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Valentine’s Day: Writing a Poem on a Crimson Leaf

Writing a Poem on a Crimson Leaf by Tang Yin; 16th century; Ink and color on silk, F1917.335; gift of Charles Lang Freer

Writing a Poem on a Crimson Leaf,” Tang Yin; China, Ming dynasty, 16th century; ink and color on silk; gift of Charles Lang Freer, F1917.335

In order to ensure an excellent Valentine’s Day, you’ll need a few supplies: a red (crimson) leaf, a pen, and preferably, a palace with its own stream. Compose a love poem on the leaf and let the world know your feelings. Place the leaf in the stream and watch as it flows out of sight. It will be picked up by somebody who will write a similar poem of longing next to yours and place the leaf back in the water (pay no attention to the whole upstream/downstream thing; in this scenario, water flows to the lover), on which it will return to you. Neither of you will know who wrote the other poem—but in time, the two of you will meet, fall in love, and find out, on your wedding night, that you two penned those love poems on the same crimson leaf. Bliss is guaranteed.

Though this story originated during the Tang dynasty (618–907), “writing a poem on a crimson leaf” became a metaphor in Chinese literature to describe a happy marriage destined by fate.

Happy Valentine’s Day!

Learn more about Chinese art in our collections.


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Whistler Gone Wilde

James McNeill Whistler, 1885, Photogravure attributed to Mortimer Menpes (1859-1938). Signed with the butterfly and inscribed by Whistler, probably in 1899, "To Charles L. Freer—à un de ces jours!" Charles Lang Freer Papers, Freer|Sackler Archives

James McNeill Whistler, 1885, Photogravure attributed to Mortimer Menpes (1859-1938). Signed with the butterfly and inscribed by Whistler, probably in 1899, “To Charles L. Freer—à un de ces jours!” Charles Lang Freer Papers, Freer|Sackler Archives

I can only imagine the sparks that flew when artist James McNeill Whistler met writer Oscar Wilde, a meeting of great minds and superb wits. Both were associated with the Aesthetic movement that blossomed in England in the latter part of the nineteenth century. Wilde, who was twenty years younger than Whistler, fashioned himself as the artist’s disciple. They traveled in the same artistic circles in London, and both had a way with words. In fact, when Whistler delivered a particularly delicious bon mot, Wilde remarked, “I wish I had said that.” “You will, Oscar; you will,” was Whistler’s enviable reply.

Oscar Wilde, 1882, Sarony, (from John Cooper's Oscar Wilde in America)

Oscar Wilde, 1882, Sarony (from John Cooper’s “Oscar Wilde in America”)

Renowned for his works of art, whose decorative, nearly abstract qualities puzzled Victorian viewers accustomed to moralizing narrative, Whistler was a self-proclaimed elitist in spite of his penchant for self-promotion. Wilde, on the other hand, was a popularizer, happily lecturing audiences from London to San Francisco on the quintessentially Aesthetic topic “the House Beautiful.” Whistler ultimately tired of Wilde, who he felt was encroaching on his turf. He publicly detached himself from the writer on the evening of February 20, 1885, at Prince’s Hall, London, when Whistler delivered his Ten O’Clock Lecture. Appearing in full evening dress, Whistler intended the event as a public manifesto, in which he challenged the conventional aesthetics of the day. Breaking with the long tradition of artists creating realist works that imitated nature, Whistler argued that nature could use a little help from the artist:

“Nature contains the elements, in colour and form, of all pictures, as the keyboard contains the notes of all music. But the artist is born to pick, and choose, and group with science, these elements, that the result may be beautiful as the musician gathers his notes. And forms his chords, until he brings forth from chaos glorious harmony.”

While presenting himself as a rare genius, Whistler cast Wilde as an “amateur” and a stalking “Dilettante.” Though Whistler did not use Wilde’s name in his speech, his description of the author was clearly recognizable to the audience.

In his review of the event, Wilde responded with this playful praise for the Ten O’Clock:

“Not merely for its clever nature and amusing jests … but for the pure and perfect beauty of many of its passages … for that he is indeed one of the very greatest masters of painting, in my opinion. And I may add that in this opinion Mr. Whistler entirely concurs.”

