The Iconic Urinal & Work of Art, “Fountain,” Wasn’t Created by Marcel Duchamp But by the Pioneering Dada Artist Elsa von Freytag-Loringhoven

In the intro­duc­tion to her book Broad Strokes, writer and art his­to­ry schol­ar Brid­get Quinn describes her dis­cov­ery of Lee Kras­ner, accom­plished abstract expres­sion­ist painter who just hap­pened to have been mar­ried to Jack­son Pol­lock. That bio­graph­i­cal detail war­rant­ed Kras­ner a foot­note, but lit­tle more, in the art books Quinn stud­ied in col­lege. Learn­ing of Kras­ner sent Quinn on a quest to find oth­er women left behind by art his­to­ry. “My fix­a­tion with these artists went beyond fem­i­nism,” she writes, “if it had any­thing to do with it at all. I iden­ti­fied with these painters and sculp­tors the way my friends iden­ti­fied with Joy Divi­sion or The Clash or Hüsker Dü.”

Much has changed since 1987, when Quinn’s fan­dom began, but Kras­ner is still one of the few female artists to have ever had a ret­ro­spec­tive show at New York’s Muse­um of Mod­ern Art. And one artist every stu­dent of art his­to­ry should know, Baroness Elsa von Frey­tag-Lor­ing­hoven, remains almost com­plete­ly obscure. What’s so impor­tant about von Frey­tag-Lor­ing­hoven? She was a pio­neer­ing Dada artist and poet—well-known in the 1910s and 20s. “Her work was cham­pi­oned by Ernest Hem­ing­way and Ezra Pound,” writes John Hig­gs at the Inde­pen­dent (she appears in Pound’s Can­to XCV). She “is now rec­og­nized as the first Amer­i­can Dada artist, but it might be equal­ly true to say she was the first New York punk, 60 years too ear­ly.”

Von Frey­tag-Lor­ing­hoven also deserves the cred­it, it seems, for one of the most ground­break­ing art objects to ever appear in a gallery: Foun­tain, the uri­nal signed “R. Mutt” that Mar­cel Duchamp claimed as his own and which has made him a leg­end in the his­to­ry of art. The sto­ry, I imag­ine, might seem depress­ing­ly famil­iar to every woman who has ever had a male boss pub­lish her work with his name on it. Even more frus­trat­ing­ly, the “glar­ing truth has been known for some time in the art world,” accord­ing to the blog of art mag­a­zine See All This. Yet, “each time it has to be acknowl­edged, it is met with indif­fer­ence and silence.”

The truth first emerged in a let­ter from Duchamp to his sister—discovered in 1982 and dat­ed April 11th, 1917, a few days before the exhib­it in which Foun­tain first appeared—in which he “wrote that a female friend using a male alias had sent it in for the New York exhi­bi­tion.” The name, “Richard Mutt,” was a pseu­do­nym cho­sen by Frey­tag-Lor­ing­hoven, who was liv­ing in Philadel­phia at the time and whom Duchamp knew well, once pro­nounc­ing that “she is not a Futur­ist. She is the future.” (See her Por­trait of Mar­cel Duchamp, above, in a 1920 pho­to­graph by Charles Sheel­er.)

Why did she nev­er claim Foun­tain as her own? “She nev­er had the chance,” notes See All This. The uri­nal was reject­ed by the exhi­bi­tion orga­niz­ers (Duchamp resigned from their board in protest), and it was prob­a­bly, sub­se­quent­ly thrown away; noth­ing remained but a pho­to­graph by Alfred Stieglitz. Von Frey­tag-Lor­ing­hoven died ten years lat­er in 1927.

It was only in 1935 that sur­re­al­ist André Bre­ton brought atten­tion back to Foun­tain, attribut­ing it to Duchamp, who accept­ed author­ship and began to com­mis­sion repli­cas. The 1917 piece “was des­tined to become one of the most icon­ic works of mod­ern art. In 2004, some five hun­dred artists and art experts her­ald­ed Foun­tain as the most influ­en­tial piece of mod­ern art, even leav­ing Picasso’s Les Demoi­selles d’Avignon behind.”

Duchamp’s let­ter is not the only rea­son his­to­ri­ans have for think­ing of Foun­tain as von Freytag-Loringhoven’s work. “Baroness Elsa had been find­ing objects in the street and declar­ing them to be works of art since before Duchamp hit upon the idea of ‘ready­mades,’” writes Hig­gs. One such work, a “cast-iron plumber’s trap attached to a wood­en box, which she called God” (above), was also mis­at­trib­uted, “assumed to be the work of an artist called Mor­ton Liv­ingston Schaum­berg, although it is now accept­ed that his role in the sculp­ture was lim­it­ed to fix­ing the plumber’s trap to its wood­en base.”

