
Estimé 400 000 € - 600 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 39. 39W STATUE D'UN BODHISATTVA EN SCHISTE GRIS
ANICENNE RÉGION DE GANDHARA, VERS IIIE SIÈCLE
115 cm (45 1/4 in.) high
A GREY SCHIST FIGURE OF A BODHISATTVA
ANCIENT REGION OF GANDHARA, CIRCA 3RD CENTURY
犍陀羅 約三世紀 片岩菩薩像
Published:
Isao Kurita, Gandharan Art, Vol. II, Tokyo, 1998 & 2003, p. 15, no. 17.
Provenance:
With Claude de Marteau, Brussels, by 1970s
This majestic figure of a standing bodhisattva evokes both strength and grace. He bears the qualities of a youthful prince, indicated by his jewelry and noble, smooth physiognomy. His pronounced musculature, circular nimbus, and lofty expression convey an idealized image of a divine and enlightened being. He likely represents Maitreya, who in Mahayana Buddhism is destined to succeed Shakyamuni as the next and final Buddha. Maitreya in Gandharan art is frequently depicted with a loosely folded topknot, a right hand raised in the gesture of reassurance (abhaya mudra), and a water flask that was presumably clutched by the lost lowered left hand. Reflecting the cosmopolitan attitude of Gandharan art, which fused Indic content with Iranian and Greco-Roman aesthetics, Maitreya is carved with long wavy locks, standing with a gentle contrapposto in the right knee.
Located in what is today northwest Pakistan and southern Afghanistan, the ancient region of Gandhara was once a vibrant economic and cultural hub with an integral position within both overland and maritime silk routes around the 1st century BCE. The vast influx of wealth and commerce enabled Gandhara's urban centers to serve as the crossroads connecting China, Central Asia, the Indian peninsula, and the Mediterranean. However, Gandhara's advantageous geography meant the region fell repeatedly to invasion from powerful ancient empires. Alexander the Great conquered the ancient capital of Taxila in 326 BCE and the region was, for a brief time, absorbed into the Macedonian empire. After the death of Alexander, the Mauryans subsequently ruled for approximately one hundred and fifty years (c. 305-180 BCE). Greco-Bactrian invasions around 180 BCE then turned the region into an independent Indo-Greek kingdom (c. 185-97 BCE). One of its most famous rulers, King Menander I (r. 165/55-130 BCE), became a great patron of Buddhism and is still remembered for his dialogues with the Buddhist sage Nagasena, as recorded in the Milinda Panha, "The Questions of Menander". The Kushans, who were originally of Central Asian descent and adopted Greek and Iranian elements in their material culture, later established themselves in Gandhara in the early 1st century CE. The most accomplished of these kings was Kanishka I (r. 127-151 CE), who not only ruled a vast empire extending from Bactria to Pataliputra in Northeast India, but also followed the tradition of religious patronage set by the Indo-Greek kings and actively engaged in the creation and transmission of Buddhist literature, architecture, and art. It was during this cultural landscape of stone monuments and statuary, particularly once Mahayana Buddhism attained popularity in Gandhara by the late 2nd/early 3rd century CE, that images like the following sculpture were instrumental in the eastern transmission of early Buddhist art.
Other standing images of Maitreya with similar attributes and stylistic features are found in several museum collections, published in Zwalf, A Catalogue of the Gandharan Sculpture in the British Museum, 1996, p. 38, nos. 51 & 52; Dye, The Arts of India: Virginia Museum of Fine Arts, 2001, p. 97, no.7; and Behrendt, The Art of Gandhara in the Metropolitan Museum of Art, 2007, p. 54, no. 42. For instance, the beaded jewelry adorning the present sculpture's hair and the floral medallions carved on the sides of the platform closely relate to the example in the Metropolitan Museum of Art, New York (13.96.17). Moreover, the acanthus leaves decorating the front of the present figure's platform, the large tassel hanging by the left arm, the sharp angular folds suspended over the left leg, and the deep ripples of the robe around the raised right forearm are striking in appearance to the example in Virginia. Also located beneath Maitreya's feet is an iconic trope illustrating a seated bodhisattva venerated by a congregation, as seen on two Gandharan statues of the Buddha, one sold at Bonham's, Hong Kong, 2 December 2021, lot 1036, and the other also from the Claude de Marteau Collection, Part 1, sold at Bonhams, Paris, 14 June 2022, lot 26.
