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Apteka jako alegoryczny obraz świata. XVII-wieczne malowidła z klasztoru pijarów w Rzeszowie

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Jagla J.
Studia Ełckie
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2013
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vol. 15
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issue 2
235-256
EN
The article is focused on 17. century ceiling paintings in the Piarist monastery pharmacy in Rzeszow. In that time the city itself and its surroundings had a pretty coherent and rich pharmaceutical tradition. From 16. century there was observable a rapid origin of pharmacies in Przemysl, Jaroslaw, Lancut, Biecz, Krosno, Przeworsk, Sanok and Rzeszow. Unfortunately, the first partition of Poland was followed by the collapse of pharmacies and the closedown of a large part of them. The next wave of the decline of pharmacies came by the end of 18. century together with the cancel of the Jesuits and other religious orders which used to lead pharmacies. At the same time very the supply of pharmaceutical personnel from the Jagiellonian University in Krakow started to decrease. The Piarist monastery pharmacy became a historical monument of Rzeszow and its fine art. What undoubtedly creates the beauty and magical mood of the pharmacy are exceptional paintings which cover the barrel-vault and its surroundings in the main hall. They were discovered when the monas-tery buildings was transformed for the museum in 1958-1962. The performer of that thematically rich polychrome created in 1688-1697 is a painter of the great talent, Wojciech Ziemecki (Limecki), who took the religious name of Luke. His Rzeszow paintings have already been analyzed and described by J. Swieboda, L. Czyz, D. Drag, T. Drupka and I. Ziewiec. However, the authoress claims that the quantity of themes and the specificity of approaches make that they need some fresh perspective which was not gained by former interpretations.
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Scena religijna wobec realizmu. Portret wotywny i portret ukryty w obrazie „Opłakiwanie” z kościoła św. Katarzyny w Braniewie

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Jagla J.
Studia Ełckie
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2012
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vol. 14
541-555
EN
The authoress analyzes the „Mourning” picture from St. Catherine church in Braniewo. In her interpretation she remarks that the whole expressive scene is dedicated to the death of Christ, which on one hand side is focused on the Lord’s Passion, but on the other – does not confine itself only to religious contents. The picture contains some kind of moralizing message due to taking advantage of possibilities delivered by the symbolism of portrait. A spectator is introduced by the artist into the epicenter of the portrayed occurrence. The painter not only spotlights himself pride-fully as an author of the work, but also indicates the direction of perception: from oppressed Christ to Cardinal Hozjusz as the founder of the picture, and an exemplary Christian.
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From a Noble Substance to an Imitative Body. The Image and Meaning of Wax Figures in a Votive Offering

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Jagla J.
Roczniki Humanistyczne
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2019
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vol. 67
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issue 4: Historia sztuki - Selected Papers in English
59-79
EN
The Polish version of the article was published in Roczniki Humanistyczne vol. 62, issue 4 (2014). In a wealth of votive gifts, the wax ones undoubtedly deserve special attention. They were common as early as in the Middle Ages, and they were used until the 20th century. There was a variety of such votive offerings, starting with candles, through lumps of wax, and ending with full-scale wax figures that started being used as a votive gesture at the break of the 13th and 14th centuries in the north of Europe. In the 15th and 16th centuries this custom became popular among the wealthy German, Austrian and Italian noblemen. Making wax votive figures took a lot of skill so they were made by specially qualified artists (in Italy wax figures called Boti were produced by sculptors called Cerajuoli or Fallimagini). Religious orders collaborated with the artists-artisans, undertaking to supply wax, whereas the artisans prepared wooden frames, natural hair, glass eyes, paints, textiles and brocade. In the following centuries, the production of wax figures developed ever more dynamically, especially in the north of Europe, with less skilled wax modellers, artisans and gingerbread makers often being their producers. The latter ones mainly made smaller wax figures, cast or squeezed from two-part concave models (this type of items in their form and type reminded of figures made of gingerbread). Wax votive figures (especially of children aged three to 12) funded in the area of Upper and Lower Franconia (the Bamberg and Würzburg dioceses) from the mid-19th to the mid-20th century are a separate and rather unusual phenomenon. Popularity of this votive offering became stable about 1880, in the years 1900–1910 it reached its climax; and in the 1950s it came to an end. Franconian offerings were always constructed in a similar way: they had wax faces and hands (more rarely feet), and the other members were made of wood, metal and some other padding materials. Dolls were a dominating model for the production of these votes, and that is why, like dolls, they had wigs made of natural hair on their heads, glass eyes and open mouths. A very important role was played by clothing, in which figures were willingly dressed; they were children’s natural, real clothes (girls were often dressed in the First Communion dresses); moreover, the effigies had complete clothing, which means they had genuine underwear, tights, leather shoes. The figures were supplied with rosaries and bouquets held in their hands, and on the heads of girls there were garlands. The figures were put in cabinets and glass cases, sometimes with wallpaper on the back wall, and they had a longer text on the front glass with the name of the child, or possibly of its parents, and the time when the figure was offered. Despite the many features making the Franconian offering deposits different from votive figures from other regions, all these items are joined by a timeless and universal idea, in which—to quote H. Belting—“an artificial body has assumed the religious representation of a living body…”
4
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Przedstawienia wotywne z kościoła św. Andrzeja w Małyniu

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Jagla J.
Biuletyn Szadkowski
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2005
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issue 05
129-146
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