Foun­tain is base, crude, con­fronta­tion­al and fun­ny,” writes Hig­gs, “Those are not typ­i­cal aspects of Duchamp’s work, but they sum­ma­rize the Baroness and her art per­fect­ly.” Duchamp lat­er claimed to have bought the uri­nal him­self, but lat­er research has shown this to be unlike­ly. Hig­gs’ book Stranger Than We Can Imag­ine explores the issues in more depth, as does an arti­cle in Dutch pub­lished in the See All This sum­mer issue. What would it mean for the art estab­lish­ment to acknowl­edge von Freytag-Loringhoven’s author­ship? “To attribute Foun­tain to a woman and not a man,” the mag­a­zine writes, “has obvi­ous, far-reach­ing con­se­quences: the his­to­ry of mod­ern art has to be rewrit­ten. Mod­ern art did not start with a patri­arch, but with a matri­arch.”

Learn more about Elsa von Frey­tag-Lor­ing­hoven at The Art Sto­ry.

via See All This

Relat­ed Con­tent:

Hear Mar­cel Duchamp Read “The Cre­ative Act,” A Short Lec­ture on What Makes Great Art, Great

The Female Pio­neers of the Bauhaus Art Move­ment: Dis­cov­er Gertrud Arndt, Mar­i­anne Brandt, Anni Albers & Oth­er For­got­ten Inno­va­tors

1933 Arti­cle on Fri­da Kahlo: “Wife of the Mas­ter Mur­al Painter Glee­ful­ly Dab­bles in Works of Art”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

A Brief, Visual Introduction to Surrealism: A Primer by Doctor Who Star Peter Capaldi

Sur­re­al­ism, accord­ing to this short Unlock Art video from the Tate, began in Paris, at the cafe Les Deux Magots, in 1924. You can still go there, but among its habitués you won’t find the fel­low on whom the cam­era zooms in: André Bre­ton, author of the Sur­re­al­ist Man­i­festo. That influ­en­tial text drew inspi­ra­tion from the work of Sig­mund Freud, father of psy­cho­analy­sis, specif­i­cal­ly his book The Inter­pre­ta­tion of Dreams.

“Bre­ton believed art and lit­er­a­ture could rep­re­sent the uncon­scious mind,” says the video’s nar­ra­tor Peter Capal­di, well known as one of the Doc­tors of Doc­tor Who. He then names some artists who agreed with Bre­ton on this point, such as Sal­vador Dalí, Max Ernst, Joan Miró, and Rene Magritte — just a few of the Sur­re­al­ists. “Sur­re­al,” as an adjec­tive, has per­haps fall­en vic­tim to debase­ment by overuse in the past 84 years. But Bre­ton had spe­cif­ic ideas about Sur­re­al­is­m’s poten­tial effects, its sources of pow­er, and its meth­ods.

Desire, for instance, “was cen­tral to the Sur­re­al­ist vision of love, poet­ry, and lib­er­ty. It was the key to under­stand­ing human beings.” Sur­re­al­ist artis­tic prac­tices includ­ed putting objects “that were not nor­mal­ly asso­ci­at­ed with one anoth­er togeth­er, to make some­thing that was play­ful and dis­turb­ing at the same time in order to stim­u­late the uncon­scious mind.” Think of Dalí’s 1936 Lob­ster Tele­phone, made out of those very objects. “It’s about food and sex,” Capal­di pro­nounces. The Sur­re­al­ist vision also extend­ed to more com­pli­cat­ed endeav­ors, such as elab­o­rate paint­ings and films that still fas­ci­nate today.

You can catch up on Sur­re­al­ist film here on Open Cul­ture, begin­ning with Luis Buñuel & Sal­vador Dalí’s night­mar­ish 1929 short Un Chien Andalou, con­tin­u­ing on to the Sur­re­al­ist fea­ture Dreams That Mon­ey Can Buy (a col­lab­o­ra­tion by the likes of Man Ray, Mar­cel Duchamp, Alexan­der Calder, Fer­nand Léger and Hans Richter), and the his­to­ry of Sur­re­al­ist cin­e­ma as pre­sent­ed by David Lynch, a film­mak­er wide­ly con­sid­ered one of the move­men­t’s mod­ern heirs. Whether Bre­ton would rec­og­nize the Sur­re­al­ist sen­si­bil­i­ty in its cur­rent man­i­fes­ta­tions will remain a mat­ter of debate, but who could watch this Unlock Art primer and fail to sense the fas­ci­na­tion its basic ideas — or basic com­pul­sions, per­haps — still hold today?