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Estimé 60 000 € - 80 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 51. 51W STATUE DE BOUDDHA EN ALLIAGE DE CUIVRE
THAÏLANDE, ÉPOQUE AYUTTHAYA, VERS LE MILIEU DU XVE SIÈCLE
95.2 cm (37 1/2 in.) high
A LARGE COPPER ALLOY FIGURE OF BUDDHA
THAILAND, AYUTTHAYA PERIOD, CIRCA MID-15TH CENTURY
泰國 大城時期 約十五世紀中葉 佛陀銅像
Provenance:
With Claude de Marteau, Brussels, by 1980s
This sensuously modelled seated Buddha is fashioned in the Sukhothai style after the kingdom fell under the suzerainty of Ayutthaya. Characterized by a wide seat afforded by elongated limbs loosely crossed, this large base supports a modelled paunch and wide shoulders which lift into an elongated face crowned with a tall flaming finial. These slimmer features are often seen in sculptures created during the mid-15th century, after Sukhothai was annexed by the Ayutthaya kingdom.
By the end of the 15th century, the Ayutthaya kingdom rose as the dominant political power in Thailand, which lasted for nearly four hundred years. Encompassing the lands of the former Mon, Khmer, and Sukhothai kingdoms, it is better understood as a patchwork of self-governing principalities rather than a unified state. Hence, an adoption of these revered regional styles with strong ethnic associations, including predominately Sukhothai features, occurred within the ruling power of the Ayutthaya kingdom. A likely place of production for this bronze is Kampaeng Phet, Phitsanoluk, or Sukhothai itself, three nearby cities that formed a strategic triangular defence of Ayutthaya's captial against the Burmese.
Comparing the present bronze with a gilded and red-lacquered paragon of the Classic Sukhothai style within the National Museum, Bangkok, (Stratton, Buddhist Sculptures of Northern Thailand, Bangkok, 2004, p. 35, no. 54), its predominant Sukhothai features include the flame finial, heart-shaped hairline, eyebrows that converge with the nasal walls, upswept eyes with dipped upper lids, and recessed lips. Moreover, the sanghati's position, hanging above the navel, and the legs folded in half lotus are indicative of this emblematic Thai style. Another example of the Classic Sukhothai style was sold at Bonhams, New York, 20 March 2018, lot 3218.
Features of this impressive Buddha image that depart from the quintessential Sukhothai style of the 13th and 14th centuries include its more diminutive snail shell curls of hair, the straight edge terminating the sanghati, and the less accentuated nose which departs from the true 'parrot's beak' of Classic Sukhothai examples. This sculpture's fainter, less pronounced smile is another characteristic of Sukhothai-inspired images, emerging in the mid-15th century during the Ayutthaya period. (National Museum Volunteers Group, Treasures from the National Museum, 2010, p. 44).
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Estimé 150 000 € - 200 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 16. STATUETTE DU CINQUIÈME SAKYA TRIDZIN, JETSUN DRAGPA GYALTSEN, EN ALLIAGE DE CUIVRE DORÉ
ATTRIBUÉ À TSUGTOR (A. XVE SIÈCLE), TIBET, VERS 1479
A Tibetan inscription identifying the subject, front center on the top of the lotus base, translated, 'Homage to Jetsun Dragpa'.
Himalayan Art Resources item no. 4811
treasuryoflives.org no. P1614
31.7 cm (12 1/2 in.) high
A GILT COPPER ALLOY FIGURE OF THE FIFTH SAKYA TRIDZIN,
JETSUN DRAGPA GYALTSEN
ATTRIBUTED TO TSUGTOR (A. 15TH CENTURY), TIBET, CIRCA 1479
西藏 約1479年 銅鎏金五世薩迦法王扎巴堅贊像
應為珠多之作(活躍於十五世紀)
Provenance:
With Claude de Marteau, Brussels, by 1970s
This outstanding gilded bronze depicts Jetsun Dragpa Gyaltsen (1147-1216), the Fifth Tridzin (Throne Holder) of the Sakya order of Tibetan Buddhism. Its caster, almost certainly a master artist named Tsugtor (a. 15th century) working for a Tibetan royal patron, reflects Dragpa Gyaltsen's quintessential portrait, recognizable for the shorn cut, groomed facial hair, and full-sleeved layman's cloak emblazoned with the Eight Auspicious Symbols (ashtamangala). Also regarded as the third of the Five Founding Fathers of the Sakya tradition (Jetsun Gongma Nga), Dragpa Gyaltsen is revered as a peerless tantric master believed to have conversed at times directly with tantric deities while developing many of the Sakya's core teachings (Dinwiddie (ed.), Portraits of the Masters, 2003, p. 207). As his impact in the field of tantric theory and practice would never be surpassed in the Sakya tradition, he is often represented with the same attributes and pose—crossing the vajra and ghanta before his chest—as the Primordial Buddha Vajradhara, who is considered the divine progenitor of most tantric cycles.
