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.

by Catherine Sezgin, ARCA blog editor

The World of Art and Fine Art of Crime class toured the Stonehill College Industrial History Center with curator Nicole Casper. Some of the class is pictured in front of the silver plated commemorative shovels. 

Donated to Stonehill College by real estate developer, Arnold Tofias, in 1973, The Arnold B. Tofias Industrial Archives are the records, artifacts and papers of 19th and 20th century Ames enterprises, in particular the O. Ames Company, manufacturers of shovels. In addition to 755 shovels, the collection includes over 1,500 linear ft. of manuscript material.  

The Ames True Temper Collection was acquired by Stonehill College from 2002 to 2006 from the current Ames Company's facility in Parkersburg, West Virginia, since closed. The collection includes some materials from the 19th century but is dominated by 20th century items. Everything for inventories and catalogs to anti-submarine depth charges ("hedgehogs") made during WWII. The collection also contains promotional films and videos. See the finding aid for a more detailed itemization of items in the collection.

Former Scotland Yard Detective Ellis Teaching at Stonehill

Here's Richard Ellis instructing class on the topic of due diligence at the "World of Art and the Fine Art of Crime" symposium at Stonehill College in North Easton, Massachusetts.

Many greetings from Nairobi. I will now try to answer some of the questions you raised. First let me recognize the good work ARCA is doing, and to thank the membership for the award that I feel is a great privilege to me and to Africa as a whole. As an archaeologist and a heritage professional, I have spent a lot of my working life in museum and museum-related fields. I have dealt with the protection of works of art as a field archaeologist working on the Kenyan coast, as head of Coastal Museums Programmes, as Deputy Director of the National Museums of Kenya and, subsequently, from 1999-2002, as Director General of the National Museums of Kenya. The museum, apart from hosting the Gallery of East African Contemporary Art, was also in charge of all other heritage in the country, including the Mijikenda Kayas, where many of the vigango were stolen from in the past. 

I got involved with the vigango issue when I was still at the Coast of Kenya, working as the Coastal Archaeologist as well as Head of the Museums there. During that time we had to deal with thefts not only of the vigango but also the illegal sale and purchase of Swahili cultural materials such as chairs, doors and jewelry — all that qualify as works of art. With the cooperation of law enforcement agencies, we managed to apprehend a number of dealers who, unfortunately, due to the leniency of the law, often managed to get away with only small fines by way of penalty. However it was a lesson to others. 

As for the return of the vigango to Kenya, this happened after I left the museum. However I started the process of the return by working with two scholars from the USA who had worked on the Kenyan coast and knew the vigango and the families from whom they had been stolen. We basically blew the whistle, as well as contacted these institutions during my time at the museum, to inform them that we knew they had these items and, as a country, we wanted them back. As my successors at the museum continued to follow up through official channels with the institutions, I continued to write articles using these as examples of illicit and immoral acquisitions. In the end, both the Kenyan government, as well as the concerned institution, took the action to return two vigango. Since then, many have been returned.

This book is a fascinating, fast-moving and educational account of the authentication of a previously unknown work by Leonardo da Vinci. Detail about the drawing is first reported in the Antiques Trade Gazette, 12 October 2009, which includes a detailed description of the process of technology applied to authentication. The book covers in depth the suspicions of the owner regarding the drawing to which he was attracted after several years of having not purchased the work when first admired and for sale. A second lucky but unexpected opportunity is presented to purchase the work some years later.

Forgery fascinates. Whether a forged painting or Shakespeare play, our interest in fakes and forgeries is akin to our interest in magic. A fake is an illusion, created by a magician/forger who awes us with his (and almost all known forgers have been male) sleight of hand. There is also a Robin Hood element to many forgers. Because unlike art thieves, they tend to work alone or with one colleague, and are not linked to more sinister organized crime, we can admire them from a moral comfort zone. Their crimes are more like pranks in our mind, and they traditionally do not cause more damage than to the owners and the experts who might accidentally authenticate them. And so we can smile at these illusionists called forgers and, with relatively few exceptions, do so without guilt.

This concept of forger-as-magician-as-working-class-hero, showing up the elitist art world, has origins that date back to the 19th century. They likely began before, and the history of forgery (a book on which I am just finishing) dates back far longer. But the 19th century is when individual instances shifted to sociological phenomenon. That story is elegantly described in Aviva Briefel’s The Deceivers: Art Forgery and Identity in the Nineteenth Century.