Читать книгу The Secret Museum - Molly Oldfield - Страница 14

BLYTHE HOUSE IS A LISTED building, on Blythe Road, in Kensington. It began life in 1903 as the headquarters of the Post Office Savings Bank. The post office building was the first in London to have electricity and was split in half, with men and women working on different sides, each with their own entrance. Today, the Science Museum, the Victoria and Albert Museum and the British Museum use it as a store and archive. The Science Museum keeps its small objects here (its large objects are kept in a series of aircraft hangars, in an ex-RAF airbase in Wiltshire).

The Science Museum’s treasure trove in Blythe House includes over 100,000 objects collected in the early nineteenth century by a pharmaceutical entrepreneur with a Midas touch, the devoted collector Sir Henry Wellcome (1853–1936).

Wellcome owned a pharmaceutical company. He made a fortune thanks to his invention of medicine in tablet form. He called them tabloids – as in a mixture of tablets and alkaloids in a small packet; this is where we get the word we use to describe small newspapers. He used his wealth to set up the Wellcome Trust, which today is one of the biggest medical charities in the world. He loved to collect medical curios and books, and had agents dotted around the globe buying up things they thought would interest him. They collected so much stuff he didn’t get around to unpacking it all before he died. All of his books are stored in the Wellcome Library, on Euston Road, London. His objects were divided up between different museums around the world; some were put on display at the Wellcome Collection, on Euston Road, London (where the library is) and a tenth of his objects was brought over to Blythe House.

A team of archivists cataloguing the collection I came to see has been working for five years and has sorted over 230,000 items. It’s likely to take them another seven years to go through the lot. No one curator has ever seen it all. I spent three hours walking in and out of rooms, pulling open drawers and looking through shelves of artefacts with Selina Hurley, assistant curator of medicine at the Science Museum.

The medical treasures are sorted into rooms by theme. Each room has its own smell: the oriental room smells like incense; and the dentistry room like the bright liquid you gargle when you sit up, at the dentist’s. All of the rooms made me feel quite uneasy as they are filled with objects created to help people who were unwell.

We opened a door that led into a room filled with Roman votive offerings – models of injured parts of the body that were offered to a god to give thanks, or to ask for a cure; all over the walls are little clay feet, arms, legs, ears and even penises. Another room contains folk charms. Selina told me, ‘Every time I come in here I stumble across something different.’ Opening a drawer, she discovers a wizened object; ‘I think that’s a dried mole. Ah, here is a frog – he doesn’t smell too bad – he was used to cure cramp and kept in a little bag. A lot of things like this work through transference. You hold something and transfer your pain into it.’ Beside it is another example of this: a dog’s tooth used as a teething charm for babies (the pain would be transferred from the baby’s tooth to the dog’s). Lots of objects are labelled ‘curious object, use unknown’.

Another room is filled with piles of forceps to assist in birth; another with large glass storage bottles from pharmacies (one was for leeches). There was a cupboard with intricate Japanese memento moris (reminders that we all will die and to seize life with both hands), and a little ivory skeleton leaning on an alarm clock. I looked at a shelf lined with tiny ivory seventeenth-century anatomical figures. They were all lying flat, and I lifted their tummies off to reveal their insides. Particularly unsettling was a shelf crammed with prosthetic limbs, including a hand with a Bible on the end, and another with a scrubbing-brush attachment.

We came across the archives of Joseph Lister, the pioneer of antiseptic, and artefacts that belonged to Louis Pasteur, the French chemist and father of germ theory. There were items used by Pasteur in his study of anthrax, and some of his earliest preparations for quinine, dating back to 1820. Pretty much anything you could think of related to the history of medicine is in one of the rooms inside the Wellcome labyrinth. If you can’t find it, maybe it is still waiting to be unpacked.

Of all the objects I saw, I liked a rattle made of cane and puffin beaks the most. It is unlike anything else in the collection, and stood out, even from its nest inside a drawer. It seemed to be filled with life and spirit. At first I had no idea what it was, so I asked Selina, and she told me it was a rattle made by the Haida people, and would have belonged to a shaman.

The Haida are the indigenous people of Haida Gwaii (‘Islands of the People’), a group of islands off the coast of Canada, which, until 2010, were known as the Queen Charlotte Islands. Their name for a shaman is ‘sGaaga’. The sGaaga is both a medical doctor and a faith healer. The Haida describe the sGaaga as people with a direct line to God. They turn to them in times of sickness and uncertainty or when they want to know the future or explain the past.

The sGaaga would have made this rattle (some time between 1890 and 1935) after collecting puffin beaks from the shore. Puffins shed their bright orange bills in winter and re-grow them come spring. Without its bill, a puffin looks funny, it has a little pointed beak instead of the rainbow splendour we’re used to seeing. Usually, they hide out at sea at this time of year, so humans rarely see them in this state.

Puffins were symbolic for the sGaaga, because the birds dive into the water and disappear into another realm; shaking a rattle made from their beaks symbolized moving to another level of existence. The beaks were tied to circles of wood representing a cosmic doorway. The rattle would have been one of a pair and used only by a shaman.

