Context: The miniatures are extremely close to a MS in Washington: Freer Gallery of Art, published by Norman Brown.

Binding: India, 1509, poti without string holes, but with 3 large red dots to indicate the holes, in 20th c. black cloth folding case.

Provenance: 1. Sam Fogg Rare Books Ltd., London.

Commentary: Kalpasutra is the main text of the Jain religion, attributed to Bhadrabahu, here seen in the painting on f. 88v. Jinas and monks are in the white robes for which their school, Shvetambare, is named, white patterns on a golden ground which makes the figures seem naked at the same time as partly clothed. This may be an influence from the Digambraras (naked ones), the other school of Jainism.

Binding: Western India, ca. 1500, poti paper covers.

Provenance: 1. Sam Fogg, London.

Commentary: The Suryaprajnaptisutra, an astronomical work dating to the 3rd or 4th c. BC, constitutes on of the classics of the Jain Svetambara sect and gives information on the sun, moon and planets and their motions. As in this MS, copies of the work generally only include 2 illustrations on the opening pages, one of Mahavira, the last and most celebrated of the Jinas, teaching to all creatures, and the other of his greatest disciple, Gotama. The prosperity of the Jain community in this period is reflected in the expensive materials, especially gold and lapis lazuli, that were used in luxury MSS such as this one.

MS in Jain Maharastri Prakrit and Sanskrit on paper, Gujerat or Rajastan, West India, 17th c., 35 ff., 11x25 cm, single column, (8x22 cm), 7 lines in Jain Devanagari book script, punctuation and verses in red, red and yellow margin lines, 33 high quality miniatures, maps and diagrams in colours.

Binding: West India, 17th c., poti with paper cover, recto cover ornamented with floral patterns and rosettes, in 20th c. brown cloth folding case.

Provenance: 1. Sam Fogg cat. 17(1996):106.

Commentary: The text is a much studied short summary of the fundamentals of Jaina cosmography and geography, commonly known as the Sangrahaninirayana, Laghusangrahani, Sangrahaniratna or Trailokyadipika, the Illuminating Gloss on the Tripartite World. The diagrams explain why the duplicate sun and moon orbiting the central mountain Merle according to Jaina cosmographers, are never observed simultaneously.

Sricandra (12-13th c.) monk of the Harsapuriya Gaccha of Ivetambara sect, and a pupil of Maladharin Hemacandra. The original text as published by the DLP with the commentary of Devabhadra, a disciple of the author, consists of 274 mnemonic gathas (stanzas), divided into 7 chapters.

MS in Jain prakrit on paper, Ropar, Punjab, India, 1826, 173 ff. (complete), 27x18 cm, single column, (20x12 cm), 19 and 22 lines in Devanagari book script, by Giridhari Lal, 17 full-page gouache illustrations, numerous ink drawings and 15 diagrams of the Samavasarana Puja.

Binding: Ropar, Punjab, India, 1827-1828, woven pattern cloth over floral design paper, bound with a thick cord through a central hole, and as a single quire, being a poti adapted to Hindu book production.

Provenance: 1. Sam Fogg, London.

Commentary: This is a manual for a Jain layman, with the abstruse concepts of Jain belief rendered simple for everyday living. Of the diagrams the first 5 depict the horizontal levels of the complex from the outer to inner sanctums; the following 10 diagrams depict the vertical levels of the Samavasarana Puja, culminating in the Samavasarana itself. The detailed organisation of the Samavasarana Puja described and depicted, reflects broader Jain cosmological systems. Most of the illustrations depict the realms of the Jinas and the trees and plants found therein, including the sanctuaries of the 'five unsurpassable gods', beneath the 'crescent of perfection', a Samavasarana, the bejewelled throne room where the Jina imparts his teaching , and the symbols and attributions of a universal ruler with a wheeled palanquin. A colophon states that the MS was completed in Samvat 1884 (1826 AD) in Rupanagar in Samvat.

MS in Jain Prakrit and Old Gujaranti on paper, Rupnagar, Rajastan, India, 1666, 76 ff. (-16 ff.), 11x25 cm, single column, (10x22 cm), 4 lines main text, 2-4 lines of interlinear commentary for each text line, in Jain Devanagari book script, filled with red and yellow, 17 paintings in colours mostly of Svetambara monks influenced by the Mughal style.

Provenance: 1. Sam Fogg, London.

Commentary: The text is a Prakrit didactic work of how best to live a proper Jain life, aimed probably at the laity. The Svetambara pontiff Sri Dharmadasagaî lived mid 6th c. The Old Gujarati prose commentary was written in 1487. The colophon gives the place and date, and the name of the religious leader Sri Namdalalaji on whose order the work was transcribed.