Relat­ed Con­tent:

David Lynch Presents the His­to­ry of Sur­re­al­ist Film (1987)

Restored Ver­sion of Un Chien Andalou: Luis Buñuel & Sal­vador Dalí’s Sur­re­al Film (1929)

Watch Dreams That Mon­ey Can Buy, a Sur­re­al­ist Film by Man Ray, Mar­cel Duchamp, Alexan­der Calder, Fer­nand Léger & Hans Richter

When The Sur­re­al­ists Expelled Sal­vador Dalí for “the Glo­ri­fi­ca­tion of Hit­ler­ian Fas­cism” (1934)

30 Hours of Doc­tor Who Audio Dra­mas Now Free to Stream Online

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

A Meditative Look at a Japanese Artisan’s Quest to Save the Brilliant, Forgotten Colors of Japan’s Past

We might assume that 21st-cen­tu­ry tech­nol­o­gy enables us to pro­duce fab­ric in all imag­in­able col­ors, most of them total­ly unknown to our ances­tors. Yet none of it has ever quite repli­cat­ed the strik­ing hues achieved by dyers of cen­turies and cen­turies ago. That premise under­lies the slow and painstak­ing work of Sachio Yosh­io­ka, whose fam­i­ly’s fab­ric-dye­ing her­itage goes back to Japan’s Edo peri­od of the 17th to the mid-19th cen­tu­ry. Hav­ing tak­en over his father’s work­shop Tex­tiles Yosh­io­ka in 1988, he has spent the past thir­ty years work­ing only with tra­di­tion­al plant dyes, the kind that once, in a time long before his fam­i­ly even got into the dye­ing busi­ness, made his home­land so col­or­ful.

The Japan­ese dye­ing tra­di­tion, in this read­ing of its his­to­ry, reached its long apex of bril­liance in the Nara and Heian peri­ods, which togeth­er last­ed from the years 710 to 1185. Most of the world admires Japan­ese aes­thet­ic sen­si­bil­i­ties, but often with ref­er­ence to inter­na­tion­al­ly well-known con­cepts like wabi-sabi that ide­al­ize the rus­tic, the imper­fect, and the sub­dued. Unlike in the Edo peri­od, when the strict Tokyu­gawa Shogu­nate man­dat­ed that com­mon peo­ple stick to grays and browns, Nara and Heian cities would have been rich with vivid reds, blues, yel­lows, oranges, and even pur­ples, all in vari­eties one sel­dom sees even today, in Japan or any­where else.

Hence Yosh­ioka’s mis­sion to prac­tice and even refine the same labor-inten­sive dye­ing meth­ods used back then. For­mer­ly a stu­dent of phi­los­o­phy as well as a pub­lish­er of books on the his­to­ry of col­or and fab­ric arts, he now seems devot­ed to what goes on in his Kyoto work­shop. You can watch what he and his assis­tants do there in the video from the Vic­to­ria and Albert Muse­um above. Com­posed of four short films, it includes a seg­ment on Yosh­ioka’s pro­duc­tion of paper flow­ers for the Omizu­tori fes­ti­val at the Tōdai-ji Bud­dhist tem­ple in Nara, the his­tor­i­cal cap­i­tal out­side Kyoto, that cul­mi­nates in an evening fire cer­e­mo­ny.

That fire cer­e­mo­ny, called Otaimat­su, remains as com­pelling a spec­ta­cle today as it must have been more than a mil­len­ni­um ago, just as sure­ly as the col­ors Yosh­io­ka has redis­cov­ered have lost none of their allure since then. His ded­i­ca­tion to the work of tra­di­tion­al dye­ing — work his daugh­ter Sarasa will take into its sixth gen­er­a­tion — comes not out of a desire to pay trib­ute to Japan­ese his­to­ry, nor even out of fil­ial piety, but some­thing much sim­pler: “The col­ors you can obtain from plants are so beau­ti­ful,” he says. “This is the one and only rea­son I do what I do.” 

via Kot­tke/Metafil­ter

Relat­ed Con­tent:

How Japan­ese Things Are Made in 309 Videos: Bam­boo Tea Whisks, Hina Dolls, Steel Balls & More

The Art of the Japan­ese Teapot: Watch a Mas­ter Crafts­man at Work, from the Begin­ning Until the Star­tling End

The Mak­ing of Japan­ese Hand­made Paper: A Short Film Doc­u­ments an 800-Year-Old Tra­di­tion

Watch a Japan­ese Crafts­man Lov­ing­ly Bring a Tat­tered Old Book Back to Near Mint Con­di­tion

The Art of Col­lo­type: See a Near Extinct Print­ing Tech­nique, as Lov­ing­ly Prac­ticed by a Japan­ese Mas­ter Crafts­man

Japan­ese Crafts­man Spends His Life Try­ing to Recre­ate a Thou­sand-Year-Old Sword

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Visit the Largest Collection of Frida Kahlo’s Work Ever Assembled: 800 Artifacts from 33 Museums, All Free Online

Some films achieve the rare feat of being both col­or­ful escapist fan­ta­sy and art­ful means of recon­nect­ing us with our imper­iled human­i­ty. Pixar’s won­der­ful, ani­mat­ed Coco is such a film, “an explo­ration of val­ues,” writes Jia Tolenti­no at The New York­er, “a sto­ry of a multi­gen­er­a­tional matri­archy, root­ed in the past—whereas real life, these days, feels like an atem­po­ral, struc­ture­less night­mare ruled by men.” Cen­tral to its fic­tion­al­ized cel­e­bra­tion of Mex­i­can cul­ture and his­to­ry is a his­tor­i­cal fig­ure every grown-up view­er knows—that fore­moth­er of Mex­i­can mod­ernism, Fri­da Kahlo, an artist who seems as nec­es­sary to remem­ber now as ever.

