In Praise of the Fake

If the best art excites our emotions, makes us question the world around us, and exhibits astonishing skill… what better than forgeries?

When the New Orleans Museum of Art received a donation from Mark A. Landis in 1987, the curators had no idea how lucky they were. While the watercolor bore the signature of Marie Laurencin, a minor French Cubist, Landis himself was the painter. Over the next several decades, often disguised as a priest, Landis gifted at least a hundred more fakes to some fifty American museums, boosting their holdings in names ranging from Paul Signac to Charles Courtney Curran to Pablo Picasso.

The New Orleans Museum was fortunate – though the curators may beg to differ – because Landis is now more noteworthy than Laurencin. To be sure, his watercolor isn't much to look at, faithful as it is to Laurencin's sentimentalism, but the con job he perpetrated is astonishing. As one of the foremost forgers of our time, Landis is one of the greatest artists.

To appreciate Landis as an important artist, and to recognize forgery as a vital art form, you have to set aside the antiquated notion of art as a precious bauble. Since the advent of Modernism in the mid-nineteenth century, serious artists have been battling that perception, struggling to make art subversive. Impressionism and Cubism presented radical challenges to how we visualize the world. Dada and Surrealism undermined our confidence in logic. Expressionism – both figurative and abstract – bombarded us with visions of existential crisis. Pop Art made a show trial of consumerism. These are oversimplifications of course, but they suggest a common cause shared by all modern art worthy of attention. The most significant artists provoke us to examine ourselves and our civilization.

Yet the provocation is seldom sufficient for most people to take notice, let alone to question their worldview. That's because even the fiercest work is tamed when it's presented as art. Edvard Munch's paintings won't actually pain you, nor will Marina Abramovic's performances (unless you happen to be one of her volunteers). Well-lit and air-conditioned, museums are safe havens. Expert wall texts provide comforting explanations. Any anxiety you feel is just a passing thrill, like the fear you experience watching a horror film.

And anyway, only a small minority of people visit museums and galleries in the first place. Generally patrons are well-educated, liberal, urban and affluent. Those may be good demographics for cultivating donors or clients, but art can hardly change the world if it reaches only an elite.

Forgeries have none of the limitations of legitimate art. They're anything but safe, and encountering them is anything but voluntary. When a forger perpetrates a fraud, he or she plays to our blind spots. And if the forger is caught, the ensuing scandal broadly exposes the false assumptions and flaws in our system that permitted the deception. In the aftermath of a great forgery, we see ourselves and our world more clearly.

Take the case of the Dutch painter Han van Meegeren, the most famous art forger of the 20th century. In the late 1930s, van Meegeren faked a painting by Johannes Vermeer that looked nothing like Vermeer's known pictures. It was a Biblical scene, showing Christ breaking bread at Emmaus, and it seemed to validate the longstanding claim of a leading Dutch scholar, Abraham Bredius, who believed that Vermeer had gone through a lost religious phase. Bredius eagerly authenticated the painting. (In The Burlington Magazine, the toniest art journal of the day, he even declared it to be "the masterpiece of Johannes Vermeer of Delft".) His endorsement was a license for van Meegeren to produce more in the same style, and World War II made the paintings ridiculously easy to sell since patriotic Dutchmen were desperate to keep their patrimony out of Hitler's collections.

Van Meegeren painted one too many. His version of Christ and the adulteress was acquired by Nazi Reichsmarschall Hermann Göring, the Luftwaffe commander who'd recently leveled Rotterdam. After the war, van Meegeren was discovered to have been the seller, and charged with criminal disloyalty to Holland. He confessed to the far lesser crime of art forgery. His court case garnered worldwide media attention, featured in newsreels and magazine articles. "The knowledge and integrity of many experts... stood on trial," wrote Irving Wallace in The Saturday Evening Post. More broadly, the van Meegeren scandal encouraged people to question the mechanisms of authority – buttressed by the war – that protected his ghastly paintings from public scrutiny.

Maybe van Meegeren couldn't have done it today, but there are myriad other ways in which forgers manipulate everything we take for granted. Tweaking those beliefs, more than any technical skill, is the forger's métier. One of the last big cases of the 20th century played out on eBay in 1998, when a seller named Kenneth Walton brushed the initials RD52 on a colorful abstract painting he found in a junkshop, leading bidders to believe they were outsmarting him – and getting the deal of a lifetime – by buying a 1952 canvas by Richard Diebenkorn. With the help of a little shill bidding, the painting topped $135,000 before the FBI closed in. The scandal reverberated far beyond the art world, engaging audiences that had never even been online, let alone heard of Diebenkorn. Just three years after eBay was founded, Walton's con job revealed how ill-adapted human instincts are for negotiating the virtual marketplace.

