211 – Hans Holbein: the other side of the mural?

Hans Holbein the Younger, Jane Seymour, c. 1536-7. Royal Collection Trust and Kunsthistorisches Museum, Vienna.

On Monday I talked about Hans Holbein the Younger’s origins in Augsburg, and his career in Basel, and next week I’m looking forward to talking about his time in England with Holbein II: Realism and Royalty (Monday 27 November at 6pm). It will be an introduction to the Queen’s Gallery exhibition Holbein at the Tudor Court, focusing on the master himself, as there is much else on show besides: the exhibition does more than it says on the packet. If you missed the first talk, and can’t make the second, I’ll be delivering an edited version of both as a study evening for ARTscapades on Thursday, 30 November – they record their talks, so you can always catch up later. I’ll be away the following week (in Hamburg with Artemisia), and so there will only be two talks in December, bringing some much-needed colour with the Ashmolean’s spectacular Colour Revolution (11 December), and then the Royal Academy’s promising Impressionists on Paper (18 December). I’m still planning the New Year – so do keep your eye on the diary. And of course, if you have any ideas, including anything you would like me to talk about, do let me know via the contact page.

I’ve recently written about the Whitehall Mural (see 207 – Making a monarch, a mural, and more) and Holbein’s portrait of one of Henry’s potential wives, Christina of Denmark (199 – The One that Got Away), but today I would like to go back to the Mural, and look at the woman who was on the other side from Henry VIII, his third wife, Jane Seymour. This drawing of her is typical of Holbein’s beautifully delicate use of coloured chalk. Many drawings like this survive, and, as we shall see on Monday, they document Holbein’s circle of patronage and the increasing success and status he enjoyed as a portrait painter. However, although they are part of the process of developing a finished portrait, they are not sufficient: they have a great deal of detail in the face, but other elements have only been sketched in. It seems highly likely that there were other drawings – for the hands, and details of the costume, for example, which this image, along with the others, does not provide. This particular drawing seems to have been used more than once: it was lengthened by the addition of an extra strip of paper along the bottom, and lines have been drawn below the join, and just below the neckline of the bodice, implying that there might have been versions of the portrait in different formats.

Holbein knew how to work efficiently. The drawings are all on paper which was prepared with a pink wash before he even started. This meant that he didn’t have to worry about the flesh tones. He would sketch faint outlines in black chalk, and gradually refine and strengthen them. Different elements were shaded in coloured chalks – black, yellow and brown for the headdress and red for the lips in this example. The eyes are picked out with green watercolour. The outlines, once secure, were heightened with pen and ink, which is particularly clear along the outline of the face on our left, and around the tip of the nose, the top of the nostril, and between the lips. He also uses it to define the eyelashes, the space between them and the whites of the eyes telling us the thickness of the eyelids. There are delicate suggestions for the patterning of the headdress, but, as I said above, this is not enough to explain his understanding of the costume in the finished painting.

Not all of the painted versions after Holbein’s drawings which survive are by the master himself, but this one, in the Kunsthistorisches Museum in Vienna, is. It is really worthwhile looking at in detail… so we shall.

Jane Seymour wears a typical Tudor headdress known as a gable hood – so called, because its structure is reminiscent of the gables at either end of a pitched roof. The white band which frames the face is decorated with a motif repeated in Seymour’s jewellery. Flowers with four gold petals surrounding a dark gemstone alternate with squares of four equally sized pearls. A striped, golden fabric folds over her high forehead, and a patterned red and gold cloth wraps around the ‘gable’, with a black hood stretching behind and folded over the head.

The alternating flowers and pearls frame the neckline, hemming the bodice and sleeves, and also make up the necklaces. From one of these, effectively a choker, hangs a pendant. A second necklace hangs lower, and is tucked into the bodice. This strikes me as an odd thing to do, as it could be scratchy, but it was common practice: women in several other portraits wear necklaces in the same way. It looks as if the brooch, which is pinned to the front of the bodice, is hanging as a pendant from the longer necklace – even if the red velvet of the bodice is in between them. A pattern of triangles – or diagonal and horizontal lines – is embroidered in gold thread around the hems of the velvet (‘inside’ the flower-and-pearl bands), and in the lining of the oversleeves, which are folded up so that we can see them (they are more visible in one of the details below). Small, individual stitches – again in gold thread – can be seen along the seam to our right of the bodice. The brooch itself is both intricate and delicate. It shows Jane Seymour to be an observant Christian, as it is made up of the first three letters of Jesus’s name in Greek – ‘ihs’ – with the horizontal line which tells us that this is an abbreviation being used to turn the ‘h’ into a cross. This was a formulation devised by St Bernardino of Siena in the 15th Century. It was used by him as the ‘Name of Jesus’, at which, according to the bible (Philippians 2:10), and the well-known hymn, every knee shall bow. With no little irony, given what had just happened to the church in England, and the way in which the break from Rome would develop, this symbol – the Name of Jesus – would soon be adopted by the Society of Jesus (the Jesuits), which was founded just three or four years after the portrait of Jane Seymour was painted. As a jewel, though, this brooch could easily have been designed by Hans Holbein himself.

The British Museum has many of Holbein’s designs, including nine for brooches. The one on the right was almost certainly designed for Jane Seymour: it combines the ‘H’ of Henry VIII with the ‘I’ equivalent to the ‘J’ of Jane – as seen in the Whitehall Mural. The letters in the brooch Seymour is wearing are defined by cut stones, whereas those in the drawing are probably meant to be worked in gold, but apart from that, the combination of letters hung with three pearls is remarkably similar.

Seymour also wears rings: there are three on her left hand, one of which looks remarkably like a simple wedding band. She has a belt made of the flower-and-pearl pattern, from which hang chains which vary this motif with the addition of tiny paired chalices decorated with spiralling gold patterning and gold handles. The undersleeves appear to be a richly patterned grey (or silver?) brocade, buttoned to allow the chemise to puff out. The latter has delicate black embroidery on the cuffs. The panel of the underskirt is made from the same grey/silver brocade as the sleeves.

The costume Queen Jane wears in the Whitehall Mural is remarkably similar. The painting was destroyed in the Whitehall Palace fire of 1698, but this reduced-size copy by Remigius van Leemput, still in the Royal Collection and included in the current exhibition, was painted in 1667, so we know (roughly) what the original looked like. The cut of the clothes is not identical – the neckline is notably different, for example. Apart from that, the posture is the same, and the structure of the clothes very similar. The fabrics are different, though: the oversleeves are lined in ermine – emphasizing Seymour’s royalty in this dynastic portrait – and the undersleeves and skirt are red velvet. Other details are identical: the three white ‘puffs’ of chemise visible below the sleeve on our right, for example. It seems highly likely that the original drawing, at the top of the post, was used to develop a cartoon for the mural much like that for Henry VIII which survives in the National Portrait Gallery. Here is an edited version to suggest how they might have worked together.

We don’t know why the cartoon for Henry (and his father, Henry VII) survives, but that for the other side of the mural doesn’t. There were many copies of Henry’s portrait, which might explain the cartoon’s survival. However, as mother of the heir to the throne, Jane Seymour was also important, which would explain the different versions of the portrait which were made. Nevertheless, she wasn’t queen for long. The couple married in private on 30 May 1536, and their son, the future Edward VI, was born on 12 October 1537, just over sixteen months later. But within two weeks Jane had died, from complications arising from the birth. Heartbroken, Henry VIII was nevertheless on the hunt for a new wife the following year: the portraits of Christina of Denmark and Anne of Cleves are the result.

Jane Seymour was Queen for little more than 16 months, but it coincided with Holbein’s presence at the Tudor Court, and for that we must be thankful. At least we have a beautiful, delicate drawing and a stunning, intricately executed painting to remember her by.

210 – Hans Holbein, already in the picture

Hans Holbein the Elder, The Basilica of St Paul, 1504. Staatsgalerie Altdeutsche Meister, Augsburg.

I am looking forward to the exhibition Holbein at the Tudor Court at the Queen’s Gallery, and so wanted to write about Holbein today. This is by Hans Holbein, although probably not the Hans Holbein you are thinking of. Today’s painting is by Hans Holbein the Elder, father to the better known artist, and I’ve chosen this painting as it will be the first image in the first of my two talks about his son, Holbein I: Religion and Reform on Monday, 20 November at 6pm. I want to look at it today because there won’t be nearly enough time to talk about it in detail on Monday. The following week I will talk about the Queen’s Gallery exhibition in Holbein II: Realism and Royalty. While the first talk will introduce Holbein himself, his background (including his training in his father’s studio) and the early part of his career, the second talk will be a thorough investigation of his work in England at the court of Henry VIII. After a week off, during which I will visit Hamburg with Artemisia, I’ll try and bring some colour to the winter months, in the hope that they won’t be as dour as the autumn has been. I’ll look at the spectacular Colour Revolution at the Ashmolean in Oxford, and then Impressionists on Paper at the Royal Academy. It’s all in the diary, of course. Before you read any further, I should warn you that I’ve written a ridiculously long post – possibly the longest ever – but I make no apology for that, it’s a remarkably intricate painting. If you just want to know the precise reason why I chose it, you might want to jump straight to the final paragraph!

This complex work could be described as a triptych, painted as it is on three separate panels which are then elaborated by arched framing elements painted in gold, typical of German architecture and design in the late 15th and early 16th centuries. It was one of a series of paintings representing different Roman basilicas which decorated the Dominican convent of St Catherine. The building of the former convent now houses the the Staatsgalerie Aldeutsche Meister in Augsburg, which owns the paintings. As well as this one, the Staatsgalerie has a painting dedicated to Santa Maria Maggiore, also by Hans Holbein the Elder, and a San Giovanni in Laterano by Hans Burgkmair the Elder. All are of a similar format, and contain an image representing the church in question, together with scenes from the life of the dedicatory saint. Each also has a scene from the life of Jesus, top centre: we can see that here, and will come back to it below. On a small scale like this it is not that easy to read, but Holbein the Elder makes it perfectly clear where St Paul is by giving him an unusually coloured cloak – effectively a light sky blue, which rings out across the surface in ten different locations. The saint actually features more often than that, though – you could argue that he appears in the painting as many as fourteen times. It’ll be easier to look at each section individually, though.

Although the disposition of stories isn’t strictly left to right, that is roughly how they are arranged. The first, and one of the most important parts of the story, is to be found at the top of the left panel, with St Paul, in his sky-blue cloak and deep turquoise robe, reaching up from a white horse which has collapsed underneath him. He stretches up to the sky, looking towards the beams of light which shine down from heaven, the latter effectively represented by the area above the curved, painted framing element which acts here as the vault of heaven. This is the conversion of Saul (later Paul) as described in the Acts of the Apostles, Chapter 9, verses 3 & 4:

3And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?

Saul had been on his way to Damascus to punish the Christians on behalf of the Roman Empire, and he was blinded by this brilliant light. The Lord then appeared to a man called Ananias, and sent him to seek out Saul of Tarsus.

17 And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
18 And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

We see the baptism at the bottom left – this is the point that ‘Saul’ takes his Christian name ‘Paul’. Ananias is clearly identified: his name is embroidered multiple times around the hem of his black cape. However, we have to assume that the man being baptised is Saul from the context and from his facial appearance – light brown hair and a medium-to-long beard – as the sky-blue cloak is nowhere to be seen. Holbein the Elder shows himself to be a skilled painter of the male nude, not to mention being aware that baptism in the early Church (and up until the 11th and even 12th centuries) was a matter of full immersion, rather than sprinkling.

Paul appears twice more in this section, though. Behind the font, to the left, is a circular tower, in which Paul is imprisoned – we can see him, his beard and halo, but most clearly, the cloak, through the diagonal bars that prevent his escape. He hands a letter through the bars to a man dressed in early 16th Century clothing. Although Paul was arrested at least 5 times, according to the Acts of the Apostles, this is presumably a reference to the last, in Acts 28:16:

16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him.

It is assumed that he wrote many of his epistles – to the Ephesians, Philippians, and Colossians, for example – whilst imprisoned at this time. As a result they are sometimes referred to as the “prison” epistles. The ‘soldier that kept him’ may be the one represented at the top right of the detail above, leading Paul over a bridge to the right of the depiction of Saul on the road to Damascus – the cloak and halo are the most visible parts of this tiny representation.