More verbal sparring ensued (a kind of war between the aesthetes), and the Whistler-Wilde friendship dissolved entirely. Always one to get the last word, Wilde would later base the murdered artist in his novel The Picture of Dorian Gray after Whistler.

***

With Oscar Wilde’s The Importance of Being Earnest on stage at the nearby Shakespeare Theatre, Lee Glazer, associate curator of American art at the Freer|Sackler, will speak about the complicated relationship between Whistler and Wilde at Harman Hall on Saturday, March 1, at 5:30 pm (rescheduled due to weather). Tickets are free, but reservations are required. More information is available at shakespearetheatre.org.


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Super Bowl Sunday

Bowl, possibly Han dynasty, bronze, F1946.18a-b

Bowl, possibly Han dynasty, bronze, F1946.18a-b

We’ve already picked a winner for Super Bowl Sunday. This wonderful bronze bowl from Inner Mongolia was created between 206 BCE and 220 CE. It is approximately seven inches in height and features a Mongolian horse lowering its head to drink from the bowl. Amazing and cute at the same time. Take that Puppy Bowl!

With thousands of bowls and other vessels to choose from in the Freer|Sackler collections, picking a favorite is never easy. To learn more about our collections, begin here.

#superbowlsunday


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Happy New Year of the Horse!

Horse and Groom, after Li Gonglin, 1347, Zhao Yong , (Chinese, 1291-1361), Ink and color on paper, F1945.32

Horse and Groom, after Li Gonglin, 1347,
Zhao Yong , (Chinese, 1291-1361), Ink and color on paper, F1945.32

The lunar new year begins today and celebrates the year of the horse, one of the twelve-year cycle of animals that appear in the Chinese zodiac. Dating from as early as 1000 BCE, the traditional Chinese method of counting years is based on the sixty-year rotation of the planet Jupiter (known as the “year star”) around the sun. Each sixty-year period is divided into five cycles of twelve years, and each of the twelve years is associated with a particular animal. In general, each year contains twelve lunar months of twenty-eight or twenty-nine days. As a result, lunar years vary in length and do not start or end at the same time each year. The current Year of the Horse begins today, and is observed through February 18, 2015.

According to archaeological discoveries, the character for “horse” (ma) appears in the most ancient form of Chinese writing, which dates from the fourteenth to eleventh century BCE. Surviving painted images of horses date from around the fourth century BCE. Since the species of horse native to China were not as large or strong as those from Central Asia, traders during the Han dynasty (206 BCE–220 CE) imported the highly coveted “heavenly horses” (tianma) from the Central Asian kingdom of Ferghana.

Horses did not emerge as a prominent independent category in the Chinese painting tradition until the Tang dynasty (618–907). From that time on, horses appear as a recurring theme, especially in depictions of travel, trade, hunting, and military exercises and in genre paintings showing the nomadic tribes that lived to the north and west of China.

One more thing: Those born in the Year of the Horse (1930, 1942, 1954, 1966, 1978, 1990, 2002, and 2014) are said to be intelligent, strong, and energetic with an outgoing nature. They enjoy interacting with others and are good at multi-tasking, although they rarely finish projects because they’re off to the next one before they finish the last. Typically they have money issues, and when it comes to matters of the heart, they fall hard and fast.


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Yoga: A Transforming Exhibition

Crowds gathered for one last look at Yoga: The Art of Transformation during closing weekend.

Crowds gathered for one last look at Yoga: The Art of Transformation during closing weekend (photos by Neil Greentree).

We said goodbye to Yoga: The Art of Transformation over the weekend with tours and talks and ImaginAsia programs for young visitors (where else could you make your own chakra?). More than ten thousand people visited the exhibition on Saturday and Sunday to take one last look at stunning paintings and sculptures that brought to life the strong visual history of an ancient practice. Yoga newbies as well as longtime practitioners offered praise for the exhibition, as they patiently waited on lines to enter the galleries.

Taking a close look at yoginis during closing weekend.

Taking a close look at yoginis during closing weekend.

For those of you who missed the exhibition, or want to see it again, start packing your bags! Yoga: The Art of Transformation will be on view at the Asian Art Museum of San Francisco (February 21–May 25) and at the Cleveland Museum of Art (June 22–September 7).

