During the period of Obbink's commercial relationship with the MOTB philanthropists he served as the General Editor of the Oxyrhynchus Papyri for the EES (until August 2016).  He was also a renowned Lecturer in Papyrology and Greek Literature in the Faculty of Classics at Oxford.  That position ended in a fall from grace in February 2021 just as his life as a part time dealer began to unravel.  

The seven Hobby Lobby-purchase transactions were itemised as:

Obbink had represented to Hobby Lobby that the 32 items he was selling all came from private collectors. 

In September 2023 Hobby Lobby asked the Magistrate Judge, overseeing the case at the US District Court for the Eastern District of New York to grant their request to transfer their fraud and breach of contract case to the US District Court for the Western District of Oklahoma, where the company is headquartered. On October 5, 2023, their request was granted and on October 17th an amended complaint against Obbink was filed with the court in Oklahoma City which was served on the scholar on 4 November 2023. 

Throughout the proceedings, Obbink has failed to appear, plead, or otherwise respond to the unfolding US-based court case, and on January 29, 2024 Hobby Lobby filed a motion seeking a Clerk's Entry of Default.  As a result, on March 11, 2024 Senior Judge of the United States District Court for the Western District of Oklahoma, David L. Russell entered a motion for Default Judgment in favour of Hobby Lobby Stores, Inc., awarding them the eye popping sum of $7,085,100.00, with prejudgment interest from February 5, 2013, at the rate of 6% per annum. 

Yet despite this scandal of Biblical proportions, Dirk Obbink was last seen on his houseboat, self-destructively ignoring the US and UK legal drama swirling around him. 

To recap the last eight years. 

In the Spring 2016 the Egyptian Exploration Society realised that the much rumoured "First Century Mark" papyrus that had been the subject of so much speculation was in fact their own papyrus fragment (P.Oxy. 5345).

By August 2016 the EES decided to not re-appoint Obbink as the General Editor of the Oxyrhynchus Papyri primarily because of unsatisfactory discharge of his editorial duties, but also because of concerns, which he did not allay, about his "alleged involvement" in the marketing of ancient texts, especially the controversial Sappho and Gospel of Mark fragments.  

By December 2017, according to court documents, Obbink had admitted to Hobby Lobby that he had “mistakenly” sold the Gospel Fragments in Purchase #7 (for  $1,810,000) and that they were, in fact, owned by his employer, the Egyptian Exploration Society.

By January 2018 the Museum of the Bible formally severed ties with the Oxford-based scholar. 

On 16 April 2019 Obbink's UK-based antiquities sale's enterprise, Castle Folio Limited was dissolved.

By June 2019 the Egyptian Exploration Society took a harder stance against their former colleague and banned Obbink from any access to its collection pending his satisfactory clarification of the 2013 contract. 

On 2 March 2020 Obbink was "detained" briefly by officers from Thames Valley police on suspicion of theft and fraud. Unnamed at the time by the British authorities, he was released after questioning. 

By February 2021 Obbink no longer held his position as Lecturer in Papyrology and Greek Literature in the Faculty of Classics at Oxford University and had retreated to his houseboat where he was served in relation to the US court case. 

Yet, to date, and despite the ongoing investigation by the Thames Valley Police, Dirk Obbink has inexplicably still not been charged with any crime in the United Kingdom.

By:  Lynda Albertson

Like a lot of Classicists, I was fascinated by the legacy of Alexander the Great and the Greek culture that persisted in Central Asia for centuries after him. Years ago, I was staying at my grandmother's house (after her death), and was sifting through the antiques and knick-knacks she obsessively collected. I found a samovar, and discovered that it was from Kandahar in 1881, during the Second Afghan War. Later I made friends with someone who was in charge of clearing mines in Afghanistan and he persuaded me to celebrate my 40th birthday by visiting the country.

