Exhibitions

The Victorian dictum ‘every picture tells a story’ is true of Paula Rego’s works, but it’s only part of the truth. Rego has said that she hopes and expects that when people look at her pictures, ‘Things will come out that I’m not even aware of.’ And that’s right too: every marvellous picture tells so many stories, and is so charged with under- and overtones, that no one, including its creator, can be aware of everything that’s going on. That’s certainly true of many works in the Rego retrospective at Tate Britain. All notable painters and sculptors are, of course, sui generis. They don’t follow established rules; instead they make

Painting is a fight and few artists demonstrate this more emphatically than the volatile and complicated post-war master, Joan Eardley. Scotland’s great English artist or England’s great Scottish artist, box her as you will, she’s revered north of the border, but often oddly dismissed south of it. The Scottish public have been enthralled by her work for decades, and spoiled in their access to it, with 60 or so pieces in the National Galleries of Scotland collection alone (the Tate has just one). You’re rarely far from an Eardley here, and never more so than in this, her centenary year, which sees some 20 shows and events lined up to

Artists’ estates can be a curse on a family. The painter dies, leaving the house stuffed with unsold canvases. What to do? If he or she has a dealer, they will drip-feed work on to the market with varying degrees of success. If the artist is famous there’s no problem; any unsold work will be fought over. If middlingly successful, shifting it can be a slog. But if unsuccessful — better still, completely unknown — the equation changes. When the art market discovers a ‘secret artist’, their estate acquires the cachet of a hoard. Such a hoard came to light three years ago in the Warrington home of former boxer,

Of all creatives, visual artists are perhaps the least likely to work in isolation; the atomised life of garret-installed solitude is not for them. Artists have always bounced off one another, whether in colonies, studios, collectives or co-operatives. The YBAs would not have been a thing, let alone a now-unfashionable acronym, had a significant group of them not chosen to hang out together. There are outliers, of course, but for the most part artists seem to like rubbing along together, perhaps in the belief that the fumes of oil from one studio can inspire brushwork in the one next door. The Impasse Ronsin, a tiny cul de sac in the

Nina Hamnett is in vogue again. She is the subject of a new pocket biography, no. 7 in Eiderdown Books’s Modern Women Artists series, and her first ever retrospective is now open at Charleston Farmhouse’s gallery space. I confess I didn’t know much about her before this resurrection, but she is now one of my favourite 20th-century artists. In this bucolic gallery space, where cows can be heard bellowing, her portraits are at last hanging together, like a cocktail party finally regrouped. The colours are subtle, beautiful without being decorative; as the co-curator Alicia Foster explains, Hamnett’s use of colour is ‘meaningful, incisive’. Her circus paintings are thick with atmosphere,

‘When pictures painted as companions are separated,’ John Constable wisely observed, ‘the purchaser of one, without being aware of it, is sometimes buying only half a picture.’ When he said those words at a lecture in Hampstead delivered on 9 June 1833, he had two great paintings by Rubens in mind: ‘A View of Het Steen in the Early Morning’ and ‘The Rainbow Landscape’. At that date they had already been split up, the first going to the National Gallery, the second eventually to be bought by the Marquis of Hertford. Because of the will of Lady Wallace, the eventual heir of the Marquis, or rather the way it was

Rodin’s studio at Meudon in the suburbs of Paris is huge and filled with light — a sort of combined warehouse, factory and conservatory. It’s crammed with white plaster figures: battered, writhing and fragmentary. This strange, almost surreal effect has been recreated in The Making of Rodin at Tate Modern. The result is more interesting than beautiful. Few exhibits would normally be classified as finished pieces. Most are plaster casts of clay studies, ranging in scale from miniature to gigantic. Quite a lot aren’t even works in progress, more ingredients for art, bits and pieces he could play around with. Rodin called these ‘giblets’ (‘abats’). Their effect can be macabre:

Visitors to the British Museum’s new exhibition will become acquainted with one of the most gloriously bizarre stories in the history of English Christianity: the tale of Eilward, a 12th-century Bedfordshire peasant. One day Eilward is in the pub when he has the misfortune to run into his neighbour Fulk, to whom he owes a small debt. An angry confrontation follows; eventually Eilward storms off drunkenly — in the direction of his creditor’s house, where he breaks in and starts trashing the place. Fulk catches him red-handed, beats him up and then hands him over to the authorities. One account suggests Eilward was framed; but whatever the truth of the

