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EN
The wooden sculpture entitlend „King Casimir the Great” , ca. 1380, which comes from the Collegiate in Wiślica, is at present the property of the Museum of the Jagiellonian University in Cracow. This is a complete sculpture, executed in limewood, with polychromy, and covered with silver and gold paint. The prime conservation problem is the consolidation of the wood damaged by insects and the adhesion of impaired polychromy on almost the entire surface of the object. The impregnation of the wood was conducted with a 20 per cent solution of Paraloid B-72 in xylene, in a vaccum chamber under pressure. The loose polychromy was glued on with ethylene polyglicol PGE 2000, polyalcohol of vinyl water, used in the following proportions: PGE 2000 - 40 per cent, PAW - 4,8 per cent, water - 55,2 per cent. The sculpture was cleaned, the paint was retouch and the badly executed linning of the coat was removed. All the missing ground of the paint layer was implemented, and the lining of the coat was reconstructed. (translated by A. Rodzińska-Chojnowska)
EN
The article is a report from the conservation of a feretory, painted on two sides; the basic assumption of the undertaking was to uncover the original paintings with the simultaneous retention of the later layers. The transferred paintings were placed on a new base. The conservation was part of a diploma work, and applied the method proposed by J. Kucaba. Upon the base of technological research and the state of the object, the first stage of the work involved the attempted transfer of a fragment of the oil paint layer - „The Scapular Virgin Mary” - from the rewerse of the feretory (nineteenth-twentieth century). The succesive attempt pertained to the separation of the painting on the obverse - „St. Isidore the Ploughman". The applied method made use of the possibility of softening the secondary paint layer without damaging the original tempera layer. The softening process took place inside a chamberused for steaming with two-ethylic formamide. The painting was softened horizontally. Following the softening of the paint layer, a face composed of two layers of tissue paper and polyester foil was employed. The adhesive in this case was Velpon. The paint layer within the range of the oil underside was cut. These operations were repeated upon the occasion of treating each separated part of the painting, both on the reverse and the obverse. The following question concerned the placing of one of the fragments of the transferred paintings onto a new base. Finally, upon the base of numerous attempts, the selected method consists of placing putty, suitably coloured with the help of polyalcohol of vinyl, the adhesion of the relining layer made of tissue paper and the intervention layer, composed of polyurethane foam, cut in the shape of plates; the binder was a diffusion of polyoctane of vinyl in water. It became apparent, however, that this method caused a deformation of the paint surface. It became necessary to remove the wrong coating and to apply one closer to easel painting. The second undertaking consisted of impregnating a fragment of the painting with a wax-resin coating, the adhesion of an intervention layer composed of fabric, and the use of a wax-resin mixture, this time as a binder. All these stages were performed on a vaccuum table, and pertained only to „The Scapular Virgin Mary". This fragment was the placed on a new base, made of pine wood modified by the so-called pine lignomer. The adhesive was in this instance polyoctane of vinyl in a solvent. After a certain time, it was noticed that the base became excessively uneven; this fact led to a decision to change the base. The new base was composed of limewood impregnated with shellac, while the adhesive was once again a wax-resin mixture. In the final stage, losses in the paint layer were replenished and warnish was applied. As a result of the conducted operations sthree independent objects were obtained: a feretory painted on two sides, with an uncovered original polychromy from 1690, and two paintingstransfers: „The Scapular Virgin Mary" and „St. Insidore the Ploughman" (translated by A. Rodzińska - Chojnowska)
EN
The conservation of a series of eight gilt box reliquaries in the cloister church in Kartuzy encompassed ornamental cardboard — exterior and the outfitting of their interiors. These objects constitute an extremely interesting example of the Rococo gilding workshop. All, with a single exception, possess a technical — technological construction based on a similar principle. The exterior is composed of three basic elements: a) a cardboard frame about 0 .5-0.7 cm thick, with gilt polychromy and a rocaille embossed ornament; b) a wooden supporting construction of the frames, closely connected with the face; c) a box for reliquaries. Reliquary no. 8 is a plaster cast of its predecessor (no. 7), whose shape and type of ornament differs from the other examples. The state of the preservation of particular reliquaries differs but due to a similar technical and technological construction, the damage suffered by all was rather similar. The faces of the objects were covered by thick layers of repainting. The wooden construction was weakened, numerous decorative elements were missing, and the wood bore traces o f insects. The almost uniform type of damage made it possible to prepare a complex conservation programme. Team work also contributed to a more effective course of the necessary operations, which involved a disinsection of all the reliquaries, the impregnation of the weaker wooden elements, a supplementation of missing supporting and decorative elements, the removal of repainting ,and retouching the surfaces of the original polychromy. The intention o f all these undertakings was to restore aesthetic values and guarantee the functional character of the objects. Although the above mentioned operations belong to routine work, they required imagination and efficiency on the part of the artisans. The workshop origin of the reliquaries from Kartuzy remains unknown, and its determination would prove to be extremely difficult without special, more extensive studies. Quite possibly, the objects in question constitute a legacy of those popponiers whose activity in the mid-eighteenth century in France was extremely highly assessed and who produced assorted decorative objects from cardboard or papier mache.