Not that Fri­da Kahlo is in dan­ger of being for­got­ten. She is adored around the world, an icon for mil­lions of peo­ple who see them­selves in the var­i­ous inter­sec­tions of her iden­ti­ty: Mex­i­can, mes­ti­za, queer, dis­abled, fem­i­nist, uncom­pro­mis­ing­ly rad­i­cal, etc….

Kahlo’s iden­ti­ties mat­ter, and she made them mat­ter. She would not be erased or let her edges be planed away and sand­ed down. Like oth­er con­fes­sion­al artists to whom she is often com­pared, Kahlo turned her trag­i­cal­ly painful, joy­ous­ly vibrant life into endur­ing art. To crib Audre Lorde’s descrip­tion of poet­ry, her work is a “rev­e­la­to­ry dis­til­la­tion of expe­ri­ence.”

But the con­fes­sion­al under­stand­ing of Kahlo can present a crit­i­cal prob­lem, name­ly the emer­gence of what Stephanie Mencimer calls “the Kahlo Cult.”

…her fans are large­ly drawn by the sto­ry of her life, for which her paint­ings are often pre­sent­ed as sim­ple illus­tra­tion…. But, like a game of tele­phone, the more Kahlo’s sto­ry has been told, the more it has been dis­tort­ed, omit­ting uncom­fort­able details that show her to be a far more com­plex and flawed fig­ure than the movies and cook­books sug­gest.

In any case, we may not need more hagiog­ra­phy of Fri­da. We find her life, flaws and all, in her work. From the rav­ages of child­hood polio and a hor­rif­ic traf­fic acci­dent at 18 (depict­ed in the draw­ing below but nev­er in a paint­ing), from love affairs, a deep immer­sion in Mex­i­can folk art, and a com­mit­ment to social­ism and the Mex­i­can Rev­o­lu­tion, Kahlo cre­at­ed an auto­bi­o­graph­i­cal oeu­vre like no oth­er. That said, Kahlo her­self is so unde­ni­ably fas­ci­nat­ing a char­ac­ter that “no one need appre­ci­ate art to jus­ti­fy being a Kahlo fan or even a Kahlo cultist,” as Peter Schjel­dahl once wrote. “Why not? The world will have cults, and who bet­ter mer­its one?”

For the art appre­ci­a­tors and Kahlo cultists alike, Google Arts & Cul­ture has cre­at­ed a project that brings togeth­er her life and work in ways that illu­mi­nate both, with bio­graph­i­cal and crit­i­cal essays, and a thor­ough exhib­it of her work from muse­ums all over the world, includ­ing many lit­tle-known pieces like her sketch­es, draw­ings, and ear­ly works; a look at her let­ters and many pho­tographs of her through­out her life; an online exhi­bi­tion of her famous wardrobe; sev­er­al fea­tures of her influ­ence on LGBTQ artists, musi­cians, fash­ion design­ers, and much, much more. It’s “the largest Kahlo cura­tion ever assem­bled,” notes My Mod­ern Met. “The best part? No need to pay a muse­um fee—it’s avail­able online for any­one to enjoy for free.”

A col­lab­o­ra­tion “between the tech giant and a world­wide net­work of experts and 33 part­ner muse­ums in sev­en coun­tries,” notes Hyper­al­ler­gic, Faces of Fri­da con­tains 800 arti­facts, “includ­ing 20 ultra-high res­o­lu­tion images… nev­er dig­i­tized till now.” Some of these arti­facts are extreme­ly rare, such as “ear­ly ver­sions of her work, sketched and etched onto the backs of fin­ished paint­ings, unseen by any­one with­out the abil­i­ty to touch them.” You can also see the places that most influ­enced her career through five Google Street view tours, “includ­ing the famous Blue House in Mex­i­co City in which she was born and died.”

This com­pre­hen­sive online gallery seeks to encom­pass every part of Frida’s life, but rarely takes the focus from her work. “Of the 150 or so of her works that have sur­vived,” notes Mencimer, “most are self-por­traits. As she lat­er said, ‘I paint myself because I am so often alone, because I am the sub­ject I know best.’” Work­ing out­ward from her­self, she also paint­ed the spe­cif­ic res­o­nances of her time and place, and explored human expe­ri­ences that tran­scend per­son­al­i­ty. “As with all the best artists,” says author Frances Borzel­lo in one of the Google Arts fea­tures, “Kahlo’s art is not a diary inge­nious­ly pre­sent­ed in paint but a recre­ation of per­son­al beliefs, feel­ings and events through her par­tic­u­lar lens into some­thing unique and uni­ver­sal.”

