Here begins an extraordinary alliance—and a brutal and tender, shocking, and electrifying adventure to end all adventures. It starts with a simple note. Roger Bascombe regretfully wishes to inform Celeste Temple that their engagement is forthwith terminated. Determined to find out why, Miss Temple takes the first step in a journey that will propel her into a dizzyingly seductive, utterly shocking world beyond her imagining—and set her on a collision course with a killer and a spy—in a bodice-ripping, action-packed roller-coaster ride of suspense, betrayal, and richly fevered dreams.

Worldwide research on ancient glass began in the early 20th century. A consensus has been reached in the community of Archaeology that the first manmade or synthetic glasses, based on archaeological findings, originated in the Middle East during the 5000-3000's BC. By contrast, the manufacturing technology of pottery and ceramics were well developed in ancient China. The earliest pottery and ceramics dates back to the Shang Dynasty - the Zhou Dynasty (1700 BC-770 BC), while the earliest ancient glass artifacts unearthed in China dates back to the Western Han Dynasty. Utilizing the state-of-the art analytical and spectroscopic methods, the recent findings demonstrate that China had already developed its own glassmaking technology at latest since 200 BC. There are two schools of viewpoint on the origin of ancient Chinese glass. The more common one believes that ancient Chinese glass originated from the import of glassmaking technology from the West as a result of Sino-West trade exchanges in the Western Han Dynasty (206 BC-25 AD). The other scientifically demonstrates that homemade ancient Chinese glass with unique domestic formula containing both PbO and BaO were made as early as in the Pre-Qin Period or even the Warring States Period (770 BC-221 BC), known as Yousha or Faience.This English version of the previously published Chinese book entitled Development History of Ancient Chinese Glass Technology is for universities and research institutes where various research and educational activities of ancient glass and history are conducted. With 18 chapters, the scope of this book covers very detailed information on scientifically based findings of ancient Chinese glass development and imports and influence of foreign glass products as well as influence of the foreign glass manufacturing processes through the trade exchanges along the Silk Road(s).

The Glass Looker follows an ordinary American farm boy named Joseph Smith who discovers he possesses the magical ability for seeing in stones. Learn the origin story of the American boy-prophet through illustrated accounts collected from Joseph, his family, neighbors and enemies.

Compares monumental designs and performance spaces of Christian, Buddhist, and related sanctuaries, exploring how brain networks, animal-human emotions, and cultural ideals are reflected historically and affected today as "inner theatre" elements. Integrating research across the humanities and sciences, this book explores how traditional designs of outer theatrical spaces left cultural imprints for the inner staging of Self and Other consciousness, which each of us performs daily based on how we think others view us. But believers also perform in a cosmic theatre. Ancestral spirits and gods (or God) watch and interact with them in awe-inspiring spaces, grooming affects toward in-group identification and sacrifice, or out-group rivalry and scapegoating. In a study of over 80 buildings – shown by 40 images in the book, plus thousands of photos and videos online – Pizzato demonstrates how they reflect meta-theatrical projections from prior generations. They also affect the embodied, embedded, enacted, and extended (4E) cognition of current visitors, who bring performance frameworks of belief, hope, and doubt to the sacred site. This involves neuro-social, inner/outer theatre networks with patriarchal, maternal, and trickster paradigms. European Churches and Chinese Temples as Neuro-Theatrical Sites investigates performative material cultures, creating dialogs between theatre, philosophy, history, and various (cognitive, affective, social, biological) sciences. It applies them to the architecture of religious buildings: from Catholic, Orthodox, and Protestant in Europe, plus key sites in Jerusalem and prior “pagan” temples, to Buddhist, Daoist, Confucian, and imperial in China. It thus reveals individualist/collectivist, focal/holistic, analytical/dialectical, and melodramatic/tragicomic trajectories, with cathartic poetics for the future.

This is the first comprehensive history devoted to the art of Ford Madox Brown (1821-93), in which his paintings establish him as a major figure in the most important new art movement of Victorian England, Pre-Raphaelitism. The book presents a new explanation of the development and basic aims of Pre-Raphaelite art as a whole and offers a revealing discussion of the power and importance of the humor and negative spirit that run throughout Brown's work. It also ties Brown's realist approach to British decorative taste at midcentury and redefines his place in the Aesthetic Movement, a cultural trend that dominated the latter half of the nineteenth century. In addition, the artist's socialist leanings and nationalistic tendencies, expressed in depictions of workers, children, women, and religious scenes, are set out more fully than in any previous literature on the artist.