This magnificent portrait can be attributed to the Tsugtor, who is known to have created gilt bronzes around 1479 for Sakyong Ayi Sengge, a prince of Mustang, which at the time was a wealthy, semi-independent kingdom controlling an important trade route linking Tibet and India. This information came to light through inscriptions naming artist and patron on two bronzes studied by Amy Heller. Undoubtedly from the same workshop as the present sculpture, both bronzes depict the Fourth Abbot of Ngor monastery, Gyaltshap Kunga Wangchuk (1424-78), and were offered at Sotheby's, New York, 19 March 2008, lots 306 & 307 (HAR 12576 & 12577). Gyaltshap Kunga Wangchuk collectively spent over a decade in Mustang before passing away there in 1478. The inscriptions indicate the portraits were royally commissioned in memoriam the following year in 1479, which appears to coincide with an historical record of golden statues being made for the lama's memorial ceremonies (after Heller; see the Ngor Abbots Lineage biographies, Ngor gdan rabs nor bu phreng ba, composed c. 1700, and see also Jackson, "Sources on the Chronology and Succession of the Abbots of Ngor E-vam chos-Idan", in Berliner Indologische Studien, 1989, vol. 4/5, pp. 49-94). The two commemorative portraits appeared at auction alongside two further bronzes (lots 304 & 305; HAR 12574 & 12575), depicting Shang Kongchog Pel (1250-1317) and Dragpugpa Sonam Pel (1277-1350), that are stylistically identical to the present lot and clearly belong to the same initial set representing the lamdre lineage masters of the Sakya order.
Manifest in the present sculpture of Dragpa Gyaltsen, Tsugtor evidently drew from the Tibeto-Chinese stylistic tradition of the Yongle period (1403-24). For example, the robe's pleating over Dragpa Gyaltsen's legs, the heavy beading around the lotus base, the compact treatment of the petals with trifurcating tips, and the master's sweet, downcast expression all recall Yongle idioms, as exhibited by sculptures of Maitreya and Vajrapani in the Rietberg Museum, Zurich (Uhlig, On the Path to Enlightenment, 1995, pp. 87 & 107, nos. 42 & 59). The location of the Tibetan inscription on top of the base before the feet of Dragpa Gyaltsen also echoes the practice of engraving reign marks on imperial bronzes that are thought to have been dispatched as diplomatic gifts to prominent Tibetan monasteries. However, the chased motifs embellishing Dragpa Gyaltsen's cuffs and cloud collar, while redolent of luxurious Chinese silks, reflect a Tibetan taste for patterning the textiles in gilt bronze sculptures which was never used by early Ming imperial workshops. In both form and technique, these symbols correspond to similar patterning known definitively to have been practiced in Shigatse, Central Tibet, from the work of another identified master artist, named Sonam Gyaltsen, working for local royal patrons of the Sakya order earlier in c. 1430 (See Watt in Bonhams, New York, 19 March 2018, lot 3033). Mustang is generally not known for gilded bronzes, and both the inscriptional evidence within the Gyaltshap Kunga Wangchuk portraits and these stylistic and technical features might place Tsugtor at a workshop in Shitgatse, not Mustang, and where Ngor monastery commissioned its bronzes as well. The present Dragpa Gyaltsen, therefore, offers a rare and important ability to localize these inspired artistic exchanges between China and Tibet in the 15th century, in addition to being among the most substantial and exquisitely modelled gilt bronze portraits of a Tibetan hierarch to ever appear on the market.
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Estimé 50 000 € - 70 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 67. 67W STÈLE DE GANESHA DANSANT EN GRÈS ROUGE
INDE DU NORD, VERS XIE SIECLE
75 cm (29 1/2 in.) high
A RED SANDSTONE STELE OF DANCING GANESHA
NORTH INDIA, CIRCA 11TH CENTURY
印度北部 約十一世紀 紅砂岩象神石碑
Provenance:
With Claude de Marteau, New York, by 1967
The mischievous elephant-headed god Ganesha can clear (or create) obstacles, and is therefore propitiated before the start of almost any undertaking. His body moves in kinetic ecstasy, shifting from one foot to the other in a limber sway. Full-bodied hips swing, as he rejoices gleefully holding a bowl of sweets, while two dancers flanking his heels mirror Ganesha's rhythmic portrayal. He wears a garland crown and carries a cobra as a trophy in his upper pair of arms. As the remover of obstacles, he wields the battle-axe and hooked goad as weapons to ward off adversities.