Paul appears at least six times in the central panel. The Basilica of San Paolo fuori le Mura (St Paul without the Walls) is represented as a stylised cut-away, in a form unlike any it ever took. At the top centre of this detail we can see the chancel arch, with three steps leading up to the chancel itself. Paul is preaching to the gathered assembly – three men and a woman – in front of the high altar. The altarpiece is represented by two Romanesque arches, not unlike the tablets of the law. As with the baptismal font, Holbein the Elder appears to be aware that, early on, the church used the rounded arches of the Romans before it adopted what were, in the north of Europe, still considered to be the ‘modern’ gothic forms (although, as the tracery shows, he was already moving on towards the Renaissance). The name of the Basilica is written above the altar, and the flame of a lantern reminds us that a service is in progress. A second woman sits on a chair outside the chancel, her back to us, but looking in towards the preaching Saint. The piers which flank the chancel arch are enriched with sculptures, three on each side. Those on the far left and right are in profile, and in shadow, so that I, for one, can’t identify them (at a guess, they are Aaron and Moses). However, the four in the light are clearer. From left to right they are St John the Evangelist, carrying a chalice from which a serpent emerges; St Paul himself, anachronistically carrying the sword with which he would later be executed (see below, both in picture and text!); St Peter, with the keys to the Kingdom of Heaven; and St James the Great, dressed as a pilgrim and carrying the cockle shell awarded to pilgrims reaching his shrine in Santiago di Compostela.

The beheading is shown in the foreground. Paul arrives from the right, an iron collar around his neck attached to a chain. He appears to console St Peter, dressed in a red cloak (German artists did not use the colours for saints with which many of us are familiar from Italian art). On the left the executioner sheaths his sword, while the corpse lies below, blood gushing from its neck. The serene looking head sits in the centre of the floor. Two other images of Paul appear at the back left and right: they are also related to the beheading. None of this is in the bible by the way – Paul was very much alive at the end of the Acts of the Apostles. It is all reported in apocryphal sources though. These details are derived from the Golden Legend (to which I have often referred), a collection of stories, some of which were already nearly a millennium old when they were gathered together by Jacopo da Voragine towards the end of the 13th century. As he was being led to his execution, we are told, Paul met a noble woman, a Christian, named Plautilla, and said to her,

Farewell, Plautilla, daughter of everlasting health, lend to me thy veil or kerchief with which thou coverest thy head, that I may bind mine eyes therewith, and afterwards I shall restore it to thee again.

We do not see the kerchief in the beheading itself – the head is left uncovered so that we can see it clearly for our own devotions. But he must have had it. After his execution – and yes, he had been beheaded – this is what he did:

The blessed martyr Paul took the kerchief, and unbound his eyes, and gathered up his own blood, and put it therein and delivered it to the woman.

Hard as this is to believe, it might be easier to understand if we could actually see it. But only some of the elaborate account is illustrated. After the execution, Plautilla confronted the butcher, the man responsible for beheading Paul:

Then the butcher returned, and Plautilla met him and demanded him, saying: Where hast thou left my master? The knight answered: He lieth without the town with one of his fellows, and his visage is covered with thy kerchief, and she answered and said: I have now seen Peter and Paul enter into the city clad with right noble vestments, and also they had right fair crowns upon their heads, more clear and more shining than the sun, and hath brought again my kerchief all bloody which he hath delivered me. 

And, if you don’t believe that, on the left (below) you can see Peter and Paul entering the city ‘clad with right noble vestments’ with ‘right fair crowns upon their heads’, and on the right Paul is delivering the kerchief, in which he has ‘gathered up his own blood‘, to Plautilla.

Paul’s head appears twice in the detail above, which is taken from the top of the right-hand panel. At the top left it can be seen on a pole which is held by a man surrounded by sheep, whereas in the centre of the detail it is the Pope himself who carries it with reverence in a white cloth, much as a priest might hold a monstrance containing the consecrated host: it is clearly considered to be a holy relic. Again, we are with the Golden Legend. It seems that, according to the stories, the heads of people who were executed were all thrown into the same valley. At a certain point it was decided that the valley should be cleaned:

… and the head of S. Paul was cast out with the other heads. And a shepherd that kept sheep took it with his staff, and set it up by the place where his sheep grazed; he saw by three nights continually, and his lord also, a right great light shine upon the said head.

The shepherd is the man in red, on the right, whereas the ‘lord’ is to the left of the head, in grey, and wearing a fashionable grey hat – a chaperon. The story continues:

Then they went and told it to the bishop and to other good christian men, which anon said: Truly that is the head of S. Paul. And then the bishop with a great multitude of christian men took that head with great reverence …

The body of the Saint appears centrally in the right-hand panel on its funeral bier, the scantly clad torso echoing the scene of baptism on the left. Having been promised a new life through baptism, Paul now has gained that new life – in heaven – through death: the pairing is deliberate. However, his head has been placed, somewhat unexpectedly, at the corpse’s feet. Yet again, this is a direct reference to a story in the Golden Legend – indeed, it is the continuation of the same sentence:

And then the bishop with a great multitude of christian men took that head with great reverence, and set it in a tablet of gold, and put it to the body for to join it thereto. Then the patriarch [presumably the man shown as Pope] answered: We know well that many holy men be slain and their heads be disperpled in that place, yet I doubt whether this be the head of Paul or no, but let us set this head at the feet of the body, and pray we unto Almighty God that if it be his head that the body may turn and join it to the head, which pleased well to them all, and they set the head at the feet of the body of Paul, and then all they prayed, and the body turned him, and in his place joined him to the head, and then all they blessed God, and thus knew verily that that was the head of S. Paul.

Yes, this is an old translation, and I love it – it is the version by William Caxton, no less, and was published in 1483. ‘Disperpled’ is an obsolete word for ‘scattered’. I’m going to start using it more.

Holbein the Elder does not attempt to show the body turning to join the head… but that is hardly needed. To right we can see Paul’s final appearance on the altarpiece, being lowered from a window in a basket, and we are back with biblical authority: Acts 9:23-25. Paul – still known here by the name he grew up with, Saul – has been very successful and the local Jews are not happy that so many people have been converted:

23 And after that many days were fulfilled, the Jews took counsel to kill him:
24 But their laying await was known of Saul. And they watched the gates day and night to kill him.
25 Then the disciples took him by night, and let him down by the wall in a basket.

We see the act of escape on the far right of the painting, opposite the image his imprisonment on the left of the left panel. This symmetry is a metaphor, surely, of the soul being freed from its earthly prison, the body, as a result of death. There is one final section of the painting to look at.

At the top, almost as if mounted on the vault of San Paolo fuori le Mura, we see the mocking of Christ, and the crowning with thorns. This is taken from Matthew 27:28-29. There is a very similar account in Mark, although Holbein the Elder has definitely drawn on Matthew, as Mark says that the robe was purple, whereas Holbein the Elder has clearly chosen scarlet:

28 And they stripped him, and put on him a scarlet robe.
29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

The man kneeling beside Jesus and handing him the reed is particularly elaborately dressed, with enormous, richly embroidered sleeves and intricately patterned hose – as if Holbein the Elder is making fun of contemporary excesses in fashion. But then the soldier at the back right – one of two men ramming down the crown of thorns with a long stick, because it is too thorny, too dangerous, to hold – is hardly less ornately dressed, with a regularly studded jerkin attached at the front by a number of red leather and gold buckles. Jesus, meanwhile, maintains a serene, transcendent expression. On either side grotesque figures gesticulate – scribes and pharisees, presumably, although the man with the peaked and domed hat is presumably Pontius Pilate, given that he holds a commander’s baton (although he could be Herod, as King). The hat itself is based on one worn by the Byzantine Emperor John VIII Palaeologus to the Council of Florence in 1438, which Holbein the Elder could have known about from a medal by Pisanello.

However, whatever is in the painting, and however much I have said (without even starting on the style of the depiction, the artist’s superb control of composition, use of colour, or ability to direct our eyes around the painting), it does nothing to explain why I wanted to look at this particular work by Hans Holbein the Elder, rather than any other, in order to introduce his son. Let’s look again at a detail of the baptism of St Paul in the left-hand panel.

Paul stands demurely in the baptismal font, his hands lowered to preserve his modesty as he looks down at Ananias conducting the service. To the right there is a man looking out towards us dressed in early 16th Century clothes – a dark grey coat over a black jacket. In front of him stand two boys, identically dressed in light grey-green coats, with various objects attached to their belts. The one on the right is taller, and has longer hair, and seems to be looking after his younger brother: he rests his left hand on his younger brother’s left, and puts his right hand on the boy’s back. The younger boy rests his right hand on his own shoulder – and possibly on his father’s right hand, which we can’t actually see. ‘Dad’ seems to indicate the younger boy by pointing with his left forefinger. Dad is none other than Hans Holbein the Elder, and on the right is his first son, Ambrosius, who was born around 1494, and whom Hans taught to paint. But then, he taught his second son to paint as well. Born around 1497 he must have been six or seven when the Basilica of St Paul was painted in 1504. This is Hans Holbein the Younger, and for a long time this was thought to be his first appearance in the History of Art. Both dad and brother seem to focus on him. Was there any way of knowing that he would grow up to be more famous than the both of them? Could he already have been showing extraordinary talent at the age of seven? It seems hard to believe it, and yet… who knows? Why else is dad pointing at him specifically? Franny Moyle, author of the recent biography of Holbein, believes that he was considered a child prodigy, and may even have been educated by the nuns of St Catherine’s (whose building now houses this painting). She has even identified an earlier portrait of the boy in the same museum, with the five-year-old Hans holding a fish next to Jesus in the Feeding of the Five Thousand – he clearly was a golden boy. But we will look at that painting, and what our seven-year-old did next, on Monday.

Doggedly re-posting

William Hogarth, The Painter and his Pug, 1745. Tate Britain, London.

I’m not much of a dog person, but I have developed a fondness for William Hogarth’s pet pug, not least because it rejoiced in the name of Trump (no relation). This portrait – if that’s what it is – belongs to Tate, rather than the National Portrait Gallery, but as I have been using a different Hogarth Self Portrait, which is from NPG, to advertise my third ‘re-visit’ – looking at some of The Georgians, this Monday, 13 November at 6pm – it seems like a good time to re-visit this particular painting as well. I will then continue this autumn’s theme of portraiture with two talks about Holbein, the first introducing his background and early work (Holbein I: Religion and Reform on 20 November) and the second introducing the Queen’s Gallery exhibition Holbein at the Tudor Court (Holbein II: Realism and Royalty on 27 November). If you click on this link you can by a ticket for both talks at a reduced rate… I will then move on to brighten up the winter with some colour (it’ll be in the diary soon), but that won’t be for a while, so let’s get back to Trump.

The Painter and his Pug 1745 William Hogarth 1697-1764 Purchased 1824 http://www.tate.org.uk/art/work/N00112

I questioned, above, whether this really is a portrait. It would seem so obvious that it is a self portrait that we don’t stop and question what genre of painting it actually is. After all, Hogarth is not presenting us with a direct image of himself, but shows us a painting within a painting. The image of Hogarth is, in itself, an object which he has depicted. The likeness of the artist is painted on an oval canvas, and rests, unframed, on a pile of three books. If you get in close, you can see light reflecting from the tacks which pin the canvas to the oval stretcher. Next to the painting lies a palette resting on some fabric, and a curtain hangs down from the top right corner, falling behind the dog. This is a collection of objects – canvas, books, palette, cloth: surely it is really a Still Life? The dog features in the same way that birds, insects, or even occasional frogs do in earlier Still Life paintings (see, for example, Picture of the Day 27). Alternatively, you could suggest that this is a portrait, pure and simple, of Trump, the proud and upright pug seen to the right. He is more real than the image of Hogarth, who, in this case, would have been included as one of the ‘attributes’ of the subject, Trump, telling us more about him: not just what our hairy hero looked like, but more about his background. For a dog, that would include the appearance of the owner, an aspect of the canine character that is usually omitted from the genre of pet portraiture. If this is indeed a portrait of a fully rounded hound, then we would expect the other objects to include further references to his occupations – nowadays, I suppose, that would include balls, mangled toys, and possibly even a dog chew or two. But no such luck – there is no other hint of animal husbandry. There are, however, books.

It seems highly unlikely, judging by what little I know about dogs, that Trump could read. Even if he could, it would surely only be the cleverest canine that would enjoy Shakespeare, Swift and Milton (specifically Paradise Lost), the very words written in gold lettering on the spines of the books. These clearly relate more to the owner than the owned, and appear to be the influences or inspirations that Hogarth is claiming for himself. Indeed, as the painting rests upon the books it would seem to suggest that they are the very foundations of his art.

Another way of looking at it is that his painting, sitting on top of Milton, Swift and Shakespeare as it does, represents the very apogee of artistic achievement. But why does he limit his own appearance to a painting, while showing us the ‘real’ Trump? Maybe he wants to say that he is his art – this is not just what he looks like, but his very essence, as if to say, ‘we are what we do’. The palette says the same, in a subtler and more sophisticated way. This is not, it would seem, the palette of a working artist – there is no paint on it (even though he included grey-scale daubs in an engraved version), nor are there any brushes (although technical analysis shows that at one point there were, stuck through the thumb hole of the palette). Instead there is an inscription: ‘The LINE of BEAUTY’, after which comes, in fainter script, ‘And GRACE’. Further to the right is his signature – or at least his initials – and the date, ‘W.H. 1745’.

