The Sassanian Persian Designs In Silk

The Sassanian Persian Designs In Silk, as we have seen, were derived from the more ancient Assyrian and Babylonian embroideries, the motives of which were invariably the Tree of Life, or "Grove of Ashareh," with divinities, priests, or royal worshippers on either side, the whole usually enclosed in circles.

In the Persian and in the later Mesopotamian Mosil-work animals took the place of the human figures, and were often placed back to back, divided by a stem or piece of floriated ornament - a reminiscence of the sacred tree - and still enclosed in a circular band. The animals were generally lions, cheetahs, or were griffin forms, all treated as ornamental abstractions, and the intervening spaces between the circles were filled up with forms of parrots or other birds, conventionally treated.

The Early Saracenic Designs

The Early Saracenic Designs were copies of these (Fig. 262). Later Saracenic designs had less of the bird and animal forms, and more of the purely Arabian ornament, with the addition of horizontal bands of Kufic inscriptions such as texts from the Koran, laudatory compliments to and names or titles of Sultans and Khalifs for whom the fabrics were made (Fig. 263).

It is singular that the rich silken fabrics made for and by the Saracens had nearly always representations of animals in the designs, although this was contrary to the laws of their faith; but this may be accounted for by their practice of copying or adapting the forms of decoration already in use in the countries they had conquered, and their lack of originality in design during their earlier days was, perhaps, the strongest motive in causing them to adapt ready-made inventions to their own uses.

The wearing of pure silken garments was also forbidden by the Mohammedan religion, but the Saracens got over that difficulty by the mixture of a few cotton threads with the silken web. The Egyptian Mamlūks (1250-1390) were very prodigal in the use of silk for dresses, banners, tent hangings, carpets, and horse clothing, supplied from the looms of Cairo and Alexandria, and imported from the Eastern centres.

In the thirteenth century the silk industry of the Saracens was in its greatest vigour, with designs mostly in imitation of the Persian school, and in the fourteenth the same motives were used, but arranged in rows of horizontal bands - which is essentially a Greek method - and was due to the influence of the Greek and Christian Coptic designers. A good example of this style may be seen in the peacock design, Fig. 264.

On account of the seaboard of Asia Minor having a mixed population of Jews, Christians, and Saracens, silk fabrics from that country were decorated with imitations of Persian designs, having the "homa" or "tree of life," Christian elements, such as the cross, seen in the "tree of life" (Fig. 265), and also imitations of Arabic writing. The Syrian examples of textiles are not so good in material or workmanship as the Byzantine or old Persian.

The most interesting development in the design of silk fabrics is that which took place in Sicily. The Sicilians were first taught the art of spinning and weaving of silk and the rearing of the silkworm by their rulers the Saracens of Egypt, and the early designs of the Siculo-Arabian style have, in addition to the Persian cheetahs, Indian parrots, and antelopes, such animals of African origin as the giraffe, elephant, gazelle, and other fauna of that continent. Gold, silver, and cotton threads were used with the silk in these fabrics. Mention has been made that in the twelfth century, when the Normans conquered Sicily, of their bringing silk weavers from Athens and from other parts of Greece to work at Palermo. Here and at this time (1130) a distinct alteration of the design took place by the introduction of the Greek classic and Christian elements of ornament in mixture with some of the older Saracenic forms. Mock Arabic inscriptions were also used very much in these Sicilian fabrics; this may have been done by Christian designers ignorant of Arabic, in order to give to the fabrics an appearance of Saracenic work, which, perhaps, made them sell better when exported (Fig. 266).

Another peculiarity of the Palermitan silks is the multitude of elements found in the designs. All kinds of fabulous animals and birds are used as in heraldic blazoning : sunbursts, cloud-forms, Christian emblems and elements occurring as forms of angels with swinging censers, initials of sacred names, and emblematic plants. The use of these heraldic and Christian elements was in a great measure due to the influence of the Crusaders in the Middle Ages. The favourite colouring of the Sicilian silks was dark red grounds and green foliage; the birds, animals, and mythological elements were usually woven in gold threads as in the example given (Fig. 267).

Towards the end of the fourteenth century and during the fifteenth the designs became more floriated, the vine and pomegranate, with vase forms, were used and were really developments from, and did duty for, the sacred tree of the early patterns, and instead of a circular framing the flamboyant or ogival diaper lines were introduced. This repeating framework was derived from the Saracenic Pointed architecture and adopted in the ogival Gothic at this date (Figs. 268, 269).

During the sixteenth century the pineapple was used very much under a variety of modifications as an ornamental form in fabrics (Fig. 269), and often in company with the pomegranate. This came about after the discovery of the West Indies, from where the pineapple had been imported into Europe (Fig. 270). Large-pattern damask diapers, brocades, and velvets were now made in many places in Italy, with patterns based on waving lines or ogival forms enclosing bilateral schemes of ornament, all of which were reminiscences of the "tree of life" patterns, and in all may be traced the strong influences of Saracenic design.