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- and an exquisite robe with elaborate designs. His right hand is in the gesture of argument explaining the Buddhist teachings with the hand raised and the tips of the index finger and thumb touching, and his left hand is in his lap. Both hands hold the stems of lotus flowers, with the attributes now missing.
57 Dog-head Finial 15th/16th century brass, gilt, ht. 12 cm Brian S. McElney Collection
This handsome dog-head finial appears to be quite rare and unusual. The head, with bared fangs, is exceptionally well-modelled with much detail. The Tibetan character ah is incised under the dog�s chin.
58 Ch�ten (Stupa)
17th century
copper, gilt, inlay of semi-precious stones ht. 24.7 cm
Gift of Max Tanenbaum, Toronto, 1980 NGC 26712
The Tibetan ch�ten is derived from the Indian architectural structure known as a stupa, or caitya which was originally a burial mound. Later it was used to house relics of the Buddha, and still later to house images, holy relics and sacred texts through�out Asia. The choten consists of a dome which symbolizes water, the thirteen tiers of the tower symbolizing the stages of enlightenment, the parasol symbolizing the wind, and is topped by spheres which symbolize the uniting of the sun and moon. Miniature ch�tens, like this one, served as reliquaries for important religious personages and monks. This choten is mounted on a lotus base and has various small deities depicted on the body.
59 Mandala
late 19th/early 20th century silver, d. 16.2 cm Anonymous gift ROM 977.107.1
This three-dimensional mandala is in a stupa shape known astheMeruform(Mt. Meru is the centre of the Buddhist universe). The finial as well as the rings of this rice-filled mandala have decorations in relief including the Eight Glorious Emblems�umbrella, fish, conch, lotus, wheel, vase, endless knot and the standard of victory, on a ground of floral sprays. The bottom ring has in addition various deities between ruyi-type borders and the Seven Jewels of a Universal Monarch (sapta ratna). This type of three- dimensional mandala is commonly used in rituals and can be filled with either grain or rice. It is used for the visualization and construction of the Mandala of the Universe of Thirty-seven Features.
60 Plaque containing Divination Chart
late 19th/early 20th century
hammered copper, 30.5 x 27.3 cm
Gift of Norman Christie
AGGV
The tortoise enveloped in flames, inthemiddleofthe plaque, holds impaled frogs in each paw, and from his tail hang the seven Tibetan symbols of the planets and the days of the week. On his belly he holds an astrological wheel containing the Nine Squares and the Chinese EightTrigrams surrounded by the twelve animals of both the Tibetan and Chinese time cycle. Below are two lotus mandalas with inscriptions, one of which is being held by a tortoise and also includes the Eight Trigrams.
In the upper left corner is the mystic monogram of ten Sanskrit letters called �the All-powerful Ten.� The three deities at the top are Manjusri flanked by Vajrapani and Avalokitesvara.
Plaques like this one were carried in various types of processions (e.g., marriage, rain-making). They are essential for picking auspicious dates and for telling the future. It was also kept in the household to ensure good luck throughout the year.
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a) Phur-ba Ritual Daggers late 19th/early 20th century (left) brass, I. 18 cm (centre) iron, I. 9.2 cm (right) wood, I. 20.8 cm Asian Art Purchase Fund AGGV
b) Phur-ba Ritual Dagger
18th century
brass, traces of gilding and silvering I. 36.2 cm
Gift of Bishop W. C. White ROM 926.21.41
The main purpose of the ritual dagger was for use in exorcism to stab evil demons. Its origin in Tibet is said to date from the eighth-century Indian mystic, Padmasambhava, who used it to drive out local demons and firmly establish Buddhism in Tibet. Phur-ba daggers, which are made of various materials, have a triangular blade and a handle of various forms. The three sides of the blade represent charity, chastity and patience which can destroy hatred, sloth and lust.
Dagger (a � left) has a handle in the form of a horse head emerging from the triple head of Hayagriva with a vajra mid-section and a blade emerging from the head of a makara. Dagger (a�centre) has the head of a protector followed by a knotted handle and a makara head holding the blade. Dagger (a� right), which is made of wood, has a simple, carved handle in the shape of immutability knots on either end of a lotus petal pillar. Dagger (b), which is said to have come from the Yonghegong Temple in Beijing, has a
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