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Asian art

From India to Japan by way of China, Korea and the countries of south-east asia, asian art auctions provide a vast range of far eastern art.
Sculptures, paintings and objets d’art dating from the neolithic period to the present day can be found in online sales.
Particularly treasures from the middle kingdom. These include ceramics from china's tang and song dynasties, blue and white porcelain from the yuan, ming and qing dynasties, paintings from the tang dynasty, horses from the han and tang dynasties and a wealth of scholars' objects.
In asian art auctions, enthusiasts will also find buddhist gilt bronzes, japanese prints and lacquer objects, indian statuettes in bronze, korean ceramics and more.
Did you know? Boosted by the rapid emergence of major fortunes in china, asian art has been steadily on the rise since 2005, and the passion for things asian has galvanised the bidding from hong kong to paris.
For example, at the hôtel drouot in december 2016, a chinese imperial seal from the qianlong period (1736-1795), estimated at between €800,000 and €1 million, soared up to €21 boosted by the rapid emergence of major fortunes in million: a world record!

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A VERY FINE AND RARE MUGHAL ENAMELLED DAGGER (KARD) WITH VELVET COVERED SHEATH Probably Jammu und Kashmir, North India, dated AH 1189/1775-76 AD L. 35 cm Steel blade, the hilt, locket and chape decorated in various deity figures with polychrome enamels on blue enamelled ground, the spine with Shi'a avocations and prayers in gold on blue enamel, the tip of the pommel with a prayer and dated AH 1189. In Arabic, on the back edge of the hilt - ‘O Lord, for the sake of Muhammad and the family of Muhammad, ‘Ali, and Fatima the daughter of Muhammad, Hasan and Husayn’ In Arabic and Persian, on the front edge of the hilt - ‘For every catastrophe that occurs recite seventy times / There is no hero but ‘Ali no sword but Dhul-Fiqar’ In Arabic and Persian, on the base of the hilt - from the Qur’an, LXI, suraal-saff, part v.13: Help from God and speedy victory / Brings forth an answer at the court of God In Arabic, on the side of the scabbard - an invocation to ‘Ali In Arabic, along the edge of the scabbard - invocations to God - ‘O Judge of Needs! And O Sufficient in Necessities! And O Answerer of Supplications!’ Box. Al Thani Collection, Qatar sold by Christie's New York, sale 'Maharajas & Mughal Magnificence', 19 June 2019, lot 379 - Private collection purchased at the above noted sale Published and exhibited: The Doge’s Palace, Venice 2017, p. 190, no. 127 The Palace Museum, Beijing 2018, pp. 214-245, no. 131 The decoration on this dagger and scabbard displays a rare combination of Muslim prayers alongside images of Hindu deities. The inscriptions are derived from both the Qur’an as well as Shi’a sources. The figures of Indian gods and goddesses including the multi-armed goddess Durga, Vishnu seated under a five-headed serpent and the monkey god Hanuman illustrate an influence of eighteenth century North Indian painting from Kashmir and Pahari states (Beijing 2018, p.214). The turquoise enamelling used for the ground on the hilt as well as the fittings on the scabbard is highly unusual.