This is as much the painting of a theoretician as of a practical painter. In 1753, eight years after the completion of this work, he would publish The Analysis of Beauty, a summation of his thoughts on art, expressed in essence by the Line of Beauty – the S-shaped curve we see on the palette. It implies not only a sense of flow in any depicted form, which he says is more interesting and varied than rigid, straight lines would be, but also gives a sense of liveliness and movement to a painting. It also, he believed, echoes the way in which our eyes look around an image.

As ever, things are never that simple. He was still formulating his ideas when this self portrait was completed in 1745, and painted out the words ‘And GRACE’ – only for them to be revealed again as the overpainting gradually became transparent. Even the line itself is not as simple as it may appear. An S-shape, yes, but one that casts a shadow on the palette. It is, in the world of the painting, a three-dimensional object, like a gold wire floating impossibly above the flat surface, resting with the lightest touch at either end. It is, in a way, a statement of the power of art to create things we do not know, or which can not exist within our physical world. In his book he would describe the line of beauty as being two dimensional, whereas the line of grace was three-dimensional – suggesting that this is the latter. However, it seems that he hadn’t settled on this distinction by the time the painting was completed, and so tried to cover ‘And GRACE’. This still leaves us with Trump. Why is he here? And why is he ‘more real’ than Hogarth himself, given that the artist is ‘relegated’ to a painted image?

X-ray analysis tells us that Hogarth had initially planned a more formal portrait to feature in this ‘Still Life’. In all probability it was more like the miniature by André Rouquet illustrated on the right. However, that formality – fully bewigged and dressed with cravat, waistcoat and jacket – was relaxed to show the artist in his cap and house coat, the way you would meet him ‘at home’, rather than dressed to the nines in performative fashion when out in Society. This is the man himself. And he was, of course, a man who loved dogs. He had a succession of pugs – Pugg, Trump and Crab are known by name, but Trump was the favourite, and gained the most renown. Apparently Hogarth often remarked how similar they were, and in this painting the proud pooch becomes an emblem of Hogarth’s pugnacious nature. The scar on the artist’s forehead, of which he was rather proud, might even imply that he (like Trump?) was a bit of a bruiser, although as it happens it was the result of an accident in his youth, rather than the trophy of a fight.

Trump himself became a well-known character. He probably appears in four other paintings, and nowadays he even has his own Wikipedia page, which will tell you what the paintings are. Not only that, but he was modelled in terracotta by the great French sculptor, and friend of Hogarth, Louis François Roubiliac – whose terracotta bust of the artist (which, like the miniature above, belongs to the National Portrait Gallery) I will talk about on Monday. Sadly the original Trump has been lost. Wedgwood made a version in black basalt ware based on a cast he got from a plaster shop owned by a man called Richard Parker. Neither the Wedgwood nor the plaster cast seem to have survived either: I certainly can’t track down any photographs. However, the Chelsea Porcelain Factory also released a white version, probably based on a similar, commercially available, plaster cast.  So here is Roubiliac’s Trump in a version by the Chelsea Porcelain Factory, now in the V&A. That’s what I call celebrity.

When I first posted this, the painting was included in the Tate Britain exhibition Hogarth and Europe, which led me to question how our painting related to the rest of the continent. Presenting the artist as a typical British Bulldog (or rather, Pug), and resting on three of the great British authors, there wouldn’t seem to be anything ‘European’ about it, until you realise that The Line of Beauty – that sinuous S-shaped curve – is, in itself, one of the founding compositional principals of Rococo art and design. As so often, Hogarth may have expressed disdain for everything ‘overseas’, but he was a great lover of its art. But was that even what Tate Britain’s exhibition was about? You’d have to look up my review in the Burlington Magazine to find out (and sorry, you’d have to pay for it on that link, but you could look it up in a library).

It’s possible that Trump – or more likely, Crab – originally made an appearance in the NPG self portrait. However, the featured dog was painted out, probably because he had adopted a rather disrespectful stance, as dogs regularly do. I’ll see if I can find an X-ray to show you where he was – and what he was doing – in time for the talk on Monday.

Reverting to Type

Elisabetta Sirani, The Penitent Magdalene, 1663. Musée des Beaux-Arts et d’Archéologie, Besançon.

I first got to know today’s painting when I wrote about it back in November 2020, but only saw it for the first time in the flesh (flesh being the operative word) the week before last, when I was in Hamburg. It features in the exhibition Ingenious Women, which is the subject of my talk this Monday, 6 November at 6pm. The painting is every bit as brilliant as the not-so-terribly-good reproductions had led me to believe, and confirmed the sense I had that Elisabetta Sirani really was a great artist. The exhibition as a whole is superb, and a great contribution to the field. It looks at the work of about 30 different women, some of whom are more famous than others (Sofonisba Anguissola, Rachel Ruysch and Angelica Kauffman are among the better known, Michaelina Wautier and Catharina Treu perhaps less familiar). It is hung thematically, exploring background, training, and opportunity, examining the different strategies the artists employed – consciously or otherwise – to develop their careers, and how they were enabled to a greater or lesser degree by the men in their lives who were also artists. This approach is not without its criticisms – but I’ll explain what I mean by that on Monday. The following week I’ll be back at the National Portrait Gallery, looking at The Georgians, and then will dedicated two talks to Hans Holbein. You can either book both together, at a discount, or each one individually. Part 1, Religion & Reform, will be on Monday 20 November, while Part 2, Realism & Royalty – an introduction to the Queen’s Gallery exhibition which opens soon – will follow on Monday 27. It’s all in the diary, of course. But back to the re-post of a blog which is now nearly 3 years old. I was starting from an assumption that all artists were men. Bear with me. I also hadn’t put the name of the artist at the top of the post…

Typical! You take a subject as sensitive and emotive as the penitence of Mary Magdalene, a woman struck with remorse at her sinful past, an existence spent earning money from the debauchery of the flesh, and you turn it into an excuse for men to stare at a display of the very flesh that has caused her downfall, a voluptuous, sensuous image that contradicts the very nature of the profound changes in this woman’s life, and that goes as far as to question the title of the painting itself. In short you objectify her. Typical indeed, and only to be expected from a paternalistic society in which men paint for men, for their own private pleasure. But before you get too outraged, there is just one small problem with this attitude…

The problem is, that it was painted by a woman – Elisabetta Sirani. It questions the notion that art might be gendered – or, to put it another way, that women might paint women in a different way than men would. I’m not saying that painting isn’t gendered, by the way, but… well, it’s complicated.

Sirani was a very successful artist. I have talked about her before, back in May, with Picture Of The Day 62 – Portia, but, in case you don’t have time to read up about her there, here’s a brief reminder. She was born in 1638 in Bologna – and that was where she seems to have spent her entire life. It’s quite possible she never left the city. I say entire life, but she died, tragically young and under unexplained circumstances, at the age of 27, leaving behind over 200 paintings. Like her older contemporary, Artemisia Gentileschi, she was trained by her father, who was an artist, and like Artemisia her earliest surviving work was painted when she was 17. By 20 Elisabetta was already enormously successful, and soon after she founded an academy for women artists [n.b. in the last three years – since I first wrote this – this assumption has been questioned]. Her early death was mourned by artists and intelligentsia alike, and she was buried in great pomp in San Domenico, one of Bologna’s most important churches, alongside the city’s most famous artistic son, Guido Reni, who had trained her father.

If we can believe what we see in this painting, having repented and mended her ways, Mary Magdalene has retreated to a cave to read the bible and contemplate Christ’s sacrifice on the cross, while meditating on death, and mortifying the flesh. This should not be in doubt. The bible stands open at the left of the painting on a ledge which also supports a candle stick. We can just see the base of the candle, though not the flame itself, which illuminates the scene with a supernatural brilliance.

The precise fall of this light is beautifully traced across the painting, while a second light source, the moon, silvers the edges of the cave, and can just be glimpsed in the sky outside. Within, the candle illuminates the underside of the right arm of the delicately carved and coloured crucifix, against the base of which the bible is leaning. The wound in Christ’s chest is lit, revealing a dash of red blood, as are the side of his face around the eye socket, and his halo. The light even flicks across the edges of the titulus attached to the top of the cross, on which the letters I.N.R.I. (Iesus Nazarenus Rex Iudeorum – Jesus of Nazareth, King of the Jews) are summarily sketched. It also casts a shadow from the surprisingly low-slung loincloth, and defines the firm thigh muscles of the saviour’s tautly bent right leg. It’s not just the Magdalene who is sensuously depicted. The candle illuminates Mary’s chest and neck, models the contours of her face with delicate sensitivity, and casts a shadow onto the wall of the cave behind her. Her golden hair glows around her face, falling copiously over both shoulders.

A strand of hair crosses her chest, and lies between her breasts, while another wraps around her left arm, and under the knotted cat o’ nine tails. She holds the whip in her right hand, the end of its handle resting provocatively close to her left nipple (the other nipple is caressed by a shadow from her pink robe, which frames, but doesn’t clothe, her torso). Her left hand is poised on top of a skull, the symbol of her meditations upon death and of the transience of flesh, which sits almost too comfortably in her lap.

To understand the extreme sensuality of this painting, surely it would be useful to know more about the life of Mary Magdalene? The problem is that none of it is in the bible. What we are looking at is a fiction, but one that was believed for well over a millennium. If we do go as far as to read the bible, we will find the first mention of the Magdalene in Luke’s Gospel, at the beginning of Chapter 8. Here are the first two verses:

And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, [including] Mary called Magdalene, out of whom went seven devils…

Immediately before this, in chapter 7, Jesus was at dinner with the Pharisee Simon, when the following episode occurred – I’ll give you verses 37 and 38, and the very last verse of the chapter, verse 50:

And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment…. And he said to the woman, Thy faith hath saved thee; go in peace.

Of course, there is no connection between this episode, and the fact that, immediately afterwards, in the next chapter, Mary Magdalene is mentioned for the first time. Or is there? Well, if you keep reading, and presuming you’ve already read Matthew and Mark, after Luke you would get to the Gospel According to St John. And this is what you would read in Chapter 11, verses 1 & 2:

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

Now, Luke doesn’t say that his ‘woman… which was a sinner’ was called Mary, but in John 11 she has done exactly the same thing – so maybe she was called Mary, and maybe indeed she was the sister of Lazarus and Martha. However, in the next chapter (12), in the first three verses, John tells us:

Then Jesus six days before the passover came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead. There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

So, is John’s mention of the event in Chapter 11 referring to what would happen later in Chapter 12, or what we might already have read in Luke 7? Mary would certainly become associated with precious ointment. Mark’s Gospel, chapter 16, verse 1, tells us that after the Crucifixion,

And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

And this is why Mary always has a jar with her after she has visited Jesus’s tomb in paintings of the Noli me tangere, which is recounted in John 20 – have a look back to the version by another of Italy’s great 17th Century women, Fede Galizia: 104 – Don’t touch!

Basically, we are discussing the identities of three people: (1) Luke’s ‘woman… which was a sinner’ from Chapter 7; (2) ‘Mary, called Magdalene’ from Luke, Chapter 8, and (3) Mary, sister of Martha and Lazarus, from John, Chapters 11 & 12. However, way back in 591, the year after he became Pope, Gregory the Great delivered a homily for Easter in which he conflated these three women, and Mary Magdalene was identified as the sister of Martha, a former sinner who had repented, only to became one of Christ’s most ardent followers. It wasn’t until 1969, under Pope Paul VI, that the Roman Catholic Church finally recognised them as three separate people. But for the History of Art that is almost irrelevant: from 591 – 1969, as far as the Roman Catholic Church was concerned, Mary Magdalene was a repentant sinner. And for most people, that meant a repentant prostitute. That effectively includes the whole of European art since the fall of the Western Roman Empire (less a century or so), which includes everything in the National Gallery in London, for example. For that matter, it also includes today’s painting from the Musée des Beaux-Arts et d’Archéologie, Besançon. But why would a woman like Elisabetta Sirani, who knew all too well the problems that women faced, choose to paint the Magdalene like this?  Well, I’m afraid I’ll have to leave you to think about that. People are more complex than we might expect [but maybe it’s one of the things I will think about on Monday].

209 – Rubens: a nude, with nuance?

Peter Paul Rubens, Samson and Delilah, about 1609-10. The National Gallery, London.

