Asian and African studies blog

Introduction

Our Asian and African Studies blog promotes the work of our curators, recent acquisitions, digitisation projects, and collaborative projects outside the Library. Our starting point was the British Library’s exhibition ‘Mughal India: Art, Culture and Empire’, which ran 9 Nov 2012 to 2 Apr 2013. Read more

20 July 2015

Indonesia calling! Crowdsourcing catalogue records for the British Library’s Indonesian collection

Add comment Comments (0)

The British Library holds about 10,000 printed books in Indonesian, from early 19th century mission imprints through to contemporary research-level publications. Though not as comprehensive as the collections at the National Library of Indonesia or in Dutch, American and Australian libraries, the British Library nonetheless holds some rare and important Indonesian titles, ranging from educational publications in Malay printed in Batavia in the late 19th century to early works of modern Indonesian literature, with a particular strength in the social sciences – law, politics, economics – from the 1950s and 1960s.

Indonesian literary works from the 1960s and 1970s in the British Library.
Indonesian literary works from the 1960s and 1970s in the British Library.  noc

Since 1982 Indonesian publications have been catalogued by computer and can be searched on the British Library’s online catalogue ExploreBL. Before that date, books were catalogued on cards, hand-typed by curators, and this card catalogue of about 4,000 earlier Indonesian titles has only been accessible in London, in the Asian and African Studies Reading Room in the British Library.

Untitled-1 copy
An Indonesian catalogue card, with the British Library shelfmark, 14650.dd.11, in the top right corner.  noc

In order to widen access to this and other such valuable collections, the BL has developed LibCrowds, a platform for hosting experimental crowdsourcing projects. The first project series is Convert-a-Card, which contains projects for the retroconversion of the Indonesian and Chinese card catalogues into electronic records, in order to make them available to a worldwide audience via ExploreBL. LibCrowds was launched in June 2015, and since then, one of the three drawers of Indonesian cards has been successfully tackled by contributors from all over the world, with a 50% hit-rate in which the catalogue card has been successfully matched with an electronic catalogue record for the same Indonesian book sourced from another library. The British Library shelfmark, shown in the top-right corner of the card, is then added by the contributor to the electronic record.

For a Flickr video to see how Convert-a-Card works, click here.

The third drawer of Indonesian catalogue cards has just been released, and the site also contains a simple three-step tutorial to participating in Convert-a-Card. If you would like to help us to make the contents of our Indonesian collection electronically available, please click here!

Indonesian publications on law, politics and international relations from the 1960s.
Indonesian publications on law, politics and international relations from the 1960s.  noc

For more information, visit the LibCrowds Community, or email: [email protected]
Twitter https://twitter.com/LibCrowds

Annabel Gallop, Lead Curator, Southeast Asia

With thanks to Alex Mendes and Nora McGregor for developing LibCrowds

 ccownwork

16 July 2015

Shubbak Literature Festival at the British Library

Add comment Comments (0)

On Saturday 25 and Sunday 26 July 2015, the British Library will host the Shubbak Literature Festival as part of Shubbak, London’s largest biennial festival showcasing the best in contemporary Arab culture.

image from http://s3.amazonaws.com/hires.aviary.com/k/mr6i2hifk4wxt1dp/15071516/2d8d0743-0c01-4dfe-af99-a7909f06834d.png
As one of the leading collections of historical and contemporary Arabic texts in the United Kingdom, the British Library is delighted to partner with translator Alice Guthrie, Saqi Books and Shubbak to bring together some of the finest writers from across the Arab world, while also reflecting the diversity of current Arab writing in the UK and Europe.

An illustration from a 13th century manuscript of al-Ḥarīrī’s Maqāmāt showing the people in a garden making music with Abū Zayd approaching. From the 24th maqāmah (British Library Or.1200, folio 68r)
An illustration from a 13th century manuscript of al-Ḥarīrī’s Maqāmāt showing the people in a garden making music with Abū Zayd approaching. From the 24th maqāmah (British Library Or.1200, folio 68r)  noc

Knowledge of Arabic literature – both classical and modern – has been largely confined to academia. However, over the past decade or so there has been a noticeable increase in awareness and accessibility of contemporary Arabic literature in English, largely due to the efforts of established publishers such as Saqi and Banipal. This is also the result of a new generation of translators, publishers, bloggers, journalists and critics responding to a greater desire to read a wider and more diverse array of voices coming from the Arabic-speaking world. ‘The Rise of Arabic Literature in English’ will be the subject of the opening panel of the festival chaired by Robin Yassin-Kassab, and featuring Marcia Lynx Qualey of the Arabic Literature (in English) blog, Iraqi author-translator Sinan Antoon, British-Palestinian novelist and playwright Selma Dabbagh, and scholar and translator Daniel Newman.

Mourid Barghouti, Raʾaytu Rām Allāh ʻI saw Ramallahʼ (Cairo: Dār al-Hilāl, 1997) and Qaṣāʼid al-raṣīf  ʻPoems of the Pavementʼ (Beirut: al-Muʼassasah al-ʿArabīyah lil-Dirāsāt wa-al-Nashr, 1980)
Mourid Barghouti, Raʾaytu Rām Allāh ʻI saw Ramallahʼ (Cairo: Dār al-Hilāl, 1997) and Qaṣāʼid al-raṣīf  ʻPoems of the Pavementʼ (Beirut: al-Muʼassasah al-ʿArabīyah lil-Dirāsāt wa-al-Nashr, 1980)

Poetry, although it is the oldest form of Arabic literature, continues to be a popular mode of expression for the beauty and complexity of the Arabic language, as well as for airing contemporary social and political concerns. Saturday evening’s event, ‘The Astonishing Form’, will celebrate poetry with a variety of radical and powerful voices. Compèred by Malika Booker, the event will feature readings by renowned Palestinian poet Mourid Barghouti, as well British-Egyptian performance poet Sabrina Mahfouz, Iraqi poet Ghareeb Iskander, whose work engages both ancient and modern Iraqi history, and Palestinian poet-activist Rafeef Ziadah, whose poems ‘We Teach Life, Sir’ and ‘Shades of Anger’ went viral.

 

As well as long-established literary forms, the Shubbak Literature Festival will also engage with emerging genres. ‘Science Fiction in the Arab world’, chaired by Sinbad Sci-Fi’s producer Yasmin Khan, will feature Egyptian and Iraqi authors, including IPAF-winning author of Frankenstein in Baghdad, Ahmed Saadawi. Comic books and graphic novels will be the focus of a panel entitled ‘Drawing Your Attention’, chaired by Paul Gravett, co-curator of British Library’s Comics Unmasked exhibition, that will feature Lena Merhej, co-founder of the Samandal collective in Lebanon, Andeel, co-founder of Egypt’s Arabic comic magazine Tok-Tok, and British-Libyan manga-influenced comic writer, Asia Alfasi.

