The Story of Blue

Sonne au comble de l'or
l'azur du jeune hiv
er
– Paul Valéry

For me, blue is air, wind, melancholy. It is like a Fellini film—always haunted by the whisper of the wind, the scent of things, and the fleeting moments of time we wish we could hold in an eternal present. Blue can carry regret; it is, in a way, a conservative principle. Blue has always held a strange duality: so immediate, yet once so elusive. Looking back to antiquity, it fascinates me that Homer never described the sea as blue, but as ‘wine-dark.’ In Greek, kyaneos evoked a dark, mineral depth, while glaukos hovered between gray, green, and blue. The Romans spoke of caeruleus, tied to the sky (caelum), and of lividus, the bruised, bluish tone of flesh. They never elevated blue; it was the color of outsiders, the hue of Celts painted in woad. Only the Egyptians seemed to truly revere it. They invented Egyptian blue, the first artificial pigment, and made it the shade of eternity and the divine.

In the Middle Ages, blue nearly vanished from prominence. Christian art turned to red, white, and black, leaving blue to the margins. Yet the word itself was evolving. The Germanic blāo—and its Vulgar Latin adoption, blavus—once meant something far less precise: shimmering, lustrous, dark, gray, even pale or yellowish. That ambiguity makes me realize how fluid color once was, before language fixed its boundaries. From blāo we inherited English blue and French bleu. Meanwhile, through Arabic lazaward came the words azure, azzurro, and azul, all born from lapis lazuli.

Then, in the 12th century, blue was transformed. Artists began clothing the Virgin Mary in ultramarine, ground from lapis lazuli more costly than gold. What had been humble became heavenly. Heraldry embraced azure as one of its noble tinctures, and kings like Louis IX made blue their emblem. A forgotten hue became a sacred, regal presence.

By the Renaissance, ultramarine shone as a color of prestige, truth, and constancy. Painters reserved it for the highest subjects, poets linked it to loyalty, and explorers carried its name across the seas as azul. Blue had finally claimed its place.

The modern era democratized it. Prussian blue appeared in 1704, followed by cobalt, cerulean, and synthetic ultramarine. Blue poured into uniforms, flags, and revolutions; it became the shade of liberty, of nations, of collective identity. Goethe called it spiritual, a color that retreats yet draws the soul inward.

In the 20th century, painters gave blue an entirely new destiny. The Expressionists used blue to conjure emotion, depth, and inner turbulence—think of Kandinsky, who saw blue as moving ‘toward the infinite,’ or Franz Marc, who painted blue animals to symbolize spirituality and hope. Even Van Gogh’s Starry Night swirls with blue, capturing both wonder and melancholy. Later, Picasso entered his Blue Period, transmuting sorrow into tone. Yves Klein went further still, reducing blue to its purest intensity with his International Klein Blue, turning it into an immaterial field of experience. For Klein, blue was not simply a color but ‘the most abstract color of all,’ a space in which one could lose oneself.

Today, I see blue everywhere. In the jeans that became the fabric of daily life. In corporate logos designed to inspire trust. In flags that mark belonging. Blue is calm, yet melancholy; humble, yet exalted. Once overlooked, it is now the world’s favorite color.

Blue is more than a hue. It is an idea shaped across centuries—etymologically born of caelum, blāo, and blavus; symbolically stretched between heaven and earth; culturally tied to faith, power, and identity. Its story mirrors our own: restless, mutable, and ever searching for meaning.

I’ll end with a little story from my own family. After World War II, my paternal grandfather, a house painter, bought a massive surplus of blue paint from the military. He had so much of it that whenever a client asked how he planned to paint their home, his answer was always the same, year after year: “All in blue, yes, all in blue…” (in our dialect, tutt’azzurr, tutt’azzurr).

That simple phrase stuck. Before long, the whole village started calling our family the Tuttazzurr family, and I myself became known as Giuan Tuttazzurr. Blue marked our home, but also my identity and my story—etched in memory and in name.

Moonlight Reflections on the Waters

A memory from Japan, where I lived briefly in the 1980s. This piece recalls earthy colors, organic shapes, and fragments of that time. A circle emerges from a flowing field of triangles—like ripples of moonlight dancing on the sea near Kamakura.

Immersing yourself in my op art is an invitation into a world where opposing forces meet, attract, and interlock, creating a balance both precise and hypnotic. It is a silent yet unending dialogue between art, form, line, color, mathematical concepts, the science of perception, and, above all, symbols. The symbolic depth of my work reaches beyond surface appearance, engaging with archetypes and forgotten rites that still pulse within the collective unconscious.

This unique op art piece is available as fine art prints and canvases in my online gallery.

The Haunting Song of Inca Whistling Vessels

Ancient Inca “whistling vessels” (huaco silbadores in Spanish) could mimic animal calls—powered by nothing more than air and water. As water moves between connected chambers, it forces air through hidden whistles, releasing haunting, lifelike sounds.

These remarkable ceramics, found across several pre-Columbian cultures including the Inca, Chimu, and Moche, date back more than 2,000 years. Often uncovered in tombs and ceremonial sites, they likely played a role in rituals to honor nature, communicate with spirits, or accompany sacred ceremonies—though their exact purpose remains a mystery.