#artofyoga


Posted by in South Asian and Himalayan Art | No Comments

Ara Güler and the Lost City of Aphrodisias

Aphrodisias by Ara Güler

The “Aphrodisias of Life,” photographed by Ara Güler

Johns Hopkins University students Christie YoungSmith and Gracie Golden helped curate the exhibition In Focus: Ara Güler’s Anatolia.

In 1958, Hayat magazine sent Turkish photojournalist Ara Güler to document the opening of the Kemer Dam in Aydin, Turkey. On the way back, his taxi driver got lost, resulting in the discovery of the ancient city of Aphrodisias, a cult center devoted to the goddess Aphrodite.

Because they could not find their way, Güler and his driver decided to spend the night in Geyre, a remote mountain village. While inquiring in the local coffeehouse about a place to stay, Güler noticed men playing card games on top of an ancient Roman column capital. Realizing that the town was built atop ruins, Güler awoke early the next morning and was led by children around the site, photographing the temple of Aphrodite, a hippodrome, and many sarcophagi. When he returned to Istanbul, he sent the images to the Architectural Review, and soon received a telegram from Horizon magazine requesting color photos and an article to go alongside the photo essay. Güler suggested Professor Kenan T. Erim as the author for this article. The New York University professor accepted the job and went on to devote his life to excavating Aphrodisias.

Aphrodisias by Ara Güler

The ruins of Aphrodisias, photographed by Ara Güler

When Erim began his excavations, archaeologists requested that the town of Geyre move two kilometers away. Güler has commented that the Aphrodisias he first visited was one of life: the people of Geyre put the relics to practical use in their daily lives. Now that the town has moved and Aphrodisias serves as a tourist attraction and excavation site, this “Aphrodisias of life” is gone. Güler says the site is now just history.

When he captured the vanishing town of Geyre, Güler accomplished one of his main photographic goals: to document change. Speaking about his images, Güler has said, “I have attempted to collect images of a vanished or vanishing way of life.”

Learn more about Aphrodisias and Güler’s effort to capture change in the exhibition In Focus: Ara Güler’s Anatolia, on view at the Sackler through May 4, 2014.

Next up in this blog series, we’ll take a look at Ara Güler’s work in the Freer|Sackler Archives. Follow the conversation using hashtag #AraGuler.


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Ara Güler: Photos at an Exhibition

The Church of St. Gregory of Tigran Honents, Ani; 1965; Freer Gallery of Art and Arthur M. Sackler Archives; A1989.03

The Church of St. Gregory of Tigran Honents, Ani; Ara Güler, 1965; Freer Gallery of Art
and Arthur M. Sackler Archives; A1989.03

Johns Hopkins University students Christie YoungSmith and Gracie Golden helped curate the exhibition In Focus: Ara Güler’s Anatolia.

When we signed up for “Photographs on the Edge,” a Museums and Society practicum course at Johns Hopkins University, we expected an unorthodox experience. The course description marketed the class as an opportunity to work as a curator alongside Smithsonian staff, researching the work of Turkish Armenian photographer Ara Güler to develop an exhibition. It was without a doubt an extraordinary opportunity for an undergraduate.

On the first day of class, we met our professor, Nancy Micklewright, head of scholarly programs and publications at Freer|Sackler. She shared a slideshow of striking black-and-white images to introduce the class to the collection we would be working with throughout the semester. Depicting medieval Seljuk and Armenian monuments throughout Anatolia, Güler’s images capture ruins as they appeared in 1965. Blown away, we wondered aloud how we had gotten the opportunity to curate images by Turkey’s most famous photographer. Professor Micklewright responded that only one student proposal would be presented to a group of museum staff for development into a full-fledged exhibition. “You’re going to have to come up with some really compelling ideas,” was the implication; we would have to think like real curators.

Planning the exhibition at the Johns Hopkins practicum.

Planning the exhibition at the Johns Hopkins practicum.

After splitting into three groups, we took several trips to the Freer|Sackler Archives to work hands-on with the collection and generate ideas for exhibition proposals. Conducting historical research and visual analysis and even drawing up floor plans, the groups produced three exceptional proposals. The first focused on Güler’s images of Akdamar Island, the site of an Armenian church built in 922 CE. The second attempted to emulate Güler’s travels throughout Anatolia, moving geographically among the 10th–12th-century Armenian sites found in his photographs.