Faïza Guène, Kiffe kiffe demain (Paris: Hachette littératures, 2004) and Tok-Tok
Faïza Guène, Kiffe kiffe demain (Paris: Hachette littératures, 2004) and Tok-Tok

Histories of migration, transnational cultural exchange and exile have played a role in the development of modern Arabic literatures. While some Arab authors have made European cities their homes, others have been born here and write in languages other than Arabic. The panel ‘Arabic Europe’ will examine how the contemporary European political and cultural landscapes intersect with the Arabic roots of writers living across Europe today. Shubbak’s artistic director Eckhard Thiemann will discuss these issues with Moroccan-Dutch poet Mustafa Stitou, Algerian-French writer and director Faiza Guene, and British-Sudanese writer Leila Aboulela. Shubbak closes with renowned Lebanese novelist and public intellectual Elias Khoury in conversation with author and academic Marina Warner. Khoury will also read from his novels, which include the acclaimed novels Gate of the Sun and Yalo.

Elias Khoury, Abwāb al-madīnah ‘City Gates’, with illustrations by Kamal Boullata (Beirut: Dār al-Adāb, 1990)
Elias Khoury, Abwāb al-madīnah ‘City Gates’, with illustrations by Kamal Boullata (Beirut: Dār al-Adāb, 1990)

The festival will also feature readings in Arabic and English by Man Booker International Prize finalist Hoda Barakat, as well as Syrian author Samar Yazbek and Atef Abu Saif from Gaza. In addition, there will be free events for both children and teenagers. A series of short films from PalFest and Highlight Arts will also show throughout the weekend, and there will be bookstall from Al Saqi Bookshop and free smartphone and tablet access to digital Banipal Magazine within the Library building from now until the end of the festival.

Read the full Shubbak Literature Festival programme for booking information. You can also follow Shubbak on Twitter @Shubbak or using the #Shubbak hashtag.


Daniel Lowe, Curator of Arabic Collections

13 July 2015

The story of Sinbad or the seven sages

Add comment Comments (0)

One of our most colourful manuscripts, now on display in the Metropolitan Museum of Art’s current exhibition “Sultans of Deccan India 1500-1700,” is IO Islamic 3214, the only known copy of the story of Sindbad and the seven sages to be written in Persian verse. The story - not to be confused with Sindbad the sailor of the Arabian Nights - occurs in both Western and Eastern literature, but is believed to be of Iranian origin (Perry 1960) with links to a very ancient Graeco-Oriental tradition.

The story of the King of Kashmir whose elephant bolted despite three years’ training. The keeper, condemned to be trodden underfoot, escaped death by demonstrating the elephant’s obedience and attributing the mishap to a bad horoscope (BL IO Islamic 3214, f. 23v)
The story of the King of Kashmir whose elephant bolted despite three years’ training. The keeper, condemned to be trodden underfoot, escaped death by demonstrating the elephant’s obedience and attributing the mishap to a bad horoscope (BL IO Islamic 3214, f. 23v)
 noc

This version was composed in AH 776 (1374/75) at the request of an unnamed king and was based on an earlier version written in Persian prose. It is illustrated with 72 miniatures characterised by the use of vivid colours and innovative architectural detail, opening with double page portraits of King Solomon and Queen Sheba on facing pages  - a feature of many manuscripts of Iranian origin, particularly from 16th century Shiraz to which this manuscript owes many stylistic features.

The concubine accuses the prince of treason (BL IO Islamic 3214, f. 29v)
The concubine accuses the prince of treason (BL IO Islamic 3214, f. 29v)
 noc

Set in an Indian context, the poem takes the form of many tales told within the frame of a single story. Commanded to remain silent for seven days by his teacher, Sindibad, the young prince is accused by one of his father’s concubines of having attempted to seduce her. He is condemned to death, but the king’s seven viziers take turns to delay the execution by telling stories illustrating women’s deceit. Each evening, however, their work is undone by the guilty concubine telling a contradictory story. After a week’s silence, the prince, now free to speak again, is exonerated and set free. The tale ends with the king’s abdication in favour of his son. Unfortunately because of a gap in the text, it is not clear whether the wicked woman is pardoned or punished!

The executioner leads the prince to his death (BL IO Islamic 3214, f. 74v)
The executioner leads the prince to his death (BL IO Islamic 3214, f. 74v)
 noc

The history of our manuscript is a mystery in its own right! Almost certainly copied and illustrated in Golconda between 1575 and 1585 (Weinstein, p. 127), it unfortunately lacks a colophon, but folio 1r contains at least one abraded Qutbshahi seal impression. The popularity of the Sindbādnāmah is also attested, as Laura Weinstein notes (Haidar and Sardar, p. 203), by the existence of an especially commissioned copy (BL Or.255) of the better known Persian prose version by Muḥammad ibn ʻAlī al-Ẓahīrī al-Samarqandī, copied for Sulṭān Muḥammad Qutub Shāh (r. 1612-26) in Haidarabad in 1622. The illustrations as far as folio 23v also include captions in Kannada.  Presumably these were added afterwards since the first inscription occurs on what appears to be a later flyleaf at the beginning. At some point the volume was trimmed - some of the architectural details are missing from the illustrations - and numbered continuously in Arabic numerals - this despite several obviously missing leaves - on the verso of each folio.

The prince’s tale: a black div abducts the daughter of the king of furthest Kashmir while visiting a  garden outside the city (BL IO Islamic 3241, f. 120r)
The prince’s tale: a black div abducts the daughter of the king of furthest Kashmir while visiting a  garden outside the city (BL IO Islamic 3241, f. 120r)
 noc


The story of the pari, who teaches the ascetic three ‘Great Names’, each of which, when uttered in an emergency will grant the ascetic’s wish (BL IO Islamic 3241, f. 142r)
The story of the pari, who teaches the ascetic three ‘Great Names’, each of which, when uttered in an emergency will grant the ascetic’s wish (BL IO Islamic 3241, f. 142r)
 noc

It is not known exactly how the manuscript was acquired by the East India Company, but in 1841 the Scottish Persianist Forbes Falconer (1805-53) published a partial translation in three instalments in the Asiatic Journal in which he described it (Falconer, p.170) as a unique manuscript “in the collection at East-India House.” At that time readers were allowed to take manuscripts home for study and perhaps Falconer forgot to return it because in June 1857 it was purchased, according to another note, by one Edwin Greenwood “at an Old Book Stall for £1-0-0”. A later note by the then librarian H H Wilson, dated March 1859, describes this as “a curious fiction”, but considering that the East India Company seal on folio 1r has been deliberately erased, it seems likely that Edwin Greenwood’s story was correct and we can be grateful for him returning it!

A happy ending: the prince assumes his father’s throne in the presence of viziers and courtiers (BL IO Islamic 3214, f. 165v)
A happy ending: the prince assumes his father’s throne in the presence of viziers and courtiers (BL IO Islamic 3214, f. 165v)
 noc

The exhibition “Sultans of Deccan India 1500-1700” is open at the Metropolitan Museum of Art, New York, until July 26.