Though a super­star in the land of the dead, dur­ing her life Kahlo’s work was great­ly over­shad­owed by that of her famous hus­band Diego Rivera. She only had two shows in her life­time, one of them arranged by sur­re­al­ist Andre Bre­ton, who called her paint­ing “a rib­bon around a bomb.” After her death in 1954, she “large­ly dis­ap­peared from the main­stream art world.” There is a cer­tain irony in point­ing out that fas­ci­na­tion with Kahlo’s work some­times reduces down to inter­est in her biog­ra­phy, since it took a 1983 biog­ra­phy by Hay­den Her­rera to bring her back into the pub­lic con­scious­ness. “When it was pub­lished” Mer­cimer writes, “there wasn’t a sin­gle mono­graph of Kahlo’s work to show peo­ple what it looked like, but the biog­ra­phy, which could have been the basis for a Uni­vi­sion telen­ov­ela, sparked a Fri­da fren­zy.”

How things have changed. No read­er of Herrera’s book, or any of the many treat­ments of Kahlo’s life since then, will come to it sight unseen. Frida’s face—defiant, mus­ta­chioed, monobrowed—stares out at us from every­where. The Google exhib­it guides us through a com­pre­hen­sive con­tex­tu­al­iza­tion of that haunt­ing, yet famil­iar gaze. The let­ters and bio­graph­i­cal entries con­tain insight after insight into the artist’s pri­vate and pub­lic lives. But ulti­mate­ly, it’s the paint­ings that speak. As Borzel­lo puts it, when we real­ly con­front Frida’s work, we may be struck by “how help­less words are in the face of the strange rich­ness of those images.” She invent­ed new visu­al vocab­u­lar­ies of pain, plea­sure, pride, and per­se­ver­ance. Vis­it Faces of Fri­da here.

via Google’s blog

Relat­ed Con­tent:

Fri­da Kahlo’s Col­or­ful Clothes Revealed for the First Time & Pho­tographed by Ishi­uchi Miyako

1933 Arti­cle on Fri­da Kahlo: “Wife of the Mas­ter Mur­al Painter Glee­ful­ly Dab­bles in Works of Art”

Artists Fri­da Kahlo & Diego Rivera Vis­it Leon Trot­sky in Mex­i­co: Vin­tage Footage from 1938

The Fri­da Kahlo Action Fig­ure

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Visualizing Dante’s Hell: See Maps & Drawings of Dante’s Inferno from the Renaissance Through Today

The light was depart­ing. The brown air drew down
     all the earth’s crea­tures, call­ing them to rest
     from their day-rov­ing, as I, one man alone,

pre­pared myself to face the dou­ble war
     of the jour­ney and the pity, which mem­o­ry
     shall here set down, nor hes­i­tate, nor err.

Read­ing Dante’s Infer­no, and Divine Com­e­dy gen­er­al­ly, can seem a daunt­ing task, what with the book’s wealth of allu­sion to 14th cen­tu­ry Flo­ren­tine pol­i­tics and medieval Catholic the­ol­o­gy. Much depends upon a good trans­la­tion. Maybe it’s fit­ting that the proverb about trans­la­tors as trai­tors comes from Ital­ian. The first Dante that came my way—the unabridged Car­lyle-Okey-Wick­steed Eng­lish translation—renders the poet’s terza rima in lead­en prose, which may well be a lit­er­ary betray­al.

Gone is the rhyme scheme, self-con­tained stan­zas, and poet­ic com­pres­sion, replaced by wordi­ness, anti­quat­ed dic­tion, and need­less den­si­ty. I labored through the text and did not much enjoy it. I’m far from an expert by any stretch, but was much relieved to lat­er dis­cov­er John Ciardi’s more faith­ful Eng­lish ren­der­ing, which imme­di­ate­ly impress­es upon the sens­es and the mem­o­ry, as in the descrip­tion above in the first stan­zas of Can­to II.

The sole advan­tage, per­haps, of the trans­la­tion I first encoun­tered lies in its use of illus­tra­tions, maps, and dia­grams. While read­ers can fol­low the poem’s vivid action with­out visu­al aids, these lend to the text a kind of imag­i­na­tive mate­ri­al­i­ty: say­ing yes, of course, this is a real place—see, it’s right here! We can sus­pend our dis­be­lief, per­haps, in Catholic doc­trine and, dou­bly, in Dante’s weird­ly offi­cious, com­i­cal­ly bureau­crat­ic, scheme of hell.