Tales of the origins and appearance of Ganesha vary, but most describe him as having been created a boy by his mother Parvati from the residue of her bathwater. Once manifest, she placed him as sentry to her bath chamber. Shortly thereafter, Parvati's husband Shiva appeared, demanding entry. When Ganesha refused the stranger's request, Shiva removed his head. Parvati insisted Shiva restore Ganesha's head immediately. The first available head was that of an elephant, which was expediently placed atop the young man's body, thus forming the unique appearance of this beloved deity.
Compare with an example in the Rubin Museum of Art (C2004.14.4) where Ganesha's middle right hand is drawn back to his chest. Also compare with a related multi-armed figure of Ganesha in the James W. and Marilynn Alsdorf Collection, Pal, A Collecting Odyssey, 1997, p. 60 and 287, cat. no. 70.
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Estimé 150 000 € - 200 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 10. STATUETTE DE VIRUPA EN ALLIAGE DE CUIVRE DORÉ
TIBET, XVE/XVIE SIÈCLE
Inscribed in Tibetan along the rim of the base with dpal bi ru pa la na ma; "Homage to the Honorable Virupa".
Himalayan Art Resources item no. 4804
13.6 cm (5 3/8 in.) high
A GILT COPPER ALLOY FIGURE OF VIRUPA
TIBET, 15TH/16TH CENTURY
西藏 十五/十六世紀 銅鎏金毘魯巴像
Published:
Jan van Alphen, Cast for Eternity, Antwerp, 2003, p. 209, no. 71.
Exhibited:
Cast for Eternity, Antwerp Ethnographic Museum, Belgium, 12 April 2005 - 26 June 2005.
Provenance:
With Claude de Marteau, Brussels, by 1970s
This Tibetan sculpture pays homage to one of the great luminaries of Indian Buddhism, the c. 9th-century Buddhist master, Virupa. Like other mahasiddhas (great adepts) of the medieval period, Virupa spent years in formal Buddhist training before withdrawing from monastic life to follow his own path. He is credited with a hyper-efficient meditative practice known as lamdre ("The Path with the Result"), which was later introduced to Tibet by the Indian teacher Gayadhara (d. 1103) and became a central tantric tradition within the Sakya school. Famed both for his exceptional wisdom and his wild ways, the iconography of this image is rooted in a famous episode from Virupa's life when, pointing his finger at the sun, he stopped its rotation in order to avoid paying his bar tab. (See the same iconography in another image of Virupa of about the same period, previously in the Nyingjei Lam Collection, sold at Bonhams, Hong Kong, 7 October 2019, lot 802.)
Formerly an abbot of Nalanda, Virupa received the 'Path', which is based mainly on the Hevajra Tantra, from the deity Vajra Nairatmya after giving up on decades of unsuccessful attempts at the Chakrasamvara Tantra. His subsequent rituals cost him his affiliation, as other members of the monastic hierarchy frowned upon his use of meat and alcohol. Banished from Nalanda, he wandered as a yogin, performing a number of miracles.
In this 15th-to-16th-century work, the saint holds his left index finger to the sun while supporting himself with the left hand pressed behind him on a lotus seat covered with an antelope skin. Works showing the saint in this posture, full bodied, lounging with a gana-like effect are less frequently depicted, though these characteristics are shared by another Virupa published in Amy Heller, Tibetan Art, 1999, p. 164, no. 89. A Buddhist manuscript is folded into his chignon, and a floral garland falls around the shoulders, down the torso, and to his feet. A meditation strap—recalling his many hours in meditation—encircles his wide girth and the left shin. The figure is richly gilded and inset with turquoise stones. The face is painted gold and the lips, eyes, and eyebrows are likewise painted in the Tibetan manner, imparting a life-like appearance.
The figure sits on a distinctive double lotus base with broad, rounded petals. An inscription and a delicately beaded border line the lower rim. Identical bases are shared by a set of six Sakya lamdre masters which sold at Bonhams, New York, 14 March 2017, lot 3262. In addition, two other portraits from the set, one of Damarupa (c.9th century) and the other of Chogyal Phagpa Lodro Gyaltsen (1235-80), are held in the Museum der Kulturen, Basel, published in von Schroeder, Indo-Tibetan Bronzes, 1981, pp. 456-7, nos. 126F-G. The present Virupa very likely belongs to this set also.