IO Islamic 3214 has been fully digitised and can be read on our Digital Manuscripts site (access via Digital Access to Persian Manuscripts).


Further reading

Clouston, W A, The book of Sindibād; or, the story of the king, his son, the damsel, and the seven vazīrs. [Glasgow], 1874
Falconer, F. “The Sindibād Nāmah,” The Asiatic Journal and Monthly Register for British and Foreign India, China, and Australasia 35 (1841): 169-180; and 36 (1841): 4-18, 99-108
Haidar, Navina N  and Marika Sardar, Sultans of Deccan India 1500-1700: opulence and fantasy. New York, 2015, no 97, pp. 203-4
Perry, B A, The origin of the Book of Sindbad. Berlin, 1960
Renda, Günsel, “Sindbādnāma: an early Ottoman illustrated manuscript unique in iconography and style,”  Muqarnas 21 (2004): 311-22
Weinstein, Laura S, “Variations on a Persian theme: adaptation and innovation in early manuscripts from Golconda.” PhD diss., Columbia University, New York, 2011


Ursula Sims-Williams, Asian and African Studies
 ccownwork

 

09 July 2015

Haile Selassie and the United States of America

Add comment Comments (0)

By the end of the Ethiopian and Italian war (1935-41), the Ethiopian economy was entirely exhausted and its natural resources plundered. Adding to the existing agony was the so-called “protected state” imposed on Ethiopia, by Winston Churchill. When it became apparent that the relationship between Ethiopia and Britain was leading to a deeper financial crisis, the Emperor Haile Selassie sought economic assistance from the new emerging global power, the USA.

ኢትዮጵያ ‘Ethiopia’, King Haile Selassie’s visit to USA and American and Ethiopian development corporations. Published by the United States information services 1954. (BL ORB 30/ 7909)
ኢትዮጵያ ‘Ethiopia’, King Haile Selassie’s visit to USA and American and Ethiopian development corporations. Published by the United States information services 1954. (BL ORB 30/ 7909)  noc

The United States first provided economic and technical assistance to Ethiopia in 1944, however it was the signing of the September 1951 treaty of amity and economic relations that really strengthened the ties between them. The United States and Ethiopia became close allies right up to 1974, especially after the election of President John F. Kennedy.

Left: Kennedy: from Friday to Monday, a short biography of President J.F. Kennedy. Addis Ababa, 1966. (BL ORB 30/ 7255) Right: The Guns and the Gunned, a pictorial pamphlet dedicated to the memory of J. F. Kennedy’s Brothers and Dr King, bastions of peace and liberty. Addis Ababa, 1968. (BL ORB 30/7907) Left: Kennedy: from Friday to Monday, a short biography of President J.F. Kennedy. Addis Ababa, 1966. (BL ORB 30/ 7255) Right: The Guns and the Gunned, a pictorial pamphlet dedicated to the memory of J. F. Kennedy’s Brothers and Dr King, bastions of peace and liberty. Addis Ababa, 1968. (BL ORB 30/7907)
Left: Kennedy: from Friday to Monday, a short biography of President J.F. Kennedy. Addis Ababa, 1966. (BL ORB 30/ 7255)
Right: The Guns and the Gunned, a pictorial pamphlet dedicated to the memory of J. F. Kennedy’s Brothers and Dr King, bastions of peace and liberty. Addis Ababa, 1968. (BL ORB 30/7907) noc

The American Peace Corps programme began working in critical areas such as agriculture, basic education, tourism, health, economic development and teaching English as a foreign language. Several schools and institutions were also established in 1963.

Several books and journals were published in Ethiopia to celebrating their cordial relations. The most notable was Point Four, a quarterly newsletter on USA and Ethiopia relations. In 1956, Highlights Haramaya University established an agricultural technical training campus in Ethiopia in collaboration with the U.S. government and with assistance from Oaklahoma State University. Formerly known as Alemaya College, the institution was officially inaugurated by Emperor Haile Selassie on January 16, 1958. The title of the newsletter borrows its name from President Harry Truman's 1949 inaugural address in which he announced a technical assistance program for developing countries that later became known as "The Point Four Program," so named because it was the fourth foreign policy objective outlined in the speech. The Point Four programme resulted a close partnership between the U.S. and Ethiopia in helping to establish some of the country's technical higher-education institutions.

የፖይንት ፎር ዜና Point four news, a quarterly magazine on USA and Ethiopia relation. Vol.II, no. 4, 1962? (BL ORB 30/ 7917)
የፖይንት ፎር ዜና Point four news, a quarterly magazine on USA and Ethiopia relation. Vol.II, no. 4, 1962? (BL ORB 30/ 7917)  noc

 

Another example is the Ethiopian  American Cook Book, a general introduction to Ethiopian and American cooking, which aimed at teaching Ethiopians to cook like Americans and vice versa. The book contains recipes for American cuisine dating from the 50s and 60s. Although it does not cover every popular dish, it does include recipes for ingredients that are common in USA.

Afework Mengesha, የኢትዩጵያንና የአሜሪካን የምግብ አሠራር መጽሐፍ  Ethiopian American Cook Book. Asmara: National Literacy Campaign Organization, 196?. (BL  754. qq. 2)
Afework Mengesha, የኢትዩጵያንና የአሜሪካን የምግብ አሠራር መጽሐፍ  Ethiopian American Cook Book. Asmara: National Literacy Campaign Organization, 196?. (BL  754. qq. 2) noc

Ethiopian cooking, however, is more an art than a science. There are traditionally no standard units of measure used for ingredients when cooking and instead rough or subjective guides to measurements are given. This must have seemed odd to Western cooks wanting to cook Ethiopian food. This book, on the other hand provides precise measures for all ingredients called for in the recipes. This made the book palatable to Americans, and also had the added benefit of recording traditional and historical Ethiopian recipes in a way that could be reproduced even by people unfamiliar with Ethiopian cuisine and cooking techniques.