Selina told me that, in 2009, 12 Haida people came to the Wellcome Collection to look at the puffin bill rattle, as well as two other items made by their people: a pipe and a comb for brushing cloth. Both are made of a rock called argillite, found only on Graham Island in Haida Gwaii. If you see something made of argillite, it was made by the Haida, because they are the only people who use it. The 12 Haida crammed into the tiny room I saw the rattle in, within Blythe House. Selina told me, ‘Their reaction to the rattle was really mixed; the younger generation were quite happy to pick it up and play with it, but the older generation wouldn’t go anywhere near it because it has such a spiritual significance.’

I checked in with Vince Collinson, a representative of the Haida people who visited the Wellcome archive. He explained, ‘The rattle was originally used by sGaaga, which would explain our elders’ hesitancy and some of our young people’s lack of hesitancy, as there are no “old style” sGaaga left today, so they can’t understand their powers. The last person in Skidegate (a Haida community on Haida Gwaii) who was operated on by a sGaaga passed away in 2007.’

Vince told me of another dimension to their visit to England. Some museums in England have other artefacts belonging to the Haida, including some of their ancestors’ bones. The Haida Repatriation Committee is working to bring home these treasures so the souls of the ancestors can be laid to rest and the Haida nation healed. Vince explained, ‘We have a very close attachment to the land of Haida Gwaii. The water, animals, birds, those are our identity, our business card. We believe the souls of the dead don’t rest in peace if their bones are not left in their homeland.’

He told me that, following the visit in which they looked at this beautiful puffin rattle, a Haida ancestor held in the Pitt Rivers Museum for over a hundred years was repatriated and reburied in August 2010, a process initiated over ten years earlier by the Haida. ‘It was truly a momentous, historic day of healing for both the Haida and the British.’ This was not the first time ancestors had been given back to their people. Between 1992 and 2004, the remains of 460 of their ancestors were brought back to Haida Gwaii. An ‘End of Mourning’ ceremony was held on the islands in 2006, in which their souls were released to Gaahlandaay Tllgaay (Spirit Land). The Haida are hopeful that many of their belongings – and not just their ancestors’ bones will be returned to them. Nika Collinson of the Ts’aahl Eagle Clan explained how important is it that Haida treasures are restored to them. ‘As Haida treasures return home, elders come to see them … as [the elders] remember, they begin to talk, bringing the history, use and stories of these treasures out of concealment and passing this knowledge on to the next generations to learn from. Without the return of these cultural materials, so much of this knowledge would not come to the surface and subsequently would not be passed on.’

There were once tens of thousands of Haida people. When Europeans arrived on the islands, this number quickly fell to fewer than 1,000, because of introduced diseases, including measles, typhoid and smallpox. Today, there are around 5,000 Haida, around 2,000 of whom live in Haida Gwaii, with others in Prince Rupert, the lower mainland of British Columbia, Seattle and Alaska.

The Haida are known for their tall totem poles, which they call ‘monumental poles’ – or ‘gyaagang.Ngaay’ in Haida. They say the first pole carvers were inspired by and learned from a pole they saw standing out in the ocean. The monumental poles are carved from red cedarwood, and it takes a year to create each one. The totem poles were used to tell stories, to mark important events, to show status and to mock people. This still goes on. In 2007, a shaming totem pole was put up in Alaska featuring the upside-down head of the ex-CEO of the oil company Exxon. The totem pole was made to express anger over the unpaid debt the company owes for the Exxon Valdez oil spillage of 1989. In England, in Windsor Great Park, near Windsor Castle, there is a 30-metre-high totem pole made in 1958 from a 600-year-old tree felled on Haida Gwaii. It was given to the Queen to commemorate the centenary of the founding of British Columbia.

The ancient Haida lived in houses made of cedar which slept 30 or more people. They ate mussels, oysters, oolichans (a fish) and oolichan grease (fish oil). High-ranking men and women tattooed their clan crests (depicting animals, the supernatural or clan histories) on to their skin. All the Haida had a deep respect for the environment. They travelled in cedarwood canoes. If you look on the back of a Canadian $20 note, you will see an artwork called Spirit of Haida Gwaii, by Haida artist Bill Reid, which depicts a Haida chief in a canoe with many other creatures of Haida Gwaii, including the raven, the frog, the eagle and the bear.

The Haida language has no relationship to other languages – rather like Basque and the Ainu language once spoken on the island of Hokkaido in northern Japan. There are fewer than 40 remaining speakers of the language, most of them over 70 years old.

I’d like to imagine the Haida rattle finding its way back to Haida Gwaii so its people can remember the days of the sGaagas. When it is returned, I am sure the Haida will say ‘Háw’aa’ –‘thank you’.

[Louis Pasteur (1822–95)] Pasteur was a French chemist and biologist who invented pasteurization. Some of the things he used in his research are in storage in Blythe House.

[A Haida shaman’s rattle] Of all the countless medical curiosities I saw in the Wellcome storage in Blythe House, I liked this rattle made out of cane and puffin beaks the most.

[Haida Gwaii] The Haida are the indigenous people of Haida Gwaii (Islands of the People), an archipelago off the coast of Canada.

[Totem poles] The Haida are known for their totem poles, which they call monumental poles. They carve them from red cedarwood trees, and each one takes a year to make.