A baseplate, secured by a rim beneath the seat, bears a double thunderbolt (visvavajra) design similar to that on a c. 15th century Milarepa sculpture from the Nyingjei Lam Collection sold at Sotheby's, New York, 21 March, 2023, lot 108.
Bonhams would like to thank Jane Casey for her assistance in preparing this lot.
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Estimé 150 000 € - 200 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 18. STATUETTE DE KRODHA VAJRAPANI EN ALLIAGE DE CUIVRE DORÉ
TIBET, XIVE SIÈCLE
Himalayan Art Resources item no. 4818
21.3 cm (8 3/8 in.) high
A GILT COPPER ALLOY FIGURE OF KRODHA VAJRAPANI
TIBET, 14TH CENTURY
西藏 十四世紀 銅鎏金金剛手菩薩像
Published:
Arman Neven, Le Tantrisme dans l'art et la Pansee, Bruxelles, 1974, p. 76, no. 389.
Exhibited:
Le Tantrisme dans l'art et la Pansee, Palais des Beaux-Arts, Bruxelles, March - 10 April 1974.
Provenance:
With Claude de Marteau, Brussels, by 1974
This rare figure depicts Krodha Vajrapani (lit. wrathful vajra bearer), who is distinguished from his numerous other forms by the combination of the vajra he brandishes above his head and the bell he rests against his hip, dampening its sonorous ring. Even scarcer among gilt bronzes of this subject is a windswept cloak clinging to this Krodha Vajrapani's immense frame, conveying the wrathful deity's astonishing agility and vigor as he crushes a pair of demons beneath his feet. Counter to his brutality, there is a jollity to Vajrapani's pudgy grimace and an apparent reluctance by the artist to depict him with a grotesque face, thereby producing a more endearing representation of Buddhism's primary protector, who uses his invincibility to help the religion's followers.
The style of this work belongs to a long artistic tradition that traces back to Northeastern India around the 11th and 12th centuries and spreads to Nepal, Tibet, and China. To begin with, the sensuous curls of the lotus petals, and the lavishly beaded rim that decorates the edges of Vajrapani's lotus base, derive from sculptures of the Late Pala period (see von Schroeder, Buddhist Sculptures in Tibet, Vol. I, 2001, pp. 299 & 303, nos. 100B & 102B). These elements were continued to great effect by the Newars, an ethnic group from Nepal's Kathmandu Valley whose artistry was renowned for its sensitive modelling and benign visages.
The Newars were highly sought-after for major artistic projects in Tibet and China during the Early Malla period (1200-1482), a time of prosperity that coincided with Tibetan rule between the Sakya order and the Yuan dynasty (1279-1368). It was within this political climate around the 14th century that the present work was made, likely by a Newari artist for a Tibetan donor or monastery, based on the presence of a consecration plate underneath the base. See a 14th-century image of Panjaranata Mahakala from the Claude de Marteau Collection, Part 2, sold at Bonhams, Paris, 4 October 2022, lot 9, that draws many close parallels to the present work. Such parallels include Vajrapani's rotund physique based on proportions favored by Newaris and the lack of inset stones to emphasize his rich gilding instead. These types of images later gave rise to the art of the early Ming dynasty, whose rulers strived to model themselves as the spiritual successors to the Mongol rulers of the Yuan in their continuing sponsorship of monasteries and artists. See a Yongle image of Hayagriva with hooped jewelry, dwarfish features, and rotund dimensions like the following work, published in von Schroeder, Buddhist Sculptures in Tibet, Vol. II, 2001, p. 1261, nos. 348C-D. Lastly, compare an image of Legden Mahakala who sports a similar cloud-collared robe in the Rubin Museum of Art, New York (C2003.10.3; HAR 65208).
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Estimé 250 000 € - 350 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 32. STATUETTE DE PADMAPANI LOKESHVARA EN ALLIAGE DE CUIVRE DORÉ
NÉPAL, XIVE SIÈCLE
Himalayan Art Resources item no. 4815
33.3 cm (13 1/8 in.) high
A GILT COPPER ALLOY FIGURE OF PADMAPANI LOKESHVARA
NEPAL, 14TH CENTURY
尼泊爾 十四世紀 銅鎏金蓮華手觀音像
Provenance:
With Claude de Marteau, Brussels, by 1970s
This Padmapani figure exemplifies a form of the Bodhisattva Avalokiteshvara that was popular during the early Malla period (c. 1200-1479). Approachable, regally adorned, of slender proportions, "The Lord Who Looks Down [with Compassion]", offers his right hand in a gesture of charity (varada mudra) while his left once held the lower stem of the lotus that blossoms at his shoulder. As the pure and perfect Bodhisattva of Infinite Compassion in Mahayana Buddhism, Avalokiteshvara willingly postpones his own highest enlightenment to save all sentient beings from suffering first.