The recipes are presented with clarity as a step-by-step guide aiming to convey the essence of Ethiopian cooking. There are, however, no instructions on baking or cooking times nor suggestions as to where one could find Ethiopian ingredients such as the African shrub Gesho (Rhamnus prinoides). I have reproduced several sample recipes below:

Recipe and preparation method for making Tej (honey mead)
Recipe and preparation method for making Tej (honey mead)  noc

Recipe and preparation method for Teff Injera (Ethiopian bread)
Recipe and preparation method for Teff Injera (Ethiopian bread)  noc

Recipe and preparation method for cooking Yeshimbra Asa (pea flour fish)

Recipe and preparation method for cooking Yeshimbra Asa (pea flour fish)  noc

Recipe and preparation method for Hamburgers
Recipe and preparation method for Hamburgers  noc

 

Further reading

Agyeman-Duah, B. The United States and Ethiopia: Military assistance and the quest for security, 1953-1993. Lanham [Md. (USA)] ; London: University Press of America, 1994
Anglo-Ethiopian Parliamentary Group. Britain and Ethiopia. London: Anglo-Ethiopian Parliamentary Group, 1971
Samuelsson, Marcus. The Soul of a New Cuisine: A Discovery of the Foods and Flavors of Africa. Hoboken, N.J.: John Wiley & Sons, 2006
Selinus, R. The traditional foods of the central Ethiopian highlands. Uppsala, Scandinavian Institute of African Studies, 1971

Eyob Derillo, Asian and African Studies
 ccownwork

06 July 2015

The Life of the Buddha in Thai manuscript art

Add comment Comments (0)

In contrast to Thai mural painting and sculpture, depictions of Gautama Buddha are relatively rare in Thai manuscript art. Numerous Buddhist temples in Thailand are famous for their lavish mural paintings illustrating the milestones in the life of Gautama Buddha, often beginning with his former existence as a Bodhisatta (Buddha-to-be) in Tusita heaven, or with the wedding of his parents, and ending with the distribution of his physical remains.

Although the majority of Thai manuscript paintings are dedicated to Buddhist topics, instead of Gautama Buddha’s life these illustrations often highlight his former incarnations, particularly the last Ten Birth Tales, and the legend of the monk Phra Malai, or other subjects like the Buddhist cosmology, funeral ceremonies and meditation practices. However, there are some remarkable representations of Gautama Buddha in rare Thai manuscripts, and sometimes these can be found in a rather unexpected context.

The most lavishly painted scene from the Life of the Buddha in the British Library’s Thai, Lao and Cambodian collection is this scene called The Great Departure, contained in a northern Thai (Lanna) Kammavaca manuscript from the 19th century. Prince Siddharta, after having learned about the worldly sufferings and the inevitability of death, decided to abandon his luxurious life and to become an ascetic as a result of his great compassion for human suffering. British Library, Or.14025, ff. 13-14
The most lavishly painted scene from the Life of the Buddha in the British Library’s Thai, Lao and Cambodian collection is this scene called The Great Departure, contained in a northern Thai (Lanna) Kammavaca manuscript from the 19th century. Prince Siddharta, after having learned about the worldly sufferings and the inevitability of death, decided to abandon his luxurious life and to become an ascetic as a result of his great compassion for human suffering. British Library, Or.14025, ff. 13-14  noc
 
While the manuscript shown above was created for use by Buddhist monks on the occasion of the ordination of novices and new monks, the following book containing a collection of drawings and paintings on European paper may have been copied from one or more older manuscripts to serve as an artist’s manual. It includes numerous drawings from the Ramakien (the Thai version of the Ramayana) as well as a set of 23 ink-and-colour paintings illustrating the Ten Birth Tales and the Life of the Buddha.

After leaving his family and home, Siddharta arrived at the Anoma river where he took off his clothes and gave them to his servant and charioteer Channa, who took them back to the palace with a message for Siddharta’s relatives. Then he cut off his hair which Sakka (Indra) collected and placed in Tavatimsa heaven. British Library, Or.14859, ff. 202-203
After leaving his family and home, Siddharta arrived at the Anoma river where he took off his clothes and gave them to his servant and charioteer Channa, who took them back to the palace with a message for Siddharta’s relatives. Then he cut off his hair which Sakka (Indra) collected and placed in Tavatimsa heaven. British Library, Or.14859, ff. 202-203  noc

Another rare manuscript of a smaller, almost square folding book format was used by fortune-tellers in southern Thailand. Some men specialising in fortune-telling and divination were former monks and had acquired a good knowledge of the Buddhist doctrine. It comes as no surprise that the small book combines Buddhist topics, like Jatakas and cosmology, with folk legends and indigenous beliefs. Using the text and picture on a randomly chosen page, the fortune-teller would be able to interpret the fate of a person and give advice on how to avoid bad luck. Very often the advice would point towards making merit or following the Buddhist precepts for lay people.

In the southern Thai dialect this fortune-telling book from the 19th century is called Satra. The illustrations are all rather simple, but highly expressive. The image above shows the scene where Mara, the personification of evil and death, threatens and attacks Siddharta while he was sitting in meditation, touching the ground with his right hand (bhumisparsa or earth-touching mudra). British Library, Or.16482, f. 3
In the southern Thai dialect this fortune-telling book from the 19th century is called Satra. The illustrations are all rather simple, but highly expressive. The image above shows the scene where Mara, the personification of evil and death, threatens and attacks Siddharta while he was sitting in meditation, touching the ground with his right hand (bhumisparsa or earth-touching mudra). British Library, Or.16482, f. 3  noc

Another unexpected illustration of the same scene, Siddharta under attack from Mara and his army. British Library, Or.15596, f. 17
Another unexpected illustration of the same scene, Siddharta under attack from Mara and his army, can be found in a manuscript from central Thailand containing mantra and designs for protective diagrams (yantra). Mara cannot be seen in this drawing in yellow gamboge ink, but underneath the picture of the meditating Siddharta one can see the earth goddess Nang Thorani exercising her supernatural powers by wringing a great flood out of her long hair, thus sweeping away Mara and his army. British Library, Or.15596, f. 17  noc

Once Siddharta was free from all disturbances and distractions, he was able to attain Enlightenment on the full moon day of Visakha. By touching the earth he called upon the gods, here represented by Sakka and Brahma, to witness his enlightenment. British Library, Or.16101, fol. 2
Once Siddharta was free from all disturbances and distractions, he was able to attain Enlightenment on the full moon day of Visakha. By touching the earth he called upon the gods, here represented by Sakka and Brahma, to witness his enlightenment. British Library, Or.16101, fol. 2  noc

A book of Thai characters, which may have been produced on request of a Western traveller in 19th century Siam, contains ink coloured paintings of human figures representing various ethnic groups found in mainland Southeast Asia at the time, and of figures from Thai literature, particularly the Ramakien (Ramayana). Only on the first page there is a scene from the Life of the Buddha.   

The weeks after his enlightenment the Buddha spent in standing, walking and sitting meditation, thus recollecting his former births and the Four Noble Truths. During the fourth week in seated meditation, devas descended from the heavens to build a jewelled pavilion around him. British Library, Or.14229, f. 1
The weeks after his enlightenment the Buddha spent in standing, walking and sitting meditation, thus recollecting his former births and the Four Noble Truths. During the fourth week in seated meditation, devas descended from the heavens to build a jewelled pavilion around him. British Library, Or.14229, f. 1  noc

This illustration is from a Thai folding book in Khom (Khmer) script from the 19th century that contains a collection of extracts from the Pali canon. The painting shows the Buddha in contemplation while two creatures from the heavenly Himavanta forest kneel by his side, showing their respect. British Library, Or.15246, f. 16
This illustration is from a Thai folding book in Khom (Khmer) script from the 19th century that contains a collection of extracts from the Pali canon. The painting shows the Buddha in contemplation while two creatures from the heavenly Himavanta forest kneel by his side, showing their respect. British Library, Or.15246, f. 16  noc

Large illustrations covering one entire or more openings of a folding book like in the picture above are relatively rare. Most frequently we find a set of two smaller paintings touching the right and left edges of folding books with some text between them, as shown below.

