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This fragment is part of the "CulturalxCollabs - Weaving the Future" carpet.
Through the fragment we trace the journey of the fragment owners and their collabs as they explore, experiment and creatively advance socially relevant themes. Here is the fragment as we are sending it on this three and a half-year journey.
Follow this story to observe the transformations the fragment undergoes over the course of these years...
Working with young people is a mainstay of learning and public programming at Leighton House. We immediately saw the arrival of Fragment #72 at the museum as a golden opportunity to give young people a meaningful stake in a unique project. Across a 2-week period, nine young people aged between 16 – 20 years old worked together, responding to Fragment #72 itself and exploring the threads that could connect it to a19th century artist-studio house and museum in London.
The young people were all on work experience placements at Leighton House and this project undoubtedly supported workplace skills development, from team working and communication through to research skills and creative thinking. However, Fragment #72 was a gateway to so much more – it was the trigger for debate and collaborative co-production, it created a social space for friendship, sharing ideas and experiences and it offered a focus for the young people to become active cultural producers and partners, with responsibilities and heard voices.
This article is an amalgamation of the written and spoken words of the young people themselves, and my own commentary and reflections on the process and outcomes. The experience included presentations by Dr Melanie Gibson, author of The Arab Hall: Frederic Leighton: Traveller and Collector, and Hannah Lund, Curator; self-directed research and observations; informal, self-directed conversations and mentored discussions with the Learning and Public Programme team.
With sincere thanks to our students Aaliyah, Celia, Hannan, James, Matilda, Melina, Mikyle, Molly and Salwa.
Frederic, Lord Leighton (1830-1896) was a Victorian artist with an extensive carpet and textile collection. Much of Leighton’s carpet collection originated from central and western Asia, with his first carpet being bought in 1865. He viewed these carpets as luxurious works of art which he used to build the aesthetic of his home. After Leighton died all of his possessions, including his carpets and textiles, were auctioned off at Christies in 1896. The museum has now spent many years recovering and curating his home, including recreating his love for carpets, matching the original visual and cultural aesthetic. His collection was meticulously chosen for their designs and colours; however, it is unlikely that Leighton truly understood the cultural significance of his carpets related to where and how they were originally made. We think that the CulturalxCollab project embodies similar ideas about cultural origins and appreciating art beyond the aesthetic. With Fragment #72 we wanted to explore what being involved in this project means to us and how the replacement objects within the museum may change their meaning.
Fragment #72 was an entry point to exploring Leighton’s collection of carpets, as well as wider questions around collecting by individuals and institutions, dealer networks and the 19th century art economy of circulation and dispersal.
Why and how did Leighton collect carpets? On his death in 1896, his extensive collection of art, textiles, ceramics, furniture, even wine was auctioned by Christie, Manson & Woods. The students, guided by Dr Melanie Gibson, took on the role of researchers, re-discovering a collection of nearly 60 carpets, using the catalogue from this sale, along with other evidence such as correspondence with dealers, cheque payments to the emporium Liberty, photographs such as those of the house interiors Leighton commissioned from the firm of Bedford Lemere & Co in 1880 and 1895, loans to an exhibition at the Burlington Fine Arts Club in 1885, contemporary descriptions and anecdotes, and of course Leighton’s own artworks. They discovered that Leighton made three substantial payments to Vincent Robinson (1829-1910) between 1877-1886, a highly respected dealer described as ‘the carpet man’ by William Morris (1834-1896). George Birdwood (1832-1917), associate of the South Kensington Museum, singled out Leighton as a connoisseur of ancient carpets.
Students were able to some extent to trace the object histories of individual carpets. Leighton’s first carpet was purchased by him in 1865. Although it was woven in present day Pakistan, the artist believed it to have been made in Iran and to have once belonged to Mary Queen of Scots. The carpet can be seen in Leighton’s painting ‘Study at a Reading Desk’, laid out on the floor but it was in fact usually displayed vertically in an ebony frame, in a prime position at the top of the main stairs. This carpet is now in the collection of the Museum of Islamic Art, Doha.
