Translated by Clayton Eschleman A collection of writings ranging from cogent theoretical works to scatological glossolalia written during and after Artaud's incarceration in an aslum at Rodez creating one of the most powerful outpourings ever recorded.

A collection of manifestos originally published in 1938, in which the French artist and philosopher attacks conventional assumptions about the drama, and calls for the influx of irrational material - based on dreams, religion, and emotion - in order to make the theater vital for modern audiences.

Following his release from the Rodez asylum, Antonin Artaud decided he wanted his new work to connect with a vast public audience, and he chose to record radio broadcasts in order to carry through that aim. That determination led him to his most experimental and incendiary project, To Have Done with the Judgement of God, 1947-48, in which he attempted to create a new language of texts, screams, and cacophonies: a language designed to be heard by millions, aimed, as Artaud said, for "road-menders." In the broadcast, he interrogated corporeality and introduced the idea of the "body without organs," crucial to the later work of Deleuze and Guattari. The broadcast, commissioned by the French national radio station, was banned shortly before its planned transmission, much to Artaud's fury. This volume collects all of the texts for To Have Done with the Judgement of God, together with several of the letters Artaud wrote to friends and enemies in the short period between his work's censorship and his death. Also included is the text of an earlier broadcast from 1946, Madness and Black Magic, written as a manifesto prefiguring his subsequent broadcast. Clayton Eshleman's extraordinary translations of the broadcasts activate these works in their extreme provocation.

A penetrating exploration of poetic life by a veteran poet, translator, and editor.

From his birth in a cradle of sperm to his death on a blood-soaked pillow, Heliogabalus, Emperor from the age of fourteen, embodies the depravity and decay of Rome in the third century. Although steeped in vice and tormented by madness, the deviant tyrant is elevated to a divine status, at the crossroads between the Greco-Latin world and the Orient.Considered one of the most accomplished and accessible of Artaud's works, while also one of his most imaginative, Heliogabalus, or The Anarchist Crowned is a hallucinatory, surreal depiction of a historical figure, as well as a revolutionary founding text from the father of the Theatre of Cruelty.

The French poet Stephane Mallarme (1842-1898) was modernism's great champion of the book as both a conceptual and material entity: probably his most famous pronouncement is 'everything in the world exists in order to end up as a book.' The Book was Mallarme's total artwork, a book to encompass all books. Frequently quoted, sometimes excerpted, but never before translated in its entirety, The Book is a visual poem about its own construction, the scaffolding of a cosmic architecture intended to reveal 'all existing relations between everything.'

Andre Breton wrote that MALDOROR is the expression of a revelation so complete it seems to exceed human potential.' First published in 1869, MALDOROR is the work of a mysterious genius about whom little is known aside from his birth in Uruguay, 1846, and his early death in Paris, 1870. His writings, published under the pseudonym Comte de Lautreamont, bewildered his contemporaries but have since taken their place alongside other French classics of transgression such as Sade, Baudelaire, Rimbaud. A unique translation.'

Paris Peasant (1926) is one of the central works of Surrealism. Unconventional in form and fiercely modern, Aragon uses the city of Paris as a framework interlacing text with the city's ephemera: cafe menus, maps, monument inscriptions, newspaper cuttings and the lives of its citizens. No one could have been a more astute detector of the unwanted in all its forms; no one else could have been carried away by such intoxicating reveries about a sort of secret life of the city...' Andre Breton'

Eadweard Muybridge is among the seminal originators of the contemporary world's visual form, with its concentrated image-sequences of bodies in movement and its ocular obsessions. This book examines an almost unknown dimension of Muybridge's work, as a moving-image projectionist, who toured Europe's cities to enthral beyond-capacity audiences with unprecedented projections and who built a moving-image auditorium - long before cinemas were created - in which to project his work at the 1893 Chicago World's Columbian Exposition. That final invention of Muybridge's was both an all-engulfing catastrophe and the vital precursor for the following century's worldwide manias for projection. Based on entirely new research into Muybridge's travels, audiences, auditoria and projectors, this book explores his initiating role in moving-image projection and also maps Muybridge's driving inspiration for subsequent artists and filmmakers preoccupied with the volatile entity of projection, from 1890s Berlin to contemporary Japan, via further spectacular World's Exposition events and cinemas' overheated projection-boxes. The book looks closely at the enigmatic figure of the moving-image projectionist, from its origins in Muybridge's experiments, across glass, celluloid and digital projections, to the contemporary moment. Moving-image projection formed a crucial determinant in the imagining of new corporealities and new urban spaces, through its irrepressible capacity to envision future bodies and cities. The cinema projectionist - a solitary figure of compulsion and restlessness, inhabiting a profession touched with the multiple addictions and deaths of the moving image - was once a pivotal presence for global cinema audiences but is now consigned to near-obsolescence. The book investigates contemporary urban projections as aberrant manifestations derived from Muybridge's first conjurations of projection's power for its spectators. Throughout, the book interrogates.