Relatively few people get their own adjective, but as far as Rubens is concerned, that could be a good thing. ‘Rubenesque’ can be positive or negative, or an all-too-obvious attempt to be polite, I suppose, it depends on your attitude. A basic definition would probably be ‘curvaceous, womanly, voluptuous’, while it also implies the sexualisation of the fuller female figure. The curators of Rubens & Women at the Dulwich Picture Gallery – about which I will be talking this Monday, 23 October at 6pm – are aiming to find more nuance in the great Flemish master’s appreciation of the female form. Indeed, they successfully show that he did paint all aspects of womanhood (as I hope to explain) even if (as I shall also discuss) they have stretched their optimism a little far at times. I am currently in Hamburg, though, and have just seen Ingenious Women at the Bucerius Kunst Forum – it’s a superb exhibition, and, I think, a valuable contribution to the study of women as artists. It will be the subject of my talk on 6 November. The week after that I will head back to the National Portrait Gallery for part I of The Georgians. The autumn’s theme of portraiture will then continue with two talks dedicated to the Queen’s Gallery exhibition Holbein at the Tudor Court on Monday 20 and 27 November – they will go on sale soon (keep checking the diary). Both of my November in-person tours are full, I’m afraid (or rather, I’m glad to say…), but I’ll see how those go, plan accordingly, and let you know about future developments.

It’s such a pity that this painting is not in the exhibition in Dulwich – it may not have occurred to the curators, or they may not have been able to borrow it, or there may not have been space. But I really think it does have ‘nuance’ (even if I confess to being wary of the over-use of this increasingly nuance-free term). The story of Samson and Delilah is a complex one, but one of the things I have always admired about this painting – and about Rubens generally – is the brilliance and clarity of the story telling. Even if you don’t know it (and I’m going to pretend that we don’t), you can get a pretty good idea of what is happening just by looking. Before you read any further, have another look and ask yourself what is the first thing that you notice? What is the brightest part of the painting, for one thing?

Four people are gathered in a room, with soldiers just outside the door. It is night time – the sky is black, and there are numerous light sources, from the brazier on the far left to the torches held by the soldiers. A strong man, all but naked, is slumped over the lap of a young, blonde, fair-skinned woman, while an older woman leans over this couple and a second man attends to the hair of the first.

What is the brightest part of the painting? To my eye, it is the young woman’s flesh: her shoulder, neck, and the lower part of her face. And her breasts, of course, which are, for some reason, uncovered. She is reclining on a chaise longue in a flowing, rich red dress, with a similar golden-orange fabric hanging beneath. Above, a deep purple drape enhances the sense that this is a day bed – even at night. It is the brazier on the far left which illuminates the young woman’s flesh, and there is a warm, orange glow at the bottom of the painting, giving a warmth to the legs of the chaise longue, and to the man’s back where it would otherwise be in shadow.

Earlier I said that the soldiers were holding torches – plural. One is immediately apparent, held centrally in the doorway and reflecting off the armour and face of the man holding it. But over his shoulder is a younger man, with no beard, whose neck is illuminated – he must be holding another torch, hidden behind the first soldier. They are pushing their way into the room, the tentative gaze of the man on the left, who has his arm on the door, and the commanding stare of the man on the right – as if he is worried that the other is making too much noise – suggest that this is a form of ambush. To the left of the door a flagon casts a shadow onto a column which supports two glass vessels – decanters – which both reflect and refract the light. It shines on the surface of the glass and illuminates a patch of the wall at the back.

The details at the top of the painting tell us what the story is about. There is second brazier which illuminates the statue above it of an all-but naked woman holding the hands of a boy with wings – Venus and Cupid, the Roman gods of love. This tells us that we are in a pagan environment, and, although Rubens is giving us the wrong religion, we know that this is neither a Christian nor a Jewish household. The purple curtain hangs down, looking almost like over-ripe fruit, next to the glinting decanters, and to the right of them the soldiers appear at the door. This is a story about love (or is that lust?), about drink, and about the army. Meanwhile, the old woman shades her eyes from the glare of the candle so that she can see what is going on.

The light in this painting is playing so many roles. It highlights the details which Rubens has included in the background to tell us what the story is about, and it gives us a sense of character as well. It is the brazier on the far left which illuminates the young woman so brightly, after all. It also enhances her appearance: she is blonde and pale skinned, features which were celebrated as signs of beauty and of refinement throughout western European history. The man is darker skinned, and muscular: it is the fall of the light and the resulting shadows which tell us precisely how muscular he is. He appears to be fast asleep. The head resting on his right hand suggests as much, even if the hanging left arm might imply death (but if Rubens had wanted to show him dead, he would probably have painted him paler). And then there is the fact that his hair is being cut so cautiously: if you don’t want him to wake, you would need to be careful. Why worry how you do it if the man is dead? And while we’re at it, why is she topless? Why is he nearly naked? I’m sure you don’t need to ask: something has been going on… Or has it?

For those of you who don’t know the story, the account I am going to give you is not exactly what it says in the bible (the Book of Judges, Chapter 16) – but it is a version of the story which Rubens’s painting would allow, even if I am taking some licence. Samson was an Israelite hero, enemy of the Philistines (not Christian, not Jewish, but not Roman either, despite Venus and Cupid, but we’ll have to let that pass: the sculpture functions as a non-biblical ‘idol’ suggesting ‘love’ and a religion outside ‘the book’). The Philistines could not defeat Samson, and wanted to know his secret. He clearly liked the Philistine beauty Delilah, so they got her to find out. She invited him round, flirted with him, offered him drink, and implied she might offer him more. He seemed interested, so she offered him more drink, and asked him the secret of his strength. After more flirting, and quite a few more drinks, and, I suspect, a certain amount of pouting on both sides, Samson eventually confided that he had never had his hair cut, and that was where his strength lay. At that point he collapsed unconscious on her lap, she called in the barber – and her maid, it seems – and then summoned the soldiers. End of story – almost… You’ll have to look up what happened next.

The barber does seem to be going about his job in an oddly complex, even awkward, way. OK, so this is a very strong man who doesn’t want a haircut, so you’d have to be careful, but crossing the hands over like this doesn’t seem to be entirely necessary. I can’t help thinking that Rubens was showing off how well he could paint hands: not everyone could. Not only that, but the fall of light is extraordinary. It’s not just the brilliant illumination of the back of the left hand which is holding the lock of hair, or the light glinting across the top of the left forearm, but especially – and remarkably – the shadows that the scissors cast on the forefinger of the right hand which is holding them.

But why is the maid there? She’s not mentioned in the bible. Admittedly, anyone as wealthy and refined as Delilah would be expected to have a maid. However, given the way that Delilah is dressed, and that she has a sculpture of Venus and Cupid in her room, together with the ‘over-ripe’ appearance of the purple curtain, maybe she isn’t really that refined after all. There are quite a few northern European paintings with an old woman watching over a young woman in a low-cut dress (admittedly lower than low-cut in this case), with a young, handsome man (who has been drinking) in attendance. The implication is that the younger woman is a prostitute, the older a procuress, and the man a client. Samson is visiting a prostitute. That’s hardly heroic, you might think, hardly biblical, but think again. Judges 16:1 says ‘Then went Samson to Gaza, and saw there an harlot, and went in unto her.’ However, that’s not Delilah. Verse 4 says, ‘And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.’ Rubens is combining the two verses, and is doing it deliberately. What is the moral of the story, after all? It’s quite simply, ‘Don’t Trust Women’. They may be beautiful, but they will betray you, and hold a power over you which will unman you. It was a commonly told tale. In German this ‘trope’ is known as Weibermacht – the Power of Women. The story of Samson and Delilah is just one of the oft-cited examples. Others include Aristotle and Phyllis, and Hercules and Omphale, you’ll have to look them up. After all, it was the 17th Century, hardly an enlightened era, and this was painted by a man, for a man – Nikolaas Rockox, art collector, patron, and friend of Rubens who served as the Mayor of Antwerp on more than one occasion. He hung it over his fireplace, which explains the warm glow at the bottom of the painting and across Samson’s shadowed back (Rubens, being a brilliant artist, includes real light from outside the painting as part of the narrative, thus making his image look more ‘real’). Here’s a painting from the Alte Pinakothek in Munich by Frans Francken the Younger, painted around 1630-35. It’s called Supper at the House of Burgomaster Rockox, and it shows the painting in its original location.

So that sums it up. Painted by a man, for a man, and it’s the 17th Century, so what do you expect? It’s misogynistic, and Rubens ratchets up the misogyny by suggesting that Delilah was a prostitute – which is not what the bible says. Not much nuance there, really. And not only that.

Have another look at the old woman, and at Delilah. Look at their heads, and the angle of their heads to their shoulders, and the curve of their shoulders. Look at their profiles. This could be the same woman. Delilah may be beautiful now, but the older woman – that’s what you’d end up married to. Don’t trust physical beauty, it won’t last – you should rely on ‘inner beauty’, which she clearly doesn’t have, because she’s so deceitful.

However, let’s think again. Look at the expression on Delilah’s face – she’s not the evil, triumphant villainess, is she? And look at her left hand. Yes, it’s ‘too big’, but no! Rubens did not ‘get that wrong’ – I’ve ranted about his before. I get so annoyed when people get caught up in petty naturalism. This is art, it’s artifice, it’s not meant to be real, it’s meant to show us something beyond what looks ‘right’. And that over-sized hand tells us that she has power, yes, but she also has a care for him: that hand is not oppressing him, or containing him. It is a consoling hand, even if he cannot sense that, given that he’s asleep.

Any great work of art allows of more than one interpretation – just look at all the different interpretations of Shakespeare you’ve seen (well, I hope you’ve seen) – and I think the same is true of this painting. I’ve given you the standard interpretation, let’s call that the ‘Male Chauvinist’ interpretation. I’m using broad brushstrokes here (though sadly not with as much skill as Hals). And surely this interpretation is supported by the bible. Why is Delilah doing this, anyway? It say in Judges 16:5, ‘The rulers of the Philistines went to her and said, “See if you can lure him into showing you the secret of his great strength and how we can overpower him so we may tie him up and subdue him. Each one of us will give you eleven hundred shekels of silver.’ So she was doing it for the money. She was little better than a prostitute.

But did she have a choice? Let’s face it, the whole of the Philistine army is waiting outside the door – she had to do it. Interpretation 2: This is a woman being used as part of the men’s power struggle, a cog in the male machine, a victim of men’s needs. What choice does she have? I’m going to call this the ‘Old School Feminist Interpretation’. As I say, broad brushstrokes. Very broad.

But wait yet again – eleven hundred shekels of silver? Each? That’s a lot of money. And she has the means to get it. Try looking at it this way (interpretation 3): this is a woman using what she’s got to get what she can. She is entirely empowered. This would be the ‘Post Feminist’ interpretation. I used to call it the Spice Girls interpretation (‘I’ll tell you what I want’), but that only tells you how long I’ve been talking about it. I think the painting allows all three interpretations – but not just the first. Look at that hand, how softly it lies on his back, large as it is, and potentially damaging, and look at her face, the regret in her eyes, after she has betrayed him. That’s nuance.

208 – Some are born great

Frans Hals, Portrait of Catharina Hooft with her Nurse, 1619-20. Staatliche Museen zu Berlin, Gemäldegalerie.

I have rarely been so excited at an exhibition as I was when visiting Frans Hals at the National Gallery. I was excited to go, yes, but on seeing the first paintings, the thrill increased. I’ve seen quite a few of them before, and yet they seemed more brilliant than ever. His handling of paint is second to none – unprecedented in its freedom and apparent spontaneity – and his ability to capture both the appearance and character of his subjects is also unparalleled. I have no doubt that he was a better painter than Johannes Vermeer, but was he a better artist? Well, that depends on how you define artistry, and it also relies on personal taste. I certainly think people should be queuing round the block to see this exhibition, but perhaps the fact that Hals was far more productive than Vermeer means that it does not seem so ‘special’. Or maybe it’s because there are no novels or films inspired by his work… But you must go – you’re in for a treat! Either that, or sign up for my talk this Monday, 16 October at 6pm. The following week I will look at another of the 17th Century’s most dazzling artists, Peter Paul Rubens, whose output was even greater than that of Hals, but don’t let that blind you to his virtuosity and subtlety. In subsequent weeks I will introduce an intriguing exhibition currently in Hamburg, Ingenious Women, and return to the National Portrait Gallery for a third visit – looking at (some of) The Georgians. Before then, though, a new project: in-person tours. This is a trial, looking at the early Italian paintings in the National Gallery, which have been beautifully rehung and superbly lit in the lower galleries. I will give the same 90-minute tour twice, at 11:00am and 2:30pm on Thursday 9 November, and am limiting the numbers for a better experience. These links will take you to Eventbrite, which is better for in-person events than Tixoom, I believe.