Another distinctive carpet can be seen in historic photographs folded over a screen in Leighton’s studio, identified as a16th century hunting carpet, made in Iran and now in the collection of the Asian Art Museum at Harvard. Again, the carpet is characterised by strong, vivid colours, animals and flowers.
A wool prayer rug made in Kula, Turkey, dating to c1750 – 1800, is described in the sale catalogue as ‘a fine old Persian prayer rug, architectural design in the centre with a panel of peacock-blue, hyacinths and carnations and striped border in delicate shades of yellow, red and brown’. This rug can now be seen at the Victoria & Albert Museum.
From this research and these conversations, the students reflected firstly on Leighton’s taste and enthusiasm for carpets, spending considerable amounts of money building his collection – he clearly appreciated historic carpets, highly skilled workmanship, pattern, vivid colours and vibrant design. Carpets were everywhere in his home – on the floor in every room, draped over furniture, suspended from balconies, set vertically in frames. Ksynia Marko (Fragment #70) comments that a carpet remains the same, and it is the viewer who must shift their perspective, depending on whether a carpet is underfoot or displayed as a work of art more akin to paintings. That is undoubtedly true for Leighton House, both then and now.
The students also reflected that Leighton’s enthusiasm for collecting carpets connected him with other cultures, as well as like-minded contemporaries. His travels at that time also marked him out as a person of good taste, of discernment, a cosmopolitan.
Interestingly, the students picked up on the confused and confusing language of the time, in which various terms such as Persian, Oriental and Eastern were used to describe these carpets. They reflected that these confused and often erroneous identifications linked to a bigger question of the object histories of Leighton’s collection – we know very little to nothing about who made the carpets and who owned them prior to the seller and Leighton himself. In that context, the students responded to the words of Iranian actor and writer, Shaho Falahi:
“….Persian handwoven carpets — not simply decorative objects, but emotional and narrative archives carrying stories of home, memory and human experience. During a time marked by distance, uncertainty and emotional separation from home ……. a gathering that reconnects people through one of the deepest and most nostalgic pillars of Iranian culture: the Persian carpet. In Iranian culture, carpets are not only objects of craftsmanship and beauty; they often carry traces of emotion, geography, memory and personal history. Behind every motif and woven pattern exists a story — of the person who designed it, the emotions of the weaver, the household, and the life surrounding it. It is often said that even the rhythm and texture of the weaving can reflect whether the weaver was experiencing joy, longing or sorrow.”
The students discussed the fate of the carpets on Leighton’s death. That they sold for vast sums of money – the carpet made in Lahore was bought for £115.19, that is £13,460 in the present day – making their way back to dealers, occasionally into private hands and frequently into museum collections. The then South Kensington Museum purchased several items from the Christie sale, including the prayer rug, spending £21,000 overall in today’s money. The parallels with the 17th century Caucasian dragon carpet are strong. Purchased in 1881 by the Kunstgewerbemuseum in Paris before moving on permanent loan in 1922 to the Berlin Museum of Islamic Art – as with Leighton’s collection, the students wanted to know how the dragon carpet was traded to Parisian dealers in the first place and its history before that, but, as with all historic carpets, that trail has become opaque, or lost altogether. They were interested in who made these carpets, why they were bought, who had these carpets belonged to specifically and why were they sold. Is it possible to follow an object through time, especially as objects become separated from the people and culture that they originally belonged to; and how do these carpets connect living people to their heritage, especially people living in diaspora and exile, themselves living in separation.
