Hi Matthias,
I too consider alchemy in a broad sense as a promising candidate for the balneo section. But I also think of what Panofsky wrote in "Iconography and Iconology": "[we interpret images] according to the manner in which objects and events are expressed by forms under varying historical conditions. ... We should be entirely at a loss were we to depend on the literary sources alone." So I think that McLean is correct in looking for visual parallels in other alchemical works. In the absence of strong parallels, we can only regard alchemy as one of several possibilities.
While I agree that (as you write) "the VMS is (and remains) unique", this unicity is more marked for Q13; for the herbal section there are better visual parallels (e.g. the Alchemical Herbal, Trinity O.2.48 or the Oak-and-Ivy "De Herbis" illustration) and the astrological section is also more clearly connected with known visual traditions (e.g. the zodiac). The unicity of Q13 makes it impossible to reliably say anything specific. Geoffrey's claim that "the illustrations in the VM strongly suggest that it is a Turkic alchemical text" will only make sense if specific Turkic works can be actually shown to be much better parallels than other candidates (e.g. "De Balneis"). I don't think that this is impossible but, until actual evidence is provided, I prefer to follow the opinion of the experts I mentioned.
I too consider alchemy in a broad sense as a promising candidate for the balneo section. But I also think of what Panofsky wrote in "Iconography and Iconology": "[we interpret images] according to the manner in which objects and events are expressed by forms under varying historical conditions. ... We should be entirely at a loss were we to depend on the literary sources alone." So I think that McLean is correct in looking for visual parallels in other alchemical works. In the absence of strong parallels, we can only regard alchemy as one of several possibilities.
While I agree that (as you write) "the VMS is (and remains) unique", this unicity is more marked for Q13; for the herbal section there are better visual parallels (e.g. the Alchemical Herbal, Trinity O.2.48 or the Oak-and-Ivy "De Herbis" illustration) and the astrological section is also more clearly connected with known visual traditions (e.g. the zodiac). The unicity of Q13 makes it impossible to reliably say anything specific. Geoffrey's claim that "the illustrations in the VM strongly suggest that it is a Turkic alchemical text" will only make sense if specific Turkic works can be actually shown to be much better parallels than other candidates (e.g. "De Balneis"). I don't think that this is impossible but, until actual evidence is provided, I prefer to follow the opinion of the experts I mentioned.
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