Renaissance

Early in the 16th century, Fra Bartolomeo painted an altarpiece of St Sebastian for the church of San Marco in Florence. Though stuck full of arrows, the martyr was, according to Vasari, distinctly good-looking in this picture: ‘sweet in countenance, and likewise executed with corresponding beauty of person’. By and by the friars of San Marco discovered through the confessional that this image was giving rise to ‘light and evil thoughts’ among women in the congregation. It was removed and eventually sold to the King of France (who was presumably less bothered by that sort of thing). So even during the heyday of Michelangelo and Raphael depictions of human bodies

In the early 1370s an elderly Scandinavian woman living in Rome had a vision of the Nativity. Her name was Birgitta Birgersdotter, and she was later venerated as St Bridget of Sweden. In her account of the experience, transcribed by her confessor, she described herself as an eye witness. Her narrative began: ‘When I was present by the manger of the Lord in Bethlehem…’ Around a century later, Piero della Francesca (c.1412–92) used Bridget’s vision — or parts of it — as a starting point for a painting. This picture, now in the National Gallery, is one of the best-loved depictions of this immensely popular subject in the history of

You can, perhaps, glimpse Lorenzo Lotto himself in the National Gallery’s marvellous exhibition, Lorenzo Lotto: Portraits. At the base of an altarpiece from 1541 a gaggle of paupers stretch their arms up in hopes of receiving the charity being handed out by Dominican friars above. One of these, a bearded, red-robed man, is supposed to be a self-portrait. If that is the case, it was a characteristic place to put himself. Lotto (1480/1–1556/7) was an intensely pious man and, in later life, poverty-stricken. But the most unusual point about this picture is that for the rest of the crowd of indigents he made studies from life of genuine poor people

‘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. He was the son of a struggling framer

‘About suffering’, W.H. Auden memorably argued in his poem ‘Musée des Beaux Arts’, the old masters ‘were never wrong’. Great and terrible events — martyrdoms and nativities — took place amid everyday life, while other people were eating, opening a window or ‘just walking dully along’. As an example, Auden took ‘The Fall of Icarus’ by Pieter Bruegel the Elder. As it happens, Auden himself was wrong there, because the work he cited is no long thought to be by the painter after all. This picture is not, therefore, included in the exhibition Bruegel at the Kunsthistorisches Museum, Vienna. However, the fact that Icarus has now been consigned to the

Sometimes Andrea Mantegna was just showing off. For the Palazzo Ducale in Mantua, he painted a false ceiling above the Camera degli Sposi. Around a great trompe l’oeil oculus, apparently open to the sky, assorted gawpers and cherubs lean nosily over the parapet: ‘What’s going on down there, then?’ Only the Duke and Duchess of Gonzaga entertaining their friends from Ferrara. A terracotta pot is half off the edge, supported only by a thin rod. One nudge from a misbehaving putto and — whoops! — just missed the Duchess. Some of the putti stick their heads through the trellis. Another stands on a ledge, flashing us his bare, plump, crinkly

Tintoretto was il Furioso. He was a lightning flash or a thunderbolt, a storm in La Serenissima of Renaissance Italy, a maverick and a cheat. One of his friends, a fellow Venetian, likened him to a peppercorn overwhelming ten bunches of poppies. More often than not, those poppies were rival artists. He trampled them like an overgrown child. Henry James said that ‘if Shakespeare is the greatest of poets, Tintoretto is assuredly the greatest of painters’. He was at least the most aggressive. A series of exhibitions opens in Venice this autumn to mark the 500th anniversary of Tintoretto’s birth. If they show him to be half as devious as

Leonardo da Vinci thought sculpting a messy business. The sculptor, he pointed out, has to bang away with a hammer, getting covered in the process with a nasty mixture of dust and sweat. In contrast the painter can sit at his easel, dressed like a gentleman, and portray the whole wide world and everything in it. (Michelangelo, not surprisingly, disagreed.) Such spats were by-products of the paragone — a sort of Punch-and-Judy debate, much enjoyed in 16th-century Italy, about which of the arts was the most powerful. Intriguingly, the National Gallery has revived the paragone in one section of its new exhibition, Monochrome. There are no works by Michelangelo or

On 15 September 1888 Vincent van Gogh was intrigued to read an account of an up-to-date artist’s house in the literary supplement of Le Figaro. This described a purple house in the middle of a garden, the paths of which were made of yellow sand. The walls were glass bricks ‘in the shape of purple eggs’. Such aesthetic dwellings were all the rage; Van Gogh dreamed of having one himself in Arles. But as one learns from an exhibition at Leighton House, it was another 19th-century Dutch artist, Lawrence Alma-Tadema, who actually inhabited two such establishments — one off Regent’s Park, the other in St John’s Wood. On paper, Van

Late one afternoon, early in the year, I was walking through the Vatican Stanze with a small group of critics and art historians. While we were admiring the Raphael frescoes that fill these private apartments of the Renaissance popes, Matthias Wivel, curator of the Michelangelo & Sebastiano exhibition at the National Gallery, made the most eloquent case for the painter I have ever heard. Suddenly, I felt a new enthusiasm for Raphael. Essentially what he said is that Raphael is the supreme master of depicting human beings in interaction. Each of the frescoes around us, Wivel pointed out, was made up of a huge number of figures, all engaged with

Only once did Michelangelo sign a sculpture. It was the ‘Pietà’ of 1497–1500, and he did so using an incomplete sentence in the past imperfect: ‘Michelangelo Buonarroti the Florentine was making…’. The implication was that actually completing a perfect masterpiece was an unattainable goal, so instead he just had to leave off (a great many artists still feel the same about finishing a picture). The ‘Pietà’ is included in Michelangelo & Sebastiano, a remarkably ambitious new exhibition at the National Gallery: not, of course, the original marble, which remains in St Peter’s, but a plaster cast from 1975. Nonetheless, in some ways, the cast gives you a better view than

There have been many explanations for what happened in the Italian Renaissance. Some stress the revival of classical antiquity, others the rise of individualism. A pioneering exhibition at the Fitzwilliam Museum, Cambridge, Madonnas and Miracles: The Holy Home in Renaissance Italy, takes a different line. It’s all about the 15th- and 16th-century household — and the religious furnishings and fittings it contained. To a 21st-century eye some of these are distinctly bizarre. Early on, there is a painting of the ‘Madonna and Child’ by a follower of Filippo Lippi — just the kind of thing one expects to find in an art gallery. Underneath it is a brightly painted wooden