PAINTING
| Fig. 6.—KWANNON, GODDESS OF MERCY. By Mincho or Cho Densu (1352-1431). | Fig. 7.—LANDSCAPE IN SNOW. By Kano Motonobu (1476-1559). |
| Fig. 8.—JUROJIN. By Sesshiu (1420-1506). |
Plate IV.
PAINTING
| Fig. 9.—PLUM TREES AND STREAM—SCREEN ON GOLD GROUND. By Korin (1661-1716). |
| Fig. 10.—PEACOCKS. By Ganku (1749-1838). |
Sculpture and Carving.—Sculpture in wood and metal is of ancient date in Japan. Its antiquity is not, indeed, comparable to that of ancient Egypt or Greece, but no country besides Japan can boast a living and highly developed art that has Historical Sketch. numbered upwards of twelve centuries of unbroken and brilliant productiveness. Setting aside rude prehistoric essays in stone and metal, which have special interest for the antiquary, we have examples of sculpture in wood and metal, magnificent in conception and technique, dating from the earliest periods of what we may term historical Japan; that is, from near the beginning of the great Buddhist propaganda under the emperor Kimmei (540-571) and the princely hierarch, Shōtoku Taishi (573-621). Stone has never been in favour in Japan as a material for the higher expression of the sculptor’s art.
The first historical period of glyptic art in Japan reaches from the end of the 6th to the end of the 12th century, culminating First Period. in the work of the great Nara sculptors, Unkei and his pupil Kwaikei. Happily, there are still preserved in the great temples of Japan, chiefly in the ancient capital of Nara, many noble relics of this period.
The place of honour may perhaps be conferred upon sculptures in wood, representing the Indian Buddhists, Asangha and Vasabandhu, preserved in the Golden Hall of Kofuku-ji, Nara. These are attributed to a Kamakura sculptor of the 8th or 9th century, and in simple and realistic dignity of pose and grand lines of composition are worthy of comparison with the works of ancient Greece. With these may be named the demon lantern-bearers, so perfect in the grotesque treatment of the diabolical heads and the accurate anatomical forms of the sturdy body and limbs; the colossal temple guardians of the great gate of Tōdai-ji, by Unkei and Kwaikei (11th century), somewhat conventionalized, but still bearing evidence of direct study from nature, and inspired with intense energy of action; and the smaller but more accurately modelled temple guardians in the Saikondo, Nara, which almost compare with the “fighting gladiator” in their realization of menacing strength. The “goddess of art” of Akishino-dera, Nara, attributed to the 8th century, is the most graceful and least conventional of female sculptures in Japan, but infinitely remote from the feminine conception of the Greeks. The wooden portrait of Vimalakirtti, attributed to Unkei, at Kofuku-ji, has some of the qualities of the images of the two Indian Buddhists. The sculptures attributed to Jōchō, the founder of the Nara school, although powerful in pose and masterly in execution, lack the truth of observation seen in some of the earlier and later masterpieces.
The most perfect of the ancient bronzes is the great image of Bhaicha-djyaguru in the temple of Yakushi-ji, Nara, attributed to a Korean monk of the 7th century, named Giōgi. The bronze image of the same divinity at Hōryū-ji, said to have been cast at the beginning of the 7th century by Tori Busshi, the grandson of a Chinese immigrant, is of good technical quality, but much inferior in design to the former. The colossal Nara Daibutsu (Vairocana) at Tōdai-ji, cast in 749 by a workman of Korean descent, is the largest of the great bronzes in Japan, but ranks far below the Yakushi-ji image in artistic qualities. The present head, however, is a later substitute for the original, which was destroyed by fire.