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Sentoku tsuba of oval form with Sennin (Chinese immortal) motif carved in low relief (katakiribori). The Sennin is depicted with a double gourd in his right hand and a child beside his left hip. A pine tree carved on the reverse.
Signed: Sōmin saku (宗眠作) [M.Sesko]. Yokoya School (see The Japanese toso-kinko Schools by Markus Sesko, pp. 133-8).
Edo period (second half of the 18th century). Dimensions: Height: 61.6 mm; Width: 56.4 mm; Thickness: 4.2 mm; Weight: 85 g.Size: 83.4 x 83.1 x 4.4 mm
NTHK certified KANTEISHO ("Important Work"). In a custom wooden box. For information regarding shakoh tsuba see article 'Kirishitan Ikenie Tsuba by Fred Geyer at Kokusai Tosogu Kai; The 2nd International Convention & Exhibition, October 18-23, 2006, pp. 84-91.Size: H 71.9 x W 71.1 x Th (centre) 5.5 cm.
For information regarding this type of tsuba see the article 'Kirishitan Ikenie Tsuba by Fred Geyer at Kokusai Tosogu Kai; The 2nd International Convention & Exhibition, October 18-23, 2006, pp. 84-91.
![]() IHS emblem of the Jesuits |
![]() 茗荷 Myoga or Japanese ginger |
Iron tsuba of round form decorated with design of keys to the storehouse of the gods in openwork (sukashi). Rounded rim. Copper sekigane.
Unsigned. Early Edo period, 17th century.
Size: 71.0 x 70.9 x 6.0 mm.Merrily Baird, Symbols..: The Key to the Storehouse of the Gods, one of the Myriad Treasures.
Gary D. Murtha's tsuba on page 61.
Robert E. Haynes Catalog of April 9-11, 1982, № 36.
Iron tsuba of mokkō form decorated with inome (wild boar's eye) in openwork (sukashi) outlined with brass wire. The plate decorated with 3 concentric circular rows of brass dots in ten-zōgan. Center of the plate outlined with the inlaid circular brass wire (sen-zōgan). Some dots and the outline of inome on the face are missing.
Ōnin school. Unsigned. Mid Muromachi period, middle of the 15th century. Dimensions: 72.1 x 71.3 x 2.3 mm.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.TSU-0353: Tōshō tsuba, Muromachi period.
A kamakura-bori tsuba. Momoyama period. Freeman & Sharpe Memorial Collections.
The Henry D. Rosin Collection №9.
Lundgren Collection №7.
NBTHK certification of 1968: "Kicho". Condition is relatively poor: rust, missing inlay, scratches.
While representation of the snowflake is rather standard, the meaning of the other cut-out design was initially less clear. Similar symbol was found at (1) "Kokusai Tosogu Kai, International Convention & Exhibition, September 24-25, 2005, The Frazier Historical Arms Museum, Louisville, Kentucky, USA"; on page 21 there is a photograph J-6 of a ko-tosho tsuba with "iris theme openwork"; (2) Japanese Swords and Tsuba from the Professor A. Z. Freeman and the Phyllis Sharpe Memorial collections. Sotheby's, London, Thursday 10 April 1997; page 11, lot 6 - a ko-katchushi tsuba of early Muromachi period fith "simple design of stylized iris". In both sources the symbol is explained as 'iris" (kakitsubata).Freeman and Sharpe collections. Sotheby's, 1997.
Kokusai Tosogu Kai, September 24-25, 2005.
Iron tsuba of round form with design of hatchet, snowflake, and triple diamond in openwork (ko-sukashi), and inlaid with five concentric circles of brass dots (ten-zōgan) and brass inner circular line. Sukashi elements outlined in brass.