This generously gilded set of paintings in a 19th century manuscript containing the legend of Phra Malai depict a scene of utmost rarity in Thai manuscript art - Gautama Buddha’s death that is mourned by his followers. British Library, Or.14956, fol. 2
This generously gilded set of paintings in a 19th century manuscript containing the legend of Phra Malai depict a scene of utmost rarity in Thai manuscript art - Gautama Buddha’s death that is mourned by his followers. On the right side we see Kassapa, one of Buddha’s closest disciples, who was travelling with a group of other monks. While resting under a tree, they encountered a man holding a gigantic flower over his head. They enquired about the meaning of this supernatural plant and the man informed them that he found it at the place where the Buddha had passed away and finally reached pari-nibbana. British Library, Or.14956, fol. 2  noc

Further reading

Appleton, Naomi and Sarah Shaw and Toshiya Unebe: Illuminating the Life of the Buddha. An illustrated chanting book from eighteenth-century Siam. Oxford: Bodleian Library, 2013
Ginsburg, Henry: Thai art and culture. Historic manuscripts from Western collections. London: British Library, 2000
Tom Chuawiwat: The Life of the Lord Buddha from Thai mural painting. Bangkok: Asia Books (no year)

Jana Igunma
Henry Ginsburg Curator for Thai, Lao and Cambodian Collections

  ccownwork

02 July 2015

West Africa: Word, Symbol, Song

Add comment Comments (0)

As the 'Africa Writes' festival comes to the Library this weekend and we celebrate literature from the continent, we are also thrilled that tickets are now available for our major autumn exhibition, 'West Africa: World, Symbol, Song' which opens on October 16 at our St Pancras site in London. 

Odwira festival
Odwira festival, Asante, Ghana, from Thomas Edward Bowdich, Mission from Cape Coast Castle to Ashantee (London: John Murray, 1819)
 noc

This will be the British Library’s first major exhibition on Africa. It will showcase music and literature – both written and oral – from the region, and demonstrate how West Africans have harnessed the power of words to build societies, drive political movements, sustain religious belief and fight injustice. In doing so it will reference a millennium of history and bring visitors right up to the present.

Throughout, we are telling the story of how word, symbol and song have shaped history, politics and religion in West Africa and beyond. The region has a remarkable number of graphic systems and locally invented scripts, some of recent origin, some centuries or even millennia old. West Africans have also invented numerous other means of long-distance communication. The language of ‘talking drums’ is the most famous, as in this recording of Asante atumpan drums, made by Robert Sutherland Rattray in Ghana in 1921. There are also other sonic systems – ‘talking whistles’, for example – as well as coded objects, such as the ‘aroko’ messages, formed of cowrie shells and seeds, of Nigeria.

One of the earliest records of the Vai script, invented in Liberia in the first half of the 19th century. 1851 (British Library Add MS 17,817b)
One of the earliest records of the Vai script, invented in Liberia in the first half of the 19th century. 1851 (British Library Add MS 17,817b)
 noc

Then there is the manuscript culture of the region, which owes its origin and development to the adoption of Islam. The manuscripts of Timbuktu, in present-day Mali, are deservedly famous, but it is not as well known that centres of learning and scholarship flourished as far apart as Mauritania and Nigeria. In many of these centres, manuscript libraries survive today.

Page from an illuminated Qur’an in a style typical of the region of southern Niger, northern Nigeria and Chad, late 18th/early 19th century  (British Library Or 16,751)
Page from an illuminated Qur’an in a style typical of the region of southern Niger, northern Nigeria and Chad, late 18th/early 19th century  (British Library Or 16,751)
 noc

Alongside the rich heritage of writing in West Africa – which is flowering today in new forms – we are emphasising the importance of oral literature, an intensively creative art form expressed across a range of genres. Orature, as it is sometimes called, draws on the resources of the past but is constantly recreated in performance. It has deep musical roots and is as often sung as spoken, most famously by West Africa’s griots (story-tellers and musicians).

B20081-85_1500
Griots – West African musicians and story-tellers. From Alexander Gordon Laing, Travels in the Timannee, Kooranko, and Soolima countries in western Africa (London: J. Murray, 1825)
 noc

All these threads are brought together as visitors walk through the exhibition. We begin with precolonial West Africa, and go on to the major religions and their various traditions of art, writing and ritual. Moving beyond the region, we look next at the transatlantic slave trade and the role of culture – writing, religion, music, carnival – in resistance. In West Africa, writing and song offered important ways of protesting and reflecting on public life during the colonial era and beyond, and these are the subject of our ‘Speaking Out’ section. The exhibition finishes with ‘Story Now’ – the marvellous and multi-faceted literary flowering of the region from independence to the present.

This forowa or sheet-brass box will be loaned to the British Library for the exhibition by the Pitt Rivers Museum in Oxford. It comes from Ghana and is rich in symbolic content. Ghana, before 1900.  Photograph courtesy of the Pitt Rivers Museum, University of Oxford
This forowa or sheet-brass box will be loaned to the British Library for the exhibition by the Pitt Rivers Museum in Oxford. It comes from Ghana and is rich in symbolic content. Ghana, before 1900.  Photograph courtesy of the Pitt Rivers Museum, University of Oxford

Audio-visual items from the British Library’s collections and elsewhere – music, film, stories and other recordings – have been carefully curated and woven through the story. Manuscripts, books and photographs from our collections are joined by numerous loans, including colourful printed textiles, miniature gold-weight sculptures and modern artworks.

The exhibition has been in preparation for more than four years, and the curators have engaged in extensive external consultation, which has helped to shape the focus, direction and content of the project. We are currently working with an external Advisory Panel, chaired by Dr Gus Casely-Hayford. The curators are Dr Marion Wallace (Lead Curator, African Collections) and Dr Janet Topp Fargion (Lead Curator, World and Traditional Music).

The exhibition runs from 16 October 2015 to 16 February 2016. Booking is open now at www.bl.uk/west-africa. An exciting and diverse programme of events will run alongside the exhibition.