It remains a terrible tragedy that they were destroyed. What I hadn't realized before doing the research is what an immensely rich history that they had and what very significant monuments they had been for a variety of cultures. ... they were a wonder for three separate cultures, the Buddhists that created them, the Islamic peoples who followed, and then, in the 19th and 20th centuries, for the Western world. The 19th century, when British and European travelers and spies rediscovered the statues, is a particularly fascinating period of history. The best way to compensate for an artistic crime is to fill in the proper meaning of these monuments.

by Catherine Sezgin, ARCA Blog Editor

the recorded impressions of travelers such as Xuanzang, journeying through Bamiyan en route elsewhere…. Writings of surveyors, soldiers and antiquarians of the Raj … texts by Muslim travelers allow Morgan to parse the surprising malleability, over the ages, of Muslim attitudes towards this Buddhist iconography. [The Guardian, Subramanian]

A German visitor in the 1950s photographed  another tourist's car at the foot of the Buddha. Photo Courtesy of Edmund Mlzl.

ARCA blog: How long did it take you to write this book? And what drew you to this subject?

Dr. Morgan: It took me from starting research to submitting final proofs about 14 months. I had an interest in Afghanistan from a couple of sources. Like a lot of Classicists I was fascinated by the legacy of Alexander the Great and the Greek culture that persisted in Central Asia for centuries after him. Years ago, I was staying at my grandmother’s house (after her death), and was sifting through the antiques and knick-knacks she obsessively collected. I found a samovar and discovered that it was from Kandahar in 1881 during the Second Afghan War. Later I made friends with someone who was in charge of clearing mines in Afghanistan and he persuaded me to celebrate my 40th birthday by visiting the country.

Dr. Morgan: It remains a terrible tragedy that they were destroyed. What I hadn’t realized before doing the research is what an immensely rich history that they had and what very significant monuments they had been for a variety of cultures. They were a wonder for three separate cultures, the Buddhists that created them, the Islamic peoples who followed, and then, in the 19th and 20th centuries, for the Western world. The 19th Century, when British and European travelers and spies rediscovered the statues, is a particularly fascinating period of history. The best way to compensate for an artistic crime is to fill in the proper meaning of these monuments.

Dr. Morgan: Indeed. Parallel to a murder victim. Rather like the Buddhas, most victims are anonymous until they are murdered. These Buddhas were very celebrated in the western world in the 1830s/1840s because so many people were writing about them. But their celebrity waxed and waned. In 2001 nobody had heard about them, their name recognition was restricted. Yet when I started talking about these statues, many people in their 50s and 60s who had visited as hippie travelers in Afghanistan brought me their photographs. The Buddhas of Bamiyan are now famous because they have been destroyed, and because of the circumstances in which they were destroyed, because their destruction was followed by the more serious events of 9/11. 

Key to the story of the Buddhas is that there were on this major route between Central Asia and the Indian subcontinent, not the only route through the mountains of the Hindu Kush, but one favoured for its comparative easiness. Traders, missionaries and armies moved through there. For the British in 19th century, and in this they followed armies going back centuries, Bamiyan was a critical strategic military location, occupied by them in 1839/40 (a bulwark against the threat they believed was posed by the Russians). 

The strategic location of Bamiyan and its position on the trade routes, all help to explain what made it a thriving Buddhist centre in the first place. Buddhism is a religion with very strong commercial instincts. Buddhist monasteries were banks and commercial operations as well as straightforwardly religious institutions. The gigantic Buddhas advertised the piety of this place to visitors, but also blazoned its wealth and power. The Buddhists of Bamiyan would have seen no contradiction in that, I don’t think. Buddhists and Muslims coexisted for a period at Bamiyan, we believe. But by 900 AD, there are no longer any Buddhists around. For 1100 years it has been a strictly Islamic community that surrounds it. But the statues had become an integral part of those Muslims’ home environment. The Muslims of Bamiyan are predominately Shiite, and the statues were incorporated into the Shiite mythology of the area, for example believed to be images of the last pagan king of Bamiyan and his wife, converted to Islam by Hazrat-I Ali, a kind of Islamic St George.