Culture

Unesco doesn’t hand out world-heritage status to absences, but if it did, there would be memorials all over the western world to our genius in erasing death from our consciousness. We have airbrushed the deceased from our lives with a ruthless efficiency, banishing them to suburban cemeteries where they can spend eternity unvisited. Burials and cremations are today spiritless, functional affairs, death rituals perfunctory, public grieving rare, graves unworthily negligible or unspeakably vulgar, our wakes pretexts to get drunk and obliterate the memory of what just happened. I exaggerate, but not much. The Maltese architect Anthony Bonnici wants to change all that.

Through the grey downbeat years of postwar austerity, we nursed cheering fantasies of a life more lavishly colourful and hedonistic. Oliver Messel fed them: born into Edwardian privilege, the epitome of well-connected metropolitan sophistication, he doubled up as interior decorator and stage designer, creating in both roles a unique style of rococo elegance and light-touch whimsy that sweetened and consoled – ‘a gossamer world of gilded enchantment’ as Roy Strong soupily put it. ‘Marie Antoinette would have felt at home in any of his settings.’ Like his rival Cecil Beaton, Oliver Messel sums up an era Posterity has not been kind to Messel.

The most-watched TV programme in human history isn’t the Moon landings, and it isn’t M*A*S*H; chances are it’s Ramayan, a magnificently cheesy 1980s adaptation of India’s national epic. The show has a status in India that’s hard to overstate. Something like 80 per cent of the entire population watched its original run; in rural areas entire villages would crowd around a single television hooked up to a car battery. When the show ended, omitting the ‘Uttara Kanda’, the fairly controversial last book of the original poem, street sweepers across the country went on strike, demanding the government fund more episodes. The government caved. But while every country has its pieces of cult media, in India the cult is literal. Some viewers would take a ritual bath before tuning in.

‘Remember, Roy, white flowers are the only chic ones.’ So Cecil Beaton remarked to Roy Strong, possibly as a mild put-down to the young curator. But it was a curious put-down to make because Beaton broke his own rule happily, buying mountainous armfuls of speckled yellow, pink and scarlet carnations at Covent Garden and longing to fill his borders with Korean chrysanthemums and purple salvias. This small exhibition at the Garden Museum enjoys the sweet-pea surface of Beaton’s creations, while giving a flash of the glinting secateur that also made up such an important part of his personality. Beaton’s ability as an image-maker was astounding. Those famous photos of his Cambridge days with the Bright Young Things are still outrageous, a mad foray into camp pastoral.

The Royal Collection Trust has had a rummage in the attic and produced a fascinating show. Displayed in the palatial gallery adjacent to Buckingham Palace, and described on headsets in the reassuring tones of Hugh Bonneville, are public tokens and personal treasures of two generations: Edward VII and Queen Alexandra, and George V and Queen Mary. Frocks, clocks and diplomatic gifts; purchases and mementoes that give the illusion that the royal family might be, after all, not so unlike us. There’s an unusual tea set, with odd, red photos: as princess, Alexandra took family snaps and had them printed on to these porcelain teacups in 1892, more than 100 years before Moonpig.

Much of Venice’s Giardini this year was as boarded up as a British high street. The Israeli pavilion was empty, apparently awaiting refurbishment. (At the 2024 art biennale, the curators had closed it in the face of pro-Palestinian protests, prompting the latter to demand it should be opened, presumably so they could protest its closure.) The Russian pavilion has been shut, by order of the Biennale, because of the Ukraine war. The Venezuelan pavilion was closed (‘Go look at nature instead,’ said the workman when I approached it.) The Czechoslovakian was shut, the turns taken by the two independent nations faltering during Covid.

A little under a year ago, it emerged that builders working on the redevelopment of the National Gallery’s Sainsbury Wing had discovered an unusual time capsule embedded in a pillar they had been instructed to knock down. It contained a letter signed by Sir John Sainsbury, who, along with his brothers, had thrown the museum a £50 million lifeline to realise the extension in 1990; and clearly, he wasn’t happy with the way his money was being spent. He expressed this with no small amount of elegance: ‘If you have found this note,’ his missive read, ‘you must be engaged in demolishing one of the false columns that have been placed in the foyer of the Sainsbury Wing of the National Gallery.

Why is Hiroshige’s work so delightful? While his close predecessor Hokusai has more drama in his draughtsmanship, Hiroshige’s pastoral visions conjure a sense of timeless continuity that appealed to his contemporaries as much as to present-day teens who love the merch. His is a world in which everything has happened before, and will happen again. People race for shelter from a sudden shower of rain; a finely dressed lady adjusts her slipping belt. Human life seems small and predictable against his vast mountains and limpid lakes.

