This white porcelain jar has the design of six Chinese sages and an attendant boy with blue underglaze in delicate brushwork. One sage is reading a book, while another is listening. The attendant boy is standing next to the sage with a book. Other four sages are looking at a long hand scroll. Some sages hold staffs on their hands. One sage has a string instrument. The jar has a broad shoulder and an inverted mouth, where the lid is placed. The knob of the lid is in a shape of a reclining boy (unpainted), surrounded by books, hanging scrolls, a cane, and a fan, which are painted with blue underglaze. It also has a shallow foot.
Chinese sages are engaging in literati activities: reading books and looking at scrolls.
A very finely hollow cast bronze portrait sculpture of a seated figure, with the lotus dais and pointed monk's cap cast in one piece with the figure.
The monk is shown seated in the padmasana (lotus) pose, with each foot resting sole-upward on the opposite knee. In his right hand, he holds a vajra (a double-pronged scepter) and simultaneously makes the vitarka gesture for teaching. His left hand, resting on his lap, holds a bell. His costume consists of a dhoti, which is knotted high on his torso; a short-sleeved shirt, crossed over his chest and decorated with incised scroll patterns, with a fret design at the border; and an overrobe that wraps around his left shoulder and is draped over his right shoulder. His face has a broad forehead, incised eyebrows in a high arch; downcast eyes, with leaf-shaped upper eyelids; a broad, flat nose; a sweet smile and full lips; and a narrow chin. His tall, pointed monk's cap, which completely hides his hair, has flaps that spread to reach his upper arms.
A portrait sculpture of an unidentified Tibetan lama (teacher), who is shown holding the vajra and bell, the two principal ritual implements of Vajrayana Buddhism. He wears the tall cap of a pandit, a scholar.
Three apostles, each holding an identifying attribute, stand in a row as full-length figures on this painted panel. On the left stands the youthful beardless St. John holding a chalice with a snake coiled in the cup. Next to him appears the bald and bearded St. Thomas, holding an architect's square. The bearded figure of St. James the Less appears on the left with an open book in his left hand and a long fuller's club in his right. Scrolls above each apostle's head contain a line from the Apostles' Creed in Latin.
This panel, formerly part of an altarpiece, depicts three apostles, each holding an object linked to a significant event in their life that also serves to identify them. On the left St. John the Evangelist holds a chalice with a snake coiled in the cup, a reference to the apocryphal story in which John drank a cup of poison to prove the power of God. Next appears St. Thomas holding an architect's square as he was reputed to have been a church-builder in distant India. On the right stands St. James the Less holding a book and a large fuller's club with which he was beaten to death. Above the head of each apostle floats a scroll bearing a phrase from the Apostles' Creed in Latin.
This painting shows a woman and a boy sitting at a dining table that is set for a meal. The woman, on the right side of the composition, is shown in a profile view and is using a ladle to pour soup into a bowl. The boy, seated in a ladder back chair, is holding a spoon with his hands resting on the table. He is gazing at the soup bowl. Both figures have somber, quiet facial expressions. A table lamp, seen only partially on the far left of the painting, is the single source of light. So, the figures and the table top are brightly lit, but the rest of the setting is very dark. Items on the table such as the plate with melon, the milk bottle, the salt and pepper shakers and the tablecloth, are shown in realistic detail, much like a still- life painting.
John Koch is well known for his scenes of richly furnished New York city homes depicted in a style of realism often compared to the master painter, Vermeer. In this painting, however, the subject matter is unknown. We see a simple meal of soup, bread and fruit shared quietly by a woman and a boy. Koch uses the light from the lamp to highlight their faces, but also to create a warm glow that encompasses this peaceful scene. The table items are painted in a manner reminiscent of a Dutch still-life painting, expecially the folds of the tablecloth and the reflection on the milk bottle.
The print has a blue background. A girl is shown with blonde hair, red lips and a melancholy facial expression. She holds a microphone, opening her mouth and emitting a speech bubble saying, "The melody haunts my reverie." The artist applied the technique of Ben Day dots to depict her skins.
This image is divided in to 6 relatively equal portions, with the two most upper portions being slightly larger. Each section contains a human figure, except for the lower right section which contains 3 fish. The three figures on the left are featured profile facing towards the right. The two figures in the two lower sections on the right, mirror the left side and face profile to the left. The figure in the upper right corner faces out. This figure is yellow, without clothing, on a green background. This figure is also seated on a lotus blossom form above all the other figures. The figure to his left is also without clothing and is the only other figure to be seating not directly on the floor.
The dominate colors in this image rotate between orange, green, red and blue with yellow highlights.
The stark picture reflects essential features of the Jain faith: the ideal of renunciation, meditation on the Jina, and reliance on canonical texts. Dedication of sacred books is required of Jain devotees, and book production reflects the integral relationship between the laity, monastic community, and the Jina. Commissioning a book fulfills the lay obligation of charity, while beholding a book helps the individual achieve the proper mental state for spiritual guidance.
It was customary for a lay donor to commission a copy of a text for presentation to his spiritual teacher and ultimately to the monk’s temple library. Over the centuries, libraries received great quantities of texts, which were employed in the instruction of monks and nuns. Monks and nuns were discouraged, however, from practicing the art of painting: one text expressly warns them of the power of painting to arouse sensual feelings.
The Buddha in bhumisparsa mudra (the gesture of touching the earth with his right hand, palm inward), signaling his victory over Mara. In Southeast Asian contexts, this hand gesture is often referred to as Maravijaya mudra, or "victory over Mara." The Buddha’s elongated earlobes refer to his early life as a prince, when he wore heavy earrings. Texts that describe how a Buddha’s face should look often use comparisons to natural forms such as eyes like lotus petals, eyebrows like an archer’s bow, and a chin like a mango stone. The artist who created this sculpture clearly followed similar instructions.
The Buddha in bhumisparsa mudra (the gesture of touching the earth with his right hand, palm inward), signaling his victory over Mara. In Southeast Asian contexts, this hand gesture is often referred to as Maravijaya mudra, or "victory over Mara."