom in negative silhouette (in-sukashi) and water wheel in positive silhouette (ji-sukashi). The solid portion of the plate has a shallow groove just before the edge. Copper sekigane. School attribution is unclear. Unsigned. Momoyama period, 16th - 17th century. Dimensions: Height: 70.3 mm, width: 71.1 mm, thickness at seppa-dai: 4.4 mm, at rim 4.1 mm. Provenance: Robert E. Haynes, Mark Weisman. This is what shibuiswords.com says about this tsuba:
    "A very unusual iron plate tsuba. The solid plate is carved with waves on both sides. A cherry bloom in sukashi, lower left, and the right third of the plate in openwork with design of a water wheel. The rim with some iron bones. The hitsu-ana is original but the shape may have been slightly changed. One would expect this to be the work of the early Edo period, but the age of the walls of the sukashi would suggest that this is a work of the middle Muromachi period. This must be the forerunner for the Edo examples we see of this type of design." (Haynes)
    I managed to find a look-a-like tsuba in Haynes Catalog #5, 1983, pp. 20-21, №44: "Typical later Heianjo brass inlay example. Ca. 1725. Ht. 7 cm., Th. 4.5 mm., $100/200".

    Haynes Catalog #5, 1983, pp. 20-21, №44.

    We see that the  plate design of both tsuba is the same, and the only difference is the trim. It would be logical to assume that both pieces were made at about the same time, rather than 225 years apart. To be fair, let's accept that they were made in Momoyama period.
  • A ko-tosho tsuba made of iron, of the round form (丸型, maru-gata), pierced in negative silhouette (文透, mon-sukashi) with the design of Shingon Buddhism symbols of vajra [金剛杵] (kongosho), Sun, Moon and Star [月日星] (tsuki-hi-hoshi) – three sources of light [三光] (sankō). Round rim. No hitsu-ana; the shape of nakago-ana may suggest use on naginata [薙刀. Muromachi period (1393 – 1573). Height: 94.4 mm, Width: 93.4 mm, Centre thickness: 3.1 mm. Another possible explanation for "The element at the 11-o’clock position is in my opinion a kemari ball for the courtly game of the same name (picture attached)" [Markus Sesko].

    Tsukioka Yoshitoshi [月岡 芳年] (Japan, 1839 – 1892): Tokugawa Yoshimune [徳川 吉宗] (1684 – 1751) playing kemari [蹴鞠]

     
  • Iron tsuba of slightly elongated round form decorated with three pairs of snowflake-form small perforations (ko-sukashi), each outlined with brass wire; five concentric circular rows of dots inlaid in brass or copper ten-zōgan (some dots are missing). Hitsu-ana of oval form. Ōnin school. Unsigned. Late Muromachi period. Dimensions: 75.6 mm x74.6 mm x 3.0 mm. Weight: 78.0 g. Old NBTHK certificate (green paper): Tokubetsu Kicho - "Extraordinary Work". Unlike most Ōnin ten-zōgan tsuba this one does not have circular brass wire inlay inside the dots area; neither it has brass trim around seppa-dai or hitsu-ana.  
  • Iron tsuba of round form pierced (sukashi) and inlaid in flat (hira-zōgan) and cast brass (suemon-zōgan), details carved in kebori, with design of two phoenixes, bamboo, and paulownia leaves and flowers (kiri-mon) on both sides. According to seller: Bizen-Yoshirō school (or Heianjō school). Unsigned.

    Momoyama period. End of the 16th - beginning of the 17th century. Dimensions: Diameter: 99.5 mm; Thickness: 2.1 mm at centre; 4.3 mm at the rim. According to Merrily Baird (Symbols of Japan), "bamboo teamed with paulownia blossoms or with paulownia and the phoenix, in reference to the Chinese legend that the phoenix perches only on the paulownia and eats only the bamboo". Citation from http://www.clevelandart.org/art/1986.2.1: "The immense heraldic birds on display [...] reflect the Momoyama era's spirit of newly gained self-confidence and an affinity for grand expressive statements in painting, architecture, the textile and ceramic arts, as well as garden design. While that period preceded the arrival of prosperity, it clearly marked an extraordinary moment in Japanese cultural history, one frequently compared with the twelfth century of the Heian period.  [...] Rather than an emblem of immortality, as it is in Western lore, in Japan, the phoenix evolved out of its origins in Chinese mythology to become, by the sixteenth century, an auspicious symbol of political authority. Together with clusters of the distinctively shaped paulownia leaves, this long-tailed, mythical bird  [...] proclaiming an air of graceful command".