This is a relatively early painting by Frans Hals, although he seems to have been a slow starter: he would have been about 37 or 8 when it was painted. Having said that, he was still working at the age of 80, so there was more than enough time for him to catch up. As an ‘early work’, though, there is absolutely no sense that he was still learning – it is a painting of the most profound brilliance, both in terms of its technique and its originality. The basic idea may seem quite simple, and yet it is entirely innovative. The rising merchant class of what would be recognised, about three decades after this was painted, as the Dutch Republic wanted you to know who they were, and so portraiture reached new heights. It was not only the pater familias who should be represented – and so commemorated for future generations – but also the lady of the house. She usually retained her own family’s name as a sign that she was from a background of equal status to that of her husband. And then there was the hope for the next generation, and the continuation of the greatness which husband and wife brought with them. Young Catharina Hooft is presented to us as the queen of the household, ruling over her domain, supported by her most loyal courtier, her nurse. And that is what is truly astonishing about this painting. In the tradition of family portraiture, which was still developing, boys were watched over by their fathers (to the right – our left – of the family), and were frequently shown learning what it was to be a man. On the left (our right), the girls are with their mothers, preparing to be good wives – and so, good mothers – with flowers (beauty), fruit (fertility) or dolls (maternity)… In this case, though, we have a servant, who receives almost as much attention as the young mistress. Portraits were usually of the great and the good, and servants, if included (and I can think of a couple of examples), tended to be in the background, or off to one side. Placing the nurse at the centre of attention is entirely unorthodox, but a stroke of genius.

Not much to see in this detail, you might think, and yet – Catharina’s dress takes up about one third of the surface of the portrait. Not a huge amount of fabric, admittedly, given the size of the subject, and yet, relative to the size of the subject no expense has been spared. Catharina Hooft was born on 28 December 1618, and would have been less than two – possibly less than one – when this was painted. To say that her skirts would reach to the floor implies that she was able to stand. They certainly allow for movement, as the dress is incredibly broad for her tiny frame. This wealth of material is overlaid by what appears to be a second, shorter overskirt attached to her bodice or jacket. Every square centimetre is richly embroidered – in gold – with stylised foliage and fruits, which not only emphasizes the enormous wealth of the family to which she belongs, but also the fact that the same wealth is reliant on her future fecundity for it to remain within the family down through the generations – not something that would have occurred to her just yet, I would imagine. She would marry at the age of 16, though.

As well as the overskirt, there are full-length embroidered sleeves and an embroidered cape attached across her shoulders, not to mention the most delicate starched lace cuffs and collar. She has multiple gold chains around her neck from which hangs a polished red jewel, as well as an equivalent gold bracelet and a gold belt (the last of these more subtle). The necklace frames a beautiful section in the lace panel which runs the length of her bodice, one of three octagonal details, the other two of which are disguised by the jewel and belt. In her left hand she is holding a rattle, with a teether that appears to be silver, set in a gold mount. However, it is more likely to be ivory (coral was another common material used for teething). There are also gold bells, which, as well as amusing the child, were also supposed to ward of evil spirits, as was coral, if used. The nurse is holding an apple, proffering it to her ward, and I can’t help seeing the apple and rattle as standing in for an orb and sceptre. In 1631 Velázquez would use this metaphor in a portrait of the young Balthasar Carlos, heir to the throne of Spain. The objects in question are held by one of the court dwarves, who stands in front of the Prince acting as a mock monarch. Hals, despite living in a republic which was in the process of freeing itself from Spanish rule, seems to have got there a decade earlier, and so Catharina appears as a proper little princess, heiress to the family fortunes.

Of course, the full force of the painting comes from the faces. Catharina is surprisingly self-possessed for one so young – but then, that was Hals’s great talent: the communication of character. She looks us straight in the eye, a pleasant smile on her face, her plump, pink cheeks glowing from her otherwise pale (and therefore, given the time, genteel) complexion. Her entirely delightful appearance is framed by a diadem-like lace fringe on her headdress, and the starched, lace-trimmed collar which we noted before. Light reflects from the collar onto the side of her cheek, helping to define the curve of her jaw. The nurse’s expression is more equivocal – a smile, yes, but one that speaks of duty and service. Her complexion is slightly swarthier – she is of humble origins, after all – and she does not look us fully in the eye: she has something on her mind, undoubtedly. Her headdress is not without ornament – thin bands of lace – and her simple ruff is fastened with a red ribbon, a hint of which can be seen where the collar parts at the front. And at this juncture is the most wonderful gesture, the action of a child who is not fully in command of their limbs, as Catherina reaches out to her nurse to touch, or hold, or show affection, or maybe distance – as if she were saying ‘don’t get too close – this is about me’. There are many elements which differentiate the status of the two subjects of this portrait, Catharina’s gesture being just one. The complexions, and the complexity of dress are two more, and there is also an interesting difference in the way the mouths are painted.

In both, the lips are divided by a simple painted line. For the nurse this is a particularly bold brushstroke, rough and ready like the woman herself. For Catharina it is far finer, and more delicate. But then, she is only one, or two at the most… It’s not a technique I noticed Hals using in the other portraits, but maybe I didn’t look closely enough, so I’m heading back in there now to check – I’ll let you know what I find on Monday. I’d love to tell you more about Catharina’s future – but I’ve said enough already. She does have a Wikipedia page of her own, though, so you can check there to see what happened next, and how she looked as a ‘grown up’. Well, at eighteen – but she’d been married for two years already by then, so…

Revisiting, too…

Sir Peter Lely, …the Virgin and Child, 1664. National Portrait Gallery, London.

I will be Revisiting the NPG for a second time this Monday, 9 October at 6:00pm, and in this instalment of the survey I will reach The Stuarts. To introduce that, I am also revisiting an old post: it was originally ‘Picture of the Day 61 – …the Virgin and Child‘, back in May 2020. I was delighted, if initially surprised, to see the painting take its place in the newly refurbished National Portrait Gallery next to a very imposing portrait of King Charles II. What is a religious work doing there? Isn’t this a ‘portrayal’ rather than a ‘portrait’? Well, read on…! (I get very exercised about the improper use of the word ‘portrait’, but more about that another day). I shall then break away from the NPG (returning in November with The Georgians), but continue with 17th Century portraiture: Frans Hals will be on 16 October. I saw the exhibition yesterday, and frankly it is the BEST exhibition this year. I enjoyed it more than Vermeer. Go and see it. On 23 October I will talk about Dulwich Picture Gallery’s Rubens & Women – which is also good, and includes some of the most impressive displays of artistry… but I’d advise you to take some of the texts with a pinch of salt (to find out why, sign up for the talk!). At the end of the month I’ll have a week off, coming back in November with some women (and their men), some Georgians, and two talks about Holbein – but keep your eyes on the diary for all that. Meanwhile, let’s see what I had to say about Sir Peter Lely’s act of devotion two months into lockdown:

“Last Monday we looked at Sir Anthony van Dyck’s Cupid and Psyche painted for Charles I [the one I accidentally erased, but then re-posted – see Day 54 – Psyche V], which I suggested was quite possibly more than a little sacrilegious from a Catholic point of view. My precise words were ‘It’s entirely outrageous’. So this Monday, I wanted to balance that outrage with something altogether more respectable from the Stuart Court, this painting of the Virgin and Child, glowing with health and happiness, by Sir Peter Lely. 

Like most great British artists of the time, Lely wasn’t British at all, having been born in the Netherlands in 1618. He trained in Haarlem, and was accepted as a Master of the Artists’ Guild there in 1637. It seems more than likely that he would have known Judith Leyster (POTD 34), who became a Master of the same guild four years earlier, when Lely would have been 15 and presumably already well into his apprenticeship. He arrived in London some time around 1643, and his talent meant that before long he was painting portraits for Charles I. Then, when Charles, for obvious historical reasons, had no head for portraits, he carried straight on painting Oliver Cromwell. With the Restoration in 1660 Charles II knew that, to be accepted as King, he had to look like a King, and people had to know what that looked like – so one of the first things he did on his return to England was to appoint two Royal Portraitists, including Lely, who became Principal Painter in Ordinary in 1661.

Painting the Virgin and Child seems like a curious choice for Lely, a Dutch artist, who grew up and trained in Protestant Haarlem, and who was now working in a Protestant court – even if both old king and new had Catholic wives. It’s an especially lush image, though, the rich blue of Mary’s cloak glowing with the clarity and wholesomeness of a Madonna by Sassoferrato, the Italian Baroque artist whose work constituted a Raphaelesque revival. The parallels with Raphael can be seen here too: the Madonna and Child lean towards each other, creating the pyramidal composition typical of the High Renaissance. This is strengthened at the base by the blue horizontal of the cloak, reaching from Mary’s knees to the folds by her hips. Her posture – upright back and horizontal left leg – echoes the verticality of the fluted classical column and the horizontal cornice or capital on which Jesus rests his feet. All of these compositional devices serve to frame him better. He must be supported by his Mother’s left hand, as his feet barely touch the surface. They reach towards each other with touching affection, but look out to us, subtle smiles on their lips – and maybe a slightly sleepy look in Mary’s eyes. Well, I’m sure that even holy babies can keep you awake.

I first saw the Virgin and Child at the end of January [2020] in the British Baroque exhibition at Tate Britain, which sadly closed a month before it was due to, for obvious reasons.  A pity – it was a revelation. The Lely was hung next to the painting on the right here, and not so far away from the one on the left. The latter is the not-so-obviously Catholic (from this portrait, anyway) Catherine of Braganza. She arrived from Portugal in 1662 to take up her position as Queen, and she and Charles were married twice – a secret, Catholic ceremony followed by a public, Protestant one. This might make it look as if Charles had appointed two Court artists before one wife, but the contract had already been signed the year before – not that she was present at the time. But then, negotiations had begun during the reign of Charles I: by the time he was beheaded in 1649 she was still only 10. When finally married, at the advanced age of 23, her dowry included Tangiers and what was then called ‘The Seven Islands of Bombay’ – the British Empire started here, effectively. She was allowed to practice Catholicism, and even had her own Chapel. She also had her own artist, Jacob Huysmans, who painted both of these portraits. Again, as a great British artist, he was Flemish – and so Catholic – having been born in Antwerp in 1633.

Catharine’s portrait shows her in that guise favoured by more than one Queen, the Shepherdess. After all, she would be able to look after her flock: Charles’s subjects were now her own. It was painted early in her reign, and is packed full of symbols of her hoped-for fecundity – the ducks in the bottom left, the lambs, the flowers carried by the cherub, the cherubs themselves (there are more in the background), and especially the orange blossom in her hair. She calmly strokes the head of a particularly docile lamb, the implication being that she is equally meek and mild: this sweet girl provides no militant Catholic threat. OK, so it’s a very low-cut dress, but her first official portrait was so square-laced it looked as if she would never fit into Charles II’s court.

But what is its relationship to the other painting? It depicts John the Baptist as a rather gawky teenager, complete with long, lustrous and above all healthy Stuart hair. You wouldn’t get hair like that on a diet of honey and locusts. He has the softest of camel skins wrapped around his right arm, with an off-the-shoulder blouse of the subtlest royal purple, matched with a pale pink cloak. In the crook of his left arm is a bamboo cross wrapped round with a small scroll bearing the greeting ‘Ecce Agnus Dei’ – ‘Behold the Lamb of God’ – with which John greeted Jesus. Another docile lamb (clearly one of Huysman’s specialities) sits cross-legged beside him. His right hand points, as if illustrating the word ‘Behold’, but he doesn’t seem to have the energy to lift it up high enough to point at the lamb. Typical teenager. Despite this diffidence, I suspect that somewhere in the background Huysman’s inspiration was Caravaggio. And however you interpret whatever I’ve just said, I do think it’s a rather elegant painting, and really rather surprising when you read what has been painted in the top left hand corner: ‘Duke of Monmouth’. Who was he? You may well ask. He was James Scott, and in case that doesn’t help, he was the son of Lucy Walter. Still not helping? He was the eldest illegitimate son of Charles II, and this was painted at the earliest in 1663 just after Charles had ennobled his son, and even gone as far as bestowing him with the Order of the Garter. Evil to him who evil thinks! From this point onwards he was regularly seen in the company of the King and Queen – a thorn in her side, perhaps, but it’s a very clever portrait. According to the Bible, John the Baptist was asked if he was the Messiah, to which he replied that he was a voice crying in the wilderness ‘Prepare ye the way of the Lord’. The relevance to the contemporary situation would have been clear: the Duke of Monmouth was not the King’s legitimate heir – but one was on the way, thanks to Catherine. Having him painted by Huysmans – her artist – makes it look like she was totally happy about it. Tragically, despite several pregnancies, none of Catherine’s children lived. She must have led a very difficult life.

