British Museum blog

London, a world city in 20 objects: ivory relief of Louis XIV

Ivory relief of Louis XIV
Aileen Dawson, British Museum

The art of ivory carving was practised in Europe above all in the town of Dieppe from the seventeenth century, often using elephant ivory from Africa. The shape of this delicately carved relief on a black velvet support conforms to a tusk. The artist responsible, whose signature ‘LE MARCHAND FECIT’ (‘Le Marchand made [it]’) appears on the lower part, was born in Dieppe and was the son of a painter. A Protestant, he left France to escape religious persecution and was in Edinburgh by 1696. Around 1700 he went to London where he carved portraits of many famous men, including Sir Isaac Newton and where a thriving French Protestant community settled around Shoreditch and Spitalfields.

Ivory relief of Louis XIV

Ivory relief of Louis XIV

The relief, measuring 14cm in height, depicts King Louis XIV of France (1638-1715), often known as the ‘Sun King’, and celebrates his military exploits. He stands on a pedestal inscribed in Latin ‘To the Victory of Louis the Great’ with chained slaves at his feet and a series of flags to either side of him. The figures are framed by a laurel wreath. During his long reign Louis XIV fought many battles, vastly increasing the power and prestige of France and centralising its government. The magnificent château at Versailles was his creation and served the double purpose of demonstrating his wealth and taming the aristocracy, which was obliged to reside there.

David Le Marchand (1674-1726) is one of many artists who have sought refuge in Britain for reasons of religious persecution. It is not quite clear why he went to Edinburgh, and it seems surprising that he made this representation of the king whose religious policy led to his exile. One theory, which cannot be proved, is that the piece may have been done for a Scottish patron living in exile at Saint-Germain-en-Laye near Paris at the Stuart court of the ‘Old Pretender’, James Francis Edward, or his father, James II, under the protection of the Catholic King Louis XIV. There is no doubt that Le Marchand had several Scottish clients, nor that his most successful years were spent working in London where he met and portrayed the leading figures of the age: Samuel Pepys, Sir Christopher Wren, and various members of the burgeoning Huguenot (French Protestant) community in London.

This was first published in the London Evening Standard on 8 November 2012.

The carving was purchased for the Museum in 2009 with the help of the Art Fund and the British Museum Friends and is on display in Room 46: Europe 1400-1800

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  1. tankonyves says:

    An everlasting metaphor of an artist in exile (like Ovid in Tomi) longing for his homeland, and, grotesquely, paying tribute to his persecutor.

    Like

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The next gallery in our #MuseumOfTheFuture series is Room 67: Korea. The Korea Foundation Gallery is currently closed for refurbishment and will reopen on 16 December 2014. You can find out more about the refurb at koreabritishmuseum.tumblr.com  The unique culture of Korea combines a strong sense of national identity with influences from other parts of the Far East. Korean religion, language, geography and everyday life were directly affected by the country’s geographic position, resulting in a rich mix of art and artefacts.
Objects on display in Room 67 date from prehistory to the present day and include ceramics, metalwork, sculpture, painting, screen-printed books and illuminated manuscripts.
A reconstruction of a traditional sarangbang, or scholar’s study, is also on display and was built by contemporary Korean craftsmen. This is Room 66, Ethiopia and Coptic Egypt. It's the next gallery space in our #MuseumOfTheFuture series.
By the 4th century AD, Christianity was flourishing in both Egypt and Ethiopia. Christian Egyptians became known as the Copts (from the Greek name for Egyptians) and the church maintained strong links with its Ethiopian counterparts. Since antiquity, Ethiopia had been a major trade route, linking Egypt and the Mediterranean with India and the Far East.
The resulting history of cultural exchange and religious diversity is illustrated through objects in Room 66, which reflect the faiths and identities which coexisted in Egypt and Ethiopia. Objects from towns, monasteries and settlements range from decorated textiles and architectural elements to sculpture and ceramics. It's time for our next #MuseumOfTheFuture gallery. This is Room 65, the Raymond and Beverly Sackler Gallery of Sudan, Egypt and Nubia. Ancient Nubia, the Nile Valley upstream of the First Cataract, now straddles the border between Egypt and Sudan. Rich and vibrant cultures developed in this region at the same time as Pharaonic Egypt. Among them was the earliest sub-Saharan urban culture in Africa, which was based at Kerma.
These cultures traded extensively with Egypt and for two brief periods Nubian kingdoms dominated their northern neighbour.
The objects on display in Room 65 illustrate these indigenous pagan, Christian and Islamic cultures and the interaction between Nubia and Egypt. This is our next gallery space in the #MuseumOfTheFuture series. It's Room 64, the Raymond and Beverly Sackler Gallery of Early Egypt. Rapid advances in the technology and social organisation of Egypt during the 5th millennium BC produced a material culture of increasing sophistication. Further innovations followed in about 3100 BC when the separate Predynastic peoples of Upper and Lower Egypt were united under a single ruler. The resulting increase in wealth and strong central control led to dramatic achievements in architecture, writing and fine goods, culminating in the building of the Great Pyramids of Giza in around 2600 BC.
Objects on display in Room 64 illustrate the cultural, technological and political development of early civilisation in Egypt throughout this period. In this picture you can see Gebelein Man, a mummy who was naturally preserved in the desert sands, and who used to have the unofficial nickname of Ginger (although the Museum doesn't use this name). In the background you can see an interactive virtual autopsy of the mummy which was installed in the newly refurbished gallery last year. It's Toulouse-Lautrec's 150th birthday! Here's his poster for a Parisian cabaret 
#history #art #artist #Paris Although this gilded cartonnage mask of a mummy conveys vitality and alertness, the features are more bland and idealised than those of other masks. The eyes, ears, nose, mouth and chin are highly stylised and not fully integrated into the face. The collar, the wig and the necklace with an ankh (‘life’) pendant, are attributes showing that the deceased has entered the afterlife and been assimilated with the gods. A winged scarab beetle on the top and images of gods on the back also emphasise the funerary character of the mask.

The use of gold was connected to the belief that the sun god Re, with whom the mummy hoped to be united, had flesh of pure gold. The back of the wig is decorated in many colours, with a row of deities, a ba and falcon with outstretched wings and seven short columns of near-unintelligible hieroglyphs.

See this cartonnage mask in our exhibition #8mummies – now extended until 19 April 2015.
#MummyMonday #mummies
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