Visiting London always strikes Blakean chords; even making the short walk between Euston and St Pancras when I visit my parents in Canterbury involves walking past the British Library, where Paolozzi’s Newton. after Blake looms over the courtyard (see a previous post on London) and Blake’s Notebook is guarded by the librarians.
This week I have been able to spend a few days among the “charter’d streets” for a conference organised by the Art and Christianity Enquiry and King’s College London on “The Sacred City: London, art and the religious imaginary.” It’s given me more food for thought than I’m able to digest at the moment, so for now I’m just posting a fairly brief record of the week’s perambulations (mental and physical).
On Tuesday we explored “architecture and multiculturalism” – spaces and the people who use them in relation to a number of religious traditions. We were hosted by LSE’s new Faith Centre, against the backdrop of Christopher le Brun’s windows. The day began with a conversation between le Brun and the chaplain at LSE, James Walters which was broad-ranging from the challenges surrounding creating a space for interfaith use to the practicalities of making stained glass to the role(s) of the artist. Several papers explored the theme further through various historical and faith lenses, then the afternoon saw us exploring various places of worship in East London. A highlight for me was the unexpected gem of St. Benet’s Chaplaincy at Queen Mary’s, University of London which is decorated by ‘sgraffito murals by Adam Kossowski. Finally, an evening lecture at from Sam Wells, rector of St. Martin in the Fields, examined the topic of “Arts and the Renewal of St Martin-in-the-Fields.” The lecture was held at St. Giles Cripplegate, a church I knew of from visiting the Barbican, but had never actually been inside before. Of interest for a Blakean is the fact that John Milton – a great influence on Blake – is buried there.
Yesterday we had a morning of papers at St. Giles in the Fields, an elegant, early eighteenth-century church which Blake may well have known and indeed Blake’s friend John Flaxman is buried there. The day’s theme was “Medieval to Victorian Cities“ and focused on architectural visions of London. At lunchtime I dipped out of the scheduled activities to visit the Tate. I couldn’t resist another look at their Blake room, but my main reason for visiting was to see works by his contemporaries which were not on display when I last visited.
First, Henry Thomson’s Raising of Jairas’ Daughter (exh. 1820) which is utterly different from Blake’s version of this subject from twenty years previously. Second, a display entitled “Bodies of Nature” which focuses on representations of nymphs in late eighteenth-century art – a treat which combined scholarly research with playful subject matter. En route up to the Blake room, I was stopped in my tracks by Stanley Spencer’s monumental The Resurrection, Cookham (1924-27), a work which is not new to me but which is so overwhelmingly powerful that I couldn’t not but stop for a few minutes in front of it. Upstairs in the Blake room, I had fun seeing some of my favourite Blakes again. I am always struck by how quiet this little room seems to be – not devoid of visitors, but audibly quiet, with people speaking only in very hushed tones. Perhaps it is the smallness and darkness of this room (necessary because of the fragile nature of Blake’s works) which lend the room a chapel-like quality which perhaps encourage (deliberately or otherwise) a special kind of reverence in this space. Or maybe people are simply self-conscious of being overheard in a smaller space – I love eavesdropping on other people’s conversations in galleries, but there wasn’t much chance of that in the Blake room. Adjacent to the Blake room is a display which makes a striking juxtaposition: “The Nature of Common Life” opens by citing the artist and writer William Henry Pyne‘s 1806 statement that the artist should not make “an imaginary nature his model, or any other nature, but the nature of common life” – an utterly different attitude to Blake’s belief that “This World Is a World of Imagination and Vision.” I wonder if this is this another necessity of displaying works on paper in a suitable space, or a curatorial joke?
In the evening we were taken on a journey through London through the lens of Dante and in a fantastic lecture by Alison Milbank. We were shown who various artists have re-envisioned London via Dante and Milbank proposed that we can re-envision London today (and the world around us more broadly) as Hell, Purgatory and Heaven. Our venue was the wonderful space of St. James’ Piccadilly, where Blake was baptised.
On Thursday we were back at St. Giles in the Fields to explore “Pilgrims and Holy Places,” including my own paper on Blake’s Magdalen, and also journeying to nineteenth-century Paris, Mecca via the British Museum’s Hajj exhibition and Willesden in North West London. I then made a couple of pilgrimages of my own to explore a bit of eighteenth-century London – the Foundling Museum and Sir John Soane’s Museum. I came away from the latter with an unexpected gem of a purchase in a teatowel which reproduces Blake’s title-page to Robert Blair’s poem The Grave. The evening saw a celebratory atmosphere with the award of ACE’s book prize and a closing dinner.
Finally, on Friday we were at Cheyneygates, Westminster Abbey – another site of Blakean interest, since the apprentice engraver William spent time drawing the monuments of the Abbey (see that previous London post again). The theme for the day was “contemporary art and the city” which took us from Florence, to Minneapolis, New York and sites in London, and mediums ranging from stained glass, to photography, cartoons, poetry, sculpture and light. A highlight was an in situ paper in the Abbey itself in which Emily Guerry shared her research about the wall paintings in what is now Poets’ Corner.
It was a treat to explore London in such multi-layered ways but a couple of days away from big cities in quiet Canterbury are now welcome!