In 1921, the sternly abstract cubist Albert Gleizes opened the door of his Parisian apartment to two young women in their twenties, the Irish artists Evie Hone and Mainie Jellett. They explained that they wanted him to teach them his method of ‘extreme cubism’. He wasn’t sure that he had a method, nor whether it was teachable. They were inexorable. Their gentle voices and their tenacity, he wrote later, terrified him, and he capitulated. They had accepted his pronouncements on ‘painting without subject’; now they wanted to know how. They were to be trailblazers for modernism in the newly independent Ireland, Jellett as a painter and Evie as both painter and artist in stained glass – the striking east window in Eton College is her work.

Not many artists engage in the maintenance of a private militia, and it seems fair to assume that those who do may be bound to polarise. The Scottish poet, sculptor, ‘avant-gardener’ and would-be revolutionary Ian Hamilton Finlay was just such a figure: and boy, did he polarise. To his fans, he is a cult figure in the true sense, a limitlessly inventive visionary whose Lanarkshire home and garden remain a site of pilgrimage. To his detractors – notably, a number of vocal Finlay-bashers in the English press – he was a crank, a provincial megalomaniac possessed of artistic, literary and dictatorial pretensions quite out of proportion to his ability.

Sir John Soane’s story is a good one. Born in 1753 to a bricklayer, at 15 he was apprenticed to George Dance the Younger and at 18 had moved on to Henry Holland. Later came major commissions, a professorship, a knighthood and gold medals. Fame followed. Along the way he added an ‘e’ to his surname and married Eliza Smith, an heiress whose fortune helped him to buy three houses in Lincoln’s Inn Fields as well as the collection that still fills one of them, which he left to posterity as a museum when he died in 1837. Soane’s son compared the image of his father in a library to ‘a eunuch in a seraglo’ Success attracts critics, though, and one of the keenest was Soane’s estranged son George.

In the old days, you’d have to go to a lot of trouble to inhabit another person’s skin. Today you can simply buy a customisable 3D avatar from Turbosquid.com, animate it with your own movements by wearing a sensor-filled motion-capture bodysuit, and presto! Lifelike but eerily soulless, Ed Atkins’s video portraits occupy a strange visual hinterland between computer-game graphics and deepfake realism. The close-ups elicit a tingling revulsion: this seems to be a human being, but something is off A man tosses and turns in bed before his home is violently swallowed up by a sinkhole; a besuited talkshow host puffs away on Silk Cuts while conversing with the disembodied voice of a woman (Atkins’s mother) about her struggles with depression. In both videos, the artist is incognito.

You feel so close to Victor Hugo in this exhibition. It’s as if you are at his elbow while he sighs at his standing desk at the top of his house on Guernsey, where he held France constantly in view as he worked. Here, frustrated by Les Misères (working title), he has thrown down his pen and moved to his art table, sloshing great washes of sepia ink across paper to form lowering clouds. And there, daydreaming, he has cut out a stencil of a castle, and placed it on a cloud of ink. (Hmm, ‘castle on a cloud’ – could make a nice lyric for a song one day…) Here is a person thinking with their pen – or rather, letting their pen think with them There is a wonderful intimacy to his travel sketchbooks, full of minutely well-observed brickwork and staircases.

Optimists believe that the tide of ‘wokeness’ is now ebbing. If so, the message has not yet reached Cambridge, whose wonderful university museum has its classical façade covered in sententious phrases in neon, and which has recently opened a new exhibition in agit-prop style: Rise Up: Resistance, Revolution, Abolition. Such activism is fully in step with the Museums Association, the curators’ club that instructs its members to turn their institutions into activist cells. If all this makes its founding benefactor Viscount Fitzwilliam turn in his grave, all the better: he is stigmatised as a profiteer from the slave trade, even before one reaches the cloakroom.

Paula Rego’s 2021 retrospective at Tate Britain demonstrated that, among art critics, ambiguity is still highly prized as a measure of merit. Martin Gayford: ‘No one, including its creator, can be aware of everything that’s going on.’ Laura Cumming at least gave examples. Of ‘The Cadet and his Sister’ (1988), she commented: ‘Bondage – physical, emotional, familial – is always in the air.’ The adjectives in that nervous parenthesis are insurance, the critic spreading her bets. The picture shows an older, bigger sister, formally dressed, with her cadet brother in uniform, wearing white ceremonial gloves. Behind them, a careful vista of trees. The painting depicts a milieu of public formality. Except that she has removed her gloves to tie his shoe laces.