EN
The presbytery o f the collegiate church in Żołkiew contains wooden stalls covered with polychromy. The original painted decoration was to a considerable degree concealed by the second layer o f oil repainting. Conducted studies determined the range and degree o f the preservation o f the original polychromy and its chemical composition. The polychromy was executed directly on w ood with plant-derived black mixed with egg white binder, and probably with the addition o f ferric-gallate ink. In the beam part, the ornament was painted on white priming ground whose fundamental component is calcium carbonate. A considerable part of the polychromy was transferred to the base with the help of suitable patterns. The whole was covered by semi-transparent resin lasing, only partially extant. Research into the repainting showed the satisfactory state of the original painted decoration of many elements of the stalls. Its form, similarly to the style of the carved decoration, carries distinct Manneristic features, combined with an earlier Late Renaissance element. Presumably, the stalls were made in the first quarter of the seventeenth century, and comprised one of the elements of the original church decoration. The author postulates complete conservation of the wooden construction, damaged to a large extent, and the removal of the repainting, followed by a conservation of the polychromy and the reconstruction of the missing fragments.
EN
One of the essential recent phenomena in the conservation of historical monuments in Poland was the discovery of seventeenth-century murals in the novitiate cells of the Bernardine monastery in Leżajsk. The murals embellish seven interiors with a cross vault, placed along a second- -storey corridor of the western wing of the building. For centuries they had been concealed under later layers lime, sand-lime finish, paint and plaster. The characterstic feature of the murals is great stylistic diversity. The themes of the figural depictions are religious or allegoric, accompanied by plant-geometrical inscriptions. The south wall of cell no. 1 is decorated with traces of a landscape sequence including a figure of a monk, while the west wall – with a drawing of a monk and on the window embrasure – a monogram of the Holy Family. The north wall features the Madonna and Child surrounded by angels, a town panorama and, in many places, fragments of geometric ornaments. The east wall of cell no. 2 displays horizontally arranged lines, a figure of St. Margaret and within the door embrasures – the Golgotha with a figure of Satan and an emblem of death. The south wall contains a figural and genre scene as well as a wreath with the monogram ”IHS”. The west wall features a symbol of the Name of Mary and an outline of a clock. The north wall is decorated with a text of a prayer, fragments of a wreath, a genre scene and a figure of a man. Cell no. 3 displays a predominance of geometrical ornaments. The west wall shows the contour of a Latin cross and a figure of Franciscan, the west wall – a figure of a (statuesque) woman, and the south and north walls – inscriptions and individual figural accents as well as monograms of the names of Jesus and Mary. The east wall of cell no. 4 is adorned with a painted portal, a cornice and a motif of flowers in vases. The upper part of the south wall preserved fragments of inscriptions and a radial gloria with the monogram “IHIS”. The motifs on the west wall include the Golgotha, a clock face and three rosettes. The upper part of the north wall contains a Marian emblem surrounded with a nimbus and flanked by bouquets of flowers in vases, while the lower part is composed of a scene with a monk portraying in front of a cross. In cell no. 5 angels had been painted above the door, with an allegory of death to the left of the door, a figure of monk and an owl within the door embrasures, and the Crucifixion encircled by relics of lesser scenes. The west wall preserved a depiction of the five wounds of Christ while the north wall features fragments of angels and the emblem ”IHS”. Each wall has an inscription along the ceiling arch. The east wall in cell no. 6 is covered with figural, plant-ornament motifs, inscriptions and monograms of Christ and the Mother of God. The left door embrasure is embellished with a figure of a Franciscan, while the south wall has a Marian monogram encircled with a decorative rosette, a wreath, a Latin inscription and lesser monograms. Similar elements are to be found on the west wall. The upper part of the north wall shows two monograms of Christ, a Marian monogram and a monogram of St. Joseph, while the lower one – two wall hangings, a rosette and lesser monograms and genre scenes. In cell no. 7 murals are extant on the east wall. Legible elements include the inscription ”MEMENTO MORI”, fragments of plant-geometrical ornaments and architectural motifs. The murals were executed in the al secco technique. Due to extensive gaps produced by repairs, redesigning and mechanical damage, their state of preservation is highly unsatisfactory. The examination revealed 23 technological strata and 14 chronological ones. The first stage of conservation consisted of disclosing the murals, their fixation, the removal of putties and the reinforcement of the structure of the base as well as supplementing, cleaning and introducing the uniform colour of the original plaster. In the case of certain gaps conservators applied retouching. Niches in the north walls and window embrasures were restored in all cells. The mural in cell no. 1 on the left door embrasure was lifted off the wall by means of the stacco method due to threats connected with repairconstruction undertakings. A fragment with a mural on the east wall to the left of the door in cell no. 3 was removed in a similar way and placed on the west wall. After the conservation, the group stratigraphy of the murals revealed eight technological layers. The titular murals deserve further thorough studies.