Indeed, read­ers of Dante have been inspired to map his Infer­no for almost as long as they have been inspired to trans­late it into oth­er languages—and we might con­sid­er these maps more-or-less-faith­ful visu­al trans­la­tions of the Infer­no’s descrip­tions. One of the first maps of Dante’s hell (top) appeared in San­dro Botticelli’s series of nine­ty illus­tra­tions, which the Renais­sance great and fel­low Flo­ren­tine made on com­mis­sion for Loren­zo de’Medici in the 1480s and 90s.

Botticelli’s “Chart of Hell,” writes Deb­o­rah Park­er, “has long been laud­ed as one of the most com­pelling visu­al rep­re­sen­ta­tions… a panop­tic dis­play of the descent made by Dante and Vir­gil through the ‘abysmal val­ley of pain.’” Below it, we see one of Anto­nio Manetti’s 1506 wood­cut illus­tra­tions, a series of cross-sec­tions and detailed views. Maps con­tin­ued to pro­lif­er­ate: see print­mak­er Anto­nio Maretti’s 1529 dia­gram fur­ther up, Joannes Stradanus’ 1587 ver­sion, above, and, below, a 1612 illus­tra­tion below by Jacques Cal­lot.

Dante’s hell lends itself to any num­ber of visu­al treat­ments, from the pure­ly schemat­ic to the broad­ly imag­i­na­tive and inter­pre­tive. Michelan­ge­lo Caetani’s 1855 cross-sec­tion chart, below, lacks the illus­tra­tive detail of oth­er maps, but its use of col­or and high­ly orga­nized label­ing sys­tem makes it far more leg­i­ble that Callot’s beau­ti­ful but busy draw­ing above.

Though we are with­in our rights as read­ers to see Dante’s hell as pure­ly metaphor­i­cal, there are his­tor­i­cal rea­sons beyond reli­gious belief for why more lit­er­al maps became pop­u­lar in the 15th cen­tu­ry, “includ­ing,” writes Atlas Obscu­ra, “the gen­er­al pop­u­lar­i­ty of car­tog­ra­phy at the time and the Renais­sance obses­sion with pro­por­tions and mea­sure­ment.”

Even after hun­dreds of years of cul­tur­al shifts and upheavals, the Infer­no and its humor­ous and hor­rif­ic scenes of tor­ture still retain a fas­ci­na­tion for mod­ern read­ers and for illus­tra­tors like Daniel Heald, whose 1994 map, above, while lack­ing Botticelli’s gild­ed bril­liance, presents us with a clear visu­al guide through that per­plex­ing val­ley of pain, which remains—in the right trans­la­tion or, doubt­less, in its orig­i­nal language—a plea­sure for read­ers who are will­ing to descend into its cir­cu­lar depths. Or, short of that, we can take a dig­i­tal train and esca­la­tors into an 8‑bit video game ver­sion.

See more maps of Dante’s Infer­no here, here, and here.

via Atlas Obscu­ra

Relat­ed Con­tent:

A Free Course on Dante’s Divine Com­e­dy from Yale Uni­ver­si­ty

Artists Illus­trate Dante’s Divine Com­e­dy Through the Ages: Doré, Blake, Bot­ti­cel­li, Mœbius & More

Hear Dante’s Infer­no Read Aloud by Influ­en­tial Poet & Trans­la­tor John Cia­r­di (1954)

Robert Rauschenberg’s 34 Illus­tra­tions of Dante’s Infer­no (1958–60)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

David Bowie Memorialized in Traditional Japanese Woodblock Prints

The East beck­ons me — Japan — but I’m a bit wor­ried that I’ll get too Zen there and my writ­ing will dry up. — David Bowie, 1980

David Bowie’s long­stand­ing fas­ci­na­tion with Japan per­vad­ed his work, becom­ing the gate­way through which many of his fans began to explore that country’s cul­tur­al tra­di­tions and aes­thet­ics.

Per­haps the entry point is design­er Kan­sai Yamamoto’s Zig­gy Star­dust togs, Yukio Mishima’s 1963 nov­el The Sailor Who Fell from Grace from the Sea—one of Bowie’s top 100 books—or the 1000s of images pho­tog­ra­ph­er Masayoshi Suki­ta cap­tured of the rock­er over a peri­od of four decades.

Maybe it was Aladdin Sane’s kabu­ki-like make­up or direc­tor Nag­isa Oshi­ma’s World War II dra­ma,  Mer­ry Christ­mas Mr. Lawrence, in which Bowie played a British offi­cer in a Japan­ese POW camp.

The recent release of two mod­ern ukiyo‑e wood­block prints fea­tur­ing the rock­er has caused such mass swoon­ing among legions of Japanophile Bowie fans, the rever­ber­a­tions may well be pow­er­ful enough to ring tem­ple bells in Kyoto.

For each print, artist Masu­mi Ishikawa casts Bowie as both him­self and an icon­ic Japan­ese fig­ure.