While Walton had scarcely touched a paintbrush, he was a great artist because his scam made us examine our nascent relationship with the world wide web. Sure it was a crime – for which Walton was punished with a jail term – but art can't be judged by legal standards, let alone by an artist's character. (After all, Caravaggio was a murderer.) We can appreciate the con without condoning it.

And forgery is not necessarily a crime. Mark Landis has never been charged because he's always given away his fakes. He donates them to minor museums, often in memory of his parents. He declines to take a tax deduction. Sometimes he offers to pay for framing.

Most of his forgeries are mediocre. Many are painted directly atop printed photos of the original paintings, downloaded from the internet. Some have gaps where you can see pixelation, as curators have noticed long after he's gone. They've spread word about him, so he's taken up aliases. For a while, one of his favorites was Jesuit Father Arthur Scott.

Several newspapers have interviewed Landis, trying to ascertain why he'd selflessly pass off fakes. His responses are inconsistent and hardly convincing. (He told the Financial Times that he wanted to commemorate his parents but couldn't afford a suitable memorial, a touching story until you consider how many paintings he's donated under fictitious names.) What makes Landis's work so provocative is that it defies conventional thinking. Curators are duped over and over again because the conman's munificence disarms them. Evidently our materialist culture has a blind spot for generosity. His fakes are more subversive, and thus more artistically compelling, than the Signacs and Picassos he copies.

The great irony is that forgeries are more real than the real artworks they fake. They genuinely manipulate society rather than merely illustrating alternate points of view. There are no boundaries, no frames or explanatory texts. We are at once the forger's materials, subject, and audience.

Artists need not be taken aback by the fact that forgers are outperforming them. On the contrary, artists should take the subversiveness of forgery as inspiration. Artists have a natural advantage, since forgers are inclined to hide their ruses. (Their forgeries can only become great art if they're exposed.) Most forgers don't want to get caught. In contrast, artists can flaunt their subversions.

In 2011 the new media artists Julian Oliver and Danja Vasiliev built a simple device that allowed them to hijack the wi-fi signal in a library, and to remotely edit the content of news sites such as nytimes.com so that everyone in the room reading the New York Times on a wireless device would see modified headlines. Then they posted the blueprints online so that anybody with a soldering iron could manufacture the appliance.

Countless artworks comment on the unreliability of information in the digital age. Oliver and Vasiliev make the precariousness palpable. Any time you use public wi-fi, you have to wonder whether someone has installed their device in your vicinity. Your anxiety is real, and leads to honest questioning of everything you believe. All art should be so engaging.

Jonathon Keats is most recently the author of Forged: Why Fakes Are The Great Art Of Our Age (Oxford University Press).

Jonathon Keats is most recently the author of Forged: Why Fakes Are The Great Art Of Our Age (Oxford University Press).

JACQUES DEMARTHON/AFP/Getty Images
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Why aren’t there more scientists in the National Portrait Gallery?

If the National Portrait Gallery celebrates the best of British achievements, there’s a vast area that is being overlooked.

The National Portrait Gallery (NPG) in London is my favourite place to visit in the city, even though I’m a mere scientist, or uncultured philistine as the gallery’s curators might consider me. Much of my research involves “omics”. We have “genomics” and “transcriptomics" to describe the science of sequencing genomes. “Proteomics” characterises our proteins and “metabolomics” measures refers to the small chemical “metabolites” from which we’re composed. The “ome” suffix has come to represent the supposed depiction of systems in their totality. We once studied genes, but now we can sequence whole genomes. The totality of scientific literature is the “bibliome”. The NPG purports to hang portraits of everyone who is anyone; a sort of “National Portraitome”.

However, I am increasingly struck by the subjective view of who is on display. Some areas of British life get better coverage than others. Kings and queens are there; Prime ministers, authors, actors, artists and playwrights too. But where are the scientists? Those individuals who have underpinned so much of all we do in the modern world. Their lack of representation is disappointing, to say the least. A small room on the ground floor purports to represent contemporary science. An imposing portrait of Sir Paul Nurse, Nobel laureate and current president of the world’s most prestigious science academy (the Royal Society (RS)) dominates the room. Opposite him is a smaller picture of Nurse’s predecessor at the RS, astronomer Martin Rees. James Dyson (the vacuum cleaner chap), James Lovelock (an environmental scientist) and Susan Greenfield all have some scientific credentials. A couple of businessmen are included in the room (like scientists, these people aren’t artists, actors, playwrights or authors). There is also one of artist Mark Quinn’s grotesque blood-filled heads. Some scientists do study blood of course.

