Enfilade

Jean Bardin, Tullia Driving Her Chariot over the Body of Her Father, detail, 1765, oil on canvas, 114 × 146 cm
(Landesmuseum Mainz)

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Now on view at the Museum of Fine Arts in Orléans:

Jean Bardin (1732–1809), le feu sacré
Le musée des Beaux-Arts d’Orléans, 3 December 2022 — 30 April 2023

Curated by Frédéric Jimeno

Le musée des Beaux-Arts d’Orléans présente la première exposition rétrospective consacrée à l’un de ses grands hommes : le peintre Jean Bardin (1732–1809).

L’exposition Jean Bardin (1732–1809), le feu sacré réunit pour la première fois le corpus de l’artiste. Des tableaux provenant de cathédrales et églises françaises (Bayonne, Mesnil-le-Roi, Charmentray…), récemment restaurés, seront présentés aux côtés d’œuvres provenant des grands musées français (Louvre, Nancy…) et européens (Albertina à Vienne, Mayence…) ainsi que de collections particulières. L’un des temps forts sera le cycle monumental des Sept sacrements, réalisé entre 1780 et 1791 pour la chartreuse de Valbonne et aujourd’hui conservée à la chartreuse d’Aula Dei à Saragosse. Cette série monumentale est exposée en France pour la première fois.

Cette exposition, initiée en 2016 avec Frédéric Jimeno, spécialiste de l’artiste et commissaire scientifique de l’exposition, est le fruit de plusieurs années de recherches. Elle révèle un artiste parmi les principaux de son temps, dans les premières lueurs du néoclassicisme. Le catalogue de l’exposition constitue la première monographie du peintre et propose également une synthèse sur la naissance des institutions artistiques orléanaises sous son égide. Jean Bardin (1732–1809), le feu sacré déploie ainsi un parcours allant de ses débuts dans l’atelier de Jean-Baptiste- Marie Pierre jusqu’à sa mort, qui laisse en héritage les fondements du musée des Beaux-Arts actuel qui ouvrira en 1825. Cette exposition est par ailleurs l’occasion d’évoquer l’entourage familial du peintre, à commencer par la figure de sa fille, Ambroise- Marguerite (1768–1842), artiste formée par son père, seconde femme peintre orléanaise connue après Thérèse Laperche (1743–1814), elle-même révélée au public en 2020 dans le cadre de l’exposition Jean- Marie Delaperche.

Mehdi Korchane, ed., Jean Bardin (1732–1809), le feu sacré (Paris: Les éditions Le Passage, 2023), 304 pages, ISBN: 978-2847424973, €38.

Additional information and more images can be found here»

Mummy bandage of Aberuait, linen, Egypt, Ptolemaic Period 332–30 BC (Paris: Musée du Louvre / photo: Georges Poncet). This bandage was a souvenir from one of the earliest ‘mummy unwrapping events’ in the late seventeenth century, where attendees would witness a mummy’s unwrapping and receive a piece of the wrapping linen, preferably inscribed with hieroglyphs. 

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From the press release (July 2022) for the exhibition:

Hieroglyphs: Unlocking Ancient Egypt
The British Museum, London, 13 October 2022 — 19 February 2023

Curated by Ilona Regulski

Hieroglyphs: Unlocking Ancient Egypt, a major exhibition at the British Museum, marks one of the most important moments in our understanding of ancient history: the decipherment of Egyptian hieroglyphs. The exhibition explores the inscriptions and objects that helped scholars unlock one of the world’s oldest civilisations 200 years ago.

At the exhibition’s heart is the Rosetta Stone, amongst the world’s most famous ancient objects and one of the British Museum’s most popular exhibits. Before hieroglyphs could be deciphered, life in ancient Egypt had been a mystery for centuries with only tantalising glimpses into this forgotten world. The discovery of the Rosetta Stone in 1799, with its decree written in hieroglyphs, demotic, and the known language of ancient Greek, provided the key to decoding hieroglyphs in 1822—a breakthrough that expanded the modern world’s knowledge of Egypt’s history by some 3,000 years.

