Nicky Woolf's Edinburgh Diary: Late-night comedy revues

Comedy at the Fringe is as much about the night-life as the day-life.

Edinburgh is as much about the night-life as the day-life, and it's not just for barflys; most comedians and comedy groups up at the fringe promote their shows by taking part in cabarets and night-time revues. It's a way to perform in front of new audiences and advertise a show, especially for young up-and-coming acts.

Dec Munro is the compère for revue shows Test Tube Comedy and Edinburgh Must-Sees. “At Test Tube we've had some acts that have done very well,” he says. “[Comedian] Tony Law did a set there that went down brilliantly, and literally half the crowd went to see his show after that. That also happened with Nick Sun, and with a beautiful theatre piece called Slow Clap. There is an element of promotion – but obviously it depends how well your material goes down.”

Spank, in a sweat-box of a basement cave at Underbelly, has gained a reputation for being the most raucous of all the late-night revues. There is a moment at the end when performers can make their pitch to the audience – as long as they are naked on the stage.

These late-night revues can be brutal for performers. In front of a drunken audience, it's possible to really strike a chord- if you bomb, you really bomb. “The audiences at some of the late-night places can be... testing,” says Munro. Because they're all wasted? “Yeah.”

Mark Cooper Jones is one quarter of sketch comedy act Wit Tank, regulars at Spank and other places; tonight, they are due to play another, Live at the Electric. “The experience is brilliant. Its lots of fun. It depends on the kind of act you are; we're quite a loud, shouty group. You have to shout over the top of the audience sometimes, but it's a laugh”

“It can get bad,” he continues. “I've seen people tank before, if they can't get on top of the crowd. You've got a bear pit in front of you, and if you have a weak beginning... it can be horrible.”

“Do you know the Scott Capurro story?” Munro asks. This tale has entered Edinburgh festival lore. Comedian Scott Capurro, having bombed on stage at the Gilded Balloon's Late and Live, was forced by a baying crowd to urinate on his own jumper and shoes, live on stage. In a surreal twist, Jimmy Carr, who was performing after him, had to mop it up before he could perform his act. “Arguably,” says Munro, “that's not the best way to promote your show...”

These are the kind of laughs comedians at the Fringe would die for. Photograph: Getty Images

Nicky Woolf is reporting for the New Statesman from the US. He tweets @NickyWoolf.

SAMUEL COURTAULD TRUST
Show Hide image

The monochrome set

In Pieter Bruegel’s hands, even black and white paintings can be full of colour.

Grisailles – monochrome images usually painted in shades of grey and white – have a long tradition. Early examples appeared in the 14th century as miniatures or manuscript illuminations and then later on the outside of the folding panels of altarpieces, where they imitated sepulchre statues and offered a stark contrast to the bright colour of the paintings inside. With their minimal palette, grisailles also offered painters a chance both to show off their skill and to add their bit to the age-old artistic debate about paragone: which was superior – sculpture, with its ability to show a figure in three dimensions, or painting, with its powers of illusion? By pretending to be sculpture, grisailles could better it.

The first artist to paint grisailles as independent works for private enjoyment and contemplation was the Netherlander Pieter Bruegel the Elder (circa 1525-69), whose folk scenes of peasants carousing or of hunters in a snowy landscape have long been staples of art’s quotidian, earthy strand. Only about 40 works by him are now known and of those, just three are grisailles (not a term he would have recognised; he referred to the pictures simply as “painted in black and white”). This trio of survivors has been reunited for the first time, at the Courtauld Gallery, with an accompanying selection of copies and engravings – a mere ten pictures in all – for a fascinating one-room exhibition.

The grisailles show a deeper and more intellectual artist than the sometimes slapstick figure who would dress as a peasant in order to gatecrash weddings in the Brabant countryside and record the drunken and playful goings-on in his pictures. They reflect the position of the Low Countries in Bruegel’s time, caught between the Catholicism of their Spanish overlords and the emerging Protestantism that had been sparked by Martin Luther only eight years before Bruegel’s birth. These tensions soon erupted in the Eighty Years War.

Of the three paintings, two show religious subjects – The Death of the Virgin (1562-65) and Christ and the Woman Taken in Adultery (1565) – and one is a scene that would have been familiar in the streets around him, Three Soldiers (1568). This last, lent by the Frick Collection in New York, shows a drummer, a piper and a standard-bearer in the elaborately slashed uniforms of German Landsknechte mercenaries. Such groupings featured often in German prints and Bruegel’s small picture is a clever visual game: painting could imitate not only sculpture, but prints, too. What’s more, the gorgeously coloured uniforms (mercenaries were exempt from the sumptuary laws that restricted clothing to sedate colours) could be shown to be just as arresting even in black and white.

If this is a painting about painting, the ­religious works have, it seems, added layers of meaning – although it is always difficult with Bruegel to work out what that meaning is and how personal it might be. The Courtauld’s Christ and the Woman Taken in Adultery shows Jesus stooping in front of the Pharisees and saving the accused woman from stoning by writing in the dust, “He that is without sin among you, let him first cast a stone at her.” That he spells out the words in Dutch rather than Hebrew, which was more usual in other images of the scene (and which he uses on the tunic of one of the learned men observing the mute play), suggests that this picture – a plea for clemency – was intended to serve as a call for religious tolerance amid mounting sectarian antagonism. While the gaping faces of the onlookers recall those of Hieronymus Bosch, the flickering calligraphic touches and passages of great delicacy are all his own.

The picture stayed with Bruegel until his death, so it had a personal meaning for him; more than 20 copies were subsequently made. Included in the exhibition are the copies painted by his sons, Jan and Pieter the Younger (a coloured version), as well as the earliest known print after it, from 1579, by Pieter Perret, which shows some of the detail in the crowd around the central figures that has been lost in the discoloured panel.

If the sombre tones of grisaille are suited to the pared-down faith advocated by Luther, the death of the Virgin was a familiar topic in Catholic and Orthodox iconography. Bruegel’s picture, from Upton House in Warwickshire, depicts an episode that doesn’t actually appear in the Bible. A group of Apostles and mourners has gathered around the Virgin’s bed, the scene lit by the heavenly light emanating from the dying woman and the five flames from the candles and the hearth that correspond to the five wounds suffered by her son on the cross. Domestic items litter the room – a slice of orange, slippers, a dozing cat – and there is a sleeping attendant, unaware of the miracle of Assumption that will shortly unfold. Here is a moving nocturne in which the mysteries of religion emerge from and disappear back into the shadows.

While Bruegel’s peasant works display a delight in physical pleasure, these three bravura works, painted for humanist connoisseurs and for himself, portray the sober, spiritual concerns that come to the fore once the last drop has been drunk. 

The exhibition runs until 8 May. For more details, go to: courtauld.ac.uk

Michael Prodger is an Assistant Editor at the New Statesman. He is an art historian, Senior Research Fellow at the University of Buckingham, and a former literary editor.

This article first appeared in the 11 January 2016 issue of the New Statesman, The legacy of Europe's worst battle