The Origins of Marbling: Glass?

Most of us think of marbling as paint or ink applied to a sized bath, usually manipulated somehow, then transferred onto a sheet of paper. This is essentially the definition put forward by Richard J. Wolfe, in his magnum opus, Marbled Paper: Its History, Techniques, and Patterns. His book is an invaluable resource, tracing the history of European marbling. The extensive plates dating particular patterns alone justify the price.

But what if we think of marbling not primarily as the transfer of colors, but the technique of using a stylus — or a number of them in a row, i.e. a rake — to manipulate strips or blobs of color into patterns? Visually, this is where most of the beauty and magic happens. And Egyptians were doing this as early as the 6th century BCE in glass.

Egyptian Alabastron and Flasks, 6th – 3rd century BCE. Corning Museum of Glass.

Recently I visited the Corning Museum of Glass,  which has some very early glass containers that look marbled. The museum catalog describes the center container as having the, “entire surface decorated with alternating registers of fine trails [thin threads of colored glass] wound ten to twelve times before changing color; all threads have been marvered in and dragged alternately up and down sixteen times to form an elaborate and delicate festooned or feathered pattern….” ( 55.1.61)

Instead of colors applied to a viscous bath, glass trails are wound around a container. Then they are manipulated with a point or stylus. The alternating up and down stylus movement at regular intervals is quite similar to how many styles of marbling are done even today.

Does specialization in the decorative arts cause us to overlook a fundamental cross-disciplinary technique like this one? Or, is this a common decorative technique that it is continually independently rediscovered. If so, are there other examples?


A Method of Brushing Glue onto Paper

I’ll be teaching a hardcover pamphlet binding workshop to a group of undergraduates later this week, and wanted to include a diagram illustrating the technique of gluing paper.  I couldn’t find anything useful on the web, so had to draw my own. Is it considered too basic to bother describing? Clean and efficient glue handling is one of the most fundamental skills in bookbinding, and a common place to make mistakes.

The sequence of applying adhesive to paper for a right hander. Click on the image to enlarge.

If your adhesive is the right consistency, your brush the right size, and it is charged appropriately, you should be able to cover the entire sheet without adding more. This is how I was taught by Thea Hamman, a German trained bindery supervisor who worked for many years at Columbia University.

A.  Apply the adhesive to a large area in the center of the sheet of paper, which is placed on a larger waste sheet. Press down firmly with your index finger and thumb to keep the sheet from shifting. If the paper is large or highly reactive to moisture, you might want to relax it by misting with water. I usually jigger the brush back in forth in Area 1 during application. Make sure to put enough on to later drag it over the edges.  Most commonly, I use a 1 inch Princeton 5450 Natural Bristle Brush. Since the adhesive is not on the waste sheet yet, if the paper happens to shift or expand a bit, the good side of the sheet remains clean. Next, brush the adhesive in Area 2, off the top and right side. If the paper expands or warps, hold it down so that it moves towards the left, so adhesive doesn’t get on the good side. 

B. Move your hand and place your ring, middle and index finger on the bottom of the sheet, in the area where there is not adhesive, then brush the top left side. This can also help keep the sheet from curling into into itself. On small sheets, 1, 2, and 3 can be done at the same time. All of this depends on a balancing how fast you are working, how reactive your paper is, and how much moisture is in your adhesive.

C. Now place your fingernails fairly flat on the top edge, making sure not not to dent the paper. By using the flat parts of your nails, the adhesive doesn’t get on your fingertips. If you do happen to get a little glue on your fingers, it is useful to keep a damp rag nearby to wipe them clean. Finish spreading the adhesive and lift the paper near two opposite corners, and stick it in place. Smooth it down, starting in the center, working outward, with the part of your hands that is opposite your thumbs to eliminate any bubbles.  This avoids your fingertips which now have adhesive on them. Then achieve firm adhesion by burnishing using a Delrin folder, or your weapon of choice.

Please comment if you have another preferred method!

A Craftsman Reads “Craeft”

The idiosyncratic spelling of “Craft” is intended to reference the earlier Anglo-Saxon conception of craft. The 2018 American edition is titled “Craeft: An Inquiry into the Origins and True Meaning of Traditional Crafts” The 2017 English edition is titled “Craeft: How Traditional Crafts Are About More Than Just Making” Does the publisher think Americans like the “true meaning” of crafts? And the English assume craft is just about making stuff?

Book Review. Alexander Langlands, Craeft: An Inquiry into the Origins and True Meaning of Traditional Crafts. New York: W.W. Norton, 2018.

People working in craft often have philosophic inclinations. We work outside of mainstream society. We make objects that are not strictly necessary anymore. Combine this with long hours working alone, extremely repetitive hand work which affects the rhythm of our thoughts, getting lost in archaic techniques, and it only seems natural existential questions arise. What am I doing?  Why am I doing this? (and the annoying corollary, why am I doing this for so little money) Does it matter? Is craft in the 21st century anything more than a marketing term for a new cider? As partial compensation, I habitually buy most new books on the philosophy of craft, which means I must be looking for some new insight or different perspective.

