The art of Victor Linford, 1940–2002

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Victor Linford was a British artist who relocated to the Netherlands so his work seems to be more familiar there than elsewhere. According to the Johfra Museum site, Linford was part of the Dutch Meta-Realist group in the 1970s, along with Johfra Bosschart himself and five other painters. Johfra’s art has been mentioned here before but I hadn’t heard of the others, Linford included. You’d think someone who spent so much time producing detailed oil paintings of surreal/alien landscapes would be better known. Some of his works were used on a series of Dutch sf paperbacks in the 1970s, unsurprisingly when many of his paintings resemble the alien landscapes being produced by Bruce Pennington for British sf books throughout the decade.

There are two main sites showing Linford’s works, here and here. I prefer the landscapes that don’t have too many human figures inserted into them but even the ones that do are worth a look. (None of the paintings are titled or dated.)

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The art of Carlos Schwabe, 1866–1926

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Le Faune (1923).

Yesterday’s Pan prompted me to repost Carlos Schwabe’s wonderful painting of a faun, one of my favourite faun/satyr depictions, and easily one of the best in the entire Symbolist corpus. Other satyr aficionados of the period such as Arnold Böcklin and Franz Stuck had an unfortunate knack for making their goat gods look rather foolish.

Schwabe was a German artist, and one of the more mystical of the Symbolists, with a fondness for winged figures and a preoccupation with death. The mystical end of the Symbolist spectrum is the one I enjoy the most so I often point to Schwabe or Jean Delville as exemplars of this type of art. Both Schwabe and Delville were connected briefly by Joséphin Péladan’s very mystical Salon de la Rose + Croix although Delville later gravitated to Theosophy. Schwabe produced illustrations for an edition of Baudelaire’s Les Fleurs du Mal, and would have featured in the Baudelaire posts last week if some of those drawings hadn’t appeared here already. The title page was a new find, however, so it’s included below.

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Jour de morts (1890).

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La mort du fossoyeur (1895).

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September

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September (no date) by John Elwyn.

The beginning of autumn in paintings, and a very small selection. Something about the light and balmy air of September in the Northern Hemisphere generates a large quantity of pastoral scenes and landscapes.

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September (1890) by Theodor Severin Kittelsen.

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The Seasons Series: September (1891) by Maurice Denis.

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Sunrise in September (1924) by George Clausen.

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Chinnamasta

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The saintly cephalophores may be reconciled to their martyrdoms but none of them decapitated themselves, unlike Chinnamasta, the self-decapitating Tantric goddess. The most common representations show her sitting or standing on a copulating couple while blood from her neck spouts into the mouth of her severed head and the mouths of her attendants, Dakini and Varnini. In other depictions she should probably be classed among the cephalophores when she goes for a walk or a ride on a lion. The fourth picture here is of Chinnamunda, a related, wrathful form of Vajrayogini from Tibetan Buddhism.

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Cephalophores
Decapitations

Cephalophores

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Martyrdom of Saint Denis, Saint Eleutherius and Saint Rusticus by Pierre II Mignard.

Consider this an addendum to an earlier post about decapitations in art history. What I didn’t know then was that decapitated saints have their own “cephalophore” category if they’ve been recorded as going for a post-decapitation stroll; a case of “take up thy head and walk”. Saint Denis of Paris receives more attention than most on account of his being a patron saint of France. This also explains why his martyrdom is depicted in gory detail on the wall of the Pantheon in Paris.

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St. Denis bearing his head and halo (1896).

Nine-year-old Saint Justus of Beauvais differs from the strolling cephalophores—who manage to walk some distance before finally expiring—in having picked up his head severed head and carried on speaking. Rubens is one of the few artists to depict this event, although his habitual all-shall-have-muscles technique makes the boy look a lot older. Wikimedia Commons has a few more examples of Saint Denis, with and without head.

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The Miracle of Saint Justus (c. 1635) by Peter Paul Rubens.

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Decapitations