STATUETTE DU QUATRIÈME SHAMARPA, CHÖKYI DRAKPA YESHÉ PAL ZANGPO, EN ALLIAGE DE CUIVRE DORÉTIBET, XVIE SIÈCLEInscribed 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. 480919.7 cm (7 3/4 in.) highProvenance: A GILT COPPER ALLOY FIGURE OF THE FOURTH SHAMARPA,CHOKYI DRAKPA YESHE PAL ZANGPOTIBET, 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 1970sThis 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 asbhumisparsha 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 stitching 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 thismission.By the 13th century, religiousmunities 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 thea 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 muc