STATUETTE OF THE FOURTH SHAMARPA, CHÖKYI DRAKPA... Lot 35

STATUETTE OF THE FOURTH SHAMARPA, CHÖKYI DRAKPA YESHÉ PAL ZANGPO, IN GILDED COPPER ALLOY TIBET, 16TH CENTURY 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 Footnotes: 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 stitched 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. For further information on this lot please visit Bonhams.com