The Art of Discovery Between a Question Mark and an Exclamation Point

Science — like art — doesn’t really speak in the indicative. It doesn’t say this is, it asks what if? It begins in the conditional, in the open-ended curiosity of what could be, and unfolds in the imperative, the bold call to look, try, observe.

Discovery doesn’t start with answers — it starts with a question. And when it arrives, it rarely comes wrapped in neat descriptions. It comes as a gesture, a provocation, a set of instructions that invite us to experience something for ourselves.

Think about it: no one learns to cook from a description of flavor. They follow a recipe — a list of directives. A musician doesn’t explain the music in his head; he writes a score. And when we follow it, sound becomes experience. The composer’s vision is reborn in the hands of another.

In my own work, I do much the same — though my instrument is perception, and my notes are lines, colors, forms. Each visual illusion, each image, is a kind of instructional code. Not a description of what’s there, but an opening. If you engage with it, something clicks — not because I told you what to see, but because the form guided your eyes to see it for yourself.

G. Spencer Brown wrote that the act of drawing a distinction is the first creative move — a way of bringing something into being. In that spirit, I don’t aim to define the world. I aim to make space for new ways of seeing it.

So perhaps the real language of both science and art isn’t declarative at all.

It’s performative. It doesn’t tell you what reality is — it dares you to experience it.
And in that challenge, something unexpected happens:
You discover not just what the world could be — but what you might be within it.

Title: Follow the Light
“Follow the Light” – A visual imperative that pulls the eye into the unknown. This piece doesn’t describe — it directs. It doesn’t tell you what to see — it invites you to find out. Available as a fine art print.

Illusive Pietà

Uncovering the subtle visual tricks Michelangelo wove into his masterpiece.

We’re not very good at judging the true size and positioning of objects just by looking. Take Michelangelo’s Pietà—it hides some subtle, conceptual “illusions”:

  • If they were standing, the Virgin Mary would actually be much taller than Christ, which may be surprising.
  • Her knees are slightly off-center, forming a kind of base or pedestal that supports Christ’s body.
  • And while logically the Virgin should look older, her face is almost childlike, creating a striking contrast with the mature, somber face of her son.

Michelangelo himself explained this choice:
“The mother had to be young—young enough to appear forever a virgin. Meanwhile, her son, who took on our human nature, must, in the stripping away of death, be a man like any other.”

Art is full of illusions designed to meet the visual expectations of viewers—and sometimes to correct what might seem off or unnatural to the eye. Because reality, at times, doesn’t always feel quite real or right to those who look at it.

And one last curious detail: Pietà is the only work Michelangelo ever signed. Stung by whispers that another sculptor had made it, he returned one night and boldly carved his name across Mary’s sash— “MICHAELA[N]GELVS BONAROTVS FLORENT[INVS] FACIEBAT” (Michelangelo Buonarroti, the Florentine, made this). A rare flash of pride from an artist who usually let his work speak for itself.)

Pietà by Michelangelo

The First Hero’s Quest for Immortality

The Epic of Gilgamesh is the oldest known long-form poem in history—predating the Bible, The Iliad, and even the Mahābhārata. Often hailed as the first great work of world literature, this ancient Babylonian epic tells the story of a mighty hero, king of Uruk, who embarks on a quest for immortality. Its timeless themes—love, friendship, grief, the fear of death—still speak to us with surprising clarity.

Originally transmitted orally, the poem was later inscribed in cuneiform on clay tablets. The version we know today was written in Akkadian, the lingua franca of the Babylonian Empire, over four thousand years ago. For centuries, the text was lost to history—until its rediscovery in fragmented form during the nineteenth century sparked renewed interest.

The tale begins with Gilgamesh, a powerful yet restless king, and Enkidu, a wild man created by the gods to challenge him. After a dramatic contest of strength, the two become inseparable companions. They journey to the sacred Cedar Forest, where they slay its divine guardian, Humbaba. When Gilgamesh rejects the goddess Ishtar, she unleashes the Bull of Heaven. The two heroes kill the beast—an act that angers the gods, who punish them by taking Enkidu’s life.

Stricken by grief, Gilgamesh sets out on a perilous journey in search of eternal life. He ultimately meets Utnapishtim, a flood survivor granted immortality by the gods. From him, Gilgamesh learns a harsh truth: death is man’s destiny; immortality belongs only to the divine.

More than a heroic saga, The Epic of Gilgamesh established the prototype for later epic heroes—from Heracles to Odysseus—and continues to inspire writers and artists today. Its enduring influence stretches across millennia and cultures.

In Forests, Robert Pogue Harrison draws on The Epic of Gilgamesh to explore the symbolic power of forests in the Western imagination. Gilgamesh’s felling of the sacred cedars and slaying of Humbaba reflects humanity’s first mythic confrontation with nature—marking the forest not as sanctuary, but as territory to be mastered. For Harrison, this moment signals the dawn of civilization’s long, uneasy relationship with the wild.

To truly grasp the spirit of the ancient world, I encourage you to read The Aeneid by Virgil, Homer’s Iliad and Odyssey, as well as the timeless Mahābhārata and The Epic of Gilgamesh. These foundational texts continue to illuminate the hopes, fears, and questions that have shaped human thought across the ages.

Gilgamesh