Charleston: The Lost Archive

In 1978, shortly after the death of her father – artist Duncan Grant – Angelica Garnett moved back into her birthplace and childhood home, Charleston farmhouse, near Lewes (East Sussex). The house had been Grant’s home and studio since 1916, shared with fellow artist, brief lover and life-long companion, Vanessa Bell – mother of Angelica and sister of author Virginia Woolf. For over half a century, Charleston had been the country refuge for the celebrated Bloomsbury group of artists and writers, which included Lytton Strachey, Maynard Keynes (both Duncan’s lovers) and, from 1939, Vanessa’s husband, Clive Bell.

Angelica – who was 17 when she first learned that Duncan Grant and not Clive Bell, was her father – did not return to Charleston for long. She found the house too emotionally charged and moved to a smaller house in nearby Ringmer, after she’d helped set up the Charleston Trust in 1980 to preserve the house and its contents. During this brief window in 1979, the same year that Jane Bown photographed Angelica (now in the National Portrait Gallery), I had the rare privilege to photograph the house, from top to bottom, while Angelica was still living there, along with her large cat.

Sadly, the hundred or more colour photos I took, along with those by Paul Bamborough (who went on to found the groundbreaking video editing suite Lightworks) have all been lost. All that survive are a couple of dozen black and white negatives, shot with a 2 ¼” square format camera, which I have finally scanned and present here. They have never been shared before and may contain details that are of interest to researchers, despite the meticulous restoration of Charleston and the huge archives.

How I came to photograph Charleston

In July 1979, American filmmaker, Dee Dee Glass (1948- 2004) was making a TV documentary on art historian, Quentin Bell (broadcast as Who’s Afraid of Quentin Bell, Southern TV, 1979). Son of artist Vanessa Bell and art critic Clive Bell, and nephew of novelist Virginia Woolf, Quentin grew up with his brother Julian and half-sister Angelica at Charleston, which became one of the locations for Dee Dee’s film.  

At that time (1979), I was working as a researcher in the psychology department at Oxford University alongside Dee Dee’s husband, Paul Bamborough. Dee Dee and Angelica  thought it would be a wonderful idea if Paul and I could make a photographic record of Charleston, from top to bottom, to help fundraise to preserve the house as a memorial. Which is what we did. 

Paul used his Nikkormat 35mm camera and a borrowed Widelux medium-format panoramic camera, while I used an Olympus OM and either a Yashicamat or a Bronica S2a.  If it was the Yashicamat, it had belonged to a great photographer, the late Paddy Summerfield, who was working as darkroom technician in the same Oxford psychology department as Paul and I. The Bronica belonged to another friend, Alun Anderson, who was a postdoc at Oxford and later became editor of New Scientist.

In a dilapidated state

We arrived at the front door for the first day’s shoot, ringing a large school bell that stood by the step. Angelica soon appeared, holding the cat and welcomed us in for tea in the downstairs room she used most.

The house was in a dilapidated state, with rising damp, peeling paint and wisteria creeping in through an upstairs bedroom window. In Duncan’s downstairs studio, ephemera of daily life, like bus timetables and shopping lists, rubbed shoulders with iconic artworks, murals and sculptures by the Bloomsbury group. The upstairs rooms each had the signature of its illustrious former occupant and were just as they’d left them. 

Angelica was unhappy living there, amid the stifling presence of Duncan, Vanessa and the Bloomsbury collective – all strong personalities. Her aim was to raise funds for an endowment so that the National Trust or another organisation might take it over and preserve it for posterity, while she could move out. 

Lost and found

Once I’d handed the films over to Paul and Dee Dee, which I understood would be used to make prints for fundraising and as cutaways for her film, I forgot about them for the next 45 years, until I met another photographer, Sue Snell, who’d photographed the gardens at Charleston after their restoration, which she published as a book in 2010.

I tried in vain to locate the colour negatives or prints through Sue’s many Charleston contacts, finally reconciling myself to their loss when Paul recently admitted he had no idea where they might be. I knew where my black and white negatives were, though, and duly scanned them.

These may therefore be some of the few surviving images of that brief interlude between Duncan Grant’s death and Angelica Garnett’s departure, when Charleston was still inhabited, unarchived and unrestored. There is, of course, Dee Dee Glass’s film Who’s Afraid of Quentin Bell, which used some of our images, but I have been unable to trace a copy.

all photos (c) Peter Coles.