Situated between the great Himalayan range to the north and the vast Indian subcontinent to the south, the Kathmandu Valley gave rise to a unique culture that blended Hindu and Buddhist traditions. Avalokiteshvara garnered particular attention from Buddhists and Hindus alike. Images of the deity began to proliferate, adopting the leitmotif of the standing bodhisattva in a limber pose, with a bare torso, supple waist, and sheer lower garment from the Gupta period (4th-to 6th-centuries), the golden age of Indian. A famed standing Padmapani from Sarnath in the National Museum, New Delhi exemplifies this root (cf. Across the Silk Road, Beijing, 2016, pp.160-1, no.70). The Newars adopted and preserved this tradition, adding exaggerated narrow waists and swollen thighs by the 13th-century, in establishing the early Malla style.
A short skirt incised with floral designs is secured around Avalokiteshvara's waist with a gem-inset belt. A sacred thread gently hangs over his left shoulder and across his right hip, drawing the viewer's attention to the sensitive treatment of Avalokiteshvara's tapered waist and powerful legs as he shifts his weight to one side. A slight bend in the left knee relaxes the formal pose. A sash covers the thighs and descends in cascading flutters at the hip and groin. He wears a necklace with inset pendant gems of red, turquoise, green, and purple. An empty channel just above the pendants was once filled with seed pearls, secured in place by fine wires. One still remains. Slightly earlier examples of Avalokiteshvara are in the Cleveland Museum of Art and in the Los Angeles County Museum of Art; a much larger and somewhat later example may be seen in the Victoria & Albert Museum in London (von Schroeder, Indo-Tibetan Bronzes, 1981, figs. 90F,90G &94B, respectively. See also an earlier example in the Rubin Museum of Art, New York [HAR 65430]).
This sculpture's richly gilded copper casting, the jewelry, and the figural proportions are hallmarks of Newari style of the Kathmandu Valley. Such aesthetic achievement impelled by the veneration of these deified images was executed with the mastery of metalworking techniques, which was both a well-known and highly appreciated tradition of the Kathmandu Valley. The ability to cohesively balance the corporeal forms and decoration shows a proficiency working with the material itself. The heavy copper content of the metal alloy provided the support, for a thin layer of gilding to be laid on top, producing a warm and luxuriant glow. Whereas the figure's elegance betrays the hand of a Newari master craftsman, the gold paint applied to the face and blue pigment to the hair reflect Tibetan ritual practices, suggesting the work was worshipped in Tibet for part of its history.
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Estimé 80 000 € - 120 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 35. STATUETTE DU QUATRIÈME SHAMARPA, CHÖKYI DRAKPA YESHÉ PAL ZANGPO, EN ALLIAGE DE CUIVRE DORÉ
TIBET, XVIE SIÈCLE
Inscribed on the reverse of the base:
sha dmar gtsong pan 'dzin pa bzhi pa dpal chos kyi grags pa ye shes pa la bzang po la na mo; "Homage to the Honorable Chokyi Drakpa Yeshe Pal Zangpo, the Fourth Red Hat Holder".
Himalayan Art Resources item no. 4809
19.7 cm (7 3/4 in.) high
A GILT COPPER ALLOY FIGURE OF THE FOURTH SHAMARPA,
CHOKYI DRAKPA YESHE PAL ZANGPO
TIBET, 16TH CENTURY
西藏 十六世紀 銅鎏金四世夏瑪巴確吉札巴益西貝桑像
Provenance:
With Claude de Marteau, Brussels, by 1970s
This sculpture represents the Fourth Shamarpa, Chokyi Drakpa Yeshe Pal Zangpo (1453-1526). With kindly expression, the figure holds the three jewels (triratna) in his left palm while reaching his right hand forward to touch the earth in a gesture known as bhumisparsha mudra. This gesture was associated with legends about the historical Buddha's enlightenment and equally proclaims the enlightenment of whomever adopts it. The Sharmapa wears the red hat that is emblematic of his office, as seen in other depictions of this figure. A great deal of attention has been given to the Chokyi Drakpa's robes, which are not only embellished with incised floral patterns, but also stitching below the back of the neck, mimicking the weight and large pleats of the actual cloth if worn by a lama in the flesh. The hair is painted dark brown, suggesting that the Shamarpa may have been conceived as middle-aged for this commission.
