Tag Archives: looting

UPDATE 1/31: Fordham has hired an independent expert to “vet the provenance,” and is trying to obtain the original forms from the U.S. Customs Bureau, according to university spokesman Bob Howe. “We’ll share our findings and any appropriate documentation at at the end of the process,” Howe writes. I’ve asked for a timeline and the identity of the expert. Why was this vetting not done before the acquisition?  

UPDATED on 1/26 with comments from Peppard, below.

Last week, Fordham University announced it had accepted a gift of nine early Christian mosaics from an anonymous donor.

The mosaics formed part of a church floor located in what is now northwest Syria, according to a university press release, which showed University museum curator Jennifer Udell and Theology professor Michael Peppard posing victoriously next to the recently uncrated acquisitions.

The acquisition sparked concern for several reasons: According to inscriptions translated by Peppard, the mosaics likely come from an ancient church near Apamea, Syria — the site of devastating looting, particularly in recent years. The acquisition also falls outside the Fordham museum’s collecting area, which until now focused on Greek, Roman and Etruscan art. That collection was built largely from the 2007 donation of objects from William D. Walsh, many of which had no clear provenance before the auction sale where they were purchased. The donation raised concerns among scholars. “The message that it sends is there is nothing wrong with looting and buying illegal objects. Fordham needs to be very careful about this,” UPenn museum director Richard Hodges told the New York Times.

Finally, the donor has insisted on anonymity, and the press release disclosed nothing of the mosaic’ removal from Syria or subsequent ownership history. Predictably, the announcement has caused a flurry of concern among archaeologists and those who follow the illicit antiquities trade.

Via Twitter, Peppard offered a few bits of information: “Excavation unknown. Entered Beirut antiquities market in 60s. Legally purchased/exported in 1972.”

Legally according to…? “According to Lebanese customs papers and all relevant international laws at the time. Henri Seyrig (Beirut) sent photos of these to J.-P. Rey-Coquais in 1968, so they were already there.”

Where were the mosaics likely found? “There were hundreds of rural church ruins in Syria in mid 20th c. Can’t know for sure, esp. since 2011. I argue Apamene diocese based on names, comparanda, and info from Seyrig in 1968.”

When pressed for more detail, Peppard demured. “I was brought on to translate the inscriptions. I don’t know everything our legal counsel did, but it was a lot. I asked all the Qs that I knew to ask. I really can’t take this up on Twitter any more. Sorry.”

A similar conversation unfolded on the Facebook page of Elizabeth Marlowe, an art history professor at Colgate University, where Fordham’s Susanna McFadden defended the acquisition.

“Guys, I don’t disagree with you on the ethics of this issue, but to defend my colleagues and their decision to acquire these objects: 1) They were previously collecting dust in someones private collection and would never have otherwise seen the light of day if it weren’t for this acquisition. 2) The curator was very careful to make certain that the mosaics had a clear provenance detailing their purchase well before 1970 before accepting the gift 3) We wouldn’t know where they were from AT ALL if Fordham hadn’t acquired them and thus became accessible to a scholar who has managed to convincingly date and located them (article forthcoming in ZPE) 4) A discussion of the legal and ethical issues about this acquisition will certainly ensue as a result of this acquisition, and is welcomed by the curator and all involved. There will be full transparency. BUT, the mosaics only arrived a month ago, and this article was written by a PR person for the university who knows nothing of the issues and was simply trying to get the word out. Lets not attack prematurely.”

Marlowe responded: “Sorry Susanna; I don’t hold you accountable for this (obviously), but given Fordham’s recent collecting history, I don’t see why we should give their acquisitions decisions the benefit of the doubt. The argument that collecting looted antiquities saves them from oblivion is always trotted out, but the fact remains that if there were no buyers of undocumented antiquities, no one would bother to rip them out of their archaeological contexts in the first place. The celebratory tone of this article, and its utter silence about the larger issues, only encourages buyers and looters to keep doing their thing. And the gushing of the historian is naive, at best.”

At our request, Fordham has now released additional information about the acquisition in an unsigned “university statement” provided by Udell:

Prior to acceptance of the mosaics, museum and University officials, including the curator, executive director of University Art Collections, and University counsel, plus a Fordham scholar specializing in early Christianity, conducted a thorough review of the mosaics’ provenance, ancient and modern.

In accordance with University policy, and in line with standard guidelines for museums, University personnel reviewed documentation provided by the donor. This included two separate special customs invoices, issued by the U.S. Bureau of Customs and filed with the Treasury Department, which confirm that the mosaics were legally purchased in Beirut on May 19, 1972, and August 4, 1972, and shipped on the SS Concordia FJell and SS Star, respectively, and imported into the United States at the port of Baltimore on June 16 and August 23, 1972, respectively.

The mosaics remained continuously in the possession of the donor’s family until they were given to Fordham.

Though acquired in Beirut, their Syrian provenance was established by Michael Peppard, Ph.D, an assistant professor of theology at Fordham. Among Peppard’s research interests is early Christianity,  including its art, ritual, and material culture. His research on the prosopography of the early Byzantine Christian names on the large round mosaic (based largely upon the work of Pauline Donceel-Voute’s work on church mosaics of Syria and Lebanon) shows that the names, especially the bishop Epiphanius, are closely associated with the Apamene diocese of Syria, the region to the west of modern Maarrat al-Numan on the highway between Aleppo and Damascus.

