Arts feature

Here in Munich, in the gallery that Hitler built, this year’s big hit show is a spectacular display of modern art. Postwar: Art Between the Pacific and the Atlantic, 1945–1965 is a massive survey of international modernism, curated with typical Germanic can-do. Talk about ruthless efficiency — even the catalogue weighs several kilograms. All the stars of German modern art are here, from Joseph Beuys to Gerhard Richter, but the most interesting exhibit isn’t in this huge central hall, where Hitler staged his Great German Art shows, it’s in a quiet corner of the gallery, at the end of a deserted corridor, up an empty flight of stairs.

Arthur Rackham shouldn’t have lived in anything as conventional as a house. It should have been a gingerbread cottage, like the one he drew for Grimms’ Fairy Tales, with cakes for a roof and boiled sugar for windows. Or a Rapunzel turret, for letting down ropes of long, blonde hair, except he was so very goblin-bald. Or a Sleeping Beauty palace with a spinning-wheel in the topmost tower. As it was, he lived in Chalcot Gardens, north of Primrose Hill and south of Hampstead Heath, with his wife Edyth Starkie, a portrait painter, and their daughter Barbara, at the end of an 1880s row set back from the road.

For much of 1517 Michelangelo Buonarroti was busy quarrying marble in the mountains near Carrara. From time to time, however, he received letters relating how his affairs were going in Rome. These contained updates on — among other matters — how his friend and collaborator Sebastiano del Piombo was getting on with a big altarpiece which he hoped, with Michelangelo’s help, would vanquish their joint rival, Raphael. This picture, ‘The Raising of Lazarus’, has been in the National Gallery for almost 200 years now (it is No. 1 in the inventory of the collection). Next March it will be one of the centrepieces in an ambitious exhibition that inaugurates the new North Galleries, Michelangelo & Sebastiano: A Meeting of Minds (15 March–25 June).

On 27 July 1613 a man prostrated himself in the church of San Pedro Mártir in Toledo, having first made a solemn declaration: ‘I, Juan Bautista Maíno, make profession and promised obedience...’ Thus he became a Dominican friar. At the time, Maíno was halfway through painting ten canvases for the high altar of this very same church. Two of these, the most glorious and seasonally apposite, are currently on loan from the Prado and on show in Room 1 at the National Gallery (until 29 January). They open a window on to a little-known episode in Spanish art — and the spiritual life of an intriguing man.

Instant photography already existed long before Edwin Land, the ingenious inventor and founder of Polaroid, went for a walk with his daughter in Santa Fe in 1943. ‘Why can’t I see the pictures now?’ she asked her father on the way home. But the photographic systems available at that time were really just ‘experimental portable darkrooms’ rather than truly ‘instant cameras’. Only a few hours after his daughter’s question, Land got hold of a patent lawyer and by Christmas the first test versions of ‘Polaroids’ had been developed in the lab. Land was an incredible visionary. He was not just researching an innovative film system. He was on the hunt for a completely new tool for life.

St James’s Palace. 1953. A dynamic Duke of Edinburgh is relishing a ding-dong with the antediluvian fossils of the Coronation Committee. He wants to embrace modernity by allowing the BBC to televise the ceremony. The ‘grey old men’ want to continue doing things in exactly the same way that they have been done since 1066. Modernity prevails and the coronation is the biggest television spectacular there has been. This episode, splendidly recreated with a little artistic licence in The Crown, Netflix’s epic about the Queen, was a tipping point in terms of the public’s acceptance of the medium of television. Many viewers acquired their first sets for the sole purpose of watching the coronation. Now, in the television world, the wind of change is rising again.

‘What is man, that thou art mindful of him?’ asks the Psalmist. It’s a good question. God Himself doesn’t give a very satisfactory answer. In one breath he insists that humans are a little lower than the angels, made in His own image, but also (in a formulation as bleak and more terse than any modern reductionist’s) that they are made of dust, and to dust they will return. Darwin tells us a similar story. We don’t have to flip back too many pages in our family albums, he says, before we see furry, feathered and scaly faces. But then he draws an exuberantly branching tree of life, rooted in stardust, and tells us that we’re perched on the topmost bough. It’s not surprising that we’re confused.

