American Painter, 1864-1926 American painter and sculptor. In 1880 he left his upper-class home in St Louis for Montana Territory. He worked briefly on a sheep ranch, spent two years as a hunter's and trapper's assistant and then became a cowboy. During his considerable spare daytime hours he painted, sketched and modelled small animal figures in clay (e.g. Antelope, 1915; Fort Worth, TX, Amon Carter Mus.). Although he painted a few exceptional oils and watercolours prior to 1900, the vast majority of his best work was done in the last two decades of his life. Typically the subject-matter centres around cowboy life (e.g. Wagon Boss, 1909; Tulsa, OK, Gilcrease Inst. Amer. Hist. & A.) and the Plains Indians, for whom he had great respect. The luminous Piegans (1918; Denver, CO, Mus. W. A.), with its depiction of the Plains Indians, is a reminder of the vastness of the American West. Russell's sense of humour and empathy for his subject-matter radiates from his paintings as pleasingly as do the clear colours of the high country. His bronze sculptures (e.g. Buffalo Hunt, 1905; Denver, CO, Mus. W. A.) depict the same dramatic and tension-packed themes as his paintings.  Related Paintings of Charles M Russell :. | The Wagon Boss | Meats not meat till it-s in the pan | In Without Knocking | Fight Between the Black Feet | When Horse Flesh Comes High |
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Pierre Puvis de Chavannes
1824-1898 French Pierre Puvis de Chavannes Art Galleries Born in Lyons on Dec. 14, 1824, Pierre Puvis de Chavannes belonged to the generation of Gustave Courbet and ??douard Manet, and he was fully aware of their revolutionary achievements. Nevertheless, he was drawn to a more traditional and conservative style. From his first involvement with art, which began after a trip to Italy and which interrupted his intention to follow the engineering profession that his father practiced, Puvis pursued his career within the scope of academic classicism and the Salon. Even in this chosen arena, however, he was rejected, particularly during the 1850s. But he gradually won acceptance. By the 1880s he was an established figure in the Salons, and by the 1890s he was their acknowledged master. In both personal and artistic ways Puvis career was closely linked with the avant-grade. In the years of his growing public recognition, when he began to serve on Salon juries, he was consistently sympathetic to the work of younger, more radical artists. Later, as president of the Societe Nationale des Beaux-Arts - the new Salon, as it was called - he was able to exert even more of a liberalizing influence on the important annual exhibitions. Puvis sympathy to new and radical artistic directions was reflected in his own painting. Superficially he was a classicist, but his personal interpretation of that style was unconventional. His subject matter - religious themes, allegories, mythologies, and historical events - was clearly in keeping with the academic tradition. But his style eclipsed his outdated subjects: he characteristically worked with broad, simple compositions, and he resisted the dry photographic realism which had begun to typify academic painting about the end of the century. In addition, the space and figures in his paintings inclined toward flatness, calling attention to the surface on which the images were depicted. These qualities gave his work a modern, abstract look and distinguished it from the sterile tradition to which it might otherwise have been linked. Along with their modern, formal properties, Puvis paintings exhibited a serene and poetic range of feeling. His figures frequently seem to be wrapped in an aura of ritualistic mystery, as though they belong in a private world of dreams or visions. Yet these feelings invariably seem fresh and sincere. This combination of form and feeling deeply appealed to certain avant-garde artists of the 1880s and 1890s. Although Puvis claimed he was neither radical nor revolutionary, he was admired by the symbolist poets, writers, and painters - including Paul Gauguin and Maurice Denis - and he influenced the neoimpressionist painter Georges Seurat. During his mature career Puvis executed many mural paintings. In Paris he did the Life of St. Genevieve (1874-1878) in the Panth??on and Science, Art, and Letters (1880s) in the Sorbonne. In Lyons he executed the Sacred Grove, the Antique Vision, and Christian Inspiration (1880s) in the Mus??e des Beaux-Arts. He painted Pastoral Poetry (1895-1898) in the Boston Public Library. These commissions reflect the high esteem with which Puvis was regarded during his own lifetime. Among his most celebrated oil paintings are Hope (1872) and the Poor Fisherman (1881). He died in Paris on Oct. 10, 1898.
Fra Beato
Florentine painter , ca.1400-1455
Cornelis van Dalem
1535-1576 Dutch Cornelis van Dalem Location Flemish painter. He was the son of a well-to-do cloth merchant living in Antwerp, but of Dutch origin. Cornelis received a humanistic education. His father, who owned land in Tholen, as a vassal to the Counts of Holland and Zeeland, was dean of the chamber of rhetorics De Olijftak (The Olive Branch) in Antwerp in 1552-3. According to van Mander, Cornelis was himself learned in poetry and history and only painted as an amateur, not for a living. Documents in the Antwerp archives invariably refer to him as a merchant, never as a painter, which no doubt accounts for the small number of known paintings by him. He learnt to paint with an otherwise unknown artist, Jan Adriaensens, who had also taught his older brother Lodewijk van Dalem ( fl 1544-85). The latter was inscribed as a pupil in 1544-5 and became a master in the guild in 1553-4. Cornelis was himself inscribed a year after his brother, and he became a master in 1556, the same year he married Beatrix van Liedekercke, a member of an Antwerp patrician family. They lived in Antwerp until late 1565, when, apparently for religious reasons, they left for Breda, together with the artist mother, who had become a widow in 1561. In 1571 several local witnesses testified that van Dalem, who was then living in a small castle, De Ypelaar, in Bavel, near Breda, was strongly suspected of being a heretic. He was never seen in church and was said, on the contrary, to have often attended Protestant services and to have publicly expressed contempt for Papists.