Given more time, the students would have liked to have learnt more about materials and manufacturing techniques, particularly dye ingredients and dyeing processes, yarns, looms and weaving techniques. They were interested in a conversation around the history of handmade and machine-made carpets, inspired by the story of the Dragon carpet doppelgänger made by Dhanni Devi and her daughters, Meenakshi, Suman and Kiran. At Leighton House our learning and public programming activity absolutely centres the creative, and creative-led experiences. The students were of the view that by taking part in practical workshops led by textile artists, especially artists of the regions and heritage that Leighton’s carpet collection represented, they would come closer to a dialogue with the lost makers of historic carpets and capture something of the lost object histories.
The theme and conversation provoked by Fragment #72 that proved the most compelling and indeed divisive with our students was that of fragments and replicas, damage, and authenticity. Curator Hannan Lund talked the group through the carpets currently on the floors of Leighton House and the students were genuinely surprised and disappointed to realise that not only had none of these carpets actually belonged to Leighton, but also that although geographically the carpets are ‘authentic’, they date to no earlier than the early to mid-20th century. They learnt about balancing curatorial considerations such as light damage and visitors walking over carpets whilst matching the original visual and cultural aesthetic of Leighton’s home. Could they appreciate the current Leighton House carpet collection as artworks in their own right? The students struggled to some extent not only with the idea that the carpets were not as old, as valuable, or as good a quality as Leighton’s collection, but also that something had been lost in terms of the original carpets as being more than decorative objects, even if Leighton himself would not necessarily have understood them in that way. That carpets are emotional archives and receptacles that “carry stories of home, memory and human experience”, to quote Shaho Falahi once again. Powerful conversations took place around truth, deceit, value, authenticity, the real and the fake, discussions that undoubtedly helped to develop skills of observation and critical thinking, as well as offering an insight into the curatorial and conservation challenges presented by historic houses and interiors. More broadly, the students discussed the responsibility of museums in how they communicate with audiences and visitors. With more time, I think a project giving the young people real influence over the interpretation of the carpets in the house would have been powerful and incredibly illuminating.
Overall, having Fragment #72 at Leighton House was such a positive experience, particularly as it became a bridge between our young people and multiple museum professionals in sharing knowledge, experience and opinions. We will undoubtedly take this forward, particularly thinking about how we might use other objects in the museum collection as starting points for investigation and challenging conversations. We are delighted to be handing Fragment #72 to our friends at The Barakat Trust and very much look forward to hearing about their experience as custodians.
Charlotte Villiers | Learning and Public Programme Manager, Leighton House
As war loomed across Europe in 1939, museums across the continent began to make plans to ensure the safety of their collections. In Berlin, the Museum of Islamic Art’s Caucasian dragon carpet was sent to the mint for safe keeping. At the Victoria and Albert Museum in London, some portable objects were moved to the basement, while particularly large objects were protected in situ. Other parts of the collection were moved out of the museum altogether, with the V&A securing two locations for the storage of the collection: a London underground station and an Elizabethan country house. Thanks to the V&A’s archives, we are able to learn more about these sites.
The latter was Montacute House in Somerset (southwest England), a late-sixteenth-century house, given to National Trust in 1931. By the end of 1939, the museum’s most important tapestries, carpets, and textiles had been transferred to Montacute. Around 120 carpets were sent, 27 of which were laid out on the floors, with the rest rolled. One such carpet was the sixteenth-century Ardabil Carpet (museum no. 272-1892) from Iran. Dated 1539-40, the carpet is one of a pair woven for the ancestral Safavid shrine of Shaykh Safi al-Din in Ardabil, northwest Iran. It had been acquired by the V&A in 1892 from the Manchester carpet dealer Vincent J. Robinson. The carpet is special thanks to the inscription which dates it and for the density of its knot count, which allows for a remarkable fineness in the design. It is also a very large carpet, measuring over 10 metres in length. Now laid out at the heart of the museum’s Jameel Gallery for the Islamic Middle East, the carpet has a weighty permanence to it, but in 1939 it was rolled up and put into a truck to take it to the safety of the British countryside.