Forty years ago this month a film appeared, so prescient I wonder if its author, Paddy Chayefsky, saw the 2016 American presidential election campaign in a crystal ball. It was called Network and it foretold the rise of Donald Trump. The plot is King Lear appears on Newsnight: a newsman run mad. The protagonist is Howard Beale (Peter Finch), an anchorman at a failing network. The year is 1976, and America is embattled with inflation, depression and the end of the Vietnam war. It is not a time for American heroes, to paraphrase Chayefsky’s acolyte Aaron Sorkin writing in The West Wing. Beale’s ratings are low. He is fired. He announces that he will kill himself, live on air. ‘I just run out of bullshit,’ he says.

In Australia, I have been told, the female pubic area is sometimes known as a ‘mapatasi’ because its triangular shape resembles a map of Tasmania. And since we are discussing cartography and the nether regions, it is wonderful to find in the British Library’s new exhibition, Maps and the 20th Century, that Countess Mountbatten wore knickers made out of second world war airmen’s silk escape maps. Maps certainly colonise our imaginations in many different ways. The allies in Iraq had a ‘road map’ rather than a strategy. So much of personal value can be lost in the creases and folds of our own ‘mental maps’.

David Hockney: It is a kind of joke, but I really mean it when I say Caravaggio invented Hollywood lighting. It is an invention, in that he quickly worked out how to light things dramatically. I’ve always used shadows a bit, because that’s what you need below a figure to ground it, but mine are more like Giotto’s than Caravaggio’s. I use shadows that you see in ordinary lighting conditions; you don’t find ones like Caravaggio’s in nature. But there are other varieties of Hollywood lighting. The ‘Mona Lisa’ is one of the first portraits with very blended shadows. That face is marvellously lit, the shadow under the nose, and that smile. The soft transition from the cheekbone down to underneath the jaw is extraordinary.

In 1402, when the Turkic conqueror Temur, better known in the West as Tamerlane, was poised to do battle with the mighty Ottoman Sultan Bayazid I, the greatest power in the Muslim world, he called in the astrologers. Knowing which side their bread was buttered on, the court officials duly pronounced that the planets were auspiciously positioned and gave a green light to attack. Temur was victorious. Not for nothing was he known as lord of the ‘Fortunate Conjunction of the Planets’. Half a century later, in 1453, Bayazid’s great-grandson Mehmet II stood at the gates of Constantinople. Anxious to galvanise his siege-weary troops, he summoned court astrologers, diviners and holy men to do their business.

When a new TV channel calls its flagship food show Fuck, That’s Delicious, we might surmise that the Reithian ideals are not foremost in its corporate philosophy. You probably haven’t heard of Viceland. You certainly haven’t watched it. It seeped on to the airwaves with little fanfare and few viewers. Viceland is the new 24-hour TV channel of Vice Media, the Canadian-American outfit that describes itself as the ‘world’s preeminent youth media company and content creation studio’. Vice began in 1994 as a magazine but now encompasses a news division, a record label, a film studio and myriad digital ventures.

‘At last,’ wrote Patrick Heron, a British painter, in 1956, ‘we can see for ourselves what it is to stand in a very large room hung with very large canvases by Jackson Pollock, Willem de Kooning, Mark Rothko, Clyfford Still, Franz Kline and others.’ Just over 60 years later, we, too, can stand in a series of grand galleries at the Royal Academy’s Abstract Expressionism and see what Heron saw, and much more. He was at the (greatly anticipated) first showing of those fabled American artists in Britain. Since then, they have frequently been exhibited individually, but there has been just one collective show of the movement. Now Pollock, de Kooning and co. are back in town. Cumulatively, the result is majestic, exhilarating and visually overpowering.

