Culture

A great temple of the goddess Tara can be found at Tarapith in West Bengal. But her true abode, in the view of many devotees, is not this sacred structure itself but the adjacent, eerily smoking cremation ground. There she can be glimpsed in the shadows at midnight, it is believed, drinking the blood of the goats sacrificed to her during the day. Many holy men and women live in that grisly spot too, adorned with dreadlocks, smeared with ash, and dwelling in huts decorated with lines of skulls painted crimson. As a domestic setting this wouldn’t suit everybody. But the varieties of religious experience (to borrow the title of a celebrated work by William James) are many and extremely diverse.

In the 1850s Britain was hit by an epidemic likened by The Illustrated London News to a ‘grippe or the cholera morbus’. It came from America rather than China and afflicted the mind rather than the body. The craze for table-turning was sparked in Hydesville, New York, in 1848 after two young sisters, Maggie and Kate Fox, claimed to hear mysterious rappings in the floor of the family home and attributed them to a spirit called Mr Splitfoot. Epidemics are by nature democratic, respecting neither education nor class. Eminent naturalists, scientists, novelists and social reformers were gripped by the grippe. When unseen forces such as electromagnetic waves were being discovered, who was to say they might not include channels for communication with the dead?

The hand is one of the first images to appear in art. There are handprints on the walls of caves in southern France, Indonesia and Argentina, made up to 50,000 years ago, which, although no doubt an illusion, seem to be waving at us across a vast gulf of time. The gigantic paintings of golden hands by Georg Baselitz at White Cube Mason’s Yard don’t quite do that, but the effect is still solemn and primeval. They dangle in front of you, fingers extended downwards, cut off at the wrist, each one the size of a whole body and glittering on a background of brownish black. There are also some drawings and sculptures of hands on view, but the star turns are the big canvases. They look like altarpieces dedicated to a cult of the hand and what it can do.

It sometimes rains in Cookham. It rained all day when I visited the Stanley Spencer Gallery to see the exhibition Love, Art, Loss: The Wives of Stanley Spencer. But it rarely rained for Spencer, or at least never in his pictures of his hallowed birthplace, where even when skies are grey the red brick of the houses is warmed by the eternal summer sun of childhood. Not in the winter of 1937, though. That winter saw the 46-year-old artist rattling around his seven-bed family home, divorced from first wife Hilda Carline and separated from second wife Patricia Preece, painting pictures of grotesquely ill-matched couples who seemed unaccountably happier than him.

One Sunday evening in the autumn of 1888 Vincent van Gogh and Paul Gauguin went for a walk. They headed out of Arles into the countryside and when they looked back towards town they saw a sunset so splendid that each was inspired to paint a masterpiece. One of these, Gauguin’s painting bearing the timely title ‘Human Misery’, is among the star exhibits in a new exhibition at the Royal Academy. All the works in this show come from a delightful small museum in the northern suburbs of Copenhagen, housed in the early 20th-century mansion from which it takes its name, Ordrupgaard. This was the dwelling of Wilhelm Hansen (1868–1936), a mover-and-shaker in the Danish life insurance business and an avid collector of what was then modern art.

Among the spoils of a lockdown clear-out was a box of my grandmother’s books: Woolf, Austen, Mitford and The Complete Nonsense of Edward Lear with a jacket by Barnett Freedman. You only need to see a corner of the cover — a stippled trompe-l’oeil scroll — to recognise the artist. Freedman, a Stepney Cockney born to Jewish-Russian parents in 1901, delighted in paper games. Maps unfurl, book leaves fly, cut-outs and cartouches abound. His designs are a miscellany of silhouettes, decoupage, concertinas, peek-a-boos, lift-the-flaps and grubby thumbprints. Edges are ragged, endpapers torn.

An oxymoron is a clever gambit in an exhibition title. The Whitechapel Gallery’s Radical Figures: Painting in the New Millennium is designed to trigger the reaction: ‘Radical? Figures?’ before revealing quite how radical the figure can be. But like all good marketing, it is deceptive. Figurative art may have been consigned to history by Clement Greenberg 80 years ago, but history since — neo-romanticism, school of London, neo-expressionism — has repeatedly proved him wrong. The ten painters in this exhibition aren’t a school: the only thing their work has in common is its statement-making scale.

Travelling around Latin America three years ago, Stephen Chambers was attracted by pharmacy signs with pictograms advertising treatments to illiterate customers, and on his return he painted a series of serio-comic pictures of fatal diseases from the plague to bird flu. Could he get a gallery to show them? Could he hell. They all complained that they weren’t ‘cheery’ enough. Art is particular: loves death, hates sickness. Look at the first world war: an inspiration to cubism, futurism, vorticism, expressionism and dada. And the Spanish flu? Forgotten. In the face of death from disease, the avant-garde that sharpened its cutting-edge on conflict retreated.