Estim. 40,000 - 60,000 EUR

A RARE ANHUA UNDERGLAZE BLUE AND IRON-RED DECORATED PORCELAIN DRAGON DISH China, Chenghua six-character mark, late Kangxi/ early Yongzheng period, ca. 1710 - 30 D. 20,2 cm The shallow rounded sides rising from a slightly tapered foot to a gently flared rim, brightly decorated in underglaze blue against a contrasting iron-red ground, the interior with a central medallion enclosing a five-clawed dragon writhing above a tempestuous sea, its powerful scaly body issuing flames, the foaming crests reserved in white and shaded in red, all within blue double lines repeated at the rim, the inner walls left white with four kui-dragons in ‚anhua’, the outside decorated with nine similar blue dragons striding above red crested waves, the base inscribed with a six-character Chenghua mark within a double ring in underglaze blue. Trübsbach Collection Dresden. (Dr. phil., Dr. rer. nat. Paul Trübsbach, 1872 - 1948), according to his family collected in Asia prior 1914. Sold by a family member from his estate at Nagel, 14.11.1999, lot 2365 and bought by the present owner, inventory no. 100 Published: Suebsman/ Antonin ‚Porcelain Treasures of the Kangxi Period‘, Hetjens-Museum Duesseldorf 2015, p. 106, no. 13 Exhibited: ‚The Dancing Dragon/ China Contemporary‘ Hetjens Museum, Duesseldorf, 19.7.2015 - 17.1.2016, no. 13 The dragon design is rarely seen in this colour scheme and is much more common in reverse, with a red dragon among blue waves. The combination seen on this dish was, however, already in use in the early Ming period; compare an apparently unmarked dish from the Qing court collection and still preserved in the Palace Museum, Beijing, attributed to the Xuande reign (AD 1426-35), with an additional key-fret border at the rim on the exterior, illustrated in The Complete Collection of Treasures of the Palace Museum. Blue and White Porcelain with Underglazed Red, vol. 1, Shanghai, 2000, pl. 228. Another unmarked dish of this design attributed to the late 15th century was in the British Rail Pension Fund collection, sold at Sotheby‘s Hongkong, 16.5.1989, lot 25, and illustrated in Sotheby’s Hong Kong -Twenty Years, 1973-1993, Hong Kong, 1993, pl. 155. Compare a very similar dish of this design, also with a spurious Chenghua mark and with nine blue dragons among red waves on the reverse, from the Gulexuan collection, illustrated in Regina Krahl with Clarissa von Spee, Chinese Ceramics from the Gulexuan Collection, Lünen, 2003, cat. no. 112. A Kangxi version of this pattern is in the Art Institute of Chicago, included in the exhibition Masterpieces of Chinese Arts from the Art Institute of Chicago, Museum of Oriental Ceramics, Osaka, 1989, cat. no. 92; another was included in the exhibition Chinese Porcelain. The S.C. Ko Tianminlou Collection, Hong Kong Museum of Art, Hong Kong, 1987, cat. no. 94 - Very small restored glaze chip or frit to rim

Estim. 3,000 - 5,000 EUR

AN IMPORTANT ROBE FOR A TIBETAN NOBLEMAN MADE OF IMPERIAL YELLOW SILK Tibet, silk from China, Qianlong period, 18th c. B. 192 cm, L. 145 cm Outer fabric: silk satin (imperial yellow), additional pattern weft: silk (blue, red, green, yellow, pink, gray in graduated tones, white, black), gold thread, brocaded. Lining: cotton, tabby weave, printed with flowers, probably imported from India. Ribbons of red and white striped woven fabric. Eight five-clawed dragons between clouds in five colors are woven in golden thread into the imperial yellow silk satin of the robe. The moving, slender bodies of the dragons, the design of the clouds, the deep water with wavy diagonal lines and the waves curled into large spirals with treasures floating between them are all pointing to date the silk to the Qianlong period. The dragons in the lower section depicted in profile have each grasped the flaming pearl with their front foot. This is interpreted as a sign that the robe was intended for the emperor himself or a member of his immediate family. This is also supported by the first-class quality of the design and workmanship, as well as the materials used. To remake the robe (chuba) for a Tibetan nobleman or high-ranking Buddhist, the usual adjustments were made and so the sleeves are composed of pieces. The use of a cotton fabric printed and dyed with stamps in India as a lining and the accentuation of the hems by the bands of red and white striped fabric, which was used diagonally here, are unusual. From a Franconian private collection, collected between 1960 and 1990 - Cf. Chuba made of very similarly designed silk: Art Gallery of New South Wales, Sydney, Edward and Goldie Sternberg Chinese Art Purchase Fund 2000, Inv. No. 137.2000, publ.: Rutherford/Menzies: Celestial Silk, Sydney 2004, p. 43. Chuba robe of imperial silk; Hong Kong Museum (ed.): Heavens Embroidered Cloths, Hong Kong 1995, pp.220-221 - Signs of age and use, slightly faded, surface somewhat wear

