Exhibitions

When Henry VIII died in 1547, he left a religiously divided country to a young iconoclast who erased a large part of its visual culture. In a brief six years the government of Edward VI effectively whitewashed over England’s native heritage of sacred art, leaving a country already reliant on foreign painters for its royal portraits bereft of an artistic identity. Artistically speaking, Tudor England was the sick man of Europe — and the signs of recovery, when they first appeared, were tiny. Nicholas Hilliard, born in the year of Henry VIII’s death, paradoxically owed his art education to his family’s Protestantism.

Strange to think when you visit the Christian Dior show at the V&A that his time as designer was so very short. From the first show in 1947 when he brought the war to an end — at least in terms of clothes — with the New Look, to his sudden death at the age of 52 was just a decade. But in that brief time he brought about a revolution in fashion, creating some of the most beautiful dresses ever made for women, with a line that was wholly his own. It was both architectural and natural: the skirt of his celebrated Bar suit was based on the corolla of a flower. He was a creative genius, but also brilliant at PR and commercially astute, as you would be if you’d lived through the interesting times he had.

An attendant at an art gallery in France once apprehended a little old vandal, or so the story goes. He had smuggled in a palette, paints and brushes under his coat and was trying to alter one of the exhibits — a picture by Pierre Bonnard. On further questioning, it turned out that the elderly vandal was none other than Bonnard himself. Though the work in question had been ‘finished’ years before, he just couldn’t leave it alone. Bonnard (1867–1947) was a master of indecision, as a glance at just about any picture in Tate Modern’s new exhibition The Colour of Memory reveals. There are no straight lines or clear divisions in his work. Even items you might expect to be sharp —such as window frames — turn out, on closer inspection, to waver.

Artists’ prints have been around for almost as long as the printed book. Indeed, they have similar origins in Gutenberg’s invention of the printing press and the boom in book and paper production that followed. Consequently, although the art dealer Bernard Jacobson has been around for quite a while — his gallery celebrated its 50th anniversary this year — and began as a print publisher, he arrived on the scene rather too late to have acted for Albrecht Dürer in person. Nonetheless, and for good reasons, it is with Dürer that he begins his current exhibition, Prints I wish I had published. Dürer was the first great artist to achieve fame by selling multiple editions of engravings and woodcuts rather than unique pictures.

When he knew that he was dying, Thomas Gainsborough selected an unfinished painting from some years before and set it on the easel in his studio. It was a portrait of his nephew, pupil and assistant Gainsborough Dupont, begun more than a decade earlier and set aside. This little work, which he seems to have intended as a sort of artistic last testament, also hangs at the end of the exhibition Gainsborough’s Family Album. What did he mean to tell us by making a small, intimate picture of a relative the conclusion to a career of more than 40 years? This marvellous and brilliantly conceived exhibition at the National Portrait Gallery supplies plenty of clues. Firstly, it was doubtless significant that the picture on display after his death was of someone close.

For the hundredth, possibly the thousandth, time, Lucy van Pelt offers to hold the football for Charlie Brown so he can kick it. She cajoles him with the innocence of her eyes. He falls for it; he falls for it every time. Lucy, as she always does, whips the ball away. Charlie loops into the air and crashes to the ground. ‘What you have learned here today, Charlie Brown,’ she explains, ‘will be of immeasurable value to you for many years to come.’ Lucy is a cynic, a sadist, a huckster, a realist. Nevertheless, she would be right but for the fact that nothing is ever of ‘immeasurable value’ to Charlie Brown. He is too battered by life to be an idealist but he clings to hope, to the possibility that there is justice somewhere in the cosmos.

In landscape terms, the Fens don’t have much going for them. What you can say for them, though, is that they’re flat — a selling point for lovers of flat racing. This aspect was not lost on James I when, while out hunting in 1605, he came across the village of Newmarket, and 60 years later his grandson Charles II, who inherited the Stuart love of the sport of kings, would build a palace and stables in the Suffolk village. Today the remains of Palace House and the King’s Yard are home to the National Heritage Centre for Horseracing & Sporting Art, which houses a world-class collection of sporting art by Stubbs, Landseer, Munnings and Skeaping. But its latest exhibition focuses on a sport with a more surprising Stuart connection — skating.