‘Put beauty first and what you get will be used forever,’ said Roger Scruton in his BBC documentary Why Beauty Matters. The philosopher’s neat elision of beauty and utility is perfectly embodied by Étienne Maurice Falconet’s nymph, who is to be the star of a forthcoming lecture by Waddesdon Manor curator Juliet Carey. This small marble figure would be far less remarkable were it not for the elegance of the 19th-century wooden box in which she is housed. Exquisite, flesh-like pillows of chamois fill the space around the nymph’s form: the box and the sculpture seem at one, as though locked in a dance. The nymph has been stored this way

‘Of course, I am obstinate in defending our liberties and our law — that is why I carry a big handbag,’ Margaret Thatcher once told an interviewer. That handbag was part of the Iron Lady’s suit of armour; a fashion accoutrement turned into a political prop. But an accessory that became instantly recognisable on the outside held secrets on the inside. Thatcher referred to it as the only ‘leak-proof’ place in Downing Street, and it was a bag of tricks from which she might conjure pertinent quotes from Abraham Lincoln or Friedrich Hayek, or a crumpled brief from a mysterious source. Norman Tebbit said the art of being a successful

How did the universe begin? Did the great god Bumba vomit us up, as the Kuba believe? Or did we emerge, as the Navajo think, from a cloud of coloured mist? Or do we listen to the ancient Egyptians who thought the curtain opened on a giant cobra slithering across the oceans? Perhaps it starts with a computer screen: Milky Way wallpaper, a folder labelled ‘History_Of_Universe’ and a sharp intake of breath. That’s how one of the great video artworks of the 21st century begins anyway. This summer New York’s Museum of Modern Art uploaded Camille Henrot’s ‘Grosse Fatigue’ (2013) to its YouTube channel. It gives you the birth of

The White Pube started life as an influential art blog, written by Zarina Muhammad and Gabrielle de la Puente. The name announced iconoclastic intent, playing on the White Cube gallery — which certainly deserves mockery (like a city law firm, it has outposts in Hong Kong and Manhattan). But The White Pube podcast is as inanely conventional as the gallery it makes fun of. Each episode is an hour-long salvo by the hosts, or ‘art critic baby gods’, and as with their exhibition reviews — rated with emojis, not stars — conversation is appealingly informal and spontaneous. But they have little of interest to say, especially about their ostensible subject.

‘Design. Humanity’s best friend,’ proclaims a row of posters outside the Design Museum. ‘It’s the alarm that woke you up… The card you tapped on the bus… And the words you’re reading right now. So embedded in our lives we almost forget it’s there.’ It is one of the ironies of good design that the better it is, the less we notice it. This is especially true when we really need it: when lost in an airport five minutes before the gate closes or battling helplessly down the wrong road. In these instances, the woman we invariably have to thank for helping us to find our bearings is currently the

Alfred Wallis (1855-1942) should be an inspiration to all late starters. It was not until he had passed the age of 70 that, after his wife of many years had died and having previously worked as a sailor, fisherman and rag and bone merchant, he decided to take up art. ‘Aw! I dono how to pass away time,’ he explained to a shopkeeper in his native town of St Ives. ‘I think I’ll do a bit a paintin’ — think I’ll draw a bit.’ Three years later, his work was spotted by the leading British modernists Ben Nicholson and Christopher Wood. By and by, Wallis’s pictures were being exhibited in

Obviously, we’re living through an era of censorious puritanism. Granted, the contemporary creeds are different from those of the 16th century. But the imperious self–righteousness is much the same — which gives the entertaining little exhibition at the National Gallery entitled Sin an unexpectedly contemporary edge. Personally, I’ve always thought that the doctrine of original sin has a great deal of explanatory power (it explains why history can’t ‘end’ and plenty of things will always go wrong — because that’s the way people are). Arguably, the medieval list of deadly failings — anger, pride, sloth, etc — provides a better summary of human nature than many later attempts. At any

Not long ago, if you asked discreetly in the right Hackney pub, you would be put in touch with a character called Syd the Squatbroker. For as little as £150, he would gain access to the roof of an abandoned council tower block with a set of fireman’s keys. Then Syd (nom de guerre of a carpenter from Harlow) would abseil down to a window, gain entry and open an empty flat. Sometimes he would cut through heavy steel squat guards using oxyacetylene cutting gear. Latter-day squatbrokers aren’t yet abseiling down the Shard or Canary Wharf’s glass and steel phalluses to liberate underused office spaces and thereby help solve London’s

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