These richly illustrated articles cover the representation of alchemy in art from the late Middle Ages to the 20th century. The authors, who are artists, curators and art historians from the US and Europe, address such topics as alchemical gender symbolism in Renaissance, Mannerist and modernist art; Netherlandish 17th-century portrayals of alchemists; and alchemy as the forerunner of photography. Distributed in the US by ISBS. Annotation ©2006 Book News, Inc., Portland, OR.

Also available in an open-access, full-text edition at http://oaktrust.library.tamu.edu/handle/1969.1/86080 The black sun, an ages-old image of the darkness in individual lives and in life itself, has not been treated hospitably in the modern world. Modern psychology has seen darkness primarily as a negative force, something to move through and beyond, but it actually has an intrinsic importance to the human psyche. In this book, Jungian analyst Stanton Marlan reexamines the paradoxical image of the black sun and the meaning of darkness in Western culture. In the image of the black sun, Marlan finds the hint of a darkness that shines. He draws upon his clinical experiences—and on a wide range of literature and art, including Goethe’s Faust, Dante’s Inferno, the black art of Rothko and Reinhardt—to explore the influence of light and shadow on the fundamental structures of modern thought as well as the contemporary practice of analysis. He shows that the black sun accompanies not only the most negative of psychic experiences but also the most sublime, resonating with the mystical experience of negative theology, the Kabbalah, the Buddhist notions of the void, and the black light of the Sufi Mystics. An important contribution to the understanding of alchemical psychology, this book draws on a postmodern sensibility to develop an original understanding of the black sun. It offers insight into modernity, the act of imagination, and the work of analysis in understanding depression, trauma, and transformation of the soul. Marlan’s original reflections help us to explore the unknown darkness conventionally called the Self. The image of Kali appearing in the color insert following page 44 is © Maitreya Bowen, reproduced with her permission,[email protected].

Alchemy in Contemporary Art analyzes how twentieth-century artists, beginning with French Surrealists of the 1920s, have appropriated concepts and imagery from the western alchemical tradition. Examining artistic production from ca. 1920 to the present, with an emphasis on artistic on the 1970s to 2000, the author discusses the work of familiar as well as lesser known artists to provide a critical, theorized overview of the alchemical tradition in 20th-century art.

This volume presents a comprehensive overview of the relationship between alchemy and art, bringing together key artworks that take alchemy as their inspiration: from the enigmatic paintings of Jan Brueghel the Elder to contemporary works by Anish Kapoor. It includes recent studies by internationally renowned scientists.

From antiquity to the Enlightenment, astrology, magic, and alchemy were considered important tools to unravel the mysteries of nature and human destiny. As a result of the West's exposure during the Middle Ages to the astrological beliefs of Arab philosophers and the mystical writings of late antiquity, these occult traditions became rich sources of inspiration for Western artists. In this latest volume in the popular Guide to Imagery series, the author presents a careful analysis of occult iconography in many of the great masterpieces of Western art, calling out key features in the illustrations for discussion and interpretation. Astrological symbols decorated medieval churches and illuminated manuscripts as well as fifteenth-century Italian town halls and palaces. The transformational zymology of magic and alchemy that enlivened the work of a wide range of Renaissance artists, including Bosch, Brueghel, D: urer, and Caravaggio, found renewed expression in the visionary works of nineteenth-century artists, such as Fuseli and Blake, as well as in the creative output of the twentieth century's Surrealists.

A classic, prize-winning novel about an epic migration and a lone woman haunted by the past in frontier Waipu. In the 1850s, a group of settlers established a community at Waipu in the northern part of New Zealand. They were led there by a stern preacher, Norman McLeod. The community had followed him from Scotland in 1817 to found a settlement in Nova Scotia, then subsequently to New Zealand via Australia. Their incredible journeys actually happened, and in this winner of the New Zealand Book Awards, Fiona Kidman breathes life and contemporary relevance into the facts by creating a remarkable fictional story of three women entangled in the migrations - Isabella, her daughter Annie and granddaughter Maria. McLeod's harsh leadership meant that anyone who ran counter to him had to live a life of secrets. The 'secrets' encapsulated the spirit of these women in their varied reactions to McLeod's strict edicts and connect the past to the present and future.