Marion Wallace, African Collections, Asian and African Studies
 ccownwork

29 June 2015

Panji stories in Malay

Add comment Comments (0)

Stories of the Javanese culture hero Prince Panji probably date from around the 13th century, and mark the development of a truly Javanese literature no longer overshadowed by the great Indian epics the Ramayana and Mahabharata. Set around the Javanese kingdoms of Kuripan and Daha, the stories tell of Panji’s search for his beloved, Princess Candra Kirana, and his many adventures, undertaken in various disguises and with a range of different names, before the lovers are reunited. During the Majapahit empire from the 14th to 15th centuries the Panji stories became extremely popular, and the figure of Panji is found engraved on temple reliefs (always wearing a distinctive cap on his head), while the Panji tales came to constitute the repertoire of wayang gedog theatrical performances. The British Library holds eight Javanese manuscripts containing Panji stories including Panji Kuda Waneng Pati (Add. 12319), Serat Panji Kuda Narawongsa (Add.12333), Serat Panji Murdaningkung (Add. 12345), Panji Angreni (MSS Jav 17) and the beautifully illustrated Panji Jaya Kusuma (MSS Jav 68), all described in the catalogue by Ricklefs & Voorhoeve.

Prince Panji (on the right) hands a letter to his clown-retainers (panakawan) Bancak and Dhoyok, in a Javanese Panji romance, 19th century. British Library, Or. 15026, f.85r (det.)
Prince Panji (on the right) hands a letter to his clown-retainers (panakawan) Bancak and Dhoyok, in a Javanese Panji romance, 19th century. British Library, Or. 15026, f.85r (det.)  noc

Panji tales are found not only in the Javanese literary tradition but also in Balinese and Malay, and on the Southeast Asian mainland in Thai, Lao, Khmer and Burmese versions, where the hero-prince is known as Inao (after his main Javanese name, Raden Inu Kartapati). The Panji stories appear to have been translated into Malay at an early date, perhaps in the cosmpolitan port city of Melaka in the 15th century, and influences can be discerned in the Malay texts Sejarah Melayu and Hikayat Hang Tuah. Over a hundred different Panji stories in Malay are known, in numerous manuscripts, many originating from the northern peninsular states of Kelantan and Kedah where wayang (shadow puppet) stories were most popular.

Sketch of Panji, wearing his distinctive rounded cap, found in a Malay manuscript of Hikayat Dewa Mandu, copied in Semarang, 1785. British Library, Add. 12376, f. 219r (det.).

Sketch of Panji, wearing his distinctive rounded cap, found in a Malay manuscript of Hikayat Dewa Mandu, copied in Semarang, 1785. British Library, Add. 12376, f. 219r (det.).

The British Library holds ten Malay manuscripts containing Panji stories or related tales, all of which have now been fully digitised:
MSS Malay C 1, Hikayat Cekel Waneng Pati. Under the name Cekel Waneng Pati, Panji undergoes innumerable trials to regain his love Raden Galuh Candra Kirana: he captures the deer with golden antlers, solves riddles, cures Candra Kirana of illness, defeats a black-bearded villain, himself falls ill but is cured by his son Mesa Tandraman who obtains a heavenly flower of blood from a nymph’s bosom, and wins yet more battles before all can finally live happily ever after.
MSS Malay C 2, another copy of Hikayat Cekel Waneng Pati, dated 1787.
Or. 11365, possibly another copy of Hikayat Cekel Waneng Pati, written on Javanese paper, acquired from Kelantan.
MSS Malay C 3, Hikayat Mesa Tandraman, about the son of Panji, copied in Penang by Ibrahim for Raffles in 1806.
Add. 12380, Syair Mesa Gumitar, about a king of Kuripan, apparently related to the Panji stories.
Add. 12383, Hikayat Carang Kulina.
Add. 12387, Hikayat Mesa Taman Sira Panji Jayeng Pati, written on Javanese paper.
Add. 12391, Hikayat Naya Kusuma, where the hero is named Mesa Susupan Sira Panji Kelana Asmara Pati.
Or. 16446, an unidentified Panji tale, starting with the Maharaja of Jenggala, written on Javanese paper in romanized Malay.
Or. 16447, ff. 89v-91r, a fragment of the Syair Ken Tambuhan, copied in Taiping in 1888.

Mss_malay_c_1_f001v-2r
Opening pages of Hikayat Cekel Waneng Pati. British Library, MSS Malay C 1, ff. 1v-2r.  noc

Opening pages of the Syair Mesa Gumitar. British Library, Add. 12380, ff. 3v-4r.
Opening pages of the Syair Mesa Gumitar. British Library, Add. 12380, ff. 3v-4r.  noc

The seduction scene from Syair Ken Tambuhan, whose name, in this manuscript, is always spelt Ken Tabuhan (Ken Tabuhan terlalai dalam seketika / kainnya terlingsir lalu terbuka / pinggangnya bagai taruk angsuka / Inu mencium melakukan suka). British Library, Or. 16447, f. 89v (det.)
The seduction scene from Syair Ken Tambuhan, whose name, in this manuscript, is always spelt Ken Tabuhan (Ken Tabuhan terlalai dalam seketika / kainnya terlingsir lalu terbuka / pinggangnya bagai taruk angsuka / Inu mencium melakukan suka). British Library, Or. 16447, f. 89v (det.)  noc

The large number of manuscripts still found today testify to the enduring popularity of Panji stories in the Malay world, but the continuing enjoyment of literature rooted in the pre-Islamic era was never uncontroversial, as graphically demonstrated by the earliest of the Malay Panji manuscripts in the British Library. This is a copy of Hikayat Cekel Waneng Pati written by a scribe named Da'ut, possibly in the environs of Kedah, and dated 10 Zulhijah 1201 (23 September 1787). Above the text frames on the opening page on the right is an exhortation to readers not to believe the contents of this story, with a similar comment on the left-hand page addressed to listeners (reflecting the fact that traditional Malay tales were not designed to be read silently by an individual, but were recited aloud to an audience). On a later page the threat posed by this ancient Javanese fantasy tale to Muslim faith is made explicit, and thereafter, the top of every single right-hand page of this manuscript of 151 folios bears the warning: ‘don’t believe this!’ (jangan beriman akan). 

In early 17th-century Aceh, the stern theologian Nuruddin al-Raniri decreed that copies of the Hindu-infused romance Hikayat Inderaputera should be banished for use in the lavatory, and, judging the writings of Shaykh Shamsuddin al-Sumatrani heretical, consigned his books to the flames.  The late 18th-century Malay scribe Da'ut has taken a different and very pragmatic approach, of boldly and visibly plastering his book with spiritual health warnings while leaving the text itself intact, so that those prepared to brave the morally hazardous terrain filled with deities, ogres, cross-dressing princesses and magic potions might venture forth at their own risk.