Where are our other recent Nobel winners? Where are the directors of the great research institutes, funding bodies, universities and beyond? Does the nation really revere its artists, playwrights and politicians so much more than its scientists? I couldn’t find a picture of Francis Crick, co-discoverer of the key role played by DNA in genetics. Blur, however, are there. “Parklife” is certainly a jaunty little song, but surely knowing about DNA has contributed at least as much to British life.

Returning to my “omics” analogy, the gallery itself is actually more like what’s called the “transcriptome”. Genes in DNA are transcribed into RNA copies when they are turned on, or “expressed”. Every cell in our body has the same DNA, but each differs because different genes are expressed in different cell types. Only a fraction of the NPG’s collection ends up “expressed” on its walls at any one time. The entire collection is, however, available online. This allows better insight into the relative value placed upon the arts and sciences. The good news is that Francis Crick has 10 portraits in the collection – considerably more than Blur. Better still, Sir Alexander Fleming, the Scottish discoverer of antibiotics has 20 likenesses, two more than Ian Fleming, creator of James Bond. I had suspected the latter might do better. After all, antibiotics have only saved hundreds of millions of lives, while Bond saved us all when he took out Dr No.

To get a broader view, I looked at British winners of a Nobel Prize since 1990, of which there have been 27. Three of these were for literature, another three each for economics and physics, a couple for peace, five for chemistry and 11 for physiology or medicine. The writers Doris Lessing, Harold Pinter and V S Naipaul respectively have 16, 19 and five portraits in the collection. A majority of the scientist winners have no portrait at all. In fact there are just 16 likenesses for the 24 non-literature winners, compared to 40 for the three writers. Albeit of dubious statistical power, this small survey suggests a brilliant writer is around 20 times more likely to be recognised in the NPG than a brilliant scientist. William Golding (1983) was the last British winner of a Nobel for literature prior to the 90s. His eight likenesses compare to just two for Cesar Milstein who won the prize for physiology or medicine a year later in 1984. Milstein invented a process to create monoclonal antibodies, which today serve as a significant proportion of all new medicines and generate over £50bn in revenue each year. Surely Milstein deserves more than a quarter of the recognition (in terms of portraits held in the gallery) bestowed upon Golding for his oeuvre, marvellous as it was.

C P Snow famously crystallised the dichotomy between science and the humanities in his 1959 Rede lecture on “The Two Cultures and the Scientific Revolution” (which was based on an article first published in the New Statesman in 1956). He attacked the British establishment for entrenching a cultural preference for the humanities above science, a schism he saw growing from the roots of Victorian scientific expansion. The gallery supports Snow’s view. Room 18, my favourite, “Art, Invention and Thought: the Romantics” covers that turbulent period covering the late eighteenth and early nineteenth centuries. Here we find the groundbreaking astronomer (and harpsichordist) William Herschel, the inventor of vaccination Dr Edward Jenner, the pioneering chemist Humphrey Davy and the physicist who came up with the first credible depiction of an atom, John Dalton. Opposite Jenner (who also composed poetry) is the portrait of another medically trained sitter, John Keats, who actually swapped medicine for poetry. Wordsworth, Coleridge, Burns, Blake, Clare, Shelley and Byron, all adorn the walls here. The great Mary Shelly has a space too. She wrote Frankenstein after listening to Davy’s famous lectures on electricity. The early nineteenth century saw the arts and science united in trying to explain the universe.

Room 27, the richest collection of scientists in the building, then brings us the Victorians. The scientists sit alone. Darwin takes pride of place, flanked by his “bull dog” Thomas Huxley. Other giants of Victorian science and invention are present, such as Charles Lyell, Richard Owen, Brunel, Stephenson, Lister and Glasgow’s Lord Kelvin. Inevitably the expansion of science and understanding of the world at this time drove a cultural divide. It’s less clear, however, why the British establishment grasped the humanities to the bosom of its cultural life, whilst shunning science. But as the gallery portrays today, it is a tradition that has stuck. However, surely the NPG however has an opportunity to influence change. All it needs to do is put some more scientists on its walls.