Estim. 2,500 - 3,500 EUR

IMPERIAL SEAL IN SPINY-GREEN JADE, China, Qing dynasty, Jiaqing period (1795 - 1820) Rectangular in cross-section, the top finely carved with a dragon holding a sacred pearl, the underside bearing four characters Ji Gu Guan Lan 汲古观澜 H.7 cm (2 ¾ in.) L.: 6.4 cm (2 ¼ in.) l.3.6 cm (1 in.) Provenance: French private collection since the late 19th century Then by descent into the same family An imperial spinach-green jade "Ji GuGuan Lan" seal, China, Qing dynasty, Jiaqing period (1795 - 1820) 清嘉庆 碧玉龙钮玺 印文:汲古观澜 Jiaqing was the fifth emperor of the Qing dynasty. During a period of his twenty-five-year reign (1795 - 1820), Jiaqing's father Qianlong, the fourth emperor, still held decision-making power, enabling Jiaqing to inherit a greater number of systems from the Qianlong era, notably in the artistic field, and in particular in the attention paid to porcelain work, jade, goldsmithing, embroidery and so on. Jiaqing's production and use of seals was similar to that of his father Qianlong, who commissioned a wide variety. According to court reports, there were many types of imperial seal under the Qing dynasty, covering a wide range of fields. They can be divided into several types: function, patronymic, reign title, palace seal, poem and so on. Although these seals have different characteristics, they share a common value, reflecting the emperor's thoughts and interests. The present seal has a rectangular shape, the top carved with a powerful dragon. It holds a puffed-up chest, head slightly raised, looking straight up, manes flying, scales finely chiselled and four heavily carved claws. The underside bearing four Ji Gu Guan Lan汲古观澜 characters, which translates as "Draw from the Ancients and contemplate the depths of things". The idea expressed is that studying antiquity and referring to the Ancients helps to understand the root cause of events and inspire political action. The expression Jigu汲古 can be traced back to an ancient-style pentasyllabic poem 五言 古诗 by Han Yu韩愈 (768 - 824 ) of the Tang dynasty, one line reads: 汲古 得脩绠 "To draw lessons from the Ancients, take a good rope". Guanlan观澜 from Mengzi孟子 (Book of Master Meng) XIII-24. Master Meng says: Master Kong climbed Mount East and found the principality of Lu insignificant; he climbed Mount Tai and found the world small. For those who have seen the ocean, rivers are hardly worth talking about; for those who have learned from a sage, common talk is not worth considering. There's a way to look at rivers: pay attention to the big waves they make. 孟子曰: " 孔子登东山而小 鲁,登泰山而小天下。故观于 海者难为水,游于圣人之门者 难为言。观水有术,必观其 澜。" The impression of the present Ji Gu Guan Lan 汲古观澜 seal appears in fascicule IX (Jiaqing II), p. 124 A, of the Qingdai dihou xiyinpu 清代帝后玺 印谱 (Great Seals of the Rulers and Empresses of the Qing Dynasty). Jiaqing is the fifth emperor of Qing dynasty. During his twenty-five-year reign (1795 - 1820), for a time, his father Qianlong, the fourth emperor, still held decision-making power, which allowed Jiaqing to inherit large systems of the Qianlong era, especially in the field of art, such as porcelain, jade, metal works, enamel, embroidery, etc. In the production and use of seals, Jiaqing, like his father Qianlong, ordered a wide variety. According to court records, there were many types of imperial seals in Qing Dynasty, covering a wide range of areas. They can be divided into dignity, surname, reign title, palace seals, poem etc. Although these seals have different characteristics, they share a common value which reflects the thoughts and interests of the emperor. The present seal has a rectangular shape, the top carved with a powerful dragon. The raised chest and head, looking straight, flying manes, fine scales and strongly carved claws. The bottom is inscribed with the four characters Ji Gu Guan Lan汲古观澜, which translates as "Draw from the Ancients and contemplate the depths of things", The idea expressed is that the study of Antiquity and the reference to the Ancients allows to understand the root cause of events and inspire political action. The expression Jigu汲古 dates back to an ancient style pentasyllabic poem 五言古诗 by Han Yu韩愈 (768 - 824) of Tang dynasty, a verse says: 汲古得脩绠 "To draw lessons from the Ancients, take a good rope". Guanlan

