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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). -
Iron tsuba of round form profusely decorated with brass inlay of plants, birds, well, and family crests (mon) in suemon-zōgan technique and occasional brass dots (nail-heads) or ten-zōgan. Seppa-dai and kozuka-hitsu-ana outlined with brass inaly, possibly repaired: rope-shaped wire here and there replaced with flat wire. The plate is very thin, with remnants of lacquer. Ōnin school. Size: 75.8 x 75.2 x 2.3 mm. Weight: 77.5 g. On the front side (omote) motif includes the following elements (from 12 o'clock, clockwise):- 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].
- 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.
- 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.
- 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".
- 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].
- 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].
- Hikiryō, see above.
- Pampas grass (susuki, or obana), see above.
- 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].
- Four flying wild geese (kari), see above.
- 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].
- 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.
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Iron tsuba of round form with design of two paper lanterns in openwork (small cut-outs, ko-sukashi ) outlined with brass wire. The plate is decorated with four concentric rows of brass dot inlay (ten-zōgan), with a brass circular wire inside the innermost row of dots (missing on the back). Hitsu-ana of rectangular form is not outlined with brass wire, which let us suppose that it was cut out at a later date. Copper sekigane. Mid Muromachi period (1454-1513). Diameter: 74.0 mm, thickness: 2.6 mm. Tsuba is illustrated at: 新版 日本刀講座 小道具鑑定編 本間 薫山 佐藤 寒山 : Shinhan Nihonto Koza, Volume VI, Kodogu Part 1. Under supervision of Honma Kunzan and Sato Kanzan. 鍔 無名 応仁 鉄地) 丸形 小透 槌目 真鍮据文 点象嵌 丸耳 : Tsuba with no signature, Ōnin style. Base metal iron (jigane), round shape, small perforations (ko-sukashi), hammering finish (tsuchime). Pre-cast brass inlay (shinchu suemon-zōgan); dot inlay (ten-zōgan); round edge (maru-mimi).
English translation of the book indicated above Nihon Tō Kōza, Volume VI, Part 1 by Harry Afu Watson, AFU Research Enterprises, Inc., 1993. Tsuba in question illustrated on page 14 and described as follows: " Tsuba mumei Ōnin. Tetsu ji maru gata ko-sukashi tsuchime shitate shinchū suemon ten zogan maru mimi. Brass suemon". My question remains: why such a text is called 'translation' while it looks more like transliteration of romanization? -
Iron tsuba of round form decorated with inlay of four concentric rows of brass dots or nail heads (ten-zōgan) and a circular brass wire inlay inside the innermost row of dots. Copper sekigane. Muromachi period, 15th or 16th century. Unsigned. Ōnin school. Size: 87.9 x 87.8 x 2.2 mm. Ōnin school got its name from the Ōnin War (応仁の乱 - Ōnin no Ran) - a civil war that lasted 10 years (1467–1477) during the Muromachi period in Japan. -
Iron tsuba of round form with design of rudder, paddle, and stars in small openwork (ko-sukshi) outlined with brass wire, and further decorated with inlay of five concentric rows of brass dots or nail heads (ten-zōgan) and circular brass wire inlaid inside the innermost row of dots. Two lower round openings may also serve as udenuki-ana. Copper sekigane. Unsigned. Late Muromachi or Momoyama period, 16th century. Diameter: 90.4 x 89.8 x 2.8 mm. -