However, even in the relative safety of the Somerset, there was another enemy: the moth. Curators took lengthy precautions to keep the pests at bay. The carpets were rolled in strong paper and sealed with ‘sticky paper’ to stop the moths being able to access the objects. There was further concern that any spray used on the carpets might prove to have harmful effects in the future, but it was a risk worth taking, and the latest research was consulted. Turpentine was favoured but a ‘slightly more lethal’ substance was also kept on hand, just in case. ‘A five gallon drum of “Moth Doom”’, which had ‘proved successful in treating a very badly infected Chinese carpet recently and also a highly infected Ushak carpet’ was acquired and sent to Montacute.
The Ardabil, however, appears on a list of carpets headed ‘not to be sprayed and for frequent inspection’. Once in six months these objects should be unrolled and cleaned. But inspection of such a large object provided its own challenge. Four men were required for the task of moving the carpet. A large space was also needed, and the only place big enough was the courtyard of the house, so settled weather was also a necessary.
Despite these precautions, by the first summer at Montacute, in June 1940, the moths had become a problem. The Director of the museum received this response to the problem from a member of staff at the Board of Education:
I’m sorry that at Montacute
The moth’s at work with teeth acute,
But if your people work with zest
They’ll soon eliminate the pest.
Muriel Clayton, the curator responsible for the carpets, investigated and reported back to the Director: ‘The Ardabil carpet, from which the wrapping at one end seemed to have been removed, contained several patches of eggs, but these I think were of this year's vintage and had done no damage.’
So, the Ardabil Carpet survived the moths, and the war, and returned to the museum where it remains today. The Museum of Islamic Art’s Caucasian dragon carpet was unfortunately not so lucky, but after painstaking work by conservators, can be appreciated once again. While their two experiences of the war might have been divergent, these two carpets have now been brought together, thanks to the visit of Fragment #72 to the museum.
The title of work is Brandfragmente. For the series Brandfragmente, I have worked not just with fragment number 72 of the Dragon Carpet, but with floral motifs from the entire carpet and in particular with the section of the carpet from which fragment #72 is taken. Brandfragment#1 (please refer to the image) recreates the shape of that particular section in thirteen wooden planes connected by two metal rods. The work reinterprets and reproduces the distinctive fragmentary effect of the Dragon Carpet, which is both aesthetic and disconcerting.
Brandfragmente #2, #3, #4 and #5 (please refer to the image) are a refashioning of four floral motifs from the Dragon Carpet. Wooden discs are cut in the precise shapes of these motifs, layered on top of each other, and partially placed in steel casings.
Two-dimensional motifs are transformed into three-dimensional sculptures in an effort to highlight not just the ornamental but the architectural (structural) qualities of carpets. The series reflects on the Dragon Carpet as an artefact that symbolises the interplay between the ornamental and the structural, between the organic (wood) and the industrial (metal) and of course between destruction and preservation.
It's a small world. Not just the connections and similarities that make up our world. Take a look at these images of the carpet fragment #72 under magnification. You enter into a micro world that is overlooked by the naked eye. A rare glimpse of what is around all of us and the traces we leave behind. Make the images larger and they become things of beauty all of their own, works of art, works of manufacture.
They were taken in our conservation studios, part of the Ashmolean museum where we investigate the collections, we make discoveries and find ways to preserve objects for the future. Conservation brings together art, science, forensic investigation and collaboration.
Here is a woven prayer mat from the Ashmolean collection that was also damaged in a fire. It was part of the collection of Gerald Reitlinger (1900 - 1978) and probably on the floor of his house when it went up in flames in 1978. As well as burning holes in the carpet there are traces possibly of melted lead.
Such catastrophes do happen, moments of disaster that leave their traces on what is left behind. The carpet survives and the damage is part of its history. It leads a very protected life now, visited by interested people, cared for in specially made museum storage, kept at optimum temperature and humidity and protected from too much light.