In the image at the top of the page, Bowie’s Aladdin Sane assumes the pose of the cen­tral char­ac­ter in Edo Peri­od artist Uta­gawa Kuniyoshi’s Kidô­maru and the Ten­gu, below.

The oth­er print relo­cates the dash­ing Bowie from Ter­ry O’Neill’s Dia­mond Dogs pub­lic­i­ty pho­tos to the realm of magi­cian Takeza­wa Toji, whose spin­ning top per­for­mances had the pow­er to sum­mon drag­ons, at least as depict­ed by Kuniyoshi.

The prints were ordered by the Ukiyo‑e Project, whose mis­sion is to por­tray today’s artists and pop icons on tra­di­tion­al wood­block prints. (Bowie fol­lows pre­vi­ous hon­orees Kiss and Iron Maid­en.)

The prints and the blocks from which the impres­sions were made will be on dis­play at BOOKMARC in Tokyo’s Omote­san­do neigh­bor­hood from June 23 to July 1.

via Spoon and Tam­a­go

Relat­ed Con­tent:

Down­load 2,500 Beau­ti­ful Wood­block Prints and Draw­ings by Japan­ese Mas­ters (1600–1915)

Spe­cial David Bowie Metro­Cards Get Released in New York City

The Peri­od­ic Table of David Bowie: A Visu­al­iza­tion of the Sem­i­nal Artist’s Influ­ence and Influ­ences

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er, Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine and Bowie fan.  Her solo show Nurse!, in which one of Shakespeare’s best loved female char­ac­ters hits the lec­ture cir­cuit to set the record straight opens June 12 at The Tank in New York City. Fol­low her @AyunHalliday.

Ralph Steadman Creates an Unorthodox Illustrated Biography of Sigmund Freud, the Father of Psychoanalysis (1979)

Sig­mund Freud died in 1939, and the near­ly eight decades since haven’t been kind to his psy­cho­an­a­lyt­i­cal the­o­ries, but in some sense he sur­vives. “For many years, even as writ­ers were dis­card­ing the more patent­ly absurd ele­ments of his the­o­ry — penis envy, or the death dri­ve — they con­tin­ued to pay homage to Freud’s unblink­ing insight into the human con­di­tion,” writes the New York­er’s Louis Menand. He claims that Freud thus evolved, “in the pop­u­lar imag­i­na­tion, from a sci­en­tist into a kind of poet of the mind. And the thing about poets is that they can­not be refut­ed. No one asks of ‘Par­adise Lost’: But is it true? Freud and his con­cepts, now con­vert­ed into metaphors, joined the legion of the undead.”

The mas­ter of a legion of undead psy­cho­log­i­cal metaphors — who, in the ranks of liv­ing illus­tra­tors, could be more suit­ed to ren­der such a fig­ure than Ralph Stead­man? And how many of us know that he actu­al­ly did so in 1979, when he pro­duced an “art-biog­ra­phy” of the “Father of Psy­cho­analy­sis”?

Sig­mund Freud, which has spent long stretch­es out of print since its first pub­li­ca­tion, tells the sto­ry of Freud’s life, begin­ning with his child­hood in Aus­tria to his death, not long after his emi­gra­tion in flight from the Nazis, in Lon­don. It was there that he met Vir­ginia Woolf, who in her diary describes him as “a screwed up shrunk very old man: with a monkey’s light eyes, par­a­lyzed spas­mod­ic move­ments, inar­tic­u­late: but alert.”

There, again, Freud sounds like one of Stead­man’s draw­ings, some­times out­ward­ly unap­peal­ing but always pos­sessed of an unig­nor­able vital­i­ty gen­er­at­ed by a sol­id core of per­cep­tive­ness. Ear­li­er chap­ters of Freud’s life, char­ac­ter­ized by intel­lec­tu­al as well as phys­i­cal vig­or­ous­ness aid­ed by the 19th-cen­tu­ry “mir­a­cle drug” of cocaine, also give the illus­tra­tor rich mate­r­i­al to work with. One can’t help but think of Fear and Loathing in Las Vegas, which forged a per­ma­nent cul­tur­al link between Stead­man’s art and Hunter S. Thomp­son’s prose. How “true” is the drug-fueled desert odyssey that book recounts? More so, per­haps, than many of Freud’s sup­pos­ed­ly sci­en­tif­ic dis­cov­er­ies. But as with the work of Freud, so with that of Thomp­son and Stead­man: we return to it not because we want the truth, exact­ly, but because we can’t turn away from the often grotesque ver­sions of our­selves it shows us.

You can pick up a copy of Stead­man’s illus­trat­ed Sig­mund Freud here.