This immersive exhibition brings together over 240 objects, including loans from national and international collections, many of which will be shown for the first time. It will chart the race to decipherment, from initial efforts by medieval Arab travellers and Renaissance scholars to more focussed progress by French scholar Jean-François Champollion (1790–1832) and England’s Thomas Young (1773–1829). The Rosetta Stone is on view alongside the very inscriptions that Champollion and other scholars studied in their quest to understand the ancient past. The exhibition also features stunning objects that highlight the impact of that breakthrough.

Star objects include ‘the Enchanted Basin’, a large black granite sarcophagus from about 600 BCE, covered with hieroglyphs and images of gods. The hieroglyphs were believed to have magical powers and that bathing in the basin could offer relief from the torments of love. The reused ritual bath was discovered near a mosque in Cairo, in an area still known as al-Hawd al-Marsud—‘the enchanted basin’. It has since been identified as the sarcophagus of Hapmen, a nobleman of the 26th Dynasty.

Rarely on public display, the richly illustrated Book of the Dead papyrus of Queen Nedjmet is over 3,000 years old and more than four metres long. A recitation of the texts demonstrates the power of the spoken word, with ritual spells there to be pronounced. The papyrus is presented alongside a set of four canopic vessels that preserved the organs of the deceased. These were dispersed over French and British collections after discovery, and this is the first time this set of jars has been reunited since the mid-1700s.

Among the exceptional loans to the exhibition is the mummy bandage of Aberuait from the Musée du Louvre, which has never been shown in the UK. It was a souvenir from one of the earliest ‘mummy unwrapping events’ in the 1600s where attendees received a piece of the linen, preferably inscribed with hieroglyphs. The exhibition also brings together personal notes by Champollion from the Bibliothèque nationale de France, and by Young from the British Library. A 3,000-year-old measuring rod from the Museo Egizio in Turin was an essential clue for Champollion to unravel Egyptian mathematics, discovering that the Egyptians used units inspired by the human body.

The striking cartonnage and mummy of the lady Baketenhor, on loan from the Natural History Society of Northumbria, was studied by Champollion in the 1820s. In correspondence with colleagues in Newcastle, Champollion correctly identified the inscription on the mummy cover as a prayer addressed to several deities for the soul of the deceased only a few years after he cracked the hieroglyphic writing system. Baketenhor lived to about 25–30 years of age, sometime between 945 and 715 BCE.

From love poetry and international treaties, to shopping lists and tax returns, the exhibition reveals fascinating stories of life in ancient Egypt. As well as an unshakeable belief in the power of the pharaohs and the promise of the afterlife, ancient Egyptians enjoyed good food, writing letters, and making jokes.

Many people in ancient Egypt could not read or write so language was enjoyed through readings, recitations, and performances. The exhibition includes digital media and audio to bring the language to life alongside the objects on display. As part of the interpretation, the British Museum has worked with Egyptian colleagues and citizens from Rashid (modern day Rosetta), with their voices featured throughout the exhibition.

Ilona Regulski, Curator of Egyptian Written Culture at the British Museum, said: “The decipherment of hieroglyphs marked the turning point in a study that continues today to reveal secrets of the past. The field of Egyptology is as active as ever in providing access to the ancient world. Building on 200 years of continuous work by scholars around the globe, the exhibition celebrates new research and shows how Egyptologists continue to shape our dialogue with the past.”

Hartwig Fischer, Director of the British Museum, said: “Hieroglyphs: Unlocking Ancient Egypt marks 200 years since the remarkable breakthrough to decipher a long-lost language. For the first time in millennia the ancient Egyptians could speak directly to us. By breaking the code, our understanding of this incredible civilisation has given us an unprecedented window onto the people of the past and their way of life. I would like to express my gratitude to our long-term exhibition partner BP. Without their support, the British Museum would not be able to present such exhibitions, allowing visitors to discover the art, culture and language of ancient Egypt through the eyes of the pioneering scholars who unlocked those ancient secrets.”

Ilona Regulski, Hieroglyphs: Unlocking Ancient Egypt (London: The British Museum, 2022), 272 pages, ISBN: 978-0714191287 (hardback), £35 / ISBN: 978-0714191294 (paperback), £20.