Binding: Punjab, India, early 19th c., embossed leather over pasteboard with end flap, sewn on 4 cords.

Provenance: 1. Newberry Library, Chicago, ORMS 403 (ca. 1920-1994); 3. Sam Fogg cat. 17(1996):123.

Commentary: The Sri Guru Grantha Sahibaji, a large anthology of Sikh literature, is the central scripture of the Sikh religion. Its standard printed version includes: 976 hymns by Guru Nanaka (Guru 1469-1539), 61 hymns by Guru Angada (1539-1552), 907 hymns by Guru Amaradasa (1552-1574), 679 hymns by Guru Ramadasa (1574-1581), 2,216 hymns by Guru Arjana (1581-1616), 118 hymns by Guru Tegh Bahadura (1664-1675), and 937 hymns by the bhagatas and abards. It is traditionally believed to have been compiled in 1603-4 at the behest of Guru Arjana, and written down to his order by Bhai Guradasa.

Binding: China, 19th c., paper covers, stitched on 4 stations.

Provenance: 1. Sam Fogg cat. 19(1998):71.

Commentary: Text 1 includes directions for the Daoist worship of the "Middle yellow Spirit of the Yellow Heaven", the "Dark Spirit of the West" and the "Red Spirit of the South"; and describes miraculous transformations with alchemical references. The MS would have been used in ceremonies.

Binding: China?, 20th c., paper cover, stitched on 4 stations (Xianzhuang), blue paper covers, black cloth wrapper.

Context: Similar binding on MS 2586. The format and calligraphic style are identical to the edition stored in USA: Library of Congress.

Provenance: 1. Ekky Chung collection, Indonesia/Beverly Hills, California (-1997); 2. Sam Fogg Rare Books Ltd, London.

Commentary: Laozi is reputed to have been composed by Li Er, the patriarch of this school of thought, in the late Spring and Autumn Period (770-476 BC). His philosophy was a passive materialism, which remained very popular among non-governmental academic circles in China. Many different interpretations have been devoted to this work through the ages. The preface was written by the author in the 44th year of Jiajing reign.

Binding: China, 18th-19 c., stitched on 4 stations (Xianzhuang), blue paper covers.

Provenance: 1. Ekky Chung collection, Indonesia/Beverly Hills, California (-1997); 2. Sam Fogg Rare Books Ltd, London.

Commentary: According to its title, the author intended to provide readers with a short cut to the healthy long life. The first method of meditation is Baduanjin (8 sections of brocade), so called because it follows the theory of the Eight Diagrams, and is composed of 8 poses.

Each pose is illustrated and contains a short description of its function. The next method is called 'the meditation of the 24 solar terms', also illustrated and described. This type of meditation comprises 24 poses, each of which is supposed to remedy certain diseases. Two ancient Daoist exercises, recorded in the following pages, for the benefit of the internal organs, were written as verses, the last one composed in 948.

Binding: Japan, 13th c.?, folded binding, pink paper cover.

Provenance: 1. Kaiyuan temple, Fozhou (1112-1151); 2. Temple? Japan (13th c.); 3. Ekky Chung collection, Indonesia/Beverly Hills, California (-1997); 4. Sam Fogg Rare Books Ltd., London.

Commentary: Dao Xuan(596-667), a Tang dynasty monk. The carver's name Xu can be seen in the banxi at the first page. The printing of Kaiyuan Tripitaka was directed by abbot Benming in the 2nd year of Zhenghe reign in the Northern Song dynasty.

At the same time, the Dongchan Tripitaka was also in production by the rival temple Dongchan si in Fuzhou. The Kaiyuan tripitaka is slightly smaller than the Dongchan edition, and no linguistic interpretation was added after each sutra. The mixture of Dongchan and Kaiyuan Tripitaka was exported to Japan from the 12th c. Japanese scholars regarded them as one edition. In the early 20th c. the sutras from these two tripitakas were re-identified correctly.

This volume is probably from the mixed Japanese collections.

Binding: China, 1644-1911, wrapped-back binding with blue paper cover with gold leaves; in a dark blue cloth folding case.

Provenance: 1. Private collector, England (early 20th c.); 2. Sam Fogg cat. 19(1998):26.

Commentary: An inscription inside the cover claims that the blocks used for printing were copied from stone carvings at the Confucius Temple in Qufu, Shandong province.

Context:

Provenance: 1. Melvin P. McGovern, Los Angeles (-1966); 2. Björn Löwendahl, London.

