An unusual inscribed rectangular inkstone screen and huali stand Signed Li Mi, dated 1621
Lot 624
An extremely rare inscribed rectangular inkstone Inscribed by Li Mi, dated 1621
Sold for HK$ 350,000 (US$ 45,154) inc. premium

Lot Details
Property from the Anthony Evans collection
An extremely rare inscribed rectangular inkstone
Inscribed by Li Mi, dated 1621
Of rectangular form, meticulously carved with an extensive inscription in kaishu, the reverse plain, wood frame of well-patinated huali.
34cm wide.

Footnotes

  • Provenance 來源:
    Oriental Art Gallery Ltd. (Gerard Hawthorn, Ben Janssens and Roger Keverne), London, 1993

    In 1080, the famous Song dynasty painter Li Gonglin (1049-1106) completed a painting named The Eighteen Greatest Virtuous People from the White Lotus Society for Li Chongyuan. The next year, Chongyuan wrote a eulogy, describing the activities held by the great monks and Confucians from the White Lotus society at Mount Lu. In the Ming dynasty, as dated in the inkstone, Li Mi (active in the Wanli and Tianqi periods) wrote this memorial and inscribed it on this stone in 1621. According to the official records of the Zhang area, Mi was highly accomplished at carving calligraphy on stone stele. He received the highest appreciations from the renowned literati artist Dong Qichang (1555-1636). Surviving examples of his work are extremely rare.

    明天啟辛酉元年 刻李冲元《蓮社十八賢圖記》石刻 「李宓」款

    從刻文得知,宋代名畫師李公麟(1049-1106)為李冲元(生卒年不詳,但與李公麟及李亮工同時登第,號「龍眠三李」)作《蓮社十八賢圖》,於1080年完成,繪畫出東晉時期一聚高僧名儒組成的白蓮社之活動,翌年李冲元為題此圖記。後於1621年,李宓(明萬歷/天啟年人,生卒年不詳)書之並刻於石上。據《漳州府誌》記載,李宓,龍溪人,工諸體書,琳宮碑額,得董其昌(1555-1636)賞識,嘗具書幣請其書,晚年續寫《黃庭內經》三千多字,結體工妙,為當時之絕手。惜其書法或刻石之傳世作品不多。

    釋文:
    龍眠李伯時為余作《蓮社十八賢圖》,追寫當時事。按十八賢行狀,沙門惠遠初為儒,因聽道安講《般若經》,豁然大悟,乃與其弟惠持俱棄儒落髮。太元中,至廬山,時沙門惠永先居香火遠,欲駐錫是山。一夕山神見夢,稽首留師,忽於後夜雷電大震。平旦,地皆坦夷,材木委積。江州刺史 桓伊表奏其異,為師建寺,是為東林,因號其殿為神運。

    時有彭城遺民劉程之,豫章雷次宗,雁門周續之,南陽宗炳、張詮、張野,凡六人,皆名重一時,棄官捨緣,來依遠師。復有沙門道昺、曇常、惠叡、曇詵、道敬、道主、曇順凡七人,又有梵僧佛那跋佗羅、佛馱耶舍二尊者,相結為社,號「廬山十八賢」。

    時陳郡謝靈運以才自負,少所推與,及來社中,見遠師,心悅誠服。乃為開池種白蓮,求預淨社。遠師以其心亂,拒而不納。陶潛時棄官居栗里,每來社中,或時纔至,便攢眉迴去,遠師愛之,欲留不可得。道士陸修靜居簡寂觀,亦常來社中,與遠相善。遠自居東林,足不越虎溪,一日送陸道士,忽行過溪,相持而笑。又嘗令 人沽酒,引淵明來,故詩人有「愛陶長官醉兀兀,送陸道士行遲遲。沽酒過溪俱破戒,彼何人斯師如斯。」又云:「陶令醉多招不得,謝公心亂去還來」者,皆其事也。

    此圖初為入路,與清流激湍,縈帶曲折,踰石橋,溪迴路轉,石巖一,又繚而上,石巖一二。巖之閒有方石池,種白蓮花,巖之傍有石梯度山,迆邐而 去,不知所窮。當途窮處,橫為長雲,蔽覆樹腰巖頂,其高深遠近,蓋莫得而見也。傍石池有高崖懸泉,下瀦為潭,支流貫池,下注大溪,激石而湍浪者,虎溪也。巖之外,遊行而來者二人,一人登嶺出半身者,宗昺也,一人躡石蹬而下者,曇順也。巖中為經筵會,講者六人,一人踞床憑几揮塵而講說者,道士也。一人持羽扇 目注懸猿而意在深聽者,雷次宗也。一人合掌坐于床下者,道敬也。一人相向而坐者,曇詵也。一人執經卷跪聽於其後。童子一,舒足騷首,有倦聽之意。蓮池之 上,環石臺坐而箋經校義者五人,石上列香爐筆研之具,一人憑石而坐者,劉程之也。一人手開經軸倚石而回視者,張詮也。一人正坐俯而閱經者,惠叡也。一人回坐拱手傍視而沈思者,惠持也。一人持如意而指經者,惠永也。一人捧經笈與童子持如意立其後,又童子跪而司火,持鋏向爐而吹,一人俯爐而方烹捧茶盤而立者,一人傍看石置茶器。又一巖中有文殊金像,環坐其下為佛事者三人,一人執爐跪而歌唄者,曇常也。一人坐而擎拳者,道昺也。一人執經卷而坐者,周續之也。臨溪偶坐者二人,皆梵僧,一人袒肩持短鈕者,跋陀羅也。一人舉如意據膝而坐者耶舍也。童子一,卷髮胡面,持羽扇立其後。一人露頂坦腹,仰視懸泉,坐而濯足者,張野也。童子持巾立其側,有蹲而汲者一人。石橋之傍,峭壁崛起,前有僧與道士相捉而笑者,遠公送陸道士過虎溪也。一人貌怪雄視捉巾瓶而立者,捕蛇翁也。童子負杖卻立而待,一人乘籃輿者,淵明之迴去也。淵明有足疾,嘗以竹籃為輿,其子與門生肩之,前者若欲憩而不得,後者若甘負而忘倦,蓋門人與其子也。童子負酒瓢從之,一人持貝葉騎而方來者,謝靈運也。傍一人持曲笠,童子負笈,前騎而行。凡為人三十有八,馬一,猿一,鹿一,器用草木,不復以數計。人物灑落,泉石秀潤,追千載於筆下,萃群賢于掌中,開圖恍然,若與之接。揮塵而談者,如欲懸河吐屑,肆辨而未停;默坐而聽者,如欲屏息,杜意審諦;而冥冥沈思者,如欲鉤深味遠,叩玄關,宅靈府而遊乎恍惚之庭;梵唄者,如欲轉喉鼓舌,而有雲雷之響,與海潮之聲行,往來如御風而遐舉;坐臨水者,如騎鯨而將去;笑執手者,軒渠絕倒,達於衣冠。蓋其心手相忘,筆與神會,而妙出意表,故能奴隸顧陸,童僕張吳,跨千載而獨步。非十八人者不足以發伯時之筆,非伯時者不足以寫十八人之趣。豈非泉石膏肓,煙霞痼疾,其臭味相似,故形容之工若同時而共處者也。

    伯時於余為從兄,實山林莫逆之友,為此圖凡三十八日而成。余得之,遊居寢飯其下。客來觀者,或未知蓮社事,因記其後,覽者當自得之也。圖成於元豐庚申十二月二十五日。越明年辛酉正月二十六日龍眠李冲元元中記。明天啟辛酉元年夏羲民李宓書並勒石。
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