Читать книгу The Development of Embroidery in America - Candace Wheeler - Страница 6

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The history of embroidery in America would naturally begin with the advent of the Pilgrim Mothers, if one ignored the work of native Indians. This, however, would be unfair to a primitive art, which accomplished, with perfect appropriateness to use and remarkable adaptation of circumstance and material, the ornamentation of personal apparel.

The porcupine quill embroidery of American Indian women is unique among the productions of primitive peoples, and some of the dresses, deerskin shirts, and moccasins with borders and flying designs in black, red, blue, and shining white quills, and edged with fringes hung with the teeth and claws of game, or with beautiful small shells, are as truly objects of art as are many things of the same decorative intent produced under the best conditions of civilization.

To create beauty with the very limited resources of skins, hair, teeth, and quills of animals, colored with the expressed juice of plants, was a problem very successfully solved by these dwellers in the wilderness, and the results were practically and æsthetically valuable.

In the Smithsonian Institution at Washington, D. C., there has happily been preserved a most interesting collection of these early efforts. The small deerskin shirts worn as outer garments by the little Sioux were perhaps among the most interesting and elaborate. They are generally embroidered with dyed moose hair and split quills of birds in their natural colors, large split quills or flattened smaller quills used whole. The work has an embossed effect which is very striking. A coat for an adult of Sioux workmanship, made of calfskin thicker and less pliant than the deerskin ordinarily used for garments, carries a broad band of quill embroidery, broken by whorls of the same, the center of each holding a highly decorated tassel made of narrow strips of deerskin, bound at intervals with split porcupine quills. These ornamental tassels carry the idea of decoration below the bands, and have a changeable and living effect which is admirable. In a smaller shirt, the whole body is covered at irregular intervals with whorls of the finest porcupine quill work, edged by a border of interlaced black and white quills, finished with perforated shells. Many of the designs are edged with narrow zigzag borders of the split quills in natural colors carefully matched and lapped in very exact fashion. There is one small shirt, made with a decorative border of tanned ermine skins in alternate squares of fur and beautifully colored quill embroidery, not one tint of which is out of harmony with the soft yellow of the deerskin body. The edge of the shirt is finished in very civilized fashion, with ermine tails, each pendant, banded with blue quills, at alternating heights, making a shining zigzag of blue along the fringe. The simplicity of treatment and purity of color in this little garment were fascinating, and must have invested the small savage who wore it with the dignity of a prince.

The mother who evolved the scheme and manner of decoration carried her bit of genius in an uncivilized squaw body, but had none the less a true feeling for beauty, and in this mother task lifted the plane of the art of her people to a higher level.

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MOCCASINS of porcupine quillwork, made by Sioux Indians.

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Courtesy of American Museum of Natural History, New York

PIPE BAGS of porcupine quillwork, made by Sioux Indians.

The purely decorative ability which lived and flourished before the advent of civilization lost its distinctive simplicity of character when woven cloth of brilliant red flannel and the tempting glamour of colored glass beads came into their horizon, although they accepted these new materials with avidity. Porcupine quill work seems to have been no longer practiced, although a few headbands of ceremony are to be found among the tribes, and now and then one comes across a veritable treasure, an evidence of long and unremitting toil, which has been preserved with veneration.

Of course many valuable results of the best early embroideries still exist among the Indians themselves.

A very striking feature of both early and late work is the fringing, which plays an important part in the decoration of garments. The fringe materials were generally of the longest procurable dried moose hair, the finely cut strips of deerskin, or, in some instances, the tough stems of river and swamp grasses twisted, braided and interwoven in every conceivable manner, and varied along the depth of the fringes by small perforated shells, teeth of animals, seeds of pine, or other shapely and hard substances which gave variety and added weight. Beads of bone and shell are not uncommon, or small bits of hammered metal. In one or two instances I have seen long deerskin fringes with stained or painted designs, emphasized with seeds or shells at centers of circles, or corners of zigzags. This ingenious use of a decorative fringe gave an effect of elaborate ornament with comparatively small labor.

Perhaps the best lesson we have to learn from this bygone phase of decorative effort is in the possibilities of genuine art, where scant materials of effect are available.

A thoughtful and exact study of early Indian art gives abundant indication of the effect of intimacy with the moods and phenomena of Nature, incident to the lives of an outdoor people.

Many of the designs which decorate the larger pieces, like shirts and blankets, were evidently so inspired. The designs of lengthened and unequal zigzags are lightning flashes translated into embroidery; the lateral lines of broken direction are water waves moving in masses. There are clouds and stars and moons to be found among them, and if we could interpret them we might even find records of the sensations with which they were regarded.

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Courtesy American Museum of Natural History, New York

MAN'S JACKET OF PORCUPINE QUILLWORK

Made by Sioux Indians.

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Courtesy American Museum of Natural History, New York

MAN'S JACKET OF PORCUPINE QUILLWORK

Made by Plains Indians.

It would seem to argue a want of inventive faculty, that the aboriginal women never conceived the idea of weaving fibers together in textiles, but were contented with the skins of animals for warmth of body covering. The two alternatives of so close and warm a substance as tanned skins, or nakedness, seem to a civilized mind to demand some intermediate substance. This, however, was not felt as a want, at least not to the extent of inspiring a textile. Perhaps we should never have had the unique porcupine quill embroidery except for the close-grained skin foundation, which made it possible and permanent. Certainly the cleverness with which the idea of weaving has been used in the evolution of the Indian blanket shows that only the initial thought was lacking. The subsequent use of the arts of spinning and weaving, with the retention of the original idea of decoration in design and coloring, has made the Indian blanket an article of great commercial value.

Fortunately, these productions are valuable to their producers, and even to other members of the tribes, and were carefully preserved from casualties, so that there are still many examples of Indian manufacture, such as belts of wampum, and headbands of ceremony, to be found among existing tribes.

These early specimens are not only intrinsically valuable, but give many a clue to what may be called the spiritual side of the aborigines. They had not learned the limits of representation, and as this history deals with results of life and not with the impulse toward expression which lies at the root of design, we need not attempt more than a suggestion of some of the results. The unguided impulses of Indian art, as seen or imagined in their work, lies behind the work itself and can be read only by its materialization.