Kugikakushi came into widespread use in the 16th and 17th centuries. They were used to provide a decorative metal covering for the joints of the huge beams and posts of shrines and temples and also in the grand castles that were constructed for various daimyo (feudal lords). Nail head covers were usually cast in metal from molds, and the surface was then finished in varying techniques. So many metal alloys were used that it is difficult to determine the base metal of most kugikakushi. Some of the decorative methods include engraving the design on the mold, which creates an embossed pattern on the metal; openwork; chiseling or engraving on the finished object; plating; lacquering and enameling. Decorative motifs for many centuries played a prominent role in both the religious and daily lives of the Japanese people. Architecture was embellished with these symbols, which were representative of both the tangibles of nature and the intangibles of the spirit. Birds, bats, turtles, bamboo and family crests were some of the popular subjects for nail head covers. (See examples of kugikakushi on page 181 of “Japanese Antiques” by Patricia Salmon.)

Japanese metalwork was a sophisticated and complex craft, and the metal artist was highly esteemed. When swords were banned in 1871 by government edict, many metal craftsmen were forced into new outlets, and so the minor metal arts flourished, with one example being kugikakushi. These unusual decorative nail head covers are interesting and lovely examples of early Japanese metalwork which are sure to be conversation pieces.

This futon cover is made of four panels of hand spun woven cotton that have been hand sewn together to make a large rectangle. This is the only way authentic old futon covers were made in Meiji Japan because loom widths were narrow, typically 12 to 14 inches. The assembled futon cloth was then dyed using a rice paste resist and all natural dyes for the colors. Indigo textiles were the fabric of the countryside in Japan, and they are wonderful examples of Japanese folk art or mingei.

The tsutsugaki technique involves freely drawn designs that are applied to cotton with paste resist squeezed through a paper cone having a tubular metal tip. The textile is then dipped repeatedly in indigo dyes. Where the paste lines had once been, white lines now remain, outlining the design in sharp contrast to the deep indigo blue background. Country dyers produced tsutsugaki textiles -- often with mythical and auspicious designs such as this one -- as bedding, wrapping clothes, banners and celebratory textiles for weddings, births and other important events. These tsutsugaki textiles were part of a bride’s trousseau which parents prepared for their daughter as a prayer for the well being of her new family as well as her happiness, so great care was taken in their handling as they were regarded as necessary for an auspicious future.

Also called guest hibachi, all tabako-bon contained two essential parts: (1) a small receptacle like a miniature hibachi where small bits of charcoal (sumi) were kept burning among ashes for use in lighting tobacco, and (2) a piece of slender bamboo, cut right below a joint, which was used as both an ashtray and a hand-held cuspidor. Some boxes also had little drawers built in for keeping tobacco and pipes. Tobacco boxes reached their peak use in the Edo period, when smoking was widespread among both men and women and etiquette demanded that tobacco be offered to visitors or friends. Custom demanded that whenever a visitor arrived, the first act of welcome would be to set a small personal hibachi in front of him. This was also true of commercial shops. The strong kizami tobacco was smoked only in small amounts in slender pipes with tiny pipe bowls (kiseru). Production of smoker’s hibachi ceased at the end of the 19th century, when cigarettes became fashionable and virtually replaced pipe smoking. Finished on the top and all four sides, this finely-crafted old box makes a charming interior accessory which views well from any angle. It is suitable for burning incense, holding a flower arrangement or adorning a coffee table or sideboard. It also may be used for its traditional purpose.

The process of dyeing textiles from stencils is principally a resist technique which involves covering the area to be protected with a soluble rice paste applied directly to the fabric. After the application of the paste, the stenciler then carefully removes the stencil and moves it to an adjacent position to repeat the process, continuing the entire length of the yardage to be stenciled. “Katagami,” the special papers used in the process of stencil cutting, were made from the inner bark of the mulberry bush. Soaked in the juice of aged persimmons, two or three sheets were laminated together and smoke cured. After the paper was cured, the tannin from the persimmon juice formed a plastic-like waterproof coating which made the shiny paper stiff yet pliable and served to waterproof it against the dissolving effect of the water-based resist paste used in the process of dyeing. The cutting process required the utmost skill and the sharpest of separate knives for the different cuts required by the pattern design. Highly skilled craftsmen cut the paper using circular punches and knives to create elaborate patterns of minute landscapes, flowers, birds, insects and other detailed designs with extreme care and patience. Many designs took months to cut. (See “Traditional Japanese Stencil Designs” edited by Clarence Hornung.)