Late Muromachi period. Diameter: 82.4 mm; Thickness: 3.0 mm The triple lozenge (or diamond) is similar to the one on TSU-305 from Sasano Collection # 15. Very old motif; as Sasano remarks in his book "...represents the unstable political situation at the time".Kokusai Tosogu Kai 5th International Convention & Exhibition, October 28-30, 2009 at NEZU Museum, Tokyo, Japan, on page 83 provides the following explanation of the triple diamond symbol: "The pine bark is the form of the Diamonds, "Bishi", mon, seen from Nara period, found on cloth stored in the Shoso In, and used primarily by the Takeda family. The form of Bishi mon [similar to ours] is called "Chu Kage Matsukawa Bishi", (Middle Shaded Pine Bark Diamond)."
A combination of hatchet (usually an axe) and a triple diamond (Matsukawabishi) alludes to the Nō play Hachi-no-ki (ref: Iron tsuba. The works of the exhibition "Kurogane no hana", The Japanese Sword Museum, 2014; AND Sasano: Japanese Sword Guard Masterpieces from the Sasano Collection. By Sasano Masayuki. Part One. Published in Japan in 1994.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.
Japanese art and handicraft, Plate CX, #128.
Compton Collection, Part I, #7.
Torigoye: sea cucumber and butterfly.
Ko-Katchūshi tsuba: Lake and pine.
Iron tsuba of round form inlaid with brass and shakudo (suemon-zōgan) with a design of tendrils, leaves, double gourds, and folding fan with two wild geese on the face and the same design only with a fan with two interlocked rings (wachigai) on the back. Design is supplemented with a round family crest (mon) of three fans in openwork (sukashi). Hitsu-ana and the mon are outlined with brass rope. Copper sekigane.
Some attribute such tsuba as belonging to Heianjō or even Yoshirō School, and date them to Momoyama period. I keep this piece under Ōnin rubric, late Muromachi, but this is just a question of personal preference.Some inlay is missing, some repaired; traces of rust. Otherwise - decent condition.
Late Muromachi period (1514-1573). Size: 77.4 x 77.1 x 3.8 (center), 3.2 (rim) mmLarge iron tsuba with hammer marks on the surface, small oval opening to the right of nakaga-ana; yamagane fukurin chiselled with tortois shell diaper pattern.
Early Muromachi period (1393-1453). Size: 101.2 x 101.9 x 2.4 (center), 5.2 (rim) mm; weight: 148.4 g.Iron tsuba of mokkō-form with a pine and a frog on the face and a snail on the back, carved and inlaid with gold. Each figurative element of the design is signed on three inlaid cartouches: Masaharu (正春), Kazuyuki (一之), and Yoshikazu (良一) [read by Markus Sesko]. Snake, snail, and frog together make a design called "SANSUKUMI" - Three Cringing Ones [Merrily Baird]. The snail can poison the snake, the frog eats the snail, and the snake eats the frog. It's unclear whether the pine replaces the snake on this tsuba, or the snake is hiding in the pine? Anyway, the frog and the snail are clearly represented. "Maybe we have here a joint work with Masaharu (the silver cartouche next to the pine) being the master and making the plate and Kazuyuki and Yoshikazu as his students carving out the frog and the snail respectively". Copper sekigane.
Dimensions: 70.9 x 67.2 x 3.0 mm. Edo period (18th century).Markus Sesko writes: "I agree, the frog and the snail most likely allude to the san-sukumi motif. It is possible that we have here an artist's choice to deliberately leave out the snake, maybe he thought that the motif is already obvious and there is no need to add a snake to make it clear that the tsuba shows the san-sukumi motif." [Markus Sesko].
Kazuyuki (一之): adopted son of Kumagai Yoshiyuki, student of Ichijō (Gotō-Ichijō Scool) [M. Sesko 'Genealogies', page 19.] Masaharu (正春): Kasuya fam., student of Masamichi (1707-1757) who was the 4th generation Nomura School master in Edo. [M. Sesko 'Genealogies', page 49.]Iron tsuba in a form of an eight-petalled blossom (lotus) form, petals separated by linear low-relief carving, both hitsu-ana filled with gold plugs, the surface decorated with tsuchime-ji, rich grey-brownish patina, niku from 4 mm in the centre to 6 mm at the rim. Strong (futoji-mei) Nobuie [信家] signature to the left of nakago-ana. Attributed to the 2nd generation of Nobuie masters (Nidai Nobuie).
