Category Archives: Orientalist Art

Yemen Military in the early 19th century

The Library of Congress has an online print of an engraving by Andrea Bernieri. It does not appear to be based on an actual observation by the artist. Below is the description on the website:

This hand-colored engraving of a work by Andrea Bernieri (flourished 1826–42) depicts Yemeni horsemen with lances exercising in the courtyard of a fort. The horsemen are watched by a soldier holding a musket, and civilians are looking on in the foreground. Bernieri was one of the Italian artists who contributed works to a 15-volume set by Giulio Ferrario (1767-1847) entitled Il costume antico e moderno, o, storia del governo, della milizia, della religione, delle arti, scienze ed usanze di tutti i popoli antichi e moderni (Customs old and new, or the history of government, militia, religion, arts, sciences, and the ways of all nations, ancient and modern) published in Italy in 1823–38. Ferrario was a Milan publisher, printer and librarian whose monumental work contained more than 1,500 hand-colored plates depicting clothing from the classical period through the early 1800s, as well as many architectural drawings and engravings. The engraving appeared as plate 29 in Asia, volume 5 of Ferrario’s work. It is from the Anne S.K. Brown Military Collection at the Brown University Library.

Bernieri, Andrea, flourished 1826-1842.

I have not been able to find the exact match of the volume with the image above, although an edition from 1833 includes two engravings of Arabs of the Peninsula in a chapter that is primarily about Mecca. These come across as rather fanciful, especially the females with no veils. These images are attached below.

As pointed out by Noha Sadek, the military image above is a copy of an earlier image in an edition of Niebuhr’s travel account. Below is the earlier image it is based on from the 1774 French edition:

Images from the 19th century “Bible World”

There were many books written by Christian missionaries and clergy during the 19th century. While the text itself has long since been outdated, the engravings are still fascinating to look at. The illustrations here are from an 1875 book of Bible Manners and Customs by the Methodist-Episcopal preacher James M. Freeman. It is available for free on archive.org. But there is also a brand new edition currently in press for 2021 and already noted on Amazon. I attach several of the images below the book title.

Amish Camels

The image above, a drawing from the 1850s, epitomizes how the camel has been imagined for everyone in America, the West and just about everywhere outside the area where camels were important domestic animals. A turbaned man astride a galloping camel: Orientalism has ruled the day. And when Westerners visited the Middle East, riding a camel became a touristic must-do, as in the image below:

Camels (the one-humped kind) do exist outside the Middle East, including the Old West of the United States and Australia. But take a look at the next picture of two warning signs. One is from Qatar, where camels sometimes cross a rural road, and the other is from the Amish country in Ohio. The Amish are a group who came to America to escape persecution in Europe and maintain an old lifestyle without electricity or automobiles. I used to visit the Amish parts of central Ohio when I was a child and it was always a game to see who could spot the first Amish buggy. So, I would have been quite shocked to see a camel warning in Ohio.

But today it may be necessary, since the Amish are now raising camels for milk, an idea sparked by a Saudi that led to a company, Desert Farms, being formed in 2015. The prices are a bit out of reach at $18 for 16 ounces of fresh camel milk or $72 for 200 grams of powdered camel milk. But as the site exclaims, camel milk is halal and even if not really kosher, it can be at times.

So if you can afford it or find it (and good luck at that), drink up.

Coloring Persia

In 1928 my mother, who was 6 years old at the time, received a coloring book from a neighbour. It was called “Big Circus Painting and Crayoning Book” and published in Cleveland, Ohio. On most of the pages there was a color image with the same image below it meant to be colored or crayoned in. The image above seems rather distant from the idea of a circus, but other non-circus images are of the military, a grizzly bear and Scotland.

Orientality Conference

Orientality is a biennial conference series developed by the Orientalist Museum, Doha.

The inaugural conference took place at Cambridge University in 2013. Subsequent conferences are scheduled for the National Portrait Gallery, London, 2015.

The only conference of its kind, Orientality gives international art and museum professionals an opportunity to come together and discuss the art, history, politics and future of the Orientalist art movement.

In the process it aims to develop understanding between east and west, and showcase the continued vibrancy of the Orientalist art movement in the 21st century.

An Ottoman Scribe


A Seated Scribe, 1479-80, Attributed to Gentile Bellini, Italian, 1429–1507

The painting above is located in the Gardner Art Museum in Boston. Here is the description posted on their website:

Curious visitors who lift the cover from the unassuming Seated Scribe will be richly rewarded by what they see: an intimate painting in miniature of a young member of the Ottoman court bent intently over a writing pad. Dressed in a navy velvet caftan woven with gold, the elegant youth wears bright silks at his arms and neck. The generous folds of his turban hold in place a ribbed, red taj – headgear worn in the court milieu of Ottoman sultan Mehmed II (1432–1481), who nurtured a passionate interest in portraiture and particularly in western traditions of the genre.

Striking for its gleaming tones and stunning delicacy of line, the Seated Scribe is spectacular not only visually, but also in historiographic terms. The painting’s original dimensions have been trimmed, and a later hand has taken care not only to embellish the image, but also to frame, mount, and, ultimately, historicize it. An added inscription in Persian records the image as the “work of Ibn Muezzin who was a famous painter among the Franks.” Scholars have never doubted that a European or “Frankish” artist painted the Seated Scribe. The pressing issue of late has been who, precisely? Whether the Venetian Gentile Bellini, a renowned portraitist sent to Istanbul in 1479, or Costanzo da Ferrara, a court artist at Naples who also sojourned at the Porte, the specificity of detail in the Seated Scribe leaves little doubt that the artist drew from life.

Once the debate over attribution subsides, the more intriguing issue to raise is whether one can call the work a portrait. Might western pictorial realism have been the point of the exercise? A pronounced crease just above the youth’s elbow suggests the image was initially handled as a loose-leaf, autonomous work of art before being mounted (and in this way preserved) in a sixteenth-century album. Like other western-style works Mehmed II commissioned or obtained during his sultanate, the Seated Scribe may have been used as a pedagogic tool for rising artists of the Ottoman royal workshop. A slightly later copy of the miniature (Freer Gallery of Art, Washington) certainly affirms its value for Ottoman and Persian artists as a pictorial model worthy of imitation. If the pictured youth is not a scribe but an artist, shown in the act of drawing while he himself is being drawn according to Western pictorial practices, the Seated Scribe taught by poignant example – it sits indeed at the nexus of Ottoman art and European traditions of representation.

Source: Susan Spinale, “A Seated Scribe,” in Eye of the Beholder, edited by Alan Chong et al. (Boston: ISGM and Beacon Press, 2003): 97.