Eventually,’ said Michelangelo Pistoletto, ‘it became a movement. In fact, I believe that arte povera was the last true movement. Since then all artists have been individuals.’ We were sitting one baking hot day last month in his cool study in Biella, a small town in the foothills of the Alps where he has established a huge museum and foundation in a series of disused 19th-century textile mills. He was discussing the group of Italian artists of the 1960s of which Pistoletto himself was a founding member. Arte povera is an umbrella phrase that covers a number of diverse artists, several of them marvellous, who emerged in Italy about half a century ago. What they had in common was more a mood than a style exactly.

Kublai Khan, said Marco Polo, had ‘a more extensive command of treasure than any other sovereign in the universe’. There were no jangling pockets of coins in Kanbalu. Bark had been stripped from the mulberry trees and beaten into paper notes. The notes carried delicate little pictures of earlier currency — long, frayed ropes weighed down with coins. It was as though they were mocking the old ways. Paper money had been produced in China from as early as the 7th century, but that did not stop Marco Polo from gushing that the Great Khan had discovered ‘the secret of the alchemists’. Back home, there was much curiosity but apparently little urgency. Only in 1661 did the first banknotes circulate in Europe.

Utopia dons some unlikely guises, crops up in some odd places. On the sea wall a couple in their teens stood clutching their baby and gazing half a mile across the opaque river to where streets run down to the shore: spires and warehouses, inns and gables announced a town. The boy asked me if I knew over there. He said that that was where they wanted to go to, where they wanted to be. There’s so much happening over there. Not like here. Here there were only vast ships, big sheds, cranes, mean houses. And nothing to do. No life. We were between Tilbury Fort and a pub called the World’s End. On the other side of the water was hope. These kids were on the money. The object of their longing was Gravesend.

Last Sunday, I went to see two of the greatest paintings in Britain — at least in the estimation of our Georgian ancestors. When they first arrived here, in 1790, they were accompanied by a special naval escort. After Turner saw one of them, he said the experience made him both ‘pleased and unhappy’, because it seemed beyond his powers to imitate. These are the so-called ‘Altieri’ Claudes, by any reckoning among the most spectacular pictures produced in late 17th-century Rome. Today they hang at Anglesey Abbey, Cambridgeshire, where — at least on the afternoon I was there — few others had found their way to see them. Not that the place lacked visitors.

‘Many people are mourning,’ said Sam West on a BBC panel show discussing the response of the arts world to Brexit. According to West’s figures, ‘96 per cent of those polled were for Remain. Collaboration and connection are our bread and butter.’ The atmosphere of bitterness and anger was palpable at the Edinburgh Festival. I spent four days immersed in comedy shows and I heard only one pro-Brexit gag. The excellent Geoff Norcott said he was puzzled to meet Remainers who told him the result had been swung by ‘thick’ Leave voters. ‘Thick?’ he said. ‘The Remain campaign waited until after 23 June to stage their street protest.

Threnody. Dirge. Lament. Epitaph. Elegy. Wake. There are so many English terms to describe the passing of people and things that you wonder if introspection about demise might be a national characteristic. All these words are on my (doggedly cheerful) mind as staff have moved out of London’s Design Museum, securing the last open door with a padlock on 30 June and leaving inside cavernous spaces with rusting memories of designer people and designer things. So what was the old Design Museum? It arose from a conversation between Terence Conran and me in 1978. He was the proprietor of Habitat, whose decent, modern merchandise revolutionised popular taste, and I was the author of a book about design he had just discovered.

Art is aspiring; hungry; acutely aware of what it could become, and of what it could lack; longs for safety and reaches out in speculative attempts to do something new; exists on the outer edges of lives, looking inwards with hopes, some day, to be more essential. Art, literature and music are, in short, suburbs to the grands projets of our lives at their most significant. Over the next year the Architecture Foundation will present new films, walks, talks and another instalment of the Doughnut Festival, to contemplate the transformation of London’s outer ring. It’s an interesting moment. The capital is not physically expanding, but the relationship between inner and outer is significantly altering and will go on altering.