In a forthcoming article in the Zeitschrift für Papyrologie und Epigraphik (ZPE–Journal for Papyrology and Epigraphy), the international flagship journal for first editions of such artifacts, Peppard shows that:

[The mosaics] were available for purchase earlier than [1972], though. In a March, 1968, letter to Jean-Paul Rey-Coquais, Henri Seyrig reports having seen a group of mosaics from “the region of Tell Minis” for sale, which seems to have included these among others. He made photographs of two of them along with “une série de copies hâtives.” Then in a 1979 article about Apamene inscriptions from Huarte, Pierre Canivet reported that Rey-Coquais had shared with him knowledge of the mosaic inscriptions he had seen via Seyrig, one of which dated the episcopacy of Epiphanius to 463 CE. It would take until 1994, however, for the text of that mosaic (namely, the large rondel now in Fordham’s possession) to be printed, in a footnote by Denis Feissel, who had seen a photograph and a transcription of it from a different source, the records of Jean Marcillet-Jaubert. Finally, the transcription was included in a 1996 article by Rey-Coquais and in that year’s L’Annee epigraphique and Supplementum Epigraphicum Graecum (SEG).

Peppard’s research was conducted prior to the University’s acceptance of the gift. He and Jennifer Udell, Ph.D., curator of University art at Fordham, will continue to publish scholarly examinations of the mosaics’ ancient and modern histories.

Fordham has also amended the release on its website with some of the above information, adding this statement:

Fordham University acknowledges the serious and legitimate concerns for the security of Syria’s ancient archaeological sites and artifacts, and more broadly, the importance of establishing provenance as rigorously as possible in acquiring artworks from antiquity. The University is committed to best practices in antiquities acquisition, documentation, and display.

We have asked Fordham to release the underlying provenance documents to us, so they can be inspected widely and skeptically by those with no interest in the acquisition. We’ll post them here when we have them.

David Gill at Looting Matters has also asked several pertinent questions about the acquisition. [UPDATE 2/1: He has now also raised questions about the Fordham’s Villanovan hut, a bronze head of Caracalla and the Walsh Collection.] To his list we add our own:

Lebanon is notorious as a country of transit for looted antiquities from the Middle East, in part because forged government export documents have historically been easy to obtain. (Just ask Arthur Houghton about the Sevso Treasure and other cases.) Did Fordham obtain copies of the provenance records described above? Do they hold up to close scrutiny?

Why has the donor of such valuable archaeological material insisted on anonymity? What tax write-off did the donor receive for the donation? Given the uniqueness of the material, who provided the arm’s length valuation?

Where is the other related material cited in the Henri Seyrig letter?

In our conversation over Twitter, Peppard asked us, “Honest Q: What would you do differently?” For a start: In light of overwhelming evidence of on-going and historical looting in Syria and the prevalence of false provenance documents, these questions should have been addressed publicly and in detail in the triumphant press announcement.

While we await the release of more details, perhaps now is as good a time as any to dig into that 2007 Walsh donation…

UPDATE 1/26: On Jan 13, I asked Fordham University to release the provenance documents referred to in their release above and details on their due diligence. Specifically, “What in the 1968 letter suggests the Fordham mosaics? Has Fordham seen/obtained a copy of the letter, the photographs or ‘hasty copies’? If so, would you please release copies of them to me?” Fordham curator Jennifer Udell responded the same day, saying, “I am working to get you the relevant documents and the answers to your additional questions. I appreciate your patience.”

It has been 13 days. Despite repeated requests for an update, I have heard nothing further and received no documents.

I have received a number overheated emails from Fordham theology professor Michael Peppard. In his first, on Jan. 14th, he described the above blog post as “a shocking and slanderous personal attack of me.” Noting my request for additional information, he asked, “…Instead of waiting to receive all your answers, why did you proceed to write such defamatory things?”  Subsequent emails continued in a similar tone, accusing me of libel, slander, defamation and unprofessionalism.

Peppard has launched similar allegations at David Gill and at Bill Caraher in the comments section of his blog. Caraher’s response A response from a user “Nakassis” is worth quoting in full: “Ridiculous. Nobody is making any such slanderous accusations and the scholarly community is perfectly legitimate in asking to see the documentation authenticating the legality of the sale. Your (I suspect false) offense is mere smokescreen. Nice try. In any case, the legality of the sale has no bearing on the ethical issue of their purchase, which I notice that you ignore altogether. The fact that thoughtful, professional archaeologists are taking issue with the purchase ought to suggest to you that they might have some legitimate gripes, in which case the best course of action is to say, as your institution did, that you agree with ‘the importance of establishing provenance as rigorously as possible in acquiring artworks from antiquity’ instead of doubling down.”

When I asked Peppard to identify a factual error in my post, he could not, saying instead that I had associated him with modern looting near Apamea. Of course, he made the link between the mosaics and Apamea, not I, and the looting there did not start during the current conflict. Putting his legal threats and outrage aside, Peppard’s point seems to boil down to this: “When photos and transcriptions of an artifact were made over 45 years ago and have been published over twenty years ago, it is simply impossible that said artifact was excavated in 2011.”

Impossible? Perhaps. It will be more clear if and when Fordham releases copies of the documents. But the question is not whether the mosaics were looted during the current conflict in Syria. It is whether they were removed legally – whenever they were removed. Nothing in the information Fordham or Peppard has released answers that question.

According to UNESCO’s database of national cultural heritage laws, Syria has had a national patrimony law since at least 1963. A quick search shows that Article 30 of legislative decree #222 adopted by Syria on October 26th 1963  states: “State owned movable antiquities might not be sold or given as gifts. They must be in state museums.”

Unless Fordham can establish the mosaics were exported from Syria before that date – or that the government sanctioned their export after it – it seems unlikely the university can acquire clear title. This is to say nothing of the ethics of Fordham acquiring the mosaics in exchange for an undisclosed tax-write off for donor who wishes, for reasons unclear, to remain anonymous.

We look forward to seeing the documents.