The Ashmolean is the University of Oxford's museum of art and archaeology, founded in 1683. Its world-famous collections range from Egyptian mummies to contemporary art, telling human stories across cultures and across time. The museum is thus ideally suited for a visit with the CulturalxCollabs project and Fragment #72 in tow. Additionally, since 2000, it has been home to the May Beattie Archive.
May Hamilton Beattie (*1908 Edinburgh - †1997) was the first woman to engage in scientific research on carpets. Her focus was primarily on the analysis of materials and manufacturing techniques. Her research remains groundbreaking to this day. Accordingly, the May Beattie Archive includes around 1,400 books from her library and over 100 carpets and textiles from her collection. The archive is further enriched by fiber samples from countless carpets that Beattie collected during her stay in Baghdad and her travels, as well as her handwritten notes on them.
The diverse material samples and handwritten notes have now been almost completely digitized. The objects are stored in acid-free boxes, which are meticulously labeled. In the storage area, selected boxes with promising content were made available to me for research. What was to be expected? Good question. What did I find? A wide range of information from a curious and systematically working woman, and many surprises.
For example, there is an extensive correspondence preserved that addresses the question of which silk carpets were located precisely where in the shrine of Fatima in Qom, Iran, at the end of the 17th century. This is a question still debated today. May Beattie draws on the research and observations of other travelers, as she herself did not visit Qom. This practice remains necessary today, as traveling to numerous countries is not always possible.
In the archive, there are also tangible items: colored wool samples that document various dye ingredients and the results of the dyeing processes.
And a surprise: May Beattie also archived samples from our collection. For example, from two prayer rugs or the remnants of a Turkmen bag.
This illustrates how strong and important the global networking among researchers was and still is. Although sampling original objects is no longer as straightforward today, research results are shared directly, networks are expanded, and experiences are passed on.
Following the archival work, there was a lecture on the topic: What does a museum do when it has been closed for several years?
As part of the annual May Beattie Lecture, the work behind the scenes of the closed Museum für Islamische Kunst was presented: dismantling the permanent exhibition, planning and preparing future exhibits, inspecting the construction site for the new permanent exhibition, writing exhibition texts, and so on.
The highlight was the presentation of Fragment #72 and the Cultural x Collabs project. Thus, the question was answered about what a closed museum does to keep its visitors engaged.
And participation means having something or being a part of something. Therefore, Fragment #72 found a new owner during the final raffle among the audience in the auditorium: David Bone, a restorer at the Ashmolean himself. This will be exciting!
The Museum for Islamic Art's project, #CulturalxCollabs - Weaving the future, celebrates the transformative power of cultural exchange and the shared threads that unite us all. All the things we love, have loved and will ever love come from cultural exchange, migration and diversity, or as we like to call it #CulturalxCollabs.
100 carpet fragments, cut from a replica of the iconic dragon carpet, will travel the world (delivered by DHL). The fragments will ignite #CulturalxCollabs with co-creators, inspiring human ingenuity, fostering community and ultimately demonstrating how cultural exchange enriches all our lives.
Follow #CulturalxCollabs on Instagram as the project unfolds...
Join us on a journey with 100 carpet fragments as they travel around the world for three and a half years, finding temporary homes while bridging cultural boundaries, fostering worldwide community united by the power of human stories.
100 carpet fragments part of the "CulturalxCollabs - Weaving the Future" project. Follow their journeys through the ever changing owners' over three and a half years.
A 17th-century Caucasian carpet, burned by an incendiary bomb during the Second World War, serves as the model for a replica, woven in 2022 by a family in Rajasthan, India. Over 2.3 million knots later, it is being sent out into the world in 100 fragments. This is the story of how it came to be.
The star of the "CulturalxCollabs - Weaving the Future" project is a so-called Caucasian dragon carpet from the 17th century. A dragon carpet - all well and good - but: where is the dragon?