From the press release (1 June 2022) for the exhibition:

Kimono Style: The John C. Weber Collection
The Metropolitan Museum of Art, New York, 7 June 2022 — 20 February 2023

Curated by Monika Bincsik, with Karen Van Godtsenhoven

Kimono Style: The John C. Weber Collection traces the transformation of the kimono from the late 18th through the early 20th century, as the T-shaped garment was adapted to suit the lifestyle of modern Japanese women. The exhibition features a remarkable selection of works, including a promised gift of numerous modern kimonos from the renowned John C. Weber Collection of Japanese art, as well as highlights from The Costume Institute’s collection. More than 60 kimonos, including men’s and children’s wear, are displayed alongside Western garments, Japanese paintings, prints, and decorative art objects.

“This outstanding exhibition presents the kimono from a transnational perspective, highlighting the artistic conversations between Japan and the West, and the garment’s continued impact on designers around the world,” said Max Hollein, Marina Kellen French Director of The Metropolitan Museum of Art. “We are extremely grateful to John C. Weber for his promised gift, his loans to this exhibition, and his long-term support of Asian art at The Met.”

青竹色地輪宝瑞雲模様唐織, Noh Costume (Karaori) with Dharma Wheels and Clouds, Edo period (1615–1868), mid-18th century, twill-weave silk with silk supplementary weft patterning, 158 × 136 cm (John C. Weber Collection).

Monika Bincsik, the Diane and Arthur Abbey Associate Curator for Japanese Decorative Arts, said, “The kimono has served for centuries as a tableau on which to describe and record the histories of women. The variety of patterns and colors and the often-changing trends reveal much about Japanese culture and society when we shed light on the circumstances of the owners of these intricate garments and their production techniques. For many Western couturiers and designers, the kimono was a catalyst to inspire new motifs and novel cuts and to provide freedom to the wearer by creating space between the body and the clothes. At the same time, Western manufacturing techniques and materials along with artistic trends contributed to the modernization of the T-shaped garments and helped to create fresh styles.”

The weaving, dyeing, and embroidery techniques for which Japan is so well known reached their peak of artistic sophistication during the Edo period (1615–1868). Members of the ruling military class were the primary consumers of sumptuous kimonos, each one being custom made. At the same time, a dynamic urban culture emerged, and the merchant class used its wealth to acquire material luxuries. One of the most visible art forms in daily life, kimonos provided a way for townspeople to proclaim their aesthetic sensibility. The kimono-pattern books and ukiyo-e woodblock prints used during that time are comparable to modern fashion magazines and provide evidence of a sophisticated system of production, distribution, and consumption.

Depictions of kimonos in Japanese woodblock prints were widely studied by Western couturiers in the late 19th century who were first inspired by the garment’s decorative motifs. Later, the kimono’s comparatively loose, enveloping silhouette and its rectilinear cut would have a most profound and lasting influence on Western fashion, with couturiers like Madeleine Vionnet and Cristóbal Balenciaga taking inspiration for their avant-garde creations from the kimono’s construction and geometric lines.

In the Meiji period (1868–1912), Western clothing was introduced to Japan. Simultaneously, modernization and social changes enabled more women to gain access to silk kimonos than ever before. Later, some of the kimono motifs were even inspired by Western art. Around the 1920s, affordable ready-to-wear kimonos (meisen) became very popular and reflected a more Westernized lifestyle. These were sold in department stores modeled on Western retailers, following Western-style marketing strategies.

Katsukawa Shunshō (Japanese, 1726–1792), 勝川春章画　二代目中村傳九郎, Kabuki Actor Nakamura Denkurō II, Edo period (1615–1868), ca. 1770s, woodblock print (nishiki-e); ink and color on paper, 29 × 14 cm (New York: The Metropolitan Museum of Art, Rogers Fund, 1914, JP125).

