Ogata Gekkō [尾形月耕] (Japanese, 1859 – 1920). An uchiwa-e (fan-print) of advertisement of tobacco of Kagoshima Prefecture, c. 1890 (Meiji Period). Barefoot Tengu* is sitting on a torii (entrance to a Shinto shrine), smoking a cigarette through a mouthpiece. _______ * Tengu [天狗] (heavenly dog) is a type of legendary creature found in Japanese folk religion and are also considered a type of Shinto god (kami) or yōkai (supernatural beings).

Woman Looking out a Round Window at a Woman with a Komusō Hat.

Artist Koikawa Harumasa (a.k.a. Banki): fl. 1801–18. Wikipedia: Koikawa Harumasa (恋川 春政; active 1800–1820), later called Banki Harumasa (晩器 春政). Associated with Katsukawa school.

Signed: Banki ga (on the bamboo flower container in the background). Censor's seal: kiwame. Mark of unidentified publisher, Genshoku #1017; Marks U084 Ibiko, p. 387.

References:

Jacob Pins #828.

MFA, Boston #54.364.

Artist: Kitagawa Utamaro [喜多川 歌麿] (Japanese, c. 1753 – 1806) "This uncommon half-size horizontal ōban ... is most likely one design from a set of twelve prints issued late in Utamaro's life" [Japanese Erotic Fantasies, Hotei Publishing, 2005, p. 143, pl. 47].  Half-size horizontal ōban must be 12.7 x 38 cm. Richard Waldman and Chris Uhlenbeck say it's tanzaku size (13 x 43 cm). In reality, the prints of this series measure 17 x 38 cm, which corresponds exactly to horizontal o-hosoban paper size. I managed to assemble 11 of allegedly 12 designs. 7 of them have genitals colored by hand. It's hard to tell whether it was done by the publisher on demand of a peculiar buyer, or by the owner of the prints who considered the black and white privy parts unnatural. My sequencing of the prints is arbitrary. Transcription of the text may help find the correct order. As Japanese Erotic Fantasies put it: "a couple engaged in love-making, their stare fixed outside the picture plane". This is the only image of series that has a reference in available western literature, and the only one found in museum collections: Rijksmuseum Amsterdam (RP-P-1999-2001-16); reference: Fukuda (ed.) (1990), pls. 11-2. The scene of this print looks quite similar to that of the Kiyonaga's Sode no maki:  The woman is "a young lady-in-waiting of Shogun's Court or Daimyō's Mansion, enjoying a rare outing from her tedious chores" [Richard Lane]. She is fully dressed in her outer cloak (shikake), white paper hat (agebōshi or tsunokakushi), and toed socks (tabi).  A book or maybe, onkotogami (roll of tissues known as 'paper for honourable act' ) is still in the folds of her kimono. She is holding an open fan, either to cover her and her lover's faces from an unsolicited witness or to bring some fresh air to their joined lips. The pair just started their sexual intercourse. A scene from medieval times. A courtier in eboshi cap having sex with an aristocratic young woman with a long straight hairstyle (suihatsu). Completely naked couple in the moment of ejaculation. Lavish garments with paulownia leaves on a yellow background counterbalance the white bodies on red bedding. The form of a woman's cheeks is telling, but I don't know about what. Maybe her advanced age? The pose of the couple and the overall composition are similar to that of the previous sheet. Though the lovers are dressed, and the woman's hairdo is well kept. The male looks older and the woman - younger.   A man takes a young maid from behind. She clenches the sleeve of her kimono in her teeth; it's either the moment of penetration (beginning of intercourse) or of her orgasm (the end of it).   This seems to be a forced intercourse between a lackey with extensive bodily hair and a young maid from the same household. This design is very much like the other one presented below, which is described at Japanese Erotic Fantasies on page 136 (pl. 43b) as follows: "The viewer peers through a mosquito net to see a child fast asleep, while his mother or wet-nurse moves towards her partner. On our print there is no child; instead of a sleeping baby, there is a roll of onkotogami. Fewer objects make the overall image concise, almost laconic in comparison with the Ehon hana fubuki (1802) design: A young couple in a moment of true love. He is listening to the beating of her heart. This is a moment of true love between an old monk and a young samurai. The latter even did not take of his socks (tabi). From Japanese Erotic Fantasies: "Boats played a crucial role in the workings of Yoshiwara, as they were the primary means of transport to the district. During the hot summer months, trips on pleasure boats were also a favourite pastime. Sex aboard a boat is a recurrent theme in shunga". The last print that I am currently lacking and hunting for: I know where it is, but I cannot reach it... yet.

Kitagawa Utamaro. According to Chris Uhlenberg this is an illustration from the book Ehon koi no Onamaki, 3 vols, published in Kansei 11 (1799). Illustrated in b/w in: Hayashi Yoshikazu: Kitagawa Utamaro, in the series: Edo makura-e shi shusei, published in 1990, reissued 1994. Size: Chuban (25.5 x 18.5 cm), two book pages glued together.  

Kikukawa Eizan (菊川 英山, 1787 – July 17, 1867) Signed: Eizan hitsu (英山筆)

Jacob Pins #972/p.341. Leiden, Rijksmuseum voor Volkenkunde.

"The Lovers Miura-ya Komurasaki and Shirai Gonpachi: Tragic love stories taken from real life and dramatized were a staple of stage and print; the darkly romantic combination of desire and death was hugely popular in the eighteenth century. Hirai Gompachi was a warrior of the Tottori fief in western Japan who fled to Edo after committing a murder. He was apprehended and sentenced to death in 1679. His distraught lover, the courtesan Komurasaki, committed suicide at his grave." [MET]

 

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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.