Goya to Impressionism: Masterpieces from the Oskar Reinhart Collection, at the Courtauld, consists of a selection of 25 absorbing paintings chosen from 207. I was disappointed but not surprised that one of the greatest paintings in the world, Pieter Bruegel the Elder’s ‘Die Anbetung der Könige im Schnee’ (The Adoration of the Kings in the Snow, 1563), didn’t make the journey from Winterthur in Switzerland. Too precious to put at risk. There is no requirement for a collector to accumulate thematically consistent paintings. Whim, availability, opportunism, taste, connoisseurship, pleasure, accident, catholicity all play their part. The Oskar Reinhart collection is gloriously heterogeneous, a series of bonnes bouches.

Ithell Colquhoun was always a bit of a mystery surrealist. Her greatest hit is the unsettling, dream-like ‘Scylla’ (1938), a painting of two towering cliffs, which could equally be thighs in the bath. The prow of Odysseus’s Argo peeps through them. The pubic hair is seaweed, and there are shells, but, as far as discernible, no crabs. The point of view of the painting is that of the titular monster Scylla, lying in wait. It’s witty and disturbing; mythic and domestic. A British surrealist high point, frequently anthologised. This aside, her name was relegated to lists.

On his deathbed, the Austrian writer Karl Kraus remarked of the Japanese attack on Manchuria: ‘None of this would have happened if people had only been more strict about the use of the comma.’ The implication being that by channelling rage into the ordering of small things, we might stay away from violence on a colossal scale. Unable to restrict ourselves to matters of punctuation, alas, humanity is often at war: with itself, and others, however hallucinatory. Two current exhibitions come at rage from very different starting points. War and the Mind demonstrates the devastating psychological impact of war on those who fight it and those who have no choice but to suffer it.

An exhibition of the art of Hélène de Beauvoir (1910-2001), sister of the great Simone, opened in a private gallery near Goodge Street last week. It was the first time Hélène’s work had been shown or received any attention in London, and young people in alternative clothing gathered to sip orange wine and listen, rapt, to the 75-year-old biographer and friend of the de Beauvoir sisters, Claudine Monteil, as her recollections helped elucidate Hélène’s abstract paintings. The reclamation of a new ‘lost’ artist was under way. De Beauvoir’s cubist self-portrait is quite good – but ‘Simone in red jacket’ must never be seen It is possible, these days, for gallerists to do good work – self-defining as allies and activists – while making a good fortune.

When Cicely Mary Barker’s Flower Fairies of the Spring was published in 1923, a post-first world war mass wishful belief in fairies was at its height in Britain. Just over two years previously, Sir Arthur Conan Doyle, writing in the 1920 Christmas issue of the Strand Magazine, had stated that the ‘Cottingley Fairies’ (tiny winged figures visible in photographs taken near Bradford by Elsie Wright and Frances Griffiths) were almost certainly genuine and were clear evidence of the existence of psychic phenomena. Barker remained unmarried, and lived a quiet life of flowers and innocence The public – 21 years on from the birth of Peter Pan – were hungrier than ever for fairies: their innocence, their delicate beauty, and their hint of benign mischief.

Towards the end of the British Museum’s Silk Roads show, there is a selection of treasures found in England. Among them is a copper flagon made in Syria and buried in Essex in the late 500s. It is believed that the flagon belonged to an English mercenary who went to fight for the Byzantines against the Sassanians in the 570s. The flagon’s looping handle would have held it tight to a saddle, so perhaps it came to England attached to the warrior’s horse as he rode home from his adventures in the East. There are many spectacular objects in this exhibition. Very many If objects are to inspire more than awe in us, we also need a handle.

Tirzah Garwood, wife of the more famous Eric Ravilious, is having a well-deserved moment in the sun, benefiting from this era of equality in which artists’ and composers’ wives and sisters (such as Clara Schumann, Fanny Mendelssohn and Elizabeth Siddal) are having the spotlight shone on their under-appreciated works.

Christmas, and in every city already crowds congregate around the festive department store displays in defiance of the apparent disappearance of the ‘high street’. For despite digital merchandising and online delivery, adults as much as children delight in this annual extravaganza, and such windows prove more popular than ever precisely because they cannot be enjoyed other than physically, in person. For many, these windows remain an indelible early metropolitan memory and perhaps the first experience of a work of visual art, something specifically conjured to arrest the attention, intrigue and entertain.

Scent and the Art of the pre-Raphaelites… there’s an obvious problem here: how do you represent one sense by another? Synesthesia is a neurological condition whereby some people do just that: they experience colour when they hear music, or taste words – think of the Revd Sydney Smith describing heaven as eating foie gras to the sound of trumpets. There may come a time when we get all-enveloping sensory effects when we look at paintings – an exhibition on medieval women at the British Library uses the stink of sulphur to suggest Julian of Norwich’s vision of hell and strawberry and honey for Margery Kempe’s scent of angels – but still the most obvious way of representing scent visually is by painting things that smell.