Kimono Style is organized thematically and largely chronologically across 10 galleries. A number of the textiles were rotated in October. The exhibition begins with a look at the costumes worn for Japan’s traditional forms of theater, Noh and Kyōgen, to highlight earlier traditions of clothing from which these elaborate costumes derive. While the two theater forms share roots, they grew from different stage conventions: Noh is solemn drama, while Kyōgen is comic and emphasizes dialogue. They developed together in the 14th century, with Kyōgen pieces performed during interludes or between acts of the main Noh play. The costumes—ornately decorated silk weaves, often made in the Nishijin district of Kyoto, for Noh, and simpler dyed fabrics for Kyōgen, such as the Kyōgen suit with rabbits jumping over waves—were integral to distinguishing the age, social status, and gender of the different characters, all played by male actors. Deriving from actual garments, these costumes preserved past traditions of apparel and shed light on Japanese textile history.

In the early days of Noh theater, during the Muromachi period (1392–1573), audience members often gave their own richly decorated clothing to actors in appreciation. These precious gifts subsequently were transformed into costumes, a tradition that likely led to the creation of exquisite garments specifically for the stage, such as the elegant Noh costume (nuihaku) with orchids and interlinked circles on view in the exhibition, decorated with refined gold foil and silk embroidery patterns

During the Edo period (1615–1868), the military government’s strict control of society meant that dress was not an entirely free or personal choice. Many aspects of clothing, such as the use of gold and expensive techniques, were regulated by the Tokugawa shogunate. At the top of the social hierarchy were the samurai. On the rare official occasions when elite samurai women were seen in public, they wore finely crafted silk garments rooted in conservative traditions, like the Summer robe (hito-e) with court carriage and waterside scene from the late Edo period, made for a woman in the Tokugawa shogun family. Of the three tiers of commoners who followed the samurai in the social order—farmers, artisans, and merchants—merchant-class women had the most freedom in deciding what to wear. Although their choices were supposed to reflect their class position and conform to sumptuary laws, they often disregarded such rules in order to be fashionable and to show off their families’ wealth. Their distinct looks will be illustrated through a number of Edo-period woodblock prints and fashion books depicting the patterns and dye techniques.

茶緑段蘭七宝模様縫箔, Noh Costume (Nuihaku) with Orchids and Interlinked Circles, Edo period (1615–1868), 18th century, plain-weave silk with gold- and silver-leaf application and silk embroidery, 168 × 136 cm (John C. Weber Collection).

Specialized apparel worn to conduct dangerous tasks—whether fighting enemy warriors or battling fires—exemplified the fusion of function and fashion in Japanese textiles. High-ranking samurai had access to the finest materials, including wool imported from Europe, and used boldly decorated battle surcoats (jinbaori) to project status and individual taste. Jinbaori, produced from about the 15th through the mid-19th century, were sleeveless garments originally worn over armor as protection from the weather that eventually became ceremonial wear, such as the Battle surcoat with tattered fan. Firefighters also enjoyed respect in Japan, especially in Edo (present-day Tokyo), where wood architecture led to frequent outbreaks of fire. Samurai firefighters wore expensive garments made of imported wool. The townsmen’s coats were reversible and made of thick, quilted cotton with a plain indigo-dyed exterior and an elaborately decorated interior, usually depicting warrior heroes and mythical creatures that instill bravery or are related to water. One example portrays a legendary warrior, Tarō Yoshikado, who acquired magical skills to be able to morph into a toad.

Access to cotton for commoners, especially those living in the north, increased in the late 17th century with the establishment of the kitamaesen, a commercial shipping route between northern and central Japan, which enabled the secondhand clothing trade to flourish. Castoff cotton clothing was brought from Edo to Osaka and dispersed to the north. Nothing was wasted. The respect for and ingenious use of scarce materials led to the emergence of regional folk textile traditions. On view will be sturdy working clothes for farmers and fishermen as well as lightweight indigo-dyed cotton kimonos for women intended for summertime.