Gwyneth Paltrow has a new neighbour. On the same block in Notting Hill as Gwynie’s Goop store, with its This Smells Like My Vagina scented candles and must-have child-calming essential oil sprays, a shopfront has been taken over to display a poignant series of self-portraits by a rather different woman. Khadija Saye died three summers ago with her mother in the Grenfell Tower fire. Much of the 24-year-old artist’s work was destroyed in the blaze, including three tintype images from a series of nine called ‘in this space we breathe’. The other six were displayed that summer in the Diaspora Pavilion at the Venice Biennale in Saye’s first major international exhibition.

Not long after the pubs, big galleries have all started to reopen, like flowers unfolding, one by one. The timing reminded me of an anecdote that Lucian Freud used to tell about a Soho painter friend he took into the National Gallery after it had shut (as some senior artists are entitled to do). They arrived after closing time in the drinking holes of Soho, and the painter friend was staggering and swaying so much that Lucian — who was not easily rattled — became alarmed that he was going to put one of his flailing arms through a Rembrandt. I wonder how those art-lovers of yesteryear would have coped with socially distanced visits. I think they may be an improvement, at least in some respects.

For three months art lovers have had nothing but screens to look at. As one New York dealer complained to the Art Newspaper in May, ‘Everything is so flat — except for the curve,’ referring to the infection rate. Flatness isn’t such a problem for paintings, which are flat anyway, or for digital media obviously. The art form that has suffered most from the lockdown is sculpture, since no 360˚navigation technology yet invented can replicate the experience of walking around a 3-D object. So it’s fortuitous that Gagosian is unlocking its three London spaces to a trio of new exhibitions of 3-D works, under wraps since March.

I’m in Mayfair and I’m boarding an airplane. Or rather, I’m boarding an approximation of an airplane. In the centre of Hauser & Wirth, there are airplane seats, organised into a formation that resembles a section of economy, and dislocated windows, hung on the walls where paintings might normally be. The seatbacks are stuffed, and a spring/summer 2012 edition of Sky Shop magazine is splayed across one of the seats. We are frozen in time and space. Like most of us in recent months, this plane — an installation by German artist Isa Genzken — isn’t going anywhere. It remains perpetually rooted. Its windows open on to white walls.

‘Naughty little nudes,’ my history of art teacher used to say of Cranach’s Eves and Venuses. Aren’t they just? Coquettish and compact. Kenneth Clark thought they had ‘chic’. Cranach’s nudes are rarely truly naked. They wear Ascot hats, golden chokers, filmy wisps of gossamer girdle. Take the goddess in the National Gallery’s ‘Cupid Complaining to Venus’ (c.1526–7). Don’t you long for her to take off her ostrich feather hat and tickle you with it? ‘Hallo, Jungs.’ See how she plays footsie with a branch of the tree. How she brushes the back of her hand against its trunk. Note the double necklace. Always accessorise.

‘It’s true, it’s true, it’s true.’ Over and over she said it. ‘E vero, e vero, e vero.’ It’s true he raped me. It’s true I was a virgin. It’s true all I say. Even under judicial torture, even with cords wrapped around her fingers and pulled tight, she did not waver. ‘E vero.’ These words, spoken by the 17-year-old Artemisia Gentileschi, have come down to us in a trial transcript of 1612. This haunting document, never seen outside the state archives in Rome, will be shown for the first time in the National Gallery’s forthcoming Artemisia exhibition. Artemisia ought to have opened this month. Curator Letizia Treves has been through hell and high water. Italy in lockdown. American flights suspended.

There was a basket of thick red wool and two pairs of large knitting needles at the start of University College London’s cleverly curated exhibition, Witnessing Terror: French Revolutionary Prints 1792–94. Visitors were invited to contribute their own lines of stitches before picking up a copy of A Tale of Two Cities, in which Dickens fictionalised the tricoteuses, the women who gathered around the guillotine knitting and waiting for heads to roll. The first six prints are French portraits of ‘revolutionary martyrs’ ranging from Louis XVI, wearing the bonnet rouge, or red cap of liberty, that was placed on his head when the crowd broke into the Tuileries Palace in 1792, to Robespierre, whose death in 1794 marks the formal, if not actual, end of the Terror.

In 1576 Venice was gripped by plague. The island of the Lazzaretto Vecchio, on which the afflicted were crammed three to a bed, was compared to hell itself. In the midst of this horror Tiziano Vecellio, the greatest painter in Europe, died — apparently of something else. He was in his eighties and working, it seems, almost to the end. Titian: Love, Desire, Death, which was briefly on at the National Gallery, before it was closed down this week by our own plague, contained several of the greatest masterpieces of his old age — and also of European art. It comprises just seven canvases, all done for Philip II of Spain — a villain of English history, the man who launched the Armada, but as far as Titian was concerned his most discerning patron.