But why did the curators of the British Baroque exhibition hang the portrait of Monmouth, dressed up as John the Baptist, next to Lely’s Virgin and Child? Is it simply to fulfil the promise of the scroll, ‘Behold the Lamb of God’ by putting a painting of Jesus next to it? Come to think of it, it is a little unusual for Jesus and Mary to have such dark shiny hair – unless you’re in Spain – you could even argue a family resemblance with John the Baptist, I suppose. Well, maybe I should give you the full title of this painting. Naughty of me not to have done so before, really:

Barbara Palmer (née Villiers), Duchess of Cleveland with her son, probably Charles FitzRoy, as the Virgin and Child

So yes, that’s the reason – like James, Duke of Monmouth, as St John the Baptist it is another portrait of someone playing a role, someone in fancy dress, a genre which was rather popular in portraiture during the Stuart dynasty. But who was Barbara Villiers? Well, she was the favourite mistress of Charles II in the 1660s. And Charles FitzRoy? Well, ‘Fitz’ comes from the French ‘Fils’ meaning ‘son’, and ‘Roy’ comes from ‘Roi’, meaning ‘King’ – Charles, son of the King. So this is the King’s favourite mistress, and one of his illegitimate sons (to be honest they don’t even know which one) dressed as the Virgin and Child. And if that’s not ‘entirely outrageous’ I don’t know what is.”

Revisiting this post has reaffirmed my conviction that the rehang of the NPG is a huge success. Even the one wall on which today’s painting can be seen says so much about the reign of King Charles II, but I will try and explain exactly what I mean by that on Monday. I’m not going to discuss the contemporary relevance of this painting under King Charles III though. You can do that for yourselves.

207 – Making a monarch, a mural, and more

Hans Holbein the Younger, King Henry VIII; King Henry VII, c. 1536-37. National Portrait Gallery, London.

This week I will start what might turn out to be an occasional survey of the recently refurbished, refocussed and reopened National Portrait Gallery in London (whether I get all the way through depends on what other ideas take my fancy after the first two weeks), and it would seem to make sense, as the song says, to ‘start at the very beginning’. Although not the earliest person represented in the collection, the earliest painting is an anonymous early-16th Century portrait of King Henry VII. However, given the motto, ‘like father, like son’, today I am going to write about two kings – if not three. Although titled The Tudors, my talk on Monday, 2 October will also include a brief history of the NPG, and the ‘new’ experience you would have if visiting (while I’m on the subject I’m thinking of starting some ‘in person’ tours of this and other museums – do let me know, preferably via the contact page, if you’d be interested). The following week I will carry on with The Stuarts, and, as with the first week, as well as the dynasty in question, I will also look at people other than royalty. The NPG is essentially a museum of British history rather than an art gallery, however much art it may appear to contain, and as well as kings and queens, that includes the great and the good, and increasingly, the normal and down to earth. After two weeks I’ll break off the survey (for now) as by then the autumn’s exhibitions will have bedded in, in my mind, if nowhere else. I will continue with portraiture, though, talking about Frans Hals (at the National Gallery) and Rubens (at the Dulwich picture gallery). I hope to have those on sale by Monday, but keep your eye on the diary just in case.

This image of Henry VIII is remarkably familiar, presumably from historical dramas and films. Holbein’s depiction of the monarch has often been used as a character note for any actor taking on the role of a man who is just beyond his prime, both in terms of physical fitness and ruling power, and in the first stages of a descent into morbidity. At this stage – in 1536-7 when the image was made – Henry was in his mid-forties, with a decade left to go. He adopts the ‘power stance’, which may be familiar given that it was revived by the Tory party from 2015 onwards to disastrous effect. It really doesn’t work if you don’t have the appropriate clothing. A tight skirt, rather than a pleated under-coat with britches, really gives the wrong impression (Theresa May), and, while your legs should be firmly planted, they really shouldn’t be too widely spread (George Osborne – check the link if you doubt me). If you really do have majesty, and gravitas – and the best portraitist of the day, let’s face it – then it works. It helps to wear the right layers: an overcoat with short, padded sleeves over a long-sleeved undercoat enhances the effect. Henry VIII had probably not reached the full degree of his ‘obesity’ at this stage. Remember that, as a young man, he was tall, fit and sporty. The appearance of ‘heft’ here is achieved by the layers of clothing which are hung from, and draped around, that broad, lofty frame.

The point is made clear by comparison with the image of his father, King Henry VII, founder of the Tudor dynasty. He appears far slimmer, with a narrower, taller hat (as opposed to his son’s broader, flatter headgear, just visible at the bottom of this detail). The hat alone adds to the sense of ‘tall and slim’, which is enhanced by the vertical fall of the collars of his two coats and the rest of his drapery, as we shall see below. Both monarchs – father and son – stand in front of an architectural setting, using the new (to England) classical language of architecture, with overlapping pilasters supporting an entablature consisting, it would seem, of only a frieze. While the pilasters (on the left side of the detail) are carved with decorative vases and flowers – a feature given the somewhat inaccurate term ‘candelabrum’ – the frieze shows two mythical creatures, a mermaid and merman, possibly, or what would be termed as ‘grotesques’ (the sort of decoration you would find in a grotto) with vegetal and animal forms morphing one into the other. These two hold a plaque, or shield, which is inscribed with two letters, and elaborately patterned. It reads ‘H & I’, which can be interpreted as ‘H & J’, given that the letters I & J were effectively interchangeable. The plaque celebrates the union of Henry VIII and his third wife, Jane Seymour, who is, nevertheless, nowhere to be seen. But then, the image has obviously been cut down: apart from anything else, Henry VII has lost his left elbow.

The contrast between father and son is most obvious here. Henry VIII’s ‘breadth’ is emphasized, not only by the flat, wide hat, but also the jewelled chain around his neck which stretches wide to rest on his wide, wide shoulders, themselves enhanced by the broad, fur-lined, turned-out collar and the padded short sleeves. Compare the number of horizontal, or near-horizontal lines used to depict the son with the preponderance of verticals used for the father. The materials depicted are also different. The royalty of Henry VII is emphasized by the use of ermine, a weasel-like creature with pure white fur and black tip to the tail, whose pelts were reserved for royalty. You can see it used for the collars and cuffs, and even for lining the sleeves of the overcoat. This is visible thanks to a rather large cut in the sleeves themselves, ‘slashing’, a fashion choice intended to display the structure of the garments and the layering and material value of the expensive fabrics being worn. Given that neither of his parents was a monarch – Henry VII seized the crown in 1485 – it was of vital importance to emphasize his royal status. However, as Henry VIII was the son of a king, he didn’t have to worry so much about his ‘royalty’. Instead it was power – and particularly power as expressed through wealth – that was important. Although the image I have chosen is monochrome, I can see numerous jewels – on chains, as pendants, and sewn into the fabric – and I am imagining materials in rich colours and cloth of gold.  ‘Unlike father, unlike son,’ you might think, unless you look at the right hands. Father holds onto his robes, and son to his right glove (a sign of elegance and sophistication, removed to reveal the powerful hand, with yet more jewellery), and yet the hands themselves are exactly the same. If we doubted Henry VIII’s potency, the codpiece reminds us of his manliness and vigour, which was far more of a concern for him than his royalty, as his first two wives had failed to give him a son.

The first detail I showed you might have suggested that Henry VII was considerably taller than his son, but clearly he was not – as you can see here, he is standing on a higher step. Rather than having his feet rest on the cold stone, a cloth is spread out to keep his shoes clean and his feet dry and warm. The cloth seems to pour over the step onto the lower level, and Henry VIII is also standing on it. This is just one of the details intended to promote the idea of the continuity of Tudor rule. Henry VIII’s feet are set wide apart (though not too wide), thus helping to create the stable pyramidal composition of which (as you’ll know) I am so fond, and this structure is enhanced by the spreading skirts of the coats above, which taper towards the waist. The under-skirts are short enough to reveal Henry’s knees, beneath which he wears garters holding up his short stockings. That on the left leg reveals him to be a member of the Order of the Garter, as every monarch since Edward III has been. It’s hard to read, but you might be able to make out the lettering ‘Y PENSE’, part of the order’s motto ‘honi soit qui mal y pense’, usually translated as ‘evil to him who evil thinks’.

The above description looks at the image as we see it, but doesn’t explain what’s going on at all. The reason for this is that Holbein never meant us to see it: it is a cartoon, a preparatory drawing the same size as the work for which it was prepared. I would show you the work itself, The Whitehall Mural, but that was painted onto a wall (which is, after all, the meaning of the word ‘mural’: think of ‘le mur’ in French, or ‘il muro’ in Italian: both mean ‘wall’). The wall in question was part of the Palace of Whitehall, which was all but completely destroyed by fire in 1698, during the reign of King William III. However, we know what the mural looked like from copies and engravings. Here is one currently on display in the NPG (I’ll explain where you can find it on Monday):

The engraving was made in 1743 and is attributed to ‘George Vertue (after Remigius van Leemput)’. It shows us that what we have been looking at is only about a third of the design as a whole. What we are missing is an altar-like plinth in the middle (meant to be a sarcophagus) bearing a lengthy inscription, and two women: Elizabeth of York, consort of Henry VII and mother of Henry VIII, and Jane Seymour, third wife of Henry VIII. We are also missing some of the architecture at the top. What I described as a frieze is actually an elaborately carved architrave. Above this there is a frieze – decorated and bulging – which is surmounted by a narrow cornice, and crossed by brackets supporting sculptures. We can now see that the cloth both Kings (and their consorts) are standing on is an elaborate rug. It’s worthwhile remembering that only people of the highest status would have a rug on the floor, as they were usually considered too expensive to tread on (an exception being the Arnolfini, who had pretensions above their station). The large, spreading rug assures us that the continuity of Tudor power which the mural was meant to promote was entirely royal. The painting was effectively a family tree. The union of Henry Tudor, a Lancastrian, and Elizabeth – of York – put an end to the Wars of the Roses and initiated the Tudor dynasty. Henry VIII and his wife Jane Seymour would strengthen the family’s rule, thanks to his potency, manliness and vigour, combined with her modest virtue (she holds her hands meekly in front of her body) and fidelity (she looks loyally towards her husband, and has a little dog at her feet).

But why did George Vertue rely on Remigius van Leemput for the design of this engraving, given that in 1743, when it was printed, the mural could still be seen?

The reason is simple enough: George Vertue was relying on a small-scale painted copy which already existed, and which would be far more convenient, given that he would not need to have access to the royal apartments. The Whitehall Mural had been copied by the Flemish artist Remigius van Leemput for King Charles II, who was, for obvious reasons (which we will discuss when we get to The Stuarts) all-too-conscious of the continuation (or otherwise) of the monarchy. In 1688 the painted copy, like the mural, was recorded as being in the Palace of Whitehall – so we are lucky that, unlike the mural, it has survived. Thanks to the subsequent continuity of the monarchy (give or take the odd ‘glorious’ revolution), it is part of the Royal Collection to this day. It reveals the rich colours and cloth of gold I had ‘imagined’ earlier, even if we can’t be sure of van Leemput’s accuracy. Nevertheless, the repeated use of full, rich reds, a colour associated with royal households, not to mention the gold, not only creates a suitably regal appearance, but also creates a visual relationship between the four characters, the implication being that this is a unified dynasty which will last. Apart from a slight difference in the proportions of the figures – hardly surprising given that a life-sized image has been reduced to a mere 88.9 x 99.2 cm (Henry VIII was probably 188 cm tall) – what we see is remarkably similar to the cartoon. However, there is at least one minor difference. Rather than being inscribed ‘H & I’, the plaque on the left says ‘An Do’, short for Anno Domini, or ‘the year of our Lord’. On the right the plaque reads ‘1537’ – thus confirming the date of the cartoon. Whether or not this minor difference was true to Holbein’s completed mural, it is certainly picked up by Vertue in the engraving. Vertue also adds the names of the characters in the string course which separates the architrave from the frieze, although the lettering is probably too small for you to read in this reproduction. But back to the cartoon – why was it made?

This is a detail of Henry VIII’s left hand, holding onto the cord from which his decorative dagger is hanging – more a statement of power than a declaration of violent intent. Drawn and painted with different sized brushes, ink and watercolour on paper, this cartoon is nearly 500 years old, and clearly fragile. Despite recent conservation, cracks and splits are visible, and, particularly along the top edge of the black sheath, there are small white dots which might suggest decay. However, I’m only really including this detail so you can see where the next detail comes from: it is the bottom jewel on the right side of the sleeve, just next to the hem, and above the white cuff of the undershirt.

