JAPANESE PRINTS
A MILLION QUESTIONS
TWO MILLION
MYSTERIES
Ukiyo-e Prints
浮世絵版画
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formerly
Port Townsend, Washington
now Kansas City, Missouri |
UTAGAWA TOYOKUNI III |
三代目歌川豊国 |
1786-1865 |
Subject:
Ishikawa Goemon and Mashiba Hisayoshi |
石川五右衛門 |
真柴久吉 |
From
the play Sanmon Goemon no Kiri
Correction:
We now believe the
true reading of this title should be
Sanmon Gosan no kiri
and now another
correction:
Hama no Masago
Tsukinu Gohiki;
Scene from Act II:
Nanzenji Sanmon no Ba |
桜門五三桐 |
Publisher:
Kobayashi-ya Tajirō |
小林泰治郎 |
Print Sizes:
14 1/8"
x 9 7/8"
Each |
Mat Size: 33
3/4"
x 14 1/4" |
Date: 3/1851
or a little later
after it was
performed at the Kawarazaki-za. |
Censors:
Hama
(Hama Yahei - 浜弥兵衛)
and
Magome (Magome Kageyu
- 馬込勘解由) |
濱 |
馬込 |
$590.00
SOLD! |
There is another copy
of this diptych in the
National Diet Library
in Tokyo, Japan
and in
the Victoria and Albert Museum. |
THE HEAVEN
POSITION
THE EARTH
POSITION |
THE TENCHI no
MIE
天地の見得
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At the climax
of the play when Goemon confronts Hisayoshi the two adopt the Heaven and
Earth poses. Goemon on the balcony places one foot on the railing while
clutching his sword with his right hand - eyes bulging, lips parted.
Hisayoshi assumes the earth position with dagger impaled dipper raised
skyward. The curtain falls.
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Source: Kabuki Plays on Stage: Villainy and Vengeance, edited by James K.
Brandon and Samuel L. Leiter, Published by the University of Hawai'i Press,
Honolulu, 2002, Vol. 2, entry and translation by Alan Cummings, p. 80 |
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DIPPERS AND
DAGGERS |
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According to
Kabuki Plays on Stage (Vol. 2, p. 80) when Goemon and Hisayoshi meet
at the temple gate the latter turns to face his rival and says "Alms for the
pilgrim!"
"Goemon raises his right hand and mimes hurling a dagger to a
single loud tsuke beat. Raising the water dipper Hisayoshi - via stage
trickery - seems to calmly catch the dagger with it and faces front..." |
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MAGIC BULLETS
In the West we have things like
silver bullets to kill werewolves, sunlight or stakes to destroy vampires,
water for melting Wicked Witches of the West and salt to kill slugs.
So, why shouldn't the Japanese
have their own magic panaceas? Obviously they did. If only these things
still worked today. But wait! Salt still does and it is still relatively
cheap and accessible. |
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Publisher:
Kobayashi Tajirō |
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Censor Seals:
Hama & Magome
1849-53 |
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Ishikawa Goemon Mono
A Genre |
石川五右衛門物 |
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It is said that Davy Crockett 'killed him a bar when he was only three',
Mozart composed his first symphony at about the same age even if it was a
bit heavy on the trumpet and kettledrum sides and Mendelssohn composed his
famous octet at sixteen --- something more wizened composers would have loved
to have written by the time they died.
While I don't
believe the part about Davy Crockett I do recognize that such is the meat of
legends. And so it was with Ishikawa Goemon, a bandit of the late sixteenth
century. By the time Hideyoshi's troops were able to capture him and boil
him and his son alive in the Kamo's dry river bed at Sanjōgawara near Kyōto
the making of a legend had already started. Supposedly Goemon was caught in
the act of burglarizing a house when he was only sixteen years old. He slew
all three of the men who tried to stop him.