Ultimately, the proposal we chose to advance centered on the photojournalist himself. Although he is well recognized in the art world, Güler rejects the idea that he is an artist, arguing that his photojournalistic images “capture the truth” while art is “fictitious.” Our exhibition, which opened December 14, examines this ongoing debate between document and art, asking viewers to draw their own opinions about Güler’s historically significant and aesthetically striking images.

As we originally suspected, “Photographs on the Edge” offered a unique class experience. Not many undergraduates are able to say they have guest-curated an exhibition at the Smithsonian. Working with Freer|Sackler staff to develop this concept has been a truly extraordinary and rewarding adventure.

Next up in this blog series, we’ll take a look at Ara Güler and the lost city of AphrodisiasIn Focus: Ara Güler’s Anatolia remains on view in the Sackler through May 4, 2014. Follow the conversation using hashtag #araguler.


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Ara Güler: A Tale of Two Cities

Ara Guler in Aphrodisias, ca. 1964

Ara Güler in Aphrodisias, ca. 1964

Though best known for photographs of Istanbul, Ara Güler’s catalogue of more than 800,000 prints is also rich in images of landscapes and archaeological ruins, such as those he documented in Anatolia (Turkey’s Asian heartland) in the early 1960s. Throughout both groups of images, Güler manages to capture vanishing worlds. In Istanbul, traditional life is replaced by rapid development and urbanization, while in Anatolia the enemy is time, as illustrated by the crumbling of ancient monuments.

Güler sees himself as a visual historian who captures the life of his city as it undergoes change. His Istanbul has been the scene of popular protests, including the Taksim Square Massacre in 1977, a Labor Day rally that spurred clashes between political parties. More recently, he captured this past summer’s protests in Taksim Square about the proposed development of nearby Gezi Park, which elicited fear about the disappearance of Istanbul’s cultural heritage. Though more than twenty-five years apart, Güler captured both protests in dramatic photographs that verge on the cinematic.

Ara Güler, A family flees from the fray (Istanbul May Day Massacre) at Taksim Square 1977

A family flees from the fray (Istanbul May Day Massacre) at Taksim Square 1977

Despite the popularity of his images of Istanbul, Güler feels his real contributions to human history are his photographs of archaeological and historical sites. The diverse architecture of Anatolia not only features different traditions and styles, but it also represents the fusing of religions and peoples over thousands of years. Compared to his photographs of Istanbul, these quiet, often unpeopled images are universal meditations on time and history.

Today, Güler often can be found just a few blocks from Taksim Square in a café that occupies space below his archive. He always carries a camera with him, ready to add to the archive that contains hundreds of thousands of his images, including those of Antatolian architecture. A selection of these will be featured in the Sackler exhibition In Focus: Ara Güler’s Anatolia, opening on December 14.

Join the conversation with hashtag #araguler.


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In the Swim: Dolphins in Ancient Egypt

Photograph of the Nile River with the Pyramids of Giza in the background, taken by Ernst Herzfeld in 1908, Freer Gallery of Art and Arthur M. Sackler Gallery Archives, FSA A.6 04.GN.3241

The Nile River with the Pyramids of Giza in the background, photo by Ernst Herzfeld, 1908,
Freer Gallery of Art and Arthur M. Sackler Gallery Archives, FSA A.6 04.GN.3241

Alex Nagel is assistant curator of ancient Near Eastern art at the Freer|Sackler.

For every modern traveler to the southern Mediterranean, dolphins are a familiar image along the coast of North Africa. The ancients also loved dolphins, and dolphins, it seemed, loved them. The Roman author Pliny the Elder described how a dolphin at the settlement of Hippo Diarrhytos on the North African shore ate from people’s hands. The dolphin also offered himself to their touch, played as they swam, and often gave people a ride on its back. The Roman author Claudius Aelianus (ca. 175–235) described the dolphin as the king of sea animals. In ancient Greece, dolphins were prominently featured on coins, while in Hindu mythology the dolphin is associated with Ganga, the deity of the Ganges River.