Opening pages of Hikayat Cekel Waneng Pati. British Library, MSS Malay C 2, ff. 1v-2r.
Opening pages of Hikayat Cekel Waneng Pati, prefaced at the top with a strict message to readers and listeners: 'Will all readers please make sure not to take this book to heart because it's really just a pack of lies, and will you also please stress to your listeners on each page that they should not believe it' (Maka hendaklah tuan yang membaca surat ini jangan menaruh iman di dalam hati karena semata sekaliannya itu dusta belaka dan lagi / tuan2 kata akan pada sekalian orang yang menengar surat ini pada tiap2 halai tekan pada mereka itu, jangan beriman akan). British Library, MSS Malay C 2, ff. 1v-2r noc

One full page of the manuscript of Hikayat Cekel Waneng PatiBritish Library, MSS Malay C 2, f. 5r (det.)
One full page of the manuscript of Hikayat Cekel Waneng Pati is dedicated to a warning about its potential impact on faith: 'Never fail to keep in mind Allah and His Prophet when you read this book; these Javanese stories are a tissue of fantasies, composed simply for amusement by writers whose skills were different from those of people now, and so these tales of olden times just read like nonsense today' (Jangan sekali-sekali lupa akan Allah dan rasulNya pada tatkala membaca surat ini perkataan surat Jawa ini terlalu amat dusta sekali oleh dicandakan orang yang menyurat yang bijaksana orang tetapi bukannya orang pada masa ini dahulu punya perbuatan ini maka orang sekarang ini sedikit2 dicandanya pulak jadilah perpanjanglah kata). British Library, MSS Malay C 2, f. 5r (det.)   noc

At the top of every single right-hand page, there is an appeal to readers not to believe the contents: jangan beriman akan. British Library, MSS Malay C 2, f. 8v (det.)
At the top of every single right-hand page, there is an appeal to readers not to believe the contents: jangan beriman akan. British Library, MSS Malay C 2, f. 8v (det.)   noc

Further reading:
V.I. Braginsky, The heritage of traditional Malay literature: a historical survey of genres, writings and literary views.  Leiden: KITLV, 2004, pp. 156-175.
Lydia Kieven, Following the Cap-figure in Majapahit temple reliefs: a new look at the religious function of East Javanese temples, 14th and 15th centuries. Leiden: Brill, 2013.
M.C.Ricklefs, P.Voorhoeve† and Annabel Teh Gallop, Indonesian manuscripts in Great Britain: a catalogue of manuscripts in Indonesian languages in British public collections. New Edition with Addenda et Corrigenda. Jakarta: Ecole française d’Extrême-Orient, Perpustakaan Nasional Republik Indonesia, Yayasan Pustaka Obor Indonesia, 2014.
R.O. Winstedt, A history of classical Malay literature.  Kuala Lumpur: Oxford University Press, 1977; summary of Hikayat Cekel Waneng Pati on pp. 2231-250.

Pameran naskah cerita Panji: Exhibition of Panji manuscripts in Javanese, Balinese and Malay at the National Library of Indonesia, October 2014

Related blog posts: Soother of sorrows or seducer of morals? The Malay Hikayat Inderaputera

With thanks to Lydia Kieven for advice, and for identifying the sketch of Panji above.

Annabel Teh Gallop, Lead Curator, Southeast Asia   ccownwork

24 June 2015

Captain Linnaeus Tripe: Photographer of India and Burma

Add comment Comments (0)

Unknown Photographer, Portrait of Major-General Linnaeus Tripe (1822-1902), Madras Army, (?)1880s, British Library, Photo 612(1).
Unknown Photographer, Portrait of Major-General Linnaeus Tripe (1822-1902), Madras Army, (?)1880s, British Library, Photo 612(1).  noc

Once heard, the exotically-named Linnaeus Tripe is difficult to forget. Yet even in his own lifetime and certainly in the century and more since his death in 1902, appreciation of one of the most accomplished photographers in 19th-century India has been restricted to a limited circle of photographic and architectural historians. A comprehensive survey exhibition of his work, to which the British Library was a major lender, has been on show at the National Gallery of Art in Washington and the Metropolitan Museum of Art in New York over the past nine months. The third venue of this exhibition, opening at the Victoria and Albert Museum on 24 June, will give British audiences the opportunity to see some 70 examples of his work from Burma and South India.

Tripe entered the Madras Army in 1839, and probably learned photography during his first furlough to England in 1851–53. A small number of photographs taken in England during this period survive and in early 1853 he also became one of the founding members of the Photographic Society of London. But it was his return to India that saw the creation of his first extensive body of work. In late 1854 he travelled across country from Bangalore in the company of another early amateur photographer Dr Andrew Neill to make a detailed photographic survey of the extravagantly sculptured Hoysala temples at Halebid and Belur. These photographs received glowing reviews when they were exhibited in Madras in 1855 and paved the way for a major photographic commission from the authorities in Calcutta.

In the course of three wars of encroachment between 1824 and 1885, the expanding imperial domain of British India swallowed up the Burmese empire. After the conclusion of the second of these conflicts in 1853, it was decided that a mission should be sent to the Burmese capital, high up the Irrawaddy at Amarapura, to attempt to persuade the new Burmese king Mindon Min to ratify a treaty transferring the conquered territory of Pegu to British rule. While no great hopes were entertained for the success of this objective, it was seen as a rare opportunity to gather information about a country hitherto largely closed to western penetration. The Governor-General Lord Dalhousie considered that a visual record of the journey ‘would convey to the Government a better idea of the natural features of the neighbouring Kingdom of Burmah than any written report’ and that ‘sketches of the people and of cities and palaces … would give a life and interest to the future report of the Mission.’ To this end the artist Colesworthy Grant was chosen to accompany the mission (the resulting watercolours are held in the Library’s collections, shelfmark WD540). Photography had also recently begun to be encouraged and sponsored by the East India Company for the documentation of Indian architecture and Tripe, considered ‘very highly qualified in his field’, was also selected for the mission.

The party with its military escort steamed upriver on the Irrawaddy in August 1855, bearing as well as personnel and supplies, 59 crates of gifts designed to impress and gratify an eastern potentate. These included textiles, jewels, candelabra and swords, as well as more diverting amusements such as musical birds, a pianola and a polyrama (a popular optical toy presenting, in this case, dissolving views of Paris by day and night). Scientific instruments, including telescopes and sextants, were selected with the queen in mind, since she was known to be of a ‘scientific turn’ with a particular interest in astronomy. News of photography had by this time also reached the Burmese court and to satisfy the king’s interest in ‘sun pictures’ a complete set of daguerreotype equipment was also to be presented to him. Whether this last give was ever used seems doubtful, however, since Tripe’s attempts at teaching photography to one of the king’s servants were abandoned through lack of time and the man’s ‘desultory’ attendance at the lessons.

In the course of the mission’s journey, and over the six weeks it remained in residence at the capital, Tripe produced over 200 paper negatives of Burmese scenes, which represent photography’s first extensive encounter with Burma. While senior officials negotiated politely but ineffectively with their Burmese counterparts, Tripe produced around 50 photographs of the Burmese capital and the surrounding country. Within a few years Amarapura was to be abandoned in favour of a new capital a few miles upriver at Mandalay and Tripe’s prints constitute a unique documentation of the city and its environs before nature reclaimed its stupas, walls and palaces.