Size: outer diameter 84 mm, thickness at centre: 4 mm, at rim: 6 mm. Wight: 167 g.Signed: Nobuie [信家]
Probably the work of Nidai Nobuie (c. 1600).
The gold plugs are likely a later work.Iron tsuba of mokko form decorated with arabesque (karakusa) in low relief carving. niku from 4.0 mm in the centre to 5.1 mm at the rim. Strong Nobuie [信家] signature (futoji-mei) to the left of nakago-ana. Hitsuana plugged with pewter.
Size: H: 88.2 mm, W: 83.6, Th(c): 4.0 mm, Th(r): 5.1 mm Weight: 167 g.Signed: Nobuie [信家]
Probably the work of Nidai Nobuie (c. 1600).
Tokubetsu hozon certificate № 229324 of the N.B.T.H.K., dated 22.12.2010Signed: Nobuie [信家] / 62
Probably the work of Shodai Nobuie (c. 1580).
Tokubetsu hozon certificate № 2002993 of the N.B.T.H.K., dated January 15, 2016. NOBUIE TSUBA by Steve Waszak The iron tsuba made by the two early Nobuie masters are regarded as the greatest sword guards ever made across hundreds of years of Japanese history. Only a small handful of other smiths' names are even mentioned in the same breath as that of Nobuie. Despite the well-deserved fame of the Nobuie name, virtually nothing is known with certainty about the lives of the two men who made the pieces carrying this name. They are thought to have been men of Owari Province, with the Nidai Nobuie also spending time in Aki Province at the end of the Momoyama Period. Two Nobuie tsubako are recognized. The man whom most consider to have been the Shodai signed his sword guards with finer and more elegantly inscribed characters than the smith seen by most as the Nidai. The term used to describe the mei of the Shodai is "hanare-mei" or "ga-mei," while that used to characterize the signature of the Nidai is "futoji-mei" or "chikara-mei." These terms refer to the fineness and grace of the Shodai's signature and the relatively more powerfully inscribed characters of the Nidai's. The Shodai is thought to have lived during the Eiroku and Tensho eras in the latter part of the 16th century, while the Nidai's years are considered to have been from Tensho into the Genna era. This locates both smiths well within the Golden Age of tsuba artists -- the Momoyama Period. Nobuie tsuba are esteemed and celebrated for the extraordinary beauty of their iron. The combination of the forging of the metal, the surface treatment by tsuchime and yakite married to powerfully expressive carving, the masterful manipulation of form, mass and shape, and the colour and patina of the iron makes Nobuie sword guards not only unique in the world of tsuba, but the greatest of the great. The sword guard here is a Shodai-made masterwork, done in mokko-gata form, a shape the early Nobuie smiths mastered to a degree unmatched by any others. The expanding of the mass of the tsuba from the seppa-dai to the mimi, increasing by 50% from the centre of the guard to the rim, creates a sense of exploding energy, which is then contained by the uchikaeshi-mimi, yielding a lightning-in-a-bottle effect of captured energy. The hammering the master has employed to finish the surface is subtle and sensitive, achieving a resonant profundity, and the deep blue-black colour -- augmented by a lustrous patina -- leaves the tsuba to positively glow in one's hand. In this piece, Nobuie has used a motif of several kamon, or family crests, each carved only lightly on the surface in a loose ring around the nakago-ana. Due to the shallow depth of this carving, together with the tsuchime finish of the plate, the effect is to leave the kamon with a sort of weathered appearance, recalling the prime aesthetic values of sabi and wabi, which had great circulation in the Tea Culture so ascendant in the Momoyama years. However, the effects of sabi and wabi expressed in the treatment described above are amplified and deepened by the color and patina of the iron, thereby adding yet another aesthetic value -- yuugen -- which is linked with the abiding mystery of the universe and one more — mono no aware — which alludes to the pathos of life's experiences and transitory nature. In short, this Nobuie tsuba joins poetry with power and therein exemplifies the unrivalled brilliance of Nobuie workmanship.