Commentary: Neo-Confucian teachings were first introduced into Korea An Hyang, during the reign of Chungyol. An Hyang visited Peking in 1290 and returned to Korea with a copy of Chu Hsi's works and his portrait. Neo-Confucian philosophical and political thinking made ultra-conservatism the dominant characteristic of Korean society. Authority, as exemplified in the person of Chu Hsi, rather than reason, became the criterion of truth. The Korean philosopher Chong Mong-ju is regarded as the founder of Neo-Confucian thinking in Korea. He was the first scholar to elevate Korean Confucianism to the level of a true philosophical discipline.

Each pose is illustrated and contains a short description of its function. The next method is called 'the meditation of the 24 solar terms', also illustrated and described. This type of meditation comprises 24 poses, each of which is supposed to remedy certain diseases. Two ancient Daoist exercises, recorded in the following pages, for the benefit of the internal organs, were written as verses, the last one composed in 948.

Binding: Edo, Japan, ca. 1700 dark blue cardboard covers stitched on 4 stations (Xian Zhuang).

Provenance: 1. Private owner, Edo, Japan (18th c.); 2. Kimio Koketsu, Ohya-Shobo Ltd, Tokyo.

Commentary: Nihon-Shoki was finished in 720 under the editorial supervision of Prince Toneri under the order of Emperor Temmu. It is the second oldest work of Japan’s history, only preceded by Kojiki, finished 8 years earlier. It starts with the mythological beginning of the world as it was created by the Kami (Shinto sacred deities or spirits) Izanagi and Izanami.

The Creation story was followed by the Imperial line descending directly from the sun goddess Amaterasu (born from the left eye of Izanagi as he purified himself in a river). She was the most important deity of Shintoism, and gave birth to Emperor Jimmu who was followed by 39 Japanese emperors.

This Shinto legitimacy of the Imperial house was the main reason why Shinto was made the official religion of Japan following the Meiji restoration until the abrupt halt in 1945. With the Emperor’s descent from Amaterasu and being father of all Japanese, he was considered to be a living Kami on earth, giving him a divine status. Even if there are no official sacred scriptures of Shintoism, both Kojiki and Nihon-Shoki are still regarded as the sacred foundation books of Shinto.

Binding: Edo, Japan, 1803 blue paper covers, stitced on 4 stations (Xian Zhuang).

Provenance: 1. 2 Private owners, Edo, Japan (19th c.); 2. Kimio Koketsu, Ohya-Shobo Ltd, Tokyo.

Commentary: Kojiki was finished in 712 by O no Yasumaru based on a story memorized by Hieda no Are under order of the Imperial Court. It is the oldest surviving work of Japan’s history. It starts with the mythological beginning of the world as it was created by the Kami (Shinto sacred deities or spirits) Izanagi and Izanami. The Creation story was followed by the Imperial line descending directly from the sun goddess Amaterasu (born from the left eye of Izanagi as he purified himself in a river). She was the most important deity of Shintoism, and gave birth to Emperor Jimmu who was followed by 39 Japanese emperors. This Shinto legitimacy of the Imperial house was the main reason why Shinto was made the official religion of Japan following the Meiji restoration until the abrupt halt in 1945. With the Emperor’s descent from Amaterasu and being father of all Japanese, he was considered to be a living Kami on earth, giving him a divine status. Even if there are no official sacred scriptures of Shintoism, both Kojiki and Nihon-Shoki are still regarded as the sacred foundation books of Shinto.

Blockprint in Japanese on paper, Edo, Japan, 1800, 3 vols. 55+35+64 ff. (complete), 25x17 cm, 10-14 columns, (22x30 cm woodblock size), 13-28 Kanji (Chinese characters) with Katakana added, and Shodo (calligraphic cursive script), wood-blocks signed by calligrapher/carver, MS additions pasted in at beginning or end of each volume in Kanji, red ownership stamps.

Binding: Edo, Japan, ca.1800, blue board covers, stitched on 4 stations (Xian Zhuang).

Provenance: 1. Private owner, Edo, Japan (19th c.); 2. Kimio Koketsu, Ohya-Shobo Ltd, Tokyo.

Commentary: Shinto, the native religion of Japan is a form of animism, involving the worship of Kami or sacred spirits representing the sun, wind, rivers, mountains, fertility, etc. Shinto means the path of spirits or Kami. It can also be regarded as a variety of Shamanism. Shinto has no binding set of dogma or authority, formal sacred scriptures or defined set of prayers. Instead, Shinto applies a set of rituals and methods meant to mediate the relations of living humans to Kami. There are no commandments outside of living a simple and harmonious life with nature and people, but it can be said to have four affirmations of the Shinto spirit related to tradition and the family, love of sacred nature, physical purification rituals, and festivals dedicated to the infinite number of Kami.