Linnaeus Tripe, Colossal statue of Gautama close to the north end of the wooden bridge, Amarapura, 1855. British Library, Photo 61/1(46).
Linnaeus Tripe, Colossal statue of Gautama close to the north end of the wooden bridge, Amarapura, 1855. British Library, Photo 61/1(46).  noc

Tripe also explored as far upriver as Mingun, photographing King Bodawpaya’s grandiose and crumbling stupa (never completed and severely damaged by the earthquake of 1839). On both the outward and return journey the mission also stopped to survey the great plain of temples at Bagan—monuments of a previous ruling dynasty—and here Tripe made the first photographs of the principal landmarks of the site. As the mission’s secretary Henry Yule later wrote: ‘Pagan surprised us all. None of the previous travellers to Ava had prepared us for remains of such importance and interest.’ Their hurried tour also found time to note the elaborately carved wooden architecture of the monasteries, ‘rich and effective beyond description; photography only could do it justice.’

Linnaeus Tripe, Carved wooden doorway in the courtyard of the Zhwe Zigong Pagoda, Bagan, 1855. British Library, Photo 61/1(25).
Linnaeus Tripe, Carved wooden doorway in the courtyard of the Zhwe Zigong Pagoda, Bagan, 1855. British Library, Photo 61/1(25).  noc

On the mission’s return to India, Tripe set about printing 50 sets of a portfolio of 120 selected Burmese views, a massive labour that was not to be completed until early 1857. Each paper negative had to be individually exposed in a frame in sunlight before developing, fixing and mounting the resulting print on card. To add to his labours, Tripe (or his Indian assistants) meticulously retouched many of the images, improving the appearance of foliage and the skies. The photographic chemistry of the period—predominantly sensitive to the blue end of the spectrum—tended to produce over-exposed and starkly blank skies. To remedy this, Tripe skilfully added skies and clouds by painting directly onto the surface of the negative, a remarkably effective technique that adds character and interest to these subtly toned studies of Burmese architecture. The demands of such work—involving the manual production of more than 6,500 mounted prints—are a striking demonstration of Tripe’s adherence to an aesthetic vision far beyond the requirements of pure documentation.

Linnaeus Tripe, Jambukeshvara Temple, Srirangam, 1858. British Library, Photo 950(8).
Linnaeus Tripe, Jambukeshvara Temple, Srirangam, 1858. British Library, Photo 950(8).  noc

In March 1857 Tripe’s dedication was rewarded by his appointment as Government Photographer of Madras, his principal task being to service the growing demand for reliable visual evidence of India’s architectural heritage—in his own words, to ‘secure before they disappear the objects in the Presidency that are interesting to the Antiquary, Sculptor, Mythologist, and historian.’ In succeeding decades photography was to become a standard tool of record for the work of the Archaeological Survey of India, but Tripe was to be the most distinguished of a small band of photographers who spearheaded these first—often faltering—initiatives.

Linnaeus Tripe, Entrance to the hill fort at Ryakotta, 1857-58. British Library, Photo 951(3).
Linnaeus Tripe, Entrance to the hill fort at Ryakotta, 1857-58. British Library, Photo 951(3).  noc

In mid-December 1857 Tripe left Bangalore with four bullock-loads of supplies and equipment on a demanding four-and-a-half month tour through rough country that would take him as far south as the great temple city of Madurai, before heading north-east to reach Madras at the end of April 1858. During this great loop through the modern state of Tamil Nadu, he visited and photographed major temple sites (among them Srirangam and Thanjavur), as well as hill forts, palaces and the occasional striking landscape. Among the most remarkable of the 290 negatives from this journey—not least in terms of technical ingenuity—is the 19-foot long panorama, composed from 21 joined prints, recording the inscription running around the base of the Brihadeshvara Temple at Thanjavur.

By August 1858 he was once more at Bangalore, setting up his establishment to print up the results of his travels. With the government’s agreement and subsidy, these were made available in a published series of nine slime folio volumes devoted to specific locations, the pasted-in prints accompanied by descriptive letterpress by several different authors.

Tripe had envisaged a wider and more ambitious photographic project, which as well as architecture would encompass ‘customs, dress, occupations … arms, implements, and musical instruments’ and, where appropriate, ‘picturesque’ subjects. But his employment as Presidency Photographer coincided with the economies imposed in the aftermath of the Uprising of 1857–58. In mid-1859 Sir Charles Trevelyan, recently appointed Governor of Madras, shocked by the expense of such large-scale photographic production, ordered an immediate end to Tripe’s activities, declaring them ‘an article of high luxury which is unsuited to the present state of our finances.’ By the spring of his 1860 his establishment had been wound up and his staff and equipment dispersed.

Linnaeus Tripe, Trimul Naik’s Choultry, side verandah from the west, Madurai, 1858. British Library, Photo 953/2(2).
Linnaeus Tripe, Trimul Naik’s Choultry, side verandah from the west, Madurai, 1858. British Library, Photo 953/2(2).  noc

The abrupt termination of his appointment, coming at a moment he considered merely the start of his photographic ambitions in India, must have been a bitter blow to Tripe. In response he appears to have abandoned photography entirely, apart from a minor series of views taken in Burma in the early 1870s. But in a photographic career effectively lasting little more than five years, Tripe had created a body of photographs that is now recognised as among the finest architectural work produced in the course of the 19th century. His interpretation of architectural form, revealed in a characteristic use of long receding perspectives and a sometimes near-abstract balancing of light and shade, was accompanied by a rare mastery of the paper negative process. His care in printing has meant that many of his images survive in near pristine condition and allow the modern viewer to appreciate the full beauty of 19th-century photography. Tripe’s original negatives also survive at the National Media Museum in Bradford (two examples are shown in the present exhibition) and detailed accounts of Tripe’s activities in India can be found in the Madras Proceedings of the India Office Records at the British Library. All these sources have been assiduously mined in the production of the exhibition and in Roger Taylor and Crispin Branfoot’s handsomely printed catalogue, which together give full if belated recognition to the sophisticated artistry of a major figure in photographic history.

 

Further Reading

Roger Taylor and Crispin Branfoot, Captain Linnaeus Tripe. Photographer of India and Burma, 1852–1860 (Washington: 2014)

Henry Yule, A narrative of the mission sent by the Governor-General of India to the Court of Ava in 1855; with notices of the country, government and people (London: 1858)

Janet Dewan, The photographs of Linnaeus Tripe : a catalogue raisonné (Toronto: 2003)

John Falconer, India: pioneering photographers 1850–1900 (London: 2001)

The majority of Colesworthy Grant’s watercolours of Burma and Tripe’s photographs of Burma and India can be seen online at http://www.bl.uk/onlinegallery/onlineex/apac/index.html.

John Falconer, Lead Curator, Visual Arts  ccownwork