This book explores the interconnections and differentiations between artisanal workshops and alchemical laboratories and between the arts and alchemy from Antiquity to the eighteenth century. In particular, it scrutinizes epistemic exchanges between producers of the arts and alchemists. In the fifteenth and sixteenth centuries the term laboratorium uniquely referred to workplaces in which ‘chemical’ operations were performed: smelting, combustion, distillation, dissolution and precipitation. Artisanal workshops equipped with furnaces and fire in which ‘chemical’ operations were performed were also known as laboratories. Transmutational alchemy (the transmutation of all base metals into more noble ones, especially gold) was only one aspect of alchemy in the early modern period. The practice of alchemy was also about the chemical production of things--medicines, porcelain, dyes and other products as well as precious metals and about the knowledge of how to produce them. This book uses examples such as the Uffizi to discuss how Renaissance courts established spaces where artisanal workshops and laboratories were brought together, thus facilitating the circulation of materials, people and knowledge between the worlds of craft (today’s decorative arts) and alchemy. Artisans became involved in alchemical pursuits beyond a shared material culture and some crafts relied on chemical expertise offered by scholars trained as alchemists. Above all, texts and books, products and symbols of scholarly culture played an increasingly important role in artisanal workshops. In these workplaces a sort of hybrid figure was at work. With one foot in artisanal and the other in scholarly culture this hybrid practitioner is impossible to categorize in the mutually exclusive categories of scholar and craftsman. By the seventeenth century the expertise of some glassmakers, silver and goldsmiths and producers of porcelain was just as based in the worlds of alchemical and bookish learning as it was grounded in hands-on work in the laboratory. This book suggests that this shift in workshop culture facilitated the epistemic exchanges between alchemists and producers of the decorative arts.

The fine art of preparing and drinking tea has become a hallmark ofChinese civilization. In his latest book, Daniel Reid explores Chinesetea in its manifold varieties, its long and colorful historicaldevelopment in China, and the fine art of preparing and drinking it, atradition handed down through the agesby monks and martial artists,and emperors. He describes the principles that lie at the heart oftea culture in China, the potent medicinal properties of Chinese tea,and how to cultivate Cha Dao, the Daoist way of tea, in daily life.Illustrated with many photographs by Christan Janzen, the book containsdetailed descriptions of many Chinese tea varieties, as well asentertaining tea anecdotes from the author's 'Tea Tidings'bulletin, and a useful glossary of Chinese tea terms.

Surrealist artist Max Ernst defined collage as the "alchemy of the visual image." Students of his work have often dismissed this comment as simply a metaphor for the transformative power of using found images in a new context. Taking a wholly different perspective on Ernst and alchemy, however, M. E. Warlick persuasively demonstrates that the artist had a profound and abiding interest in alchemical philosophy and often used alchemical symbolism in works created throughout his career. A revival of interest in alchemy swept the artistic, psychoanalytic, historical, and scientific circles of the late nineteenth and early twentieth centuries, and Warlick sets Ernst's work squarely within this movement. Looking at both his art (many of the works she discusses are reproduced in the book) and his writings, she reveals how thoroughly alchemical philosophy and symbolism pervade his early Dadaist experiments, his foundational work in surrealism, and his many collages and paintings of women and landscapes, whose images exemplify the alchemical fusing of opposites. This pioneering research adds an essential key to understanding the multilayered complexity of Ernst's works, as it affirms his standing as one of Germany's most significant artists of the twentieth century.

Now in Paperback In Dime-Store Alchemy, poet Charles Simic reflects on the life and work of Joseph Cornell, the maverick surrealist who is one of America’s great artists. Simic’s spare prose is as enchanting and luminous as the mysterious boxes of found objects for which Cornell is justly renowned.