Aside from wanting to point out the delicate patterning of the sleeve, and subtle shadows modelling the white undershirt as it emerges from the slashing, I am interested in the small dots – appearing either black, or white, or sometimes both – around the jewel, the shirt, the sleeve – indeed, around most of the outlines. They are black and white as they cast shadows, or catch the light, and they do that because they are three dimensional: they are holes in the cartoon, which has been ‘pricked for transfer’. The word ‘cartoon’ comes from the Italian carta, meaning ‘paper’, and specifically cartone, meaning ‘large sheet of paper’. This one is made up of a number of smaller sheets stuck together, as paper wasn’t available in large sizes in the 16th century. Having completed the design, the cartoon would have been placed on top of a blank sheet of paper of the same size, and all of the important outlines were pricked with a pin, the pin going through both sheets of paper. The plain paper, with pin pricks, would then have been held against the wall, and a bag containing soot, or crushed charcoal, would have been banged against it in a process known as ‘pouncing’. The black powder would pass through the loosely woven fabric of the bag, through the pin pricks, and onto the wall. To paint the mural all you would have to do then would be to join the dots, and colour it in – simple really. But if you did that, surely there would be little black dots all over the painting? Well, often they were painted over, so you can’t see them. But sometimes they weren’t. Here is a detail from Lorenzo Monaco’s Coronation of the Virgin with Adoring Saints in the National Gallery, dated 1407-9. This is from the right-hand panel: the blue and yellow robes are St Peter, the white is St Romuald.

The ‘black dots’, or spolvere as they are known (effectively meaning ‘sprinkled with dust’) can be seen quite clearly along the hems of St Romuald’s white robe. But it does make you wonder if the process wasn’t unnecessarily complicated (and wasteful), given the inclusion of the blank sheet of paper. If the cartoon was only a preparatory drawing, rather than a work of art in its own right, why bother? You could just prick the holes in the cartoon, and use that for the pouncing, surely? Well, not if you wanted to hold onto the cartoon.

It could be that the cartoon was saved as the basis for copies of the original design – and, as you can see, such copies were made. This portrait of Henry VIII, from the Workshop of Hans Holbein the Younger, is in the Walker Art Gallery in Liverpool, and you can see it in their newly opened display, ‘Renaissance Rediscovered’ in rooms 1-4 (despite the title, it also includes medieval and baroque works, and covers the 13th-18th Centuries). Like the NPG, this is the result of a three-year refurbishment. While portraits of Henry VIII would have been important across the realm, and throughout his reign, those of his parents and wife might not have been so vital. This might explain why only the left third of cartoon survives. The image of Henry VIII would go on to become the model for the very continuation of the Tudor dynasty which the mural had promoted, as embodied by Edward VI, the longed-for male heir to the English throne. This portrait – also in the NPG – truly is a case of ‘like father, like son’, with the young and sickly Edward being portrayed with the same manliness and vigour attributed to his father, the power of the image intended to counteract historical fact. But that’s another story, of course, and one I shall leave for Monday.

206 – ‘The cat will mew…’

Agnes Miller Parker, The Uncivilised Cat, 1930. The Fleming Collection.

My visit to Glasgow is rapidly drawing to a close, but my Scottish September still has one last blast: an introduction to the Fleming Collection’s rich and rewarding exhibition Scottish Women Artists: 250 Years of Challenging Perception, which you can catch at Dovecot Studios in Edinburgh until 6 January next year. The talk will be this Monday, 25 September at 6pm, after which October will be taken up with a focus on portraiture. The first two Mondays are potentially the start of a survey of the recently refreshed, refocussed and reopened National Portrait Gallery in London, looking at the Tudors and Stuarts on 2 and 9 October respectively. These will be followed by introductions to the Frans Hals and Peter Paul Rubens exhibitions opening soon at the National Gallery and Dulwich Picture Gallery. As ever, keep your eye on the diary for more.

I only became aware of the Fleming Collection relatively recently. It describes itself as a ‘Museum without Walls’, and started life as a collection for the investment bank Robert Fleming & Company, founded by the eponymous Dundonian back in 1873. When the bank was sold in 2000 the paintings came off the walls of the worldwide offices, and were vested in the Fleming-Wyfold Foundation, which now promotes Scottish art through partnerships with public museums, art galleries and other institutions. I saw an earlier version of Scottish Women Artists at the Sainsbury Centre in Norwich last year, but something about the arrangement of the spaces, or the nature of the hang, made me feel that I hadn’t understood it well enough to talk about it. In Edinburgh the collection is presented in a far more coherent way, I think, and the Fleming’s own works are also supplemented with loan paintings, not to mention tapestries and rugs woven and knotted at Dovecot Studios (who are hosting the exhibition) following designs by some of the same artists. Elsewhere in the building, at certain times of the day, you can access viewing platforms to see weavers at work on the latest tapestries, making a visit doubly worthwhile. Sadly there is no catalogue for the exhibition, but I can recommend Charlotte Rostek’s book Scottish Women Artists, published by the Fleming Collection, which draws on the same material. Their website is also a good place to go: it is incredibly thorough, with good images of all of the works in the collection (by male as well as female artists…), accessible via the ‘collection’ button.  There is such a wide variety of material on display that it was hard to choose what to write about today, but Agnes Miller Parker’s painting was the work which made the biggest impact which I saw it in Norwich. You could also argue that it is a summation of what the exhibition as a whole has to say.

The History of Art has saddled us with a number of fairly unhelpful terms. However, we seem to be obsessed with putting things into boxes, and these terms can sometimes be useful. In this case, though, to say that the painting is a ‘Still Life’ would tell us very little about it – it is more than usually active. And yet, if we consider why this term is inappropriate, it does help us to understand what the artist was doing. The French term nature morte, or ‘dead nature’ is just as unhelpful. But then, even for the Old Masters still lives were frequently in movement, and the dead nature was often alive. It wasn’t unusual for Rachel Ruysch to paint lizards eating butterflies, for example. In this case we see a cat running amok among what could have been a stylish, civilised, and calm Still Life. It has knocked over a vase of lilies, a small statuette, and a glass, and has torn into the pages of an open book. Meanwhile, in the background, a car is driving away at speed. Let’s try and focus in on the cat, though.

Miller Parker has woven such a taut composition that it is not possible to look at the creature on its own. Nevertheless, cropping the image closely does help us to see how brilliantly it is designed, and allows us to consider what gives the feline protagonist such tension. I’m going to ask you to draw some imaginary lines on the image. Start at the tip of the tail and trace the outline of the top of the form (with your eyes, or even a finger), going round the long arc of the tail that curves over the body beneath. The line curls round the rump, past the rear right leg and under the belly. If you carry on past the front right leg it continues in the boundary between the deep black of the flank and the lighter grey of the chest, until it reaches the muzzle: this is one broad curve. If you then start again and pick up the outline where the lower edge of the grey chest joins the front right leg, there is a second broad curve which stretches as far as the left ear (on our right) and beyond – across the top of the head, and round the face until it reaches the muzzle again. These two broad curves together form a spiral drawing us into the cat’s face, with its focus on the alert and intent emerald-green eyes. The cat is a wound spring.

The green eyes are the brightest and clearest greens of those which are distributed across the painting, and predominant in the lower half, seen here. Even if we cannot see the eyes in this detail their presence is strongly felt, not only across the table top, but also in the leaves of the lilies, the spine of one of the books, the print of the banknote under the cat’s paws, and the shadow on the side of the statuette.

Green shadows are, perhaps, a little unexpected. The Impressionists, aware that the sun is seen as ‘yellow’, and that purple is opposite yellow on the colour wheel, often painted purple or mauve shadows, given that shadow is the absence – or opposite – of light. In this case, where the statuette is brilliantly lit (on the left) it is actually shown as white. Nevertheless, conforming with Impressionist theory, the shadowed areas are purple. The greenish colour we see on the far right is not exactly shadow, but light reflected from the other green surfaces. Having said all of that, such a ‘logical’ explanation might not be relevant. As Cezanne discovered (and Matisse celebrated), we instinctively read the changing colours as a modulation of form, showing us the shape of the object in the three dimensions, and green just happens to be the colour which will create the best harmonies within the palette Miller Parker has chosen.

Whatever the colours used, the identification of the statuette itself is important. It is a reduced version of the famous Venus de Milo – the absence of arms tells us as much – and the toppling of the Roman goddess of love is surely relevant to the meaning of the painting. Can the same be said of the flowers? White lilies are often used as symbols of the Virgin Mary, expressing her purity and innocence, but for that it would be more conventional to depcit Madonna lilies (as the name suggests), Lilium candidum. These are Calla lilies (Zantedeschia aethiopica), and even though, in a strictly botanical sense, they are not actually lilies, they are still sometimes interpreted as symbols of purity, and of beauty, by association with Madonna lilies. However, it is worthwhile bearing in mind that a flower contains the plant’s sexual organs. For the Romans – and Freud, for that matter – the Calla lily was linked to human sexuality thanks to the phallic spadix, the yellow protuberance within the vase-like form. Indeed, one myth suggests that Venus cursed the lily for its beauty by adding the spadix in the midst of the pure white ‘petals’. As a result the Calla lily can be specifically associated with both lust and jealousy. The spadix is actually made up of a myriad of tiny flowers, and is what is known as an inflorescence, ‘the arrangement of the flowers on a plant’. What we see as the petals – the white, admittedly petal-like forms – are actually modified leaves. The pink interior that Miller Parker has given the ‘lilies’ adds to the less innocent reading. Both Venus, and sexuality, are overturned in this painting. Or perhaps it would be better to say that it is male stereotypes of sexuality, as represented by the statuette and lily, which are being toppled. Next to them is a red rectangle, with some writing and a black dot: a tram or bus ticket, presumably, suggesting the possibility of travel – and therefore, of escape.

In the lower right corner of the painting we can see a glass and some glasses. The spectacles are lying flat on the table, as are their ‘arms’ – it could be that they are broken, or simply that the stylisation of the forms has made them appear flat. Either way, the glasses are not being worn, which could imply that someone is not seeing clearly. Does the drinking glass have a specific meaning, or is it just another indicator of the havoc created by the cat? If it were either half full, or half empty, we might be able to discuss relative levels of optimism or pessimism, but as it happens, it is completely empty: things must have got pretty bad (if not exactly broken). The cat’s claws pin a pound note to the book – the detail on the lower corner of the note, from our point of view, clearly contains the number ‘1’. Believe it or not, there are also just enough letters in the book to identify it. Visible under the banknote are the letters ‘ION’ – the first two only just visible – and under the right paw we can see ‘TOPES’. We are looking at Love’s Creation by Marie Stopes, published in 1928, just two years before the picture was painted, and in the year in which women over 21 gained the right to vote. It is a novel dealing with concerns which Stopes encountered in her own life – sexual relations, female sexual fulfilment, and equality in marriage, among others. The following year (1829) Virginia Woolf published A Room of One’s Own, in which she famously stated that, in order to be a successful writer, a woman must have a room of her own – with a lock – and an income of £500 a year. In this light, the pound note could be read as a plea for women’s financial independence. In the detail above it is just possible to see the bottom of the spine of the green book – but not what it is.

A few details up I showed you the bottom half of the painting – this is the top half. The green book emerges from behind the torn pages of Love’s Creation, revealing it to be Robert Graves’ autobiography of 1929. I honestly can’t read that, but that’s what it says on the Fleming Collection’s website, which also describes the autobiography as talking about, ‘the change of society post WWI, involving the rise of atheism, feminism and socialism, as well as the changes to traditional marriage.’ Above the book is a bunch of daffodils. Given that the scientific name for them is Narcissus pseudonarcissus can we assume that one of Miller Parker’s concerns was narcissism? The brilliant yellow trumpets and pale yellow petals of the flowers are matched by the yellow of the road outside the window, which stretches to the horizon. Yellow and purple, as I mentioned earlier, are opposite each other on the colour wheel, and are described as complementary contrasts. At times artists have used such a contrast to contain, or frame, different elements of a painting, and in this case the daffodils appear to limit the power of all the purples in the lower half of the picture. Another complementary pair is formed by red and green: the red curtains not only frame the view through the window, but also act to contain the plethora of greens in the painting. In the same way, the small red book leans on the larger green one. I would love to believe that the former is A Room of One’s Own, but there is no evidence to support this identification. The curtains and red book also echo the red, cigar-shaped car. My choice of description – cigar-shaped – perhaps implies something masculine and dominant, even phallic… again. The small licks of colour trailing behind the lower edge of each of the visible wheels, and the cloud of smoke, or dust, trailing behind the car might also suggest male power and thrust. However, even if the generation older than me might still go on about ‘women drivers’, there have always been women drivers. We need look no further than artist Tamara de Lempicka, whose style is not so different from Agnes Miller Parker’s, a painterly version of art deco, ultimately derived from very diluted, but streamlined, elements of cubism. This is a detail from de Lempicka’s Self Portrait in the Green Bugatti of 1929, currently in a private collection. In both cases, rather than male power, the car could suggest female independence – and with de Lempicka that is a certainty.

