British museum

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

An eyewitness described Edvard Munch supervising the print of a colour lithograph in 1896. He stood in front of the stones on which the head of a masterpiece was drawn. He then closed his eyes tightly, stabbed the air with his finger, and gave his instructions. ‘Print… grey, green, blue, brown.’ Then he opened his eyes and remarked, ‘Now it’s time for a glass of schnapps.’ The whole performance, including the air of melodrama and that shot of spirits, was highly characteristic. The resulting colour lithograph, ‘The Sick Child’, is one of the artist’s masterpieces. It is on show in Edvard Munch: Love and Angst at the British Museum —

The Assyrians placed sculptures of winged human-headed bulls (lamassus) at the entrances to their capital at Nineveh, in modern Mosul, to ward off evil. The mighty lamassu to the right of the Nergal Gate had been on guard for some 2,700 years when Isis vandals took a drill to it in 2015 and blew away its face. Today a copy, crafted out of date syrup cans, stands on the Fourth Plinth in Trafalgar Square. It wears the oblong beard and proud look of the Assyrian kings. The original sculpture dated to the time of Sennacherib, who ruled Assyria from 705 to 681 BC, and transformed Nineveh into a magnificent metropolis.

In Britain today, Islam in its original essence is not to be found in mosques or Muslim schools, but on the first floor of the British Museum. There, the Albukhary Islamic gallery, newly opened to the public, dazzles visitors and defies every certainty promoted by today’s hardline Muslim activists. This spectacular exhibition of objects from across continents and centuries shows us a history of continuity of civilisations, coexistence of communities. It offers a compelling corrective to current popular notions of Islam as an idea and a civilisation. Too often, we assume that Islam’s arrival on the world stage involved some violent break with the past that brought forth a new

‘If liberty means anything at all it means the right to tell people what they do not want to hear,’ wrote George Orwell in his preface to Animal Farm. It is a line that has gone down as one of the great capsule defences of dissent, made all the more prescient by the fact that the preface, an attack on the self-censorship of the British media during the second world war, wasn’t published until the 1970s. But the lines that follow it are too often overlooked. ‘The common people still vaguely subscribe to that doctrine and act on it,’ Orwell goes on, ‘it is the liberals who fear liberty and

‘My Acropolis,’ Auguste Rodin called his house at Meudon. Here, the sculptor made a Parthenon above Paris. Surrounded by statues of ‘mutilated gods’, he cast himself as the Phidias of the age. His collection was part cabinet of curiosities, part charnel house. He bought Nile crocodiles and Peking ginger jars, painted sarcophagi and chipped red-figure vases. Crowded among his 6,000 Greek, Roman, Egyptian, Assyrian, Chinese and Japanese objects were his own plasters, bronzes and clay models: hands by the hundred, legs vast and trunkless, arms beckoning, fidgeting, reaching. Isadora Duncan set up her ‘Dionysian’ dance school nearby to teach Hellenic rhythms. In the catacombs of the Rodin Museum of Meudon

Madame Monet was bored. Wouldn’t you have been? Exiled to London in the bad, cold winter of 1870–71. In rented rooms above Shaftesbury Avenue, with a three-year-old son in tow, a husband who couldn’t speak English, and no money coming in. Every day roast beef and potatoes and fog, fog, fog choking the city. ‘Brouillardopolis’, French writers called it. Camille Monet had offered to give language lessons, but when she hadn’t a pupil — and Claude hadn’t a commission — she let him paint her, listless on a chaise-longue, book unread on her lap. Her malaise was ‘l’exilité’ — the low, homesick spirits of the French in England. ‘Meditation, Mrs

You wouldn’t want to stumble upon the Scythians. Armed with battle-axes, bows and daggers, and covered in fearsome tattoos, the horse-mad nomads ranged the Russian steppe from around 900 to 200 BC, turning squirrels into fur coats and human teeth into earrings. At their mightiest, they controlled territory from the Black Sea to the north border of China. They left behind no written record, only enormous burial mounds, chiefly in the Altai mountains and plains of southern Siberia. Chambers that weren’t looted in antiquity were preserved in the permafrost only to be discovered millennia later. It is thanks to Peter the Great and the expeditions he launched that so many

The end, whenever it came, was always going to be too soon for Katsushika Hokusai. There was still so much to see. So much he had not painted. On his deathbed, Hokusai, attended by his doctor, said a prayer. ‘If heaven will extend my life by ten more years…’. He paused and made a private calculation. ‘If heaven will afford me five more years of life, then I’ll manage to become a true artist.’ He may have been 90, but he wasn’t done yet. In life, Hokusai (1760–1849) painted dragons, creatures of long life, by the dozen. He has them disappear in puffs of inky smoke, then reappear across the

The American dream was a consumerist idyll: all of life was to be packaged, stylised, affordable and improvable. Three bedrooms, two-point-five children, two cars and one mortgage. The sense was first caught by Alexis de Tocqueville in Democracy in America (1835–40), where he talks about a people more excited by success than fearful of failure. We all know when the dream died: on 9 November 2016. People in Brooklyn were crying. In Manhattan they couldn’t breathe. A national angst had been revealed: the land of plenty had become the land of the plenty cross. But when did the dream start? There was the Jeffersonian trinity of life, liberty and the

For much of 1517 Michelangelo Buonarroti was busy quarrying marble in the mountains near Carrara. From time to time, however, he received letters relating how his affairs were going in Rome. These contained updates on — among other matters — how his friend and collaborator Sebastiano del Piombo was getting on with a big altarpiece which he hoped, with Michelangelo’s help, would vanquish their joint rival, Raphael. This picture, ‘The Raising of Lazarus’, has been in the National Gallery for almost 200 years now (it is No. 1 in the inventory of the collection). Next March it will be one of the centrepieces in an ambitious exhibition that inaugurates the

If I tell you that on Monday there was an hour-long documentary about the history of stamp-collecting, then you probably don’t need this column’s usual bit in brackets saying which channel it was on. Indeed, at times Timeshift: Penny Blacks and Twopenny Blues seemed determined to be the most BBC4-like programme in the history of BBC4: cheerfully niche, heroically indifferent to all notions of cool and so old-school in its production style that any mention of France was introduced with a blast of accordion music. Above all — and unlike so many other documentaries elsewhere — it was wholly confident that its viewers would be interested in interesting things without