The Haw Lantern

Heaney, Diogenes and the Hermit

This is another reflection triggered by a charity bookshop find – this time of a first edition (1987) collection of poems by Seamus Heaney. In the poem that gave the collection its title – The Haw Lantern[1] – Heaney likens the red berry of the Hawthorn, (Haw – Cretaegus monogyna) drooping on its stalk, to the lantern held by Diogenes, the ascetic philosopher of ancient Greece,[2] who wandered the streets – in daylight – seeking ‘a [wise] man’[3]

It is a minutely observed poem, with at least one tightly packed aside that could almost be overlooked: ‘Its blood-prick that you wish would test and clear you.’ As I enter my senior years and have to keep blood sugar levels under control, that haw-like blood-prick is a daily encounter. And those increasingly frequent visits to the phlebotomist to be bled for this or that test leave me, too, waiting for the all-clear.  I wonder whom Heaney had in mind, and for which test, as he was still a youthful 48-year-old at the time. But I digress…

Enter the tarot

Reading Heaney’s poem, the tarot card, L’Hermite, numbered VIIII in the series of 22 (or should I write XXII) major arcana, came to mind. Here, too, is a cloaked, bearded elder, holding a lantern in one hand and a walking stick in the other. Is he seeking truth, like Diogenes? Or is he already enlightened, a beacon showing others the way?

Soon after I moved to Paris in 1986, where I lived for the next 20 years, I stumbled across a weekly improvised lecture-cum-performance by the Chilean cinematographer-mystic tarot-maestro Alejandro Jodorowsky at the Maison des Mines, on the southern fringe of the Latin Quarter. An odd venue, but one that was large enough to hold the 200+ people who would regularly turn up – and cheap enough, as the conférences were free. Someone with a bucket would collect donations, “to pay for a meal”, as the audience filed out.

‘Jodo’ as he was known, would take centre stage, often dressed in purple, flanked by human-scale tarot cards, and would free-associate on a theme, usually linked to the family tree – l‘arbre généalogique. He was (is – he turned 97 in February) convinced that most psychological issues are transgenerational and often linked to what he has called a ‘misreading of sacred texts’.  

One or two people from the audience would join him on stage and provide live material for a spontaneous bout of public psycho-magical analysis. Subjects regularly included sibling rivalry, couple problems, financial struggles, stymied creativity… 

I became a regular attendee for a while and even spent a few weekends at his extraordinary ‘psycho-magical’ self-inquiry group sessions at a private house in Fontenay-sous-Bois in the eastern suburbs. 

Now, while Jodorowsky spent countless hours interpreting the tarot and holding free consultations in cafés, I don’t believe he dwelt on the links between L’Hermite and Diogenes. He is more concerned with the internal logic of Grimaud’s Tarot de Marseille, its imagery, symbolism and, not least, its coherence as a series, with time passing left-to-right, 1 to 22. 

So, for Jodorowsky, L’Hermite (VIIII) might be contrasted with the very first major arcanum (is that the right term?), Le Mat, which has no number. Le Mat shows a bearded young man, just starting out in his adult life, with everything before him.  In contrast, L’Hermite is looking back, with furrowed brow and a stick crooked with age. 

The next arcanum, number X, is La Roue de Fortune, revolving anti-clockwise – a new cycle of trials eventually culminating in XX Le Jugement and the final card, Le Monde, a kind of epiphany or triumph, with the symbols of the evangelists – angel (Matthew), lion (Mark), ox (Luke), and eagle (John) – in the four corners.

Back to Heaney

 Heaney, unlike W B Yeats, did not delve much into mysticism or the occult, being more rooted in the imagery of the Irish countryside, Celtic mythology and, of course, the Classics. So, for Heaney it was eyeballing – or rather being eyeballed by – the common haw that evoked Diogenes and the search for truth. However, the haw lantern is a ‘small light for small people’, not there ‘to blind them with illumination’, but simply to remind them ‘to keep the wick of self-respect from dying out’.

When I found The Haw Lantern back in April, it was the paradoxically white blossom of the blackthorn that lit the paths on the daily moonlit walks I made on a silent retreat near Bath, looking inwards for a glimpse of truth. Seeking it neither in the ‘used to be’ of the past, nor the ‘could be’ of the future. So, where is the present moment in the tarot cycle(s)? I think Italo Calvino had a go at answering that in The Castle of Crossed Destinies, but that’s another story

Epilogue

It is now the month of May, another common name for the haw, whose rather fetid-smelling flowers and edible ‘bread-and-cheese’ leaves were so much a part of the hedgerows around my childhood home in the Chilterns. 


[1] The Haw Lantern, Faber and Faber, London, 1987

[2] Born in Sinope, a town in what is now northern Turkey. Died c. 320 BCE.

[3] Σοφός (Sophos)