Helmet Bowl

In Japan the peace and stability that characterized the Edo period (1615–1868) allowed armorers and their patrons to indulge in and experiment with many elaborate styles, both historical revivals and new designs, creating armors intended for ceremonial purposes and not for use in battle. These armors were often equipped with eccentric or representational helmets, which invoked a staggering variety of religious and naturalistic themes.

The tall conelike skull of this helmet portrays the most notable physical trait of Fukurokuju, one of the Shichi Fukujin (Seven Gods of Good Fortune). Fukurokuju's name means "luck-prosperity-longevity," the three universal ideals of Taoism. He is, in fact, sometimes considered to be an incarnation of Lao-tzu, the legendary Chinese founder of Taoism. Fukurokuju is usually depicted in a humorous and playful vein. His angry expression on this helmet, however, is reminiscent of another of the Shichi Fukujin, namely Jurōjin, the god of health and longevity, whose characteristics are frequently confused with those of Fukurokuju. The helmet probably represents a combined form of the two deities. By the seventeenth century, when this helmet was probably made, Fukurokuju and Jurōjin were often merged into one deity, referred to by either name, to make room among the seven gods for Kichijōten, goddess of domestic well-being. The remaining Gods of Good Fortune are: Benzaiten, goddess of art, beauty, and wealth; Bishamonten, god of wealth; Daikokuten, god of limitless prosperity (see acc. no. 36.25.130); Ebisu, god of fishing, food, and honesty; and Hotei, a treasure-laden Zen priest. Together the Shichi Fukujin served as accessible providers of personal good fortune and longevity, whose aid could be sought informally, rather than in a ritualistic context. They represent a uniquely Japanese combination of Shintō, Buddhist, Taoist, and folk beliefs.