John Deen tunnetuin maalaus on Obsidian Mirror (1400). Four Castles Gold Disk (1560) ja Sigillum Dei, Wax Disks (1582) myötä muodostuu kolmikko teoksia, jotka kaikki tunnistavat. Luettelossamme on 4 teosta taiteilijalta John Dee; alla olevat 4 teosta ovat maailman katsotuimpia. Jokaisesta on ilmoitettu vuosi, teosta säilyttävä museo sekä sen merkitys.
Sijoitus perustuu suosiotulokseemme, joka yhdistää kunkin teoksen hakuja, vierailuja ja tilauksia. Päivitetty marraskuu 2026. Jokainen tämän sivun mestariteos on tilattavissa museolaatuisena, käsinmaalattuna öljyreproduktiona tai taideprinttinä valitsemassasi koossa.
23 vuotta John Dee teoksia, vuodesta 1560 vuoteen 1582, vuosi vuodelta: jokaisen vuoden kuuluisimmat maalaukset järjestyksessä.
Obsidian Mirror (1400). Seuraavina ovat Four Castles Gold Disk (1560) ja Sigillum Dei, Wax Disks (1582).
Luettelossamme on 4 teosta taiteilijalta John Dee, aikaväliltä 1560–1582.
Ajanjaksona 1582: 2 sivun 4 teoksista on peräisin tuolta ajalta, mukaan lukien Sigillum Dei, Wax Disks.
Tämän sivun vanhin on Four Castles Gold Disk (1560) ja uusin Sigillum Dei, Wax Disks (1582).
Kyllä. Jokainen tämän sivun maalauksista voidaan tilata museolaatuisena, käsinmaalattuna öljyreprospektina tai taidepainoksena valitsemassasi koossa suoraan maalauksen omalta sivulta.
John Dee was an English polymath and occultist, a man whose intellectual reach extended far beyond the boundaries of traditional scholarship. Born on 13 July 1527, he occupied a space between rigorous science and the esoteric. His lineage began with his father, Rowland Dee, providing the foundation for a life defined by the pursuit of hidden knowledge. He was not a painter or a visual creator, but a thinker whose influence was felt through his vast intellectual inquiries and his involvement in the occult sciences of the sixteenth century.
Family life for Dee was marked by specific, documented connections that anchored his complex existence. His son, Arthur Dee, was born on 13 July 1579. This lineage continued through a life spent largely in Mortlake, London, where he maintained his residence and his extensive collections. The weight of his intellectual pursuits often intersected with his personal associations, creating a life that was as much about human relationships as it was about the study of the unknown.
The end of his life remains a matter of slight historical debate, with records suggesting he died in 1608 or 1609. Regardless of the exact year, the impact of his work remains a concrete part of the history of English intellectualism. He left behind a legacy of manuscripts and tracts, including the Cotton Vitellius C. VII, which serves as a primary record of his own life and thoughts. His existence was defined by this tension between the documented word and the unseen forces he sought to understand.
John Dee was an English polymath and occultist whose influence relied heavily on his ability to navigate the complex social and intellectual circles of the European continent. His movements were not mere sightseeing; they were strategic engagements with the power structures of the era. He was a visitor to the court of Rudolf II, a connection that placed him at the center of significant intellectual exchange. This relationship was solidified during his time in Prague, where he visited the court of Rudolf II between 1584 and 1585. These interactions demonstrate a man deeply embedded in the high-stakes political and esoteric currents of the late sixteenth century.
His social network was as diverse as it was specialized. He maintained a close friendship with Edward Kelley, a relationship that likely defined much of his later intellectual pursuits. Beyond these personal ties, Dee moved through a web of associates and acquaintances that spanned various social strata. He was connected to William of Rosenberg and Nicholas Starkie, figures who represent the breadth of his professional and social reach. These were not casual acquaintances but part of a structured existence defined by proximity to power and the exchange of specialized knowledge. His presence in Prague and his ties to the court of Rudolf II confirm that his work was never isolated to a single locale, but was instead part of a broader, continental dialogue.