With a few significant exceptions, the history of craft is recorded by writers and artists who described the actions of a craftsmen, but were not experts in the fields they described. Alexander Langland continues in this tradition. “I’m no craftsman” he announces near the end of his book. (297)  He does consider himself a “jack-of-all trades, master of none”, though. There is an almost universal prohibition against attempting to learn too many trades in most languages and cultures on earth. But why? Most people I know who are good with their hands are adept at a number of crafts. Is mastering a craft a different category altogether?

Langlands writes with a poetic sensitivity detailing the activity of handwork which renders the fact he is not a professional craftsman irrelevant. I became completely absorbed in his descriptions of hand work. David Esterly’s Lost Carvings (my review here) may have been the model for this style of craft writing: you feel you are inside a craftsman’s head, thinking what he is thinking while he moves his hands and tools. Esterly is a master craftsman writing about his own long years of carving. Langlands admits he is good at talking about it. (297)

Over a dozen crafts are described in Langlands book. Descriptions of performing a craft can sometimes go on for pages, and could have easily become inconsequential and dull. With Langlands firm narrative, however, they are engaging and even exciting. For example, the chapter on making a thatch roof is almost pornographic in detail; from sharpening the scythe, selecting the stubble thatch, twisting the thatch, augering the rafter peg holes, pegging it with a square greenwood trenail, driving the spars, and more. After reading, I felt exhausted and relieved to get off the roof and have the day’s work finished.

Each chapter has a similar recipe. He starts by placing a particular craft in a historical context, mixes in a bit of etymology, describes the importance of the materials, then narrates his own experimental recreation. His background as an archaeologist and British television personality (The Victorian Farm, The Edwardian Farm, Wartime Farm) serve him well in presenting the information in an engaging and readable manor. The chapter on weaving and hurtle fence making, for example, is exemplary: he unites these two disparate appearing crafts through a fundamental commonality of warp and weft. All the while he emphasizes the respect he has for the abilities of earlier craftsmen.

Though the book is filled with interesting factoids — who knew that the tines of traditional wooden French pitchforks are made out of trained branches! — the real value is in Langlands’ underlying conception of craft, “… a vehicle through which we can think, through when we can contemplate, and through which we can be.” (343)  He continues a philosophy of craft born in the arts and crafts movement, then overlaid with a bit of Richard Sennett (The Craftsman, my review here), David Pye (Nature and Art of Workmanship), and Howard Risatti (Theory of Craft). Another great strength of this book is the explication what he feels is the “craeft” way of knowing: evaluating and sourcing raw materials, working within constraints of cost and time, using your hands, and working towards a specific means. Craft, to Langlands, is not just a final product, but the sum total of the involvement in the process by the craftsman with the environment. Is this just a slight variation of farm-to-table cooking applied to objects?

For all of practical and engaging description, and his extensive experimentation, he has a romanticized view of craft, likely because he is an amateur.  “Perhaps harshly, I would not consider a topiarist who uses electric hedge trimmers a true craftsman on the simple grounds that the tool mutes their level of engagement with the material properties of the entity they are working.” (36) Attitudes toward work — even for a real craftsman —  change quite a bit when doing something day after day, month after month, year after year, decade after decade. Pecuniary pressures can also negatively impact a craftsman’s enjoyment of work. David Pye would also take issue with this statement, though on the grounds that an electric hedge trimmer takes a great deal of hand skill to operate, and the source of the power is irrelevant.

Langlands pays little attention paid to how craft skills are passed on or inherited. For all of his emphasis on craft as a integrated system and way of thinking, this is a significant omission. When discussing a Viking longship, he theorizes “It’s a craft that relies on building something relative to the materials employed… allowing the materials to speak for themselves, to answer back, to tell you what the natural shape must be…” (333) This sounds more something you would hear from an exercise guru or in a Monty Python skit, not the way a craftsman would think about constructing a ship in the ninth century. “Thor, let the keel timber be what it wants to be!”

There are several chapters where he describes the actions of a skilled craftsman, but he does not investigate the transmission of knowledge. Re-enactment, etymological history, and the study of extant artifacts are his primary methods of inquiry. But this was is not how craft was taught and transmitted for most of human history.

At the risk of coming across as a mystic, but I do believe Craft (with a capital “C”) resides outside of objects. Craft objects are the result of Craft. Learning or experiencing this way of thinking is traditionally taught through close contact with skilled practitioners. But I also think you can get there on your own, it just takes a lot more time. Before the nineteenth century this took place in apprenticeships; now it is more commonly acquired during internships. The transmission of craft knowledge is an important part of the entire craft ecosystem.