Estim. 100,000 - 150,000 EUR

AN UPPER PART OF A COURT ROBE WITH DRAGON China, 17th c. 164 x 144 cm, R. Silk velvet (black-blue), patterned with stylized clouds and Buddhist treasures, sewn together lengthwise from two panels. Embroidery: silk, partly twisted threads (beige, blue, green, white, faded colors), satin stitch, stem stitch, gold thread in lay-on technique, in larger sections in braided pattern. The four-fold lobed form is intended for the upper part of a court robe (chaofu). The head of a five-clawed dragon was placed on the chest and back. On one side, a diagonal seam is visible to the left of the dragon's head, over which the tail of the other dragon was applied. This was once the side closure of the robe on the chest. A small square embroidery has been applied in the center of the dragons, which was originally attached to the waistband of the skirt. The frame borders with opposing running dragons also originate from the robe. From the collection of Dr. Herbert J. Exner (1928-2023), collected from the 1960s to the mid-1990s - Cf. a similar, but yellow-rounded textile, Kangxi period: Christie's, Auction 2339, 17.9.201, Lot 1073 The fact that the dragons have each grasped the flaming pearl with their right front paw is often interpreted in the literature as an indication that this garment was intended for a person of the highest rank or for the emperor himself. The use of silk velvet as the embroidery ground is also unusual - Signs of use and age, embroidery colors slightly faded, streched and mounted on a wood frame

Estim. 6,000 - 10,000 EUR

A VERY RARE FESTIVE ATTUSH ROBE OF THE AINU Japan, Hokkaido, 19th/20th c. B. 121 cm, L. 130 cm Elm (attush) bast fibers (ohyo), plain weave. Border and collar: cotton (indigo blue), plain weave, imported from Japan; embroidery: cotton (white) chain stitch. The long over-garment (attush) is characteristic of the Ainu cultures in northern Japan in terms of its manufacture, material and pattern. The Ainu are an indigenous people of Japan and were once spread over large northern areas. Later, they were continuously pushed back by the Japanese, conquering more and more space. Under this pressure, only smaller groups survived in the 19th century, mainly dwelling in Hokkaido, Sakhalin and the Kuril Islands. Some scientists attribute their origins to the Jōmon cultures. In addition to their own language, which is almost forgotten today, the Ainu express their cultural identity through numerous handicrafts. The production of textiles, from fiber to the finished garment, belongs to the realm of the women. Due to the climatic conditions of the northern latitudes in which the Ainu live, fibers are primarily obtained from the bast of trees, mainly elms, but also linden trees. The bark is stripped directly from the tree while it is still standing and the bast, the fibrous inner layer, is separated from the dark bark on the outside. These fibers are boiled and pounded to make them softer. The bast is then divided into finer fibers and finally twisted into threads. The weaving equipment used by the Ainu is simple. The weaver hangs the bundled warp threads with a hook on the house pillar or in summer on a tree and puts a belt around her back to maintain the tension of the threads. The fabric length is sewn together to form a kind of coat, similar to a kimono, and decorated with ribbon-like appliqués made from imported Japanese cotton, which are then embroidered over. These appliqués run along the hems, the openings of the garment and are placed on the back. They have an apotropaic character and are intended to protect the person wearing the robe from evil. The robes used by the Ainu themselves almost always feature triangularly cut or folded sleeves. Robes with wide sleeves such as this one are a concession to the Japanese culture and are more in keeping with the cut of a Japanese kimono, or overgarment. The very rare robes of the Ainu were and still are highly prestigious and were also used in parts of Japan as a festive garment and as a symbol of power. The robe can be fastened with pairs of ribbons on the inside and outside. Inside the robe an apocryphal inscription with eight characters, some of which are barely decipherable is written in black ink. It possibly consists of a name and mentions an “island lord”. It is not clear how this designation is to be interpreted and for what purpose the robe may have been made. From an old German private collection, collected since the 1950s - Minor signs of wear, good condition

Estim. 8,000 - 12,000 EUR