Relat­ed Con­tent:

Sig­mund Freud, Father of Psy­cho­analy­sis, Intro­duced in a Mon­ty Python-Style Ani­ma­tion

Sig­mund Freud’s Psy­cho­an­a­lyt­ic Draw­ings Show How He First Visu­al­ized the Ego, Super­ego, Id & More

How a Young Sig­mund Freud Researched & Got Addict­ed to Cocaine, the New “Mir­a­cle Drug,” in 1894

Ralph Steadman’s Wild­ly Illus­trat­ed Biog­ra­phy of Leonar­do da Vin­ci (1983)

Gonzo Illus­tra­tor Ralph Stead­man Draws the Amer­i­can Pres­i­dents, from Nixon to Trump

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Download 50,000 Art Books & Catalogs from the Metropolitan Museum of Art’s Digital Collections


If you’ve lived in or vis­it­ed New York City, you must know the laugh­able futil­i­ty of try­ing to “do the Met” in a day, or even a week­end. Not only is the muse­um enor­mous, but its per­ma­nent col­lec­tions demand to be stud­ied in detail, an activ­i­ty one can­not rush through with any sat­is­fac­tion. If you’re head­ed there for a spe­cial exhib­it, be espe­cial­ly disciplined—make a bee­line and do not stop to linger over elab­o­rate Edo-peri­od samu­rai armor or aus­tere Shak­er-made fur­ni­ture.

I thought I’d learned my les­son after many years of res­i­dence in the city. When I returned last sum­mer for a vis­it, fam­i­ly in tow, I vowed to head straight for the Rei Kawakubo exhib­it, list­ing all oth­er pri­or­i­ties beneath it. More fool me.

Imme­di­ate over­whelm over­took as we entered, on a week­end, in a crush of tourist noise. After hours spent admir­ing sar­copha­gi, neo­clas­si­cal paint­ings, etc., etc., we had to nix the exhib­it and push our way into Cen­tral Park for fresh air and recu­per­a­tive ice cream.

Does an exhi­bi­tion check­list, with pho­tographs and descrip­tions of every piece on dis­play, make up for miss­ing the Kawakubo in per­son? Not exact­ly, but at least I can linger over it, vir­tu­al­ly, in soli­tude and at my leisure. If you val­ue this expe­ri­ence, can­not make it to the Met, or want to see sev­er­al hun­dred past exhi­bi­tions from the com­fort of your home, you can do so eas­i­ly thanks to the wealth of cat­a­logs the Met has uploaded to its Dig­i­tal Col­lec­tions.

These cat­a­logs doc­u­ment spe­cial exhibits not only at the New York land­mark, but also at gal­leries around the world from the past 100 years or so. In a recent blog post, the Met points to one such scanned catalog—out of almost a hun­dred from the Hun­gar­i­an Gallery Nemzeti Sza­lon—from a 1957 exhi­bi­tion of sculp­tor Mik­lós Bor­sos. The text is in Hun­gar­i­an, but the art­work (fur­ther up), in detailed black and white pho­tographs, speaks a uni­ver­sal visu­al lan­guage.

These cat­a­logs join the thou­sands of books—50,000 titles in all—at the Met’s Dig­i­tal Col­lec­tions. There, you’ll find col­lec­tions such as Rare Books Pub­lished in Impe­r­i­al and Ear­ly Sovi­et Rus­sia, with unusu­al trea­sures like the book Church­es of Uglich, a sur­vey of one Russ­ian town’s church­es, with pho­tos, from the 1880s. “Inter­est­ed in Dada?” asks the Met, and who isn’t? The muse­um has just added a 1917 issue of jour­nal The Blind Man, edit­ed by Mar­cel Duchamp and con­tain­ing Alfred Stieglitz’s pho­to­graph of Duchamp’s found art prank Foun­tain.

If fashion’s your thing, the muse­um has added thou­sands of Bergdorf Good­man sketch­es from 1929 to 1952 (see a par­tic­u­lar­ly ele­gant exam­ple above from the 1930s). Maybe you’re into the his­to­ry of the Met itself? If so, check out this mas­sive col­lec­tion of his­tor­i­cal images of the muse­um, inside and out, dat­ing from its incep­tion in 1870 to the present. There’s even a selec­tion of pho­tos of its icon­ic spe­cial exhi­bi­tion ban­ners from 1970 through 2004 (like that below from 1982).

If you’re head­ed to the Met to see one of these spe­cial exhibits, take my advice and don’t get dis­tract­ed once you’re inside. But if you want to access a range of the museum’s cul­tur­al trea­sures from afar, you can’t do any bet­ter than brows­ing its Dig­i­tal Col­lec­tions, where you’re also like­ly to get lost for hours, maybe days.

Relat­ed Con­tent:

The Met­ro­pol­i­tan Muse­um of Art Makes 375,000 Images of Fine Art Avail­able Under a Cre­ative Com­mons License: Down­load, Use & Remix

Down­load 200+ Free Mod­ern Art Books from the Guggen­heim Muse­um

2,000+ Archi­tec­ture & Art Books You Can Read Free at the Inter­net Archive

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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