Glass Dolphin, Egypt, Roman period, 1st-2nd century CE, Gift of Charles Lang Freer, F1909.855

Glass dolphin, Egypt, Roman period, 1st-2nd century CE, Gift of Charles Lang Freer, F1909.855

A year after the German archaeologist Ernst Herzfeld (1879–1948) traveled the Nile River in 1909, Charles Lang Freer (1854–1919), while on a trip to Egypt, acquired a collection of more than one thousand ancient Egyptian glass objects from the dealer Giovanni Dattari (1858–1923). Among them were two glass objects in the shape of a dolphin. Their original function is unknown, and today we can only guess what they might have meant to their original owners. Dattari, whom Freer had first met on a trip to Cairo in 1907, was an employee of a travel agency and also worked as a purveyor to the British Army in Egypt. His villa in Cairo was a welcoming meeting place for foreign archaeologists, Egyptologists, and businessmen. Dattari was well connected to excavations in Egypt and knew the English Egyptologist Flinders Petrie (1853–1942), who excavated at the extensive archaeological site of Amarna on the east bank of the Nile River. Today, almost every major museum on the eastern coast of the United States is a proud holder of materials from Dattari’s collections.

Look for dolphins and other creatures in the exhibition The Nile and Ancient Egypt, opening at the Freer Gallery on December 7 and remaining on view indefinitely.


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Angry Birds?

Kenzan style tea bowl with design of crane and flowing water; Japan; late 19th century; Gift of Charles Lang Freer, F1896.100

Kenzan style tea bowl with design of crane and flowing water; late 19th century;
Gift of Charles Lang Freer, F1896.100


Lee Glazer is associate curator of American art at Freer|Sackler.

Hardly. When artists evoked avian melodies, as Thomas Dewing did in The Four Sylvan Soundsthey intended to soothe and refresh, to take the viewer out of “the harness of business” and into a more pleasant, “sylvan” realm. The sounds and scents of nature are mentioned with surprising frequency in Freer’s correspondence with artists and friends. Dewing used the sensory pleasures of a woodland ramble to induce Freer to visit him at his summer studio in Cornish, New Hampshire. “I wish you could be here,” Dewing wrote in June 1894, “taking in this cool fresh air filled with bird notes & scents of flowers.”

Two years later, the artist translated this experience into the visual language of painting, telling Freer he had begun work on a pair of screens representing “the four forest notes—the Hermit Thrush, the sound of running water, the woodpecker, and the wind through the pine trees.” These screens, now on view in Sylvan Sounds: Freer, Dewing, and Japan, incorporate a number of influences, the most direct being the natural beauty of the New England countryside. The figures were inspired by ancient Greek Tanagra figurines, and the theme came from a poem called “Wood Notes” by the American transcendentalist Ralph Waldo Emerson. Dewing’s debt to Japanese art is evident in the bifold format of the screens and the simplicity of the unframed panels. The flowers and forest leaves, some painted with a stencil, resemble the elegant, stylized patterns of many screens in Freer’s Japanese collection, along with the multisensory imagery denoting bird songs and rustling grasses.

Rectangular Dish, Japan, stoneware with white slip and iron pigment under white glaze; Gift of Charles Lang Freer, F1896.53

Rectangular dish; Japan; stoneware with white slip and iron pigment under white glaze;
19th century; Gift of Charles Lang Freer, F1896.53

Freer had purchased his first two Japanese folding screens early in 1896, just after returning from his first visit to Japan. Later that same year, Dewing began to paint The Four Sylvan Sounds. During the two years that Dewing worked on these panels, Freer acquired sixteen Japanese screens, twelve of which are now in the museum’s collection. After promising his art collection to the Smithsonian Institution in 1906, Freer stipulated that his Japanese screens had to be displayed in a special gallery in a proposed new museum. He envisioned the space as a link between galleries devoted to Dewing and other American artists and those featuring the art of Whistler. This early arrangement underscored Freer’s belief in cross-cultural aesthetic connections between East and West—a principle theme in the current exhibition as well.

Sylvan Sounds: Freer, Dewing, and Japan remains on view through May 18, 2014.


Posted by in American Art, Exhibitions, Japanese Art | No Comments