Nicolaes Maes (1634–93) relished the simple moments of daily life during the Dutch Golden Age. A woman peeling parsnips over a bowl; a young girl threading a needle; a peasant lugging pails of milk to sell on the doorstep. His paintings are sensitive, not showy, and, as you would expect from a pupil of Rembrandt, rendered with the most exquisite use of light. Maes was apprenticed to the Dutch master for about five years in his teens. He returned to Amsterdam later in life, but worked for two decades in his hometown of Dordrecht, 11 miles southeast of Rotterdam. Several of his paintings, including ‘The Apostle Thomas’ and ‘Christ Blessing the Children’, have wrongly been attributed to Rembrandt over the years.

The strange and faintly sinister works of the Belgian artist Léon Spilliaert have been compared — not unreasonably — to those of many writers, Edgar Allan Poe among them. But as I walked round the Spilliaert exhibition at the Royal Academy, it was not any of these that came to my mind. It was the Father Brown detective stories by G.K. Chesterton. I wasn’t thinking of the neatly paradoxical plots, but rather of Chesterton’s mastery of atmosphere. Consider The Absence of Mr Glass (1914), which takes place in a ‘desolate’ seaside resort. As Father Brown investigates, ‘…the afternoon was closing with a premature and partly lurid twilight; the sea was of an inky purple and murmuring ominously’.

Steve McQueen’s ‘Static’ (2009) impresses through its sheer directness — and it’s very far from static. A succession of helicopter-tracking shots around the Statue of Liberty, it’s the first film you encounter in this quasi-retrospective from the Turner Prize-winning conceptual artist-turned-Oscar-winning film director. Shot shortly after the monument reopened after the 9/11 attacks, it offers the eye an exhilarating whirl of light and colour, while the mind — given the potency of that historical context — goes on an equally dizzying train of associations through the notion of American liberty. While you bring these associations yourself, they seem to emanate naturally and directly from what you’re seeing.

British Baroque: it was never going to fly. Les rosbifs emulating the splendour of le Roi Soleil? Pas possible. Still, we had a go and the evidence is assembled in British Baroque: Power and Illusion, Tate Britain’s survey of the art of the Stuart court from the restoration of Charles II in 1660 to the death of Queen Anne in 1714.

My step-grandmother Connie was an inspired needlewoman. For ten years, as a volunteer for the charity Fine Cell Work, she taught embroidery to inmates at HM Prison Wandsworth. She once told me that she was tired of being a ‘committee woman’: ‘I wanted to be down in the arena with the sawdust.’ She believed in rehabilitation, not punishment. She never asked what her pupils had done; she didn’t want to know. All that mattered was finding calm and purpose in the next stitch. Picture her, silver-haired, elegant, teaching her chaps to embroider pheasants, artichokes and, her favourite, pineapples on to cushions. She was a member of the Royal School of Needlework at Hampton Court and one of the embroideresses who remade the Royal Opera House curtain.

‘Plunderers of the air’, Naum Gabo called the Luftwaffe planes. In Cornwall, during the second world war, Gabo kept cuttings of the attacks over London. One newspaper photo, pasted in his diary, was taken from the Golden Gallery of St Paul’s after a night of incendiary bombs. London looks like Pompeii. Enemy planes were a betrayal. Gabo was entranced by flight. His sculptures are spiralling tributes to air, light and lift-off. After an hour in the Naum Gabo retrospective at Tate St Ives, the first major show of the artist’s work for more than 30 years, you feel a certain springiness about the knees as if you could push off Porthmeor Beach and fly. The Icarus effect. Gabo was entranced by flight.

Picasso collected papers. Not just sheets of the exotic handmade stuff — though he admitted being seduced by them — but any scrap that could inspire, support or become part of an image. He jettisoned muses like there were endless tomorrows but clung on to Métro tickets, postcards, restaurant bills, bottle labels. When the thrill of a muse was gone her creative possibilities were exhausted, but you never knew, with synthetic cubism, when that old Métro ticket might come in handy. In a garret he would have had a hoarding problem. ‘Picasso throws nothing away,’ reported one lover. There was no filing system: a photograph in the exhibition shows a bulldog-clipped bunch of correspondence hanging from the ceiling at rue des Grands-Augustins.

Like Elton John, though less ravaged, Tutankhamun’s treasures are on their final world tour. Soon these 150 artefacts will return permanently to Egypt. Nearly a century after Howard Carter disrupted their 3,000-year rest in the Valley of the Kings, they are to be retombed in the new Grand Egyptian Museum in Giza. But first they undergo their final ordeal, an outing in London. The genius of the Saatchi show, curated by Tarek El Awady, is to simulate the trials the pharaoh’s mummified corpse endured in the netherworld. After having his brain pulled out through his nose, Tutankhamun had to pass through 12 gates guarded by snakes, crocodiles, vultures and supernatural beasts.