Blockprint in Japanese on paper, Edo, Japan, 1869, 36 ff. (complete), 26x18 cm, 7 columns, (20x30 cm woodblock size), 20 Kanji (Chinese characters) with Katakana added, 6+8 columns of Shodo (calligraphic cursive script), woodblocks signed by calligrapher/carver, red stamp of the author in Kanji.

Binding: Edo, Japan, 1869 blue board covers, stitched on 5 stations (Xian Zhuang).

Provenance: 1. Kimio Koketsu, Ohya-Shobo Ltd, Tokyo.

Commentary: Shinto, the native religion of Japan is a form of animism, involving the worship of Kami or sacred spirits representing the sun, wind, rivers, mountains, fertility, etc. Shinto means the path of spirits or Kami. It can also be regarded as a variety of Shamanism. Shinto has no binding set of dogma or authority, formal sacred scriptures or defined set of prayers. Instead, Shinto applies a set of rituals and methods meant to mediate the relations of living humans to Kami.

There are no commandments outside of living a simple and harmonious life with nature and people, but it can be said to have four affirmations of the Shinto spirit related to tradition and the family, love of sacred nature, physical purification rituals, and festivals dedicated to the infinite number of Kami.

Blockprint in Japanese on paper, Edo, Japan, 1837, 3 vols., 28+30+22 ff. (complete), 26x18 cm, 7 columns, (20x31 cm woodblock size), 16 Kanji (Chinese characters) with Katakana added, woodblocks signed by calligrapher/carver, 3 red owner’s stamps in seal script.

Binding: Edo, Japan, 1837, blue paper covers, stitched on 5 stations (Xian Zhuang).

Provenance: 1. Private owner, Edo, Japan (19th c.); 2. Kimio Koketsu, Ohya-Shobo Ltd, Tokyo.

Commentary: Shinto, the native religion of Japan is a form of animism, involving the worship of Kami or sacred spirits representing the sun, wind, rivers, mountains, fertility, etc. Shinto means the path of spirits or Kami. It can also be regarded as a variety of Shamanism. Shinto has no binding set of dogma or authority, formal sacred scriptures or defined set of prayers. Instead, Shinto applies a set of rituals and methods meant to mediate the relations of living humans to Kami. There are no commandments outside of living a simple and harmonious life with nature and people, but it can be said to have four affirmations of the Shinto spirit related to tradition and the family, love of sacred nature, physical purification rituals, and festivals dedicated to the infinite number of Kami.

MS in Arabic on paper, Akka, Israel, 1889, 303 ff. (complete) 28x22 cm, single column, (19x11 cm), 18 lines in naskh script, headings and annotations in red, inscription above a removed Baha’i seal: This is the holy Babi Seal.

Binding: Akka, Israel, 1889, dark blue leather gilt with flap, sewn on 3 cords.

Provenance: 1. ‘Abd al-Baha ibn Baha’ Allah, Akka and Haifa (1889-1921); 2.’Abd al-Baha’ Isma’il ibn ‘Ali al-Salamuni al-Hamawi,Salamiyyah, Syria ; 3. Sam Fogg, London

Commentary: According to Baha’i teachings, religious history is seen as an ongoing educational process for mankind, through God’s messengers or divine educators. Baha’ Allah is seen as the most recent, but not the last of these, prophesied in Hinduism, Buddhism, Judaism, Christianity, Islam and other religions. Due to the oneness of the entire human race, he attempted to reconcile the monotheistic religions in one new faith and establish worldwide lasting peace. There are some 6 million Baha’i’s worldwide, and the central Baha’i scriptures, Kitab-i-Aqdas and Kitab-i-Iqan, are translated into 800 languages.

The famous text about Saladin’s re-conquest of Jerusalem from the Crusaders in 1193 is significant, as Abd al-Baha tried to assemble a reference library covering the wars between Christianity and Islam: Islam’s conquest of Syria, Turkey and Palestine, followed by Islam’s conquest of Egypt, North Africa, and Spain, then the Crusades, Saladin’s re-conquest of Palestine, Christianity’s re-conquest of Spain, and the Ottoman conquest of Eastern Europe, and its re-conquest. This reference library was assembled in Baha’i’s quest to establish a permanent and universal peace as the supreme goal of all mankind.

Colophon: “It (the book) was copied for his own use by ‘Abd al-Baha’ ibn Baha’ Allah Husain ‘Ali Nuri in his home town of Akka on the Palestinian coast over a period of numerous days, the last of which was 10 Muharran 1307 AH (Friday 6 September 1889 AD)”. He was the son of the founder of the Baha’i religion and its future leader. His father, Baha’ Allah, had proclaimed himself the universal Messiah, whose coming had been preached by Sayyid ‘Ali Muhammad Shirazi, known as the “Bab”.