Iron tsuba of round form decorated with two boar's eyes (inome) and two dragonflies (tombo) in small openwork (ko-sukashi) outlined with brass wire. The plate also decorated with 2 to 5 concentric circular rows of brass dots (nail heads) in ten-zōgan. Center of the plate outlined with the inlaid circular brass wire. The inlaid metal is of red-ish hue, so it may be copper, and not brass. The surface has remnants of lacquer. Ōnin school. Mid Muromachi period, middle of 15th century. Dimensions: Diameter: 90 mm, thickness: 3.2 mm. Notes regarding design: "According to various sources, the dragonfly (tombo) is emblematic of martial success, as various names for the insect are homophones for words meaning "victory". The dragonfly is also auspicious because references in the Kojiki and Nihongi link it in both name and shape to the old kingdom of Yamato." [Merrily Baird. Symbols of Japan. Thematic motifs in art and design. Rizzoli international publications, Inc., 2001, p. 108]. "The dragonfly (tonbo), was also called kachimushi in earlier times, and due to the auspicious literal meaning "victory bug" of the characters of this word it became a popular theme on sword fittings." [Iron tsuba. The works of the exhibition "Kurogane no hana", The Japanese Sword Museum, 2014, p. 13]. Two other cutouts - in the form of what in European tradition symbolizes the heart, on the top and in the bottom of tsuba disc - may have two different explanations. The most usual one, inome - "Heart-shaped pattern, which is said to go back to the shape of a wild boar's eye" [Markus Sesko. Encyclopedia of Japanese Swords. Print and publishing: Lulu Enterprises, Inc., 2014.]. This understanding is shared by Robert Haynes [Robert E. Haynes. Study Collection of Japanese Sword Fittings. Nihon Art Publishers, 2010.] and elsewhere, with an exception of Okabe-Kakuya [Okabe-Kakuya. JAPANESE SWORD GUARDS. Museum of Fine Arts, Boston. In cooperation with the department of Chinese and Japanese art; - 1908, p. 14], who provides the illustration of inome-shaped cut-outs with the following explanation: " The tsuba shown in Fig. 13 approaches a square form with rounded corners and is perforated with Aoi decoration. But this book was written long time ago, when people even at MFA might not know enough...
The same interpretation of the said heart-like symbol (aoi leaf) is given at Helen C. Gunsaulus. Japanese sword-mounts in the collection of Field Museum. // Publication 216, Anthropological Series, Volume XVI; Chicago, 1923; p. 54: "This mokkō-formed tsuba recalls the aoi form, perforated as it is with the four aoi leaves." It is possible that the "wild boar's eye" theory was developed by later scholars.
There is also a theory, supported by Graham Gemmell, saying that: “In simple terms Onin works are decorated Ko-Katchushi tsuba. … But, not content with iron alone, they began to decorate it with what was, in the early Muromachi period, a rare and valuable metal, brass. The Onin workers cut the design into the iron, using narrow channels, cast the brass, piece by piece, and then hammered it into the iron plate as though they were putting together a jigsaw. When complete the tsuba would be black lacquered exactly as the plain iron ones had been, the brass shining dully through it in a way that fulfilled the goal of shibui or restrained elegance.” [Tosogu. Treasure of the samurai. Fine Japanese Sword Fittings from The Muromachi to The Meiji Period, by Graham Gemmell. // Sarzi-Amadè Limited, London, 1991. An exhibition held in London from 21st March to 4th April, 1991]. The following illustration from Helen C. Gunsaulus. Japanese sword-mounts in the collection of Field Museum. // Publication 216, Anthropological Series, Volume XVI; Chicago, 1923; pp. 43 supports the idea.
Helen C. Gunsaulus' description of the dragonfly emblem is as follows: "This motive, the dragon-fly (akitsu), is generally accepted as a symbol of the kingdom of Japan, and the origin of the idea is traced to the legend recounted in the Kojiki and Nihongo of the Emperor Jimmu's view of the island from mountain top. He is said to have thought the kingdom looked like a dragon-fly touching its tail with its mouth. From this it received its name Akitsu-shima... etc."