By the 13th century, religious communities in Tibet sought to create patterns of succession in which charismatic leaders would transfer their teachings and wealth to the next generation, thereby providing firm economic, social, and political foundations for their institutions. The Karmapas, a branch of the Kagyu order, may have been the first to initiate a mode of institutional succession based on reincarnation. This ensured continuity in their rule and it eliminated the debilitating sibling rivalry that inevitably plagued biological succession. As one author put it, it facilitated, "transition from charisma of person to a charisma of office (T.V. Wylie, "Reincarnation: A Political Innovation in Tibetan Buddhism", Proceedings of the Coma de Koros Memorial Symposium, ed. Louis Ligeti, Budapest, 1978: 579-86, p. 584). The Third Karmapa, Rangchung Dorje (1284-1339), predicted the place of his future reincarnation and proclaimed his identity with his predecessor Karma Pakshi (1206-83). Thus, it became traditional that a Karmapa, when near death, would prophesize his own rebirth. His attendants would follow clues to discover a new born infant who exhibits characteristics of the master. The infant was then taken to the deceased leader's seat and taught to assume his responsibilities. The related Shamarpa lineage traces its origin to the First Shamarpa Drakpa Sengge (1283-1349), who was the main disciple of Rangchung Dorje.
A much smaller and probably earlier image of the Fourth Shamarpa, formerly of the Nyingjei Lam Collection, was sold at Bonhams, New York, 23 September 2020, lot 626. A comparable image of the Second Karmapa, Karma Pakshi, formerly in the Portraits of the Masters Collection, was sold at Bonhams, New York, 14 March 2017, lot 3228. The present sculpture compares favorably to another related Karmapa bronze, published in Uhlig, On the Path to Enlightenment, pp. 183 & 185, no. 129. Also see a smaller gilt-silver image of the Fifth Shamarpa, Konchok Yanglak, sold at Bonhams, Hong Kong, 30 November 2022, lot 1017.
Bonhams would like to thank Jane Casey for her assistance in preparing this lot.
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Estimé 100 000 € - 150 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 11. STATUETTE DE JNANATAPA EN ALLIAGE DE CUIVRE DORÉ AVEC INCRUSTATION D'ARGENT
TIBET, XIVE SIÈCLE
Himalayan Art Resources item no. 4802
15.5 cm (6 1/8 in.) high
A SILVER INLAID GILT COPPER ALLOY FIGURE OF JNANATAPA
TIBET, 14TH CENTURY
西藏 十四世紀 銅錯銀鎏金迦那塔帕像
Provenance:
With Claude de Marteau, Brussels, by 1970s
Jnanatapa ("Heat of Wisdom"), one of the great mahasiddhas (accomplished masters), is depicted here as the only known sculptural example of this subject. The lion-topped incised jewel box held in his left hand identifies his personage, though little of his mystical hagiography is recorded, unlike other depictions of the siddhas. Nevertheless, the folded legs of his yogic posture, rotund belly, intensely wide-eyed gaze, and long hair tightly pulled into a top-knot echo his Indian paragons of spiritually accomplished and eccentric trickster-saints.
There are only a handful of depictions of this subject. The most poignant example is a 14th century Taklung painting identifying the central figure by inscription as Jnanatapa, now in the Metropolitan Museum of Art, New York (1987.144). Onpo Kama Rinpoche (1251-96), a lama from the Taklung Kagyu tradition and the first abbot of the Riwoche monastery in Eastern Tibet, was recognized as the emanation of this mahasiddha, linking the founder of this lineage to a pure and authenticated Indian source. Spiritual legitimacy within Tibetan orders was predicated on an unbroken chain of Buddhist teachings linking these tantric Indian masters as emanations of divine Buddhas. Given the time frame of this bronze and the connection of this saint to the Taklung tradition, it is possible that this sculpture was also directly connected to Riwoche monastery.
The liveliness of the figure finds its aesthetic origins from the craftsmanship of Newari artists. The rounded figural form of the body and decorative beaded garlands, jewelry, and Pala-inspired flaming pendants, resemble coinciding Newari sculptures, including an image of the mahasiddha Virupa, sold at Bonhams, New York, 7 October 2019, lot 802. Newari artisans, whose metalworking traditions were widely-known and highly valued, saw a continuation of active sponsorship by Tibetans well into the 14th century.