The Assyrians placed sculptures of winged human-headed bulls (lamassus) at the entrances to their capital at Nineveh, in modern Mosul, to ward off evil. The mighty lamassu to the right of the Nergal Gate had been on guard for some 2,700 years when Isis vandals took a drill to it in 2015 and blew away its face. Today a copy, crafted out of date syrup cans, stands on the Fourth Plinth in Trafalgar Square. It wears the oblong beard and proud look of the Assyrian kings. The original sculpture dated to the time of Sennacherib, who ruled Assyria from 705 to 681 BC, and transformed Nineveh into a magnificent metropolis. No stranger himself to violent desecration, he made his eldest son king of Babylon, but went on the rampage when the Babylonians rebelled and had the ruler dispatched.

It is easy to assume that the contours of art history are unchanging, its major landmarks fixed for ever. Actually, like all histories it is a matter of shifting perspectives. As we move through time, the view backwards constantly alters. The rising and falling critical estimations of the painter Richard Smith are a case in point. Had you asked an art-world insider in 1963 who the brightest rising star of British art was there is a strong chance — though other names such as David Hockney might have been mentioned — that the answer would have been Smith (1931–2016). Appropriately, 1963 is the end date of an excellent little show at Hazlitt Holland-Hibbert gallery. This collates many of the most impressive pictures from Smith’s earliest and most seductive period.

Avast there, scurvy dogs! For a nation founded on piracy (the privateer Sir Francis Drake swelled the exchequer by raiding the Spanish, who were in no doubt that he was a pirate), it is appropriate that Britain should give the international archetype of the pirate his language. The language of the Victoria & Albert’s exhibition A Pirate’s Life for Me at the Museum of Childhood in Bethnal Green is a banquet of humour and doggerel. Whether you arrive a slipperslopper sea-cook, reeking of Havanas, or pushing treasures in a pram, you will stare at walls, speak in tongues and smile. These master (and mistress) mariners of yore have their grappling hooks deep in the psyche of maritime nations. In their infancies, modern states needed pirates.

‘I want big things to do and vast spaces,’ Edward Burne-Jones wrote to his wife Georgiana in the 1870s. ‘And for common people to see them and say, “Oh! — only Oh!”’ That, however, was only the first part of my own reaction to the exhibition at Tate Britain of Burne-Jones’s works. Perhaps I’ve got a blind spot when it comes to B-J, but time and again I found myself thinking, ‘Oh no!’ Nonetheless, this comprehensive display and the accompanying catalogue give plenty of clues as to where he went wrong. Sir Edward Coley Burne-Jones (1833–98) followed an extremely unusual career path.

In Britain today, Islam in its original essence is not to be found in mosques or Muslim schools, but on the first floor of the British Museum. There, the Albukhary Islamic gallery, newly opened to the public, dazzles visitors and defies every certainty promoted by today’s hardline Muslim activists. This spectacular exhibition of objects from across continents and centuries shows us a history of continuity of civilisations, coexistence of communities. It offers a compelling corrective to current popular notions of Islam as an idea and a civilisation. Too often, we assume that Islam’s arrival on the world stage involved some violent break with the past that brought forth a new Muslim civilisation.

Just in front of me, visiting Spellbound at the Ashmolean last week, was a very rational boy of about seven and his proud mother. ‘I don’t believe in magic, witches or Father Christmas,’ he announced to the girl presiding over Room One. ‘Perhaps you’re spiritual but not religious,’ said the girl. The rational boy gave her the look she deserved. In that first room pride of place is given to a squat little silvered bottle with a hand-written label: ‘Obtained in 1915 from an old lady living in Hove, Sussex. She remarked: “and they do say there be a witch in it, and if you let un out there’ll be a peck o’ trouble”.