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Iron tsuba of round form decorated with floral motif in brass or copper inlay (suemon-zōgan) and family crests (mon) in small openwork (ko-sukashi). Occasional brass dots or nail heads in brass ten-zōgan. Sukashi elements outlined with inlaid brass wire. Seppa-dai outlined with rope-shaped brass wire (nawame-zōgan); kozuka-hitsu-ana outlined with scalloped brass wire. Ōnin school. Mid to late Muromachi period, 15th or 16th century. Height: 88.9 mm; Width: 88.5 mm; Thickness at seppa-dai: 2.9 mm. Family crests (mon) in openwork: cherry blossom (sakura) - kamon of Sakurai and Yoshino clans, four-section lozenge (waribishi) - kamon of Takeda clan, the seven stars of the big dipper (maru ni nanatsuboshi) - kamon of Chiba clan, two encircled stripes (futatsubiki) - kamon of Ashikaga clan. Brass inlays represent flowers, branches and leaves, as well as halved plum blossom, halved chrysanthemum blossom, cloud, and chrysanthemum-on-water symbol - the mon of Kusunoki Masashige. Abundance of family crests of so many powerful warrior clans symbolizes heritage. "The brass trim around the kozuka hitsu-ana andd the seppa-dai are characteristics of Onin work" [Japanese sword guards. Onin - Heianjo - Yoshiro. Gary D. Murtha. GDM Publications, 2016; p. 27.] -
Iron tsuba of mokko form (quatrefoil) decorated with a pair of cherry blossoms (sakura) in small openwork (ko-sukashi) and inlaid in brass (suemon-zōgan) with designs of waves, distant pines, chrysanthemum flowers in halves, tendrils and leaves, lightning or thunder symbol (inazuma), flying geese and family chrests (mon): two interlocked rings (wachigai) on the face, and three encircled stripes (maru-no-uchi-ni-mitsuhikiryo) - kamon of the Kikkawa clan - on the reverse. Hitsu-ana outlined with inlay of brass wire. Surface treated with lacquer. Copper sekigane. Though some consider this type of tsuba to resemble Heianjo school, “...the brass trim around the hitsu-ana is a characteristics of Ōnin work” [Japanese sword guards. Onin – Heianjo – Yoshiro. Gary D. Murtha. GDM Publications, 2016; p. 27.]. The Ōnin origin is reinforced by scattered ten-zōgan elements here and there through the plate. It is possible that the tsuba was initially of round form and later trimmed to mokko shape. Mid Muromachi period; 15th century. Dimensions: Height: 87.2 mm; Width: 87.9 mm; Thickness at seppa-dai: 3.6 mm. -
Iron tsuba of round form decorated with chrysanthemums, pine cones and needles, pampas grass, vines, cherry blossoms, and wild geese in brass inlay (suemon-zōgan) and pierced with designs of water clover (denjiso) and half bellflower (or karahana) to the left and to the right of nakago-ana as well as double bars above and below nakago-ana (possibly with the meaning of number 2 or ordinal 2nd). Most probably the sukashi elements here are the family crests (mon). Unsigned. Ōnin school. Muromachi period; 15th or 16th century. Height: 82.1 mm; Width: 80.9 mm; Thickness at seppa-dai: 2.4 mm NBTHK # 2003827: Tokubetsu Hozon Tosogu Kanteisho (特別保存刀装具鑑定書) - "Extraordinarily Worthy of Preservation". -
Iron tsuba of round form with a butterfly (left) and dragonfly (right) design in openwork (sukashi), outlined with brass wire. The thin plate is also decorated with five concentric circular rows of brass dots (nail heads) in ten-zōgan; brass wire outlines the centre of the plate. School: Ōnin ten-zogan. Late Muromachi period, 16th century. Diameter: 88 mm, thickness at seppa-dai: 3.1 mm. Another tsuba of similar design, Tōshō school, is illustrated in this collection; see TSU-0353.2018.
The design is referenced in LIB-1359.2017 Japanese Swords and Tsuba from the Professor A. Z. Freeman and the Phyllis Sharpe Memorial collections, Sotheby's, London, Thursday, 10 April 1997; p. 18, item 37: "pierced with two large formalised butterflies..."
A Kamakura-bori tsuba of octagonal form, Momoyama period
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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. -
Iron tsuba of round form with design of iris and snowflake in openwork (ko-sukashi or small cut-outs) outlined with brass wire. Three concentric rows of brass dots (ten-zōgan), with a brass circular line inside the innermost row of dots (missing on the back). Hitsu-ana is not outlined with brass wire, which let us suppose that it was cut out at a later date. Iron and brass. Ko-sukashi and ten-zōgan technique. Mid Muromachi period (1454-1513). Height: 74.0 mm, Width: 73.6 mm, Thickness: 3.0 mm.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.
