摘要：The purpose of this essay is to identify and analyze one of Lavinia Fontana＇s mysterious paintings, traditionally entitled Cleopatra but here considered to be an inventive portrayal of an ancient scientist, Cleopatra the Alchemist （ca. third century BCE）. There are four parts to this study. The first is an iconographical analysis of the painting by Lavinia Fontana＇s Cleopatra the Alchemist （1605） at the Galleria Spada in Rome. The second section deals with the origin of the Egyptian Cleopatra the Alchemist as an Egyptian scientist and of her inventions, which include the alembic and the ouroboros motiE The third section consists of an emblematic comparison between the imagery in the painting and alchemical references. The last brief section considers problematic copies of the painting

摘要：The conflict and congruity of dualistic approaches to the world inundate the illustration of agricultural production in the Pre-Columbian Art of the *** production is co-dependent on human factors,environmental factors and animal *** symbiosis of these elements generated success or failure in harmony with the natural *** paper explores the relationship of three animals to successful crop production with particular attention placed on the cane toad,as this creature has often been confused with frogs or underplayed in earlier academic *** cane toad is a powerful force in organic farming,functioning as a deterrent to destructive *** addition,the cane toad produces powerful hallucinogenic substances for humans,while at the same time,repelling predators with its bitter taste,acrid smell and *** bufo-toxin is a powerful substance that links the toad with the Underworld origins of the maize.

摘要：The theme of the Conception of the Virgin Mary fascinated 16th-century Mannerist painters, as manifested in Giorgio Vasari＇s many drawings and paintings and also the numerous replicas in drawings, paintings, and engravings made after his paintings by his contemporary artists. This essay focuses on Vasari＇s complex iconography of The Conception of Our Lady of 1540 at SS. Apostoli in Florence, Italy. In his documentation of the painting, Vasari never referred to or entitled the painting as an Allegory of the Immaculate Conception or Immaculate Conception but coined it as The Conception of Our Lady （Concezione di Nostra Donna） as it will be referred in this essay. Vasari＇s complex iconography derived from the writings of the A retine canon Giovanni Pollastra. The Virgin Mary is depicted as a victorious symbol of grace and salvation, triumphing over evil. Rejoicing angels surround her with scrolls containing Latin inscriptions, QUOS EVE CULPA DAAVIT/MARIAE GRATIAE SOLVIT, ECCE AGNIU[S] and UNIUS ONNOSTAA. These joyful words allude to the restoration of the fate of Adam and Eve after eating the forbidden fruit from the Tree of Knowledge in Paradise. A sinuous serpent coils around the fig tree, while tied-up Old Testament and New Testaments wait for forgiveness and salvation. Three considerations are addressed in this essay： （1） discussion of Vasari＇s recorded commissions; （2） stylistic observations and influences; and （3） interpretation of the imagery, that is, some observations on the symbolism of the painting.