The chased details under the beaded girdle and the densely packed lotus leaves along the front of the base suggest the artistic exchanges held between Tibet and the courts of the Yuan dynasty (1279-1368). The decorative cadence of the floral and Buddhist emblems along the lower garment resemble the fluidity and scrollwork seen on Yuan textiles (see an example in the Metropolitan Museum of Art, New York, 1988.296). Similar designs are also reproduced on several sculptures attributed to the Yuan dynasty (Bigler, Before Yongle, 2013, pp. 84-95, nos. 19-21). Lastly, compare the plump, scroll-tipped petals of a bronze from the Claude de Marteau Collection, Part 2, sold at Bonhams, Paris, 4 October 2022, lot 9.
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Estimé 150 000 € - 200 000 €
Par BONHAMS CORNETTE DE SAINT CYR MAISON DE VENTES à Paris
le 12/06/2023 : 19. STATUETTE DE VAJRAVARAHI EN ALLIAGE DE CUIVRE DORÉ
TIBET CENTRAL, MONASTÈRE DE DENSATIL, XVE SIÈCLE
Tibetan letter inscribed on the reverse of the foot and base:
'ga'.
Himalayan Art Resources item no. 4813
37.1 cm (14 5/8 in.) high
A GILT COPPER ALLOY FIGURE OF VAJRAVARAHI
CENTRAL TIBET, DENSATIL MONASTERY, 15TH CENTURY
藏中 丹薩替 十五世紀 銅鎏金金剛亥母像
Provenance:
With Claude de Marteau, Brussels, by 1970s
This gilt copper sculpture of Vajravarahi was once placed on the upper tier of a massive reliquary commemorating an important Buddhist teacher. It closely resembles several other surviving examples of the same genre with some variation in style and period, most dating from the 13th to 15th centuries. The first massive reliquary of this type was created at Drigung monastery in 1208. The founder of Drigung monastery, Jigten Gonpo (1143-1217), sought to suitably house the remains of his recently deceased and beloved teacher, Phagmodrupa (1110-70), inside a magnificent reliquary. He envisioned a monumental stupa in a design generally known as tashi gomang, meaning, "Many Doors of Auspiciousness". The first model he commissioned at Drigung became the foundation for a tradition of creating massive tashi gomang monuments, replete with thousands of images, at Drigung monastery and elsewhere in Tibet (Czaja and Proser (eds.) Golden Visions of Densatil, 2014, pp. 34 & 42).
Eight such monuments were created at Densatil monastery between the late 13th century to the first half of the 15th century. A few photographs of these remarkable structures at Densatil were taken in 1948 by Italian photographer Pietro Francesco Mele, which provides a window into their former glory. These reliquaries were five meters in height, forming a three-dimensional mandala, arranged in recessed tiers with the reliquary containing the deceased's remains on the highest tier. Encrusted with gems, the tashi gomang stupa has been described as "a huge golden mountain" (ibid, p. 54).
This type of reliquary tradition continued at Drigung monastery into the 17th century. A recent study has argued that similar c. 13th century Vajravarahi sculptures were associated with a tashi Gomang stupa at Drigung or elsewhere, and an example in the Rietberg Museum exhibits yet another style variation (see Weldon, 'Defining the Style of A Group of 13th Century Tibetan Gilt Copper Statues', www.asianart.com, 13 September 2018, fig. 6; Uhlig, On the Path to Enlightenment, no. 109, pp. 164-5). The sculptural style of the present Vajravarahi differs from all the others, suggesting that the sculpture was either made for a different reliquary at one of the known sites, or it comes from an unknown site that also must have created tashi gomang reliquaries for their deceased masters. All the Vajravarahi figures discussed range from about 30-40 centimeters in height. Olaf Czaja's study shows that such sculptures were placed on the uppermost tier of the reliquary platform at Densatil (Czaja and Prosner [eds.], 2014, pp. 20-1, 35-6, fig. 15).
In order to identify their location on the massive structure, images were inscribed with Tibetan letters that ensured their proper installation (ibid pp. 48-49; figs. 22-23). Here, the Tibetan letter 'ga' appears twice, behind Vajravarahi's left foot as well as the left hip of the trampled figure below her foot. In the Densatil scheme, this would mean that the present figure originally faced the eastern quadrant. The sculpture was also attached to the reliquary from below, where a circular socket beneath the sculpture enabled a tenon to join it to the stupa. A small patch of metal at the back of the torso indicates consecration materials were inserted prior to its installation at the sanctuary, attesting to the labor intensive creation of these statues and their architectural elements.
Bonhams would like to thank Jane Casey for her assistance in preparing this lot.
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