After the collapse of the Tokugawa shogunate in 1868 and the abolition of the class structure, the modernization of the Japanese fashion system occurred first in textile production. Global trade and industrialization in the second half of the 19th century vastly expanded Japan’s access to expensive or restricted wool, cotton, and machine-spun silk. Kimono patterns in the early to mid-20th century increasingly drew from Western art movements, including the organic style characteristic of Art Nouveau and the bold, geometric forms of Art Deco, as can be seen in the Summer kimono (hito-e) with swirls. At the same time, Western couturiers looked to Japanese art and clothing. Kimonos were first reinterpreted as dressing gowns, and later, primarily their fabrics, became a source of inspiration for the creations of couture houses such as Worth. By the early decades of the 20th century, the garment’s rectilinear form and loose shape revolutionized Western fashion: couturiers gave up the S-shaped, corseted bodice for a flat, straighter, modern line. Parisian innovators such as Paul Poiret, Callot Soeurs, and Madeleine Vionnet borrowed Japanese ideas and draped their garments from the shoulder, rather than tailoring the fabric to follow the shape of the body. For example, Poiret’s modernist ‘Paris’ coat from 1919, one of the highlights from The Costume Institute’s collection, was constructed using a single 15-foot length of silk velvet with minimal cutting, recalling the concept of creating a kimono from a single bolt of fabric without any waste and using only rectilinear elements.

In the Edo period, dry-goods stores or fabric merchants (gofukuten) sold high-quality, made-to-order kosode (the predecessor of the kimono, with small sleeve openings) of silk or fine hemp to men and women of the samurai and wealthy merchant classes. Precursors to the department store, the best-known gofukuten all had branches in multiple cities, including Kyoto, from where they ordered the fabrics. Around the early 20th century, these gofukuten gradually transitioned into modern department stores, adopted Western retail practices, and promoted a modernized lifestyle.

Affordable, stylish kimonos made from meisen, an inexpensive silk woven from predyed yarns, a technique known as ikat (kasuri), became popular in the early 20th century. By the 1920s and 1930s, working- and middle-class women from high-school students to shop assistants could buy these casual, bright-colored, ready-to-wear modern kimonos with bold, graphic patterns. Department stores frequently released new designs to spark trends and inspire purchases. Many meisen kimono patterns were inspired by avant-garde art movements, such as Italian Futurism and the Dutch ‘De Stijl’. Piet Mondrian’s compositions were particularly influential, as demonstrated by a large ikat (ōgasuri) kimono in bright yellow, teal, and raspberry red.

Since the second half of the 20th century, the kimono’s iconic structure has been a source of inspiration in both Japanese and Western fashion. Some modern designers use its shape as a starting point for architecturally constructed garments, as seen in the work of Issey Miyake and Cristobal Balenciaga, whose Evening wrap from 1951 will be on view. Others play with the kimono’s symbolic associations. Remixed and reinterpreted by Japanese designers active in the West, including Yohji Yamamoto and Rei Kawakubo, the kimono dynamically reflects Japanese culture both to the world and back onto itself as evident in Rei Kawakubo’s Ensemble for Comme des Garçons featuring a manga figure. Through all these iterations, the kimono has gestured toward a future beyond fashion trends, cultural boundaries, and gender norms.

Kimono Style: The John C. Weber Collection is curated by Monika Bincsik, Diane and Arthur Abbey Associate Curator for Japanese Decorative Arts, with guest co-curator Karen Van Godtsenhovenk. The exhibition is made possible by the Mary Livingston Griggs and Mary Griggs Burke Foundation Fund, 2015. A fully illustrated catalogue accompanies the exhibition. Published by The Metropolitan Museum of Art and distributed by Yale University Press, it is made possible by the Florence and Herbert Irving Fund for Asian Art Publications. Additional support is provided by the Richard and Geneva Hofheimer Memorial Fund.

Monika Bincsik, Karen van Godtsenhoven, and Masanao Arai, Kimono Style: Edo Traditions to Modern Design (New York: The Metropolitan Museum of Art, 2022), 176 pages, ISBN: 978-1588397522, $35.

Monika Bincsik is the Diane and Arthur Abbey Associate Curator for Japanese Decorative Arts in the Asian Art Department at The Metropolitan Museum of Art, New York. Karen Van Godtsenhoven is an independent curator based in Belgium. Arai Masanao is a textile historian based in Japan.