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Bernard Palissy, the great Renaissance potter, created a style of ceramic art which has remained popular for nearly four hundred years and which saw a considerable revival throughout Europe in the later nineteenth-century. The coiled vipers, the slinking lizards, the scaly fish - these are the characteristic Palissy creatures set in high relief and painted as in nature. Palissy ware is found in the world's great museums. This volume, fully illustrated in colour, provides the first comprehensive account of the work of Palissy's nineteenth-century followers in France. It aims to be regarded as the standard guide and work of reference for collectors, curators and all those concerned with the high achievements of ceramic art.
French Huguenots made enormous contributions to the life and culture of colonial New York during the seventeenth and eighteenth centuries. Huguenot craftsmen were the city's most successful artisans, turning out unrivaled works of furniture which were distinguished by unique designs and arcane details. More than just decorative flourishes, however, the visual language employed by Huguenot artisans reflected a distinct belief system shaped during the religious wars of sixteenth-century France. In Fortress of the Soul, historian Neil Kamil traces the Huguenots' journey to New York from the Aunis-Saintonge region of southwestern France. There, in the sixteenth century, artisans had created a subterranean culture of clandestine workshops and meeting places inspired by the teachings of Bernard Palissy, a potter, alchemist, and philosopher who rejected the communal, militaristic ideology of the Huguenot majority which was centered in the walled city of La Rochelle. Palissy and his followers instead embraced a more fluid, portable, and discrete religious identity that encouraged members to practice their beliefs in secret while living safely—even prospering—as artisans in hostile communities. And when these artisans first fled France for England and Holland, then left Europe for America, they carried with them both their skills and their doctrine of artisanal security. Drawing on significant archival research and fresh interpretations of Huguenot material culture, Kamil offers an exhaustive and sophisticated study of the complex worldview of the Huguenot community. From the function of sacred violence and alchemy in the visual language of Huguenot artisans, to the impact among Protestants everywhere of the destruction of La Rochelle in 1628, to the ways in which New York's Huguenots interacted with each other and with other communities of religious dissenters and refugees, Fortress of the Soul brilliantly places American colonial history and material life firmly within the larger context of the early modern Atlantic world.
This is a study of public sculpture in St. Louis from the 19th century. With the founding of Laumeier Sculpture Park, St. Louis has improved and expanded its holdings with highly acclaimed works, ranging from 19th century bust and equestrian monuments to modern classics by Henry Moore and the Falling Man of Ernest Trova. Included in the survey are the collections of the St. Louis Museum and the Washington University Gallery of Art.
In an age when the nature of reality is complicated daily by advances in bioengineering, cloning, and artificial intelligence, it is easy to forget that the ever-evolving boundary between nature and technology has long been a source of ethical and scientific concern: modern anxieties about the possibility of artificial life and the dangers of tinkering with nature more generally were shared by opponents of alchemy long before genetic science delivered us a cloned sheep named Dolly. In Promethean Ambitions, William R. Newman ambitiously uses alchemy to investigate the thinning boundary between the natural and the artificial. Focusing primarily on the period between 1200 and 1700, Newman examines the labors of pioneering alchemists and the impassioned—and often negative—responses to their efforts. By the thirteenth century, Newman argues, alchemy had become a benchmark for determining the abilities of both men and demons, representing the epitome of creative power in the natural world. Newman frames the art-nature debate by contrasting the supposed transmutational power of alchemy with the merely representational abilities of the pictorial and plastic arts—a dispute which found artists such as Leonardo da Vinci and Bernard Palissy attacking alchemy as an irreligious fraud. The later assertion by the Paracelsian school that one could make an artificial human being—the homunculus—led to further disparagement of alchemy, but as Newman shows, the immense power over nature promised by the field contributed directly to the technological apologetics of Francis Bacon and his followers. By the mid-seventeenth century, the famous "father of modern chemistry," Robert Boyle, was employing the arguments of medieval alchemists to support the identity of naturally occurring substances with those manufactured by "chymical" means. In using history to highlight the art-nature debate, Newman here shows that alchemy was not an unformed and capricious precursor to chemistry; it was an art founded on coherent philosophical and empirical principles, with vocal supporters and even louder critics, that attracted individuals of first-rate intellect. The historical relationship that Newman charts between human creation and nature has innumerable implications today, and he ably links contemporary issues to alchemical debates on the natural versus the artificial.
Based on the history of knowledge, the contributions to this volume elucidate various aspects of how, in the early modern period, artists’ education, knowledge, reading and libraries were related to the ways in which they presented themselves