Texte remanié de: Diss.--Kulturgeschichte und Kulturkunde--Hambourg--Hamburger Universität, 1992. Titre de soutenance : Jeder Gedanke wagt einen Würfelwurf. / Bibliogr. p. 343-358.

No description available.

No description available.

Thesis (M.A.)--University of Wisconsin--Madison, 1964. / Includes bibliographical references (leaves [97]-101).

Thesis (M.A.)--University of Wisconsin--Madison, 1964. / Title from title screen (viewed Oct. 1, 2007). Includes bibliographical references (leaves [97]-101). Online version of the print original.

Diss.--Universität Stuttgart, 1996. / Bibliogr. p. 193-219.

Gustave Fayet était artiste, collectionneur, grand propriétaire viticole et restaurateur de l’abbaye de Fontfroide. Il a mené toutes ces activités de front et elles sont liées les unes aux autres. Cette étude présente l’itinéraire de Gustave Fayet entre Béziers où sont ses racines, Paris où il se réalisa en tant qu’artiste, en passant par l’abbaye de Fontfroide qui fut le catalyseur de sa réalisation artistique. Ses racines biterroises façonnèrent son goût, lui donnèrent les moyens financiers de faire ce qu’il aimait. Là il rencontra Maurice Fabre et George Daniel de Monfreid qui le menèrent l’un à Odilon Redon et l’autre à Paul Gauguin, ses deux grands maîtres. Plus tard à Paris et a Fontfroide l’artiste a pu éclore. La vie menée at Paris at partir de 1905, lui permit d’approfondir les rencontres avec les artistes de son temps, et aller au bout sa vie de mécène et de collectionneur. Mais s’il trouva tout ceci a Paris, l’homme aspirait an calme, il se réalisa en achetant en 1908 l’abbaye a Fontfroide, dont il fit un lieu de rencontres artistiques : Odilon Redon décora sa bibliothèque, Richard Burgsthal créa des vitraux. Au cœur de cela, et grâce à la relation privilégiée qu’il entretenait avec Odilon Redon il mena une réflexion sur l’artiste qu’il voulait être. Il reprit ses pinceaux pour se lancer dans des créations très personnelles. Entre 1920 et 1925 il devint un artiste classé et reconnu, en particulier dans le domaine des arts décoratifs, réalisant des tapis au point noué de style art déco. Son travail commencé à Fontfroide lui ouvrit les portes de l’art décoratif, le succès fut au rendez-vous, il décida donc de vivre de son art. / Gustave Fayet was an artist, a collector, a great vineyards owner and the restorer of the abbey of Fontfroide. He led all these activities at the same time and they were all linked to each other. This study presents Gustave Fayet's itinerary between Béziers where were his roots, Paris where he fulfilled himself as an artist, and the abbey of Fontfroide which was the catalyst of his artistic fulfillment. His roots in Béziers shaped his taste, gave him the financial means to do what he liked. There he met Maurice Fabre and George Daniel de Monfreid who drove him to Odilon Redon and Paul Gauguin, his two great masters. Later in Paris and in Fontfroide the artist could hatch. The life he led in Paris since 1905 allowed him to go further in meeting the artists of his time and to achieve his life as a patron of arts and as a collector. But even if he found all that in Paris, the man wanted peace and quiet, he fulfilled himself in buying the abbey of Fontfroide in 1908, which he turned into a place of artistic meetings: Odilon Redon decorated his library; Richard Burgsthal made stained-glass windows. In this atmosphere and thanks to his unique relationship with Odilon Redon he led a reflection on the artist he wanted to be. He took again his paintbrushes to start very personal creations. Between 1920 and 1925 he became a ranked and recognized artist, especially in the field of the decorative arts, making art déco unique carpets. His work which started in Fontfroide opened him the gate to decorative arts, and success finally came, so he decided to earn a living from his art.

Odilon Redon, The Visual Poet of Edgar Allan Poe: A Study of the Lithographic Album A Edgar Poe argues that the album A Edgar Poe, published in 1882, fundamentally alters Redon's artistic career. The thesis advocates the importance of Poe's writing to Redon's development, contending that the lithographic album confirms nineteenth-century literary and artistic interest in Poe. The thesis maintains that, while Redon subsequently attempted to disassociate himself from the American writer, his art was recognized and admired for its Poe-esque visions. Chapter One examines Edgar Allan Poe's influence on the nineteenth-century French artistic and literary avant-garde. The chapter argues that the artistic and spiritual resemblance between Poe and Redon facilitates the design the lithographic album A Edgar Poe, a work Redon uses to promote his own standing as an artist. Through examination of the original plates of the lithographic album A Edgar Poe at The Art Institute of Chicago, Chapter Two illustrates Poe's centrality to the evolution of Redon's art. Chapter Three argues for the importance of A Edgar Poe in Redon's oeuvre, contending that subsequent albums and commissions show the important role of literary art in Redon's artistic growth. The chapter demonstrates the significance of Redon's work to the Symbolist avant-garde of Brussels. Utilizing Andre Mellerio's notes, essays, collected letters and writings in the Ryerson & Burnham Library at the Art Institute of Chicago, the thesis argues that the album A Edgar Poe represents a pivotal stage in Redon's career through its dedication to a literary artist and the unification of art and poetry. Contending that the album develops themes prevalent in the noirs, the thesis illustrates the artistic resemblance and relationship between Poe and Redon and emphasizes the crucial role of Poe's work in Redon's progression and acceptance as an artist.

Dissertation--Universität des Saarlandes, 2005. / Bibliogr. p. 277-303.

In this study, I explore four representations of the Devil as a fallen angel in nineteenth century France in order to better understand the way in which the artists at this time used the symbol of the Devil to express their viewpoints on the various social, political and cultural changes in France. In the first chapter, I provide a survey of the artistic development of the Devil, from his angelic roots in the Old Testament to his near disappearance during the Enlightenment. I examine the semantic difficulties when discussing the Devil, as well as the current literature on his philosophical, theological and cultural significance. The second chapter is dedicated to an in-depth analysis of the four works in which I situate the image within the artist’s larger body of work and then examine the physical representation of the Devil, the landscape in which he is found and the transitory moment of the fall depicted. In the third chapter I provide a historical context for these representations and demonstrate the way in which they reflect the political and cultural agitation in France at the time due to the multiple revolutions, changes in governing structure and advances in science and technology. Through this exploration of these four representations, I propose that the Devil provides unique insight as to the ongoing artistic conceptualisation and perceptions of the state of humanity in an increasingly modern world. / Graduate / walkerem@uvic.ca