To sum up – the cat has leapt onto Marie Stopes’ Love’s Creation, ripping a page in the process and grabbing the pound note. In doing so it has overturned Venus and the Calla lily and knocked over a glass. There is a tram ticket (the possibility of escape) and a car (definitely escaping) in the background. Maybe women will be able to make a go of it on their own, finally, now that they have the vote, if only they are not faced with the short-sighted approach of some of the more narcissistic men…

As far as I can see this is a plausible interpretation of the painting, but would it make sense for Agnes Miller Parker?

Scottish by birth, she studied at the Glasgow School of Art between 1911 and 1917, and then taught at the school, although only for a while. One of her fellow students, William McCance, was imprisoned as a pacifist during the war. He was released in 1919, they married and moved to London, where they fell in with Wyndham Lewis, foremost artist of the Vorticist movement – from which Miller Parker’s style in this painting is derived. It is, apparently, one of her few paintings: she became better known for her woodcuts and book illustrations. It seems likely that, a decade into married life, this painting expresses her frustrations. Marie Stopes might have been able to write about it, but for most women the practicalities of life in a predominantly male world were fraught with difficulty. Miller Parker and McCance separated in 1955, at which point she moved back to Glasgow. They finally divorced eight years later.

We cannot be certain how specific this painting is to her own life in 1930: it could be society as a whole that she is calling to account. What is clear, though, is that she has taken one of the established genres of painting – Still Life – and has set the cat among the pigeons, as it were. This Uncivilised Cat will not accept the status quo, and will overturn the accepted values of a patriarchal society. In Act V of Hamlet the protagonist opines, Let Hercules himself do what he may, The cat will mew, and dog will have his day. For Miller Parker, though, however much the men may bark, it is the cat who will have her day. Like so many of the women we will see on Monday, she was undoubtedly challenging perception.

205 – Coming to an arrangement

James Abbott McNeill Whistler, Arrangement in Grey and Black No. 2: Portrait of Thomas Carlyle, 1872-3. Kelvingrove Museum and Art Gallery, Glasgow.

Last year, in March, I wrote about Whistler’s Mother, and on Monday I will talk about Whistler’s Wife – Beatrix Birnie Philip. However, as the official title of the former is Arrangement in Black and Grey No. 1, today I thought it would be a good idea to talk about No. 2, currently to be found in the Kelvingrove Museum and Art Gallery in Glasgow. As it happens, the best collection of Beatrix Birnie Philip’s work is not far away, belonging as it does to the University of Glasgow, on the other side of Kelvingrove Park. That they can be found in the same city is not entirely coincidental, and yet not entirely connected. I will talk about Whistler – and his Wife this Monday, 11 September at 6pm, and the following week I will be in Glasgow itself. To end my somewhat Scottish September, on the Monday 25th I will introduce the Fleming Collection’s rewarding exhibition of Scottish Women Artists. Mondays in October will be dedicated to portraiture, and particularly that of the 17th Century. I will start by giving two talks dedicated to the recently refurbished and re-opened National Portrait Gallery in London, looking at the 16th and 17th Centuries respectively (later dates, looking at later dates, may follow), and continue with introductions to the Hals and Rubens exhibitions at the National and Dulwich Picture Galleries (the latter not entirely portraiture). Information about all of this will be added to the diary soon.

When I wrote about Arrangement in Black and Grey No. 1 (see 151 – Mommie dearest) I pointed out that the title of the painting makes no mention of it being a portrait. Regardless of the ‘subject’, it is, rather, an example of Whistler’s ongoing concern with ‘Art for Art’s sake’ – but more about that on Monday. The same is not true here. Although the painting was displayed under several different titles during Whistler’s lifetime (if you want a full list, go to the University of Glasgow’s encyclopaedic website), it is now generally given the full title Arrangement in Black and Grey No. 2: Portrait of Thomas Carlyle, and the fact that it was a portrait was acknowledged throughout its early history. Carlyle, the great Scottish essayist, historian and philosopher, had seen No. 1 in Whistler’s studio at 2 Lindsey Row, Chelsea (the address is now 96 Cheyne Walk). Carlyle lived just round the corner, at 24 Cheyne Row (you can visit on Wednesdays – Carlyle’s House is now owned by the National Trust), which Google Maps tells me is only 7 minutes’ walk from Whistler’s former studio.

Like Anna McNeill (Whistler’s mother), Thomas Carlyle sits in profile facing to our left, against the same grey wall with the same black wainscot, the same chair sitting on the same beige floor. However, there are notable differences. For a start, No. 1 is almost square, but subtly in landscape format, whereas the format for No. 2 is definitely ‘portrait’. Is this a statement of intent, or was it decided by the ‘necessity’ of the composition? I’m not sure we can say. An ‘oriental’ curtain hangs to the left in No. 1, which might reflect the everyday interior decoration: the critic William Michael Rossetti – brother of Dante Gabriel and Christina – said of 2 Lindsey Row that ‘Whistler has got up the rooms with many delightful Japanesisms’. However, the black drape, speckled with grey, does not make an appearance in No. 2: maybe it is, after all, more of a ‘portrait’ than an ‘arrangement’. There is one print visible on the wall in No. 1, with the edge of the frame of a second just visible behind Mother’s head. In No. 2 there are two prints, which help to balance the vertical of Carlyle’s torso on the other side of the composition.

I don’t know whether these two prints have been identified (the one hanging near Whistler’s mother has, see 151), but Whistler decided on the imagery early on. Prints with the same format, and apparently the same subject matter, appear in a study for Arrangement… No. 2 which is now in the Art Institute of Chicago (I’ll show you the study, and other preparatory material, on Monday). Top and bottom are in portrait and landscape format respectively, with the imagery in the top print apparently contained within an oval, with an inscription running along the bottom. The lower image is a dark rectangle, but with a horizon line above which a tower projects in the centre: it is clearly a topographical landscape. They might well be Whistler’s own prints, and it might be possible to identify them. Someone might have done so already, but I suspect the University of Glasgow’s website would include the relevant images if they had.

Carlyle himself appears rather sad. It has been suggested that he was still in mourning for his wife, Jane, who had died six years previously, in April 1866. He was certainly not a happy man at this time, writing in his journal, ‘More and more dreary, barren, base and ugly seem to me all the aspects of this poor diminishing quack world’ (which reads like a mangled version of Hamlet’s first soliloquy in Act 1, scene 2: ‘How weary, stale, flat and unprofitable, Seem to me all the uses of this world!’). The melancholy aspect of the figure was one of elements of the painting that Whistler himself appreciated, saying, nearly two decades after it had been completed, ‘He is a favourite of mine. I like the gentle sadness about him! – perhaps he was even sensitive – and even misunderstood – who knows!’

The background of the painting is taken up with three bands of colour. At the top is the cool grey of the wall, stretching a little more than half the height of painting. The beige floor (a carpet?) fills the bottom quarter, with the black wainscot taking up the remainder. A brown rug, or cape, falls over Carlyle’s knees – quite possibly related to the fact that he had not been well. His niece once contacted Whistler to say that he was too ill to attend that day’s sitting, but would be there the following week. But the rug, or cape, is also there for the composition, and for the colour and tonal harmony: Whistler’s mature works are all predicated on the balance, and the perception, of closely related tones (the scale from light to dark) and hues (colours). The brown of the cape, or rug, sits half-way between the colour of the floor and the black of Carlyle’s jacket, while the wall translates the floor’s beige to grey and provides a foil to the hair and beard. Having the extra fabric draped over his knees also strengthens the triangular composition of the figure as a whole.

The cape also harmonises with the gold frame of the lower print: these echoes are what makes Whistler’s work sing. Notice how a tiny, triangular patch of the seat is visible. In tone it matches Carlyle’s left hand, which is resting on his knee, perfectly, even if the hue is not exactly the same. There is a contrast between the hands – one visible, resting on his lap, the other gloved, holding his stick, the first light, the second dark. The un-gloved hand has the same hue and tone as the face, which is above the exposed area of the seat, creating a sense of stability: no slouching here! Balancing the un-gloved hand, on the horizontal, is Whistler’s ‘signature’: a butterfly with a sting. These four light ‘notes’ form an irregular diamond, again adding to the sense of stability. Carlyle’s hat rests on his knee – he is a visitor here, certainly not at home, and not entirely relaxed. The hat overlaps the lower picture frame, thus connecting the sitter to the print: does that have any significance for his life? Or character? Unless the print can be identified, we will never know.

Carlyle liked the painting, his niece writing, ‘even my uncle is beginning to be impressed with the portrait; he remarked to me when he returned from his last sitting “that he really couldn’t help observing that it was going to be very like him, and that there was a certain massive originality about the whole thing, which was rather impressive!”’ However, he wasn’t entirely happy about the process of sitting, commenting at one point that Whistler’s ‘anxiety seemed to be to get the coat painted to ideal perfection; the face went for little.’ This is confirmed by the painting itself. There are numerous layers and alterations making up the coat, whereas the face is painted relatively thinly.

This was not the first time that Carlyle had been the subject of art. Five years before the sittings for Whistler had begun, he was photographed by one of the great, early photographers, Julia Margaret Cameron. She was so determined to take his picture that she travelled all the way from her home on the Isle of Wight to London to meet him – with her camera. Cameras were not the easiest things to transport in the 1860s. One of the resulting portrait is below, on the left. She later wrote, ‘When I have had such men before my camera my whole soul has endeavored to do its duty towards them in recording the greatness of the inner as well as the features of the outer man. The photograph thus taken has been almost the embodiment of a prayer.’ Carlyle also appeared in Ford Madox Brown’s masterpiece, Work – although I’m assuming he didn’t pose for this. He appears in a detail on the right of the picture, and you can recognise him as much from the signature stick, on which he leans, as from the likeness (although as a portrait – or even a face – I think it is sadly lacking: possibly the poorest passage in the painting).

This is the second, smaller version of Work, owned by the Birmingham Museum and Art Gallery, and dated 1859-63. The idea was to encompass the whole of Victorian society, from the wealthy on horseback in the background, to the manual labourers, poor, and indigent in the foreground, the latter grouping chosen from types characterized in Henry Mayhew’s book London Labour and the London Poor (1840). Thomas Carlyle stands on the right of the painting next to F. D. Maurice, one of the founders of the Christian Socialism movement. Carlyle is included as a result of his book Past and Present (1843), in which he praised the work ethic, embodied in the line, ‘On the whole we do entirely agree with those old monks, LABORARE EST ORARE: Work is Worship’. Ironically it was ideas derived from Carlyle’s theories which led John Ruskin to condemn the high prices asked by Whistler, an outburst in print which led to a notorious libel case. I’ll try and cover that on Monday, too.

However much he liked the portrait, Carlyle did not buy it. Completed in 1873, it was finally purchased in 1891 by the Corporation of the City of Glasgow, at the behest of the Glasgow Boys. Not only were the Boys the leading artists in the Second City of Empire at the time, but some of them were also Whistler’s neighbours in Chelsea. Their insistence on this particular painting was related to Carlyle’s position as one of the leading thinkers in recent Scottish history. Whistler himself was also proud of his Scottish heritage: his mother Anna was a descendent of the McNeills of Barra. However, the history of the painting, and its purchase, are far too complicated to relate here, but again you can find the intricate details on the University of Glasgow’s website.

Arrangement in Black and Grey No. 2 was the first painting by Whistler to enter a British public collection – and notably, a Scottish one. In 1903 – the year of his death – he was to receive an honorary degree from the University of Glasgow. This may be the reason why, in 1936, his sister-in-law and heir, Rosalind Birnie Philip, bequeathed his estate to the University. Well, that and the fact that Whistler himself insisted that nothing be left to an English collection. This explains the University’s remarkable holdings of his – and of Beatrix’s – work. One of his paintings, for which Beatrix modelled, is entitled Harmony in Red: Lamplight (c. 1884-86). It is currently on show in the Hunterian Art Gallery, and you can see it below, on the left. Like Whistler’s Mother, there is no implication in the title that Whistler’s Wife is a portrait – although, having said that, they wouldn’t marry until 1888, two years after it was completed. On the right is a painting by Beatrix herself from the National Gallery of Art in Washington D.C. I chose this one because I am intrigued that the colour of the wall is so close to the palette of Whistler’s painting. It is entitled Peach Blossom, giving us no clue as to its meaning or content, nor even why it has that title – presumably the reference is to the colour of the dress. As we will see on Monday, they were clearly meant for each other.