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In the 20th century, discussion of the relationship between Byzantine art and the art of the Latin West evolved in tandem with scholarship on Byzantine art itself. Identified as the religious imagery and visual and material culture of the Greek Orthodox Empire based at Constantinople between ad 330 and 1453, studies of Byzantine art often encompassed Post-Byzantine art and that of culturally allied states such as Armenian Cilicia, Macedonia, and portions of Italy. As such fields as Palaiologan family manuscripts and wall paintings, Armenian manuscripts, and Crusader manuscripts and icons emerged, scholars identified new intersections between Western medieval and Byzantine art. Subtle comparisons emerged with the recognition that Byzantine art was not static but changed over time in style and meaning, although most analyses identified Byzantine art as an accessible reservoir of the naturalistic, classicizing styles of antiquity. Scholars considering the 7th-century frescoes at S Maria Antiqua and mosaics at S Maria in Cosmedin, both in Rome, and the 8th-century frescoes at Castelseprio and Carolingian manuscripts such as the Coronation Gospels of Charlemagne (Vienna, Schatzkam. SCHK XIII) used formal comparisons with works such as pre-iconoclastic icons at St Catherine’s Monastery on Sinai, along with the history of Byzantine iconoclasm, to argue for the presence of Greek painters in the West. Similarly, Ottonian and Romanesque painting and luxury arts, such as ivories, provided examples of the appropriation of Byzantine imperial imagery. Yet the study of works such as the great 12th-century ...

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Delia Kottmann

Italian village in Lazio, north of Rome, known for its church. The church of SS Anastasius and Nonnosus is all that remains of the 6th-century Benedictine monastery, which submitted to Cluny in ad 940. Apart from some re-used fragments, the architecture is Romanesque, with a Cosmati pavement in opus sectile as well as an ambo and ciborium. The church is famous for its wall paintings from the first quarter of the 12th century. The apse and its adjacent walls, showing the 24 elders, are influenced by Romano–Christian motifs. Christ in the middle of the conch is flanked by Peter and Paul in a Traditio legis depiction, with a procession of lambs below. Underneath, Maria Regina has to be reconstructed in the middle, between two conserved angels followed by female saints in a Byzantine manner. No Romano–Christian iconography seems to have influenced the vast apocalyptic cycle painted on the side walls of the transept. A band of prophets runs beneath the roof on all the walls of the transept. An inscription in the apse indicates three Roman painters....

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Ronald Alley

(b Rodez, Aveyron, Dec 24, 1919).

French painter, printmaker and sculptor. He was greatly impressed as a boy by the Celtic carvings (incised menhirs and graffiti) in the museum at Rodez and by the architecture and sculpture of the Romanesque abbey of Ste-Foy at Conques. In 1938 he went to Paris for the first time, where he visited the Louvre and saw exhibitions of Cézanne and Picasso. With the intention of training to be a drawing teacher, he enrolled in a studio in Paris but was encouraged instead to enter the Ecole Nationale des Beaux-Arts; he was, however, bitterly disappointed by what was being taught there, which seemed to fall far short of what he had just seen, and returned to Rodez. The paintings he was making at this time were of trees in winter, without their leaves, with the black branches forming a tracery against the sky. He was called up in 1941 but demobilized almost at once. He moved to Montpellier to continue his studies at the Ecole des Beaux-Arts there but spent most of the war working clandestinely on a farm in the Montpellier area to avoid forced labour in Germany. He was able to do very little painting during the Occupation, but he became aware of abstract art through his friendship with Sonia Delaunay, whom he met ...