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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.
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Onin Tsuba with two overlapping lozenges, or interlocked diamond shapes. Iron and brass. Sukashi and ten-zogan technique. Muromachi period. Diameter: 81.0 mm; Thickness at seppa-dai: 3.2 mm The symbol of two overlapping lozenges (or, interlocked diamond shapes), presumably a family crest (kamon) may be deciphered as chigai kuginuki (nail extraction tool => 'conquered nine castles' ) or as chigai bishi (overlapping lozenges). Similar symbol can be found at Butterfield & Butterfield. IMPORTANT JAPANESE SWORDS, SWORD FITTINGS AND ARMOR. Auction Monday, November 19th, 1979. Sale # 3063], №94 with the following explanation: " This was the mon (crest) of the Yonekura family of Kaga Prov., at Kanazawa". An interesting insight is provided by Robert E. Haynes at Important Japanese kodogu, gaiso and works of art. San Francisco, April 9-11, 1982. Robert E. Haynes, Ltd., № 36 (see photo): "This would seem to be the Yonekura family mon. They were Seiwa-Genji Daimyō family made noble in 1696 and resided in Kanazawa in Kaga". Would it be possible that this is a late 17th century Ōnin tsuba?
Robert E. Haynes Catalog of April 9-11, 1982, № 36.
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Iron tsuba of round form with design of rabbit (usagi) in openwork (sukashi) and inlaid with designs of plants and family crests (mon) in suemon-zōgan. A branch with lonely leaf, half chrysanthemum, and flying wild geese on the face represent autumnal connotations. The same motif is complemented by a clove (choji) on the reverse. The family crests (mon) include: interlocked rings (kanawa; wachigai), three encircled lines or stripes (hikiryo), bit or muzzle (kutsuwa - horse's harness element with possible christian symbolism), and encircled triangle (uroko, fish scale). Brass wire trim around the openwork elements and the seppa-dai, scalloped wire inlay around the hitsu-ana. Iron is dark, almost black. Brass or copper elements vary in shades of lighter and darker yellow with red-ish hue. Ōnin school. Late Muromachi period, 16th century. Height: 89.6 mm; Width: 89.3 mm; Thickness at seppa-dai: 3.0 mm. Weight: 129.7 g. -
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 half round and half lobed (chrysanthemoid) form decorated with plants and family crests (mon) in cast brass inlay (suemon-zōgan), and scattered brass dots inlay (ten-zōgan); brass wire inlay outlining the rim, seppa-dai, and hitsu-ana (scalloped wire) on both sides. Surface treated with hummer punch marks. The chrysanthemoid half of the plate chiseled with thin shallow grooves, outlining the petals. Copper sekigane. On the face the inlay represents: mandarin orange (tachibana), half karahana, encircled bellflower, and four encircled three-stipe family crest (mitsubiki-mon of Sakuma and Abe clans, and some others). On the reverse the design is similar but two of the mitsubiki-mon symbols replaced with two comb-shaped Genji-mon ideographs. Ōnin school. The end of mid-Muromachi period, beginning of the 16th century. Size: 74.3 x 72.7 x 2.4 mm. -
A circular iron tsuba with a design of three monkey toys (kukurizaru) in small openwork (ko-sukashi); the plate further decorated with four rows of brass dot inlay (ten-zogan). The center of the plate and the openings are outlined with brass wire. Copper sekigane. A few dots missing. Muromachi period. Dimensions: 89.0 x 88.2 x 2.9 mm. Kukurizaru was an often used motif on old tsuba. The symbol has two explanations: (1) "upright" monkey, a sort of roly-poly toy, alludes to 'never-ever give up' property of the samurai; (2) monkeys are represented with their hands and feet tied to their back to symbolize self-control. Other examples of the same design:
The Henry D. Rosin Collection №9.
Lundgren Collection №7.