One can hardly
believe that Bonnie and Clyde were anywhere near as beautiful and
tragic/heroic as they were portrayed by Faye Dunaway and Warren Beatty in
Arthur Penn in 1967, but it did make for a terrific movie. Well, by the late
17th century Goemon had been transformed into something mythic. The first
puppet play appeared in the 1680s followed by another in 1712 by Chikamatsu
Monzaemon. The first kabuki production was in 1751 in Osaka. By 1789
"...Goemon, having become a 'chivalrous robber' in order to protect his
lord's daughter Okono and to restore the family fortunes, is captured but
saved in the nick of time from being cooked alive." (Perhaps now
someone could rewrite Bambi and save his mother. I might watch that one.)
But the theatrical
dissembling was just getting started. In the 1751 production Goemon was made
into a transposed Kagekiyo, a warrior from the Heike saga of the 12th
century. Then in 1778 Goemon was portrayed as having brazenly made his way
into Hideyoshi's castle. Not only that but Hideyoshi is confronted by this
'superhuman rebel'. Morphing even included female Goemon figures like his
mother. Pleeeeeze!
Goemon arrived on
the Edo stage in 1782 disguised as a bean curd dealer intent on a moral
mission. An 1809 play stressed his love of his wife and son. And there were
many more. In fact, in one version from 1782 he "...mistakenly kills a girl
in order to obtain her liver (used as a life-saving medicine)..." How does
one mistakenly kill a girl for her liver? Is that anything like mistakenly
killing a rhino for the aphrodisiac properties of its horn? Or, a tiger for
its.... You fill in the blank. |
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Sources and quotes
above are from: New Kabuki Encyclopedia, comiled by Samuel L. Leiter,
Greenwood Press, 1997, p. 224. |
CORRECT ME
IF I AM
WRONG
PLEASE |
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O-FUDA
御札
A
protective charm |
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I have long been intrigued by the item which hangs around the neck of the
figure shown at the bottom of the vertical diptych featured on this page.
While there are many variations on this theme of confrontation
between Goemon and Hisayoshi not all of them contain this element.
However, on the other hand, many of them do. According to a passage in
volume 2 of the Kabuki Plays on Stage "Tied to his obi are numerous
seals from the temples he has visited..."
(1)
While this description does not conform absolutely to the images I have
seen it does make sense that it refers to what, for lack of a better term
until now, I have referred to as 'clackers' hanging on the characters
chest.
So, what are
they if not 'clackers'? I think I know now: they are o-fuda or
protective charms. Perhaps they have a dual purpose: 1) en masse they
would have a greater prophylactic role and 2) they would indicate by their
numbers the extreme devotion of the wearer. According to Professor Brian
Bocking o-fuda like o-mamori (御守り) serve as
"...amulets to ward off misfortune and as talismans to bring benefits and
good luck."
(2) O-fuda ..."come in various sizes and typically comprise a flat and
slightly tapered piece of wood (sometimes paper) on which is inscribed or
stamped in black and red ink the name of the shrine/temple and the kami
enshrined."
(3)
Bocking notes that these amulets can be acquired at both Buddhist and
Shinto shrines. |
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1. Kabuki Plays on Stage:
Villainy and Vengeance, edited by James K. Brandon and Samuel L.
Leiter, Published by the University of Hawai'i Press, Honolulu, 2002, Vol.
2, entry and translation by Alan Cummings, pp. 79-80.
2. A Popular Dictionary
of Shinto, by Brian Bocking, NTC Publishing Group, 1997, p. 135.
3. Ibid., p. 136. |
I WAS REREADING KUNISADA'S WORLD
by Sebastian Izzard last night. For anyone who hasn't read it or doesn't own
a copy I can't recommend it enough. It provides a wealth of information that
is invaluable to anyone interested in the subject of Ukiyo-e. Anyway, I was
reading and after the introductory essays started looking at the catalogue
entries. Number one was a revelation even though I had read this book
before. When I purchased three vertical diptychs by Kunisada, aka Toyokuni
III, I did so because I thought of them as comparitively unique within his
oeuvre --- which they are. But what I had forgotten was that catalogue entry
number one from the exhibition shown at the Japan Society in 1993 was in
fact a vertical diptych dating from the very beginning of Kunisada's career. |
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