EN
The portal of the house at 43 Długi Targ Street, called „the Danzig Vestibule" and the sculptures at the facade of the house at 1 Piwna Street in Gdańsk are counted among the most beautiful monuments of the town. Unfortunately, only the portal of the Danzig Vestibule survived from the magnificent decoration of its elevation which is presented at a seventeenth- century engraving. The object, which represents the style of the .so-called „northern mannerism", was probably created in the last decade of the 16th c. in the workshop of a sculptor of Flemish origin, Willem van der Meer the Elder. The analysis of this work licenses the hypothesis that the inventor of its artistic form drew models from Cornelis Floris. The ideological program of the portal combines the Neoplatonic ideas with the civic rights obeyed in the protestant Danzig. The sculptures placed on the facade of the house at 1 /2 Piwna Street, created half a century later, include busts of kings, soldiers and ancient heroes, mascarons and ornaments in the shell style and a portal richly decorated with figurai sculptures. Based on research we suppose that most of the sculptures were made by Andrzej Schluter the Elder in the years 1 6 3 8 -4 0 to the order of the first owner of the house, Hans von Enden. He probably designed the interiors of his house himself in the way that expressed a complex political and religious program. In the centre of the facade composition there are sculptures glorifying the military activity of the Vasa king as well as reliefs which testify to his interest in Noestoicism. In the portal sculptures personifying theological virtues were placed. As the portal and the sculptures of the facade were preserved in a very bad state the authoress of the present article was employed to execute research and conservation of these objects in the years 1983-85. The damages observed included substantial losses in the sculptures, sliding and fracturing of elements as well as numerous traces of fire. Moreover, the surface was covered with thick layers of paint and substances resulting from sulphate corrosion of stone. After research it was concluded that the objects had been made of sandstone with limy and loamy binder, called Gotlandic from the place of its origin. Low resistance of that type of stone to atmospheric influence should be attributed to its mineral composition, as well as with low durability parameters, high porosity and absorption level and its ability to conduct water. The presence of the limy binder contributes to the granular disintegration of sandstone and to the emergence of substances containing gypsum. Moreover, loamy minerals, constituting the other component of the binder, are susceptible to changes of humidity and temperature. Due to the so-called „swelling effect" strong internal stresses occur in stone, causing the element to fracture. Another factor which predestined sculptures of Gotlandic sandstone to this process is the microtexture of mica. The disintegration of the sculptures at 1 /2 Piwna Street and the portal of the Danzig Vestibule was significantly accelerated by incompetent conservation in the past. The conservation was limited to inserting fillings made of another kind of sandstone into the structure of the portal of the Danzig Vestibule, replenishing the losses in highly alkaline sculptures with strong and non-porous cement and covering the surface with several layers of emulsion paint (the Danzig Vestibule) or oil paint (Piwna Street). The damages in the discussed objects were extended by fires which happened in both houses in the past. The new conservation plan included both the technical renovation of all the objects and the restoration of their formed function of grand residences. The artistic arrangement was to be realized on the basis of research and iconography. The authoress, who worked on the conservation of all the objects, was greatly surprised to discover an original, well-preserved Baroque polychromy on the sculptures and the portal of Hans von Enden's house. This important discovery allowed for reconstructing the significance and function of polychromy in case of stone sculptures. Moreover,thanks to its specific properties, it protected the stone sculptures from the destructive influence of the environment. The conservation of the portal of the Danzig Vestibule and the sculptures on the facade of 1 /2 Piwna Street was started with a preventive strengthening of the falling surface of stones, pasting and protecting the fracturing elements, splits and cracks. Then the layers produced by sulphate corrosion, emulsion and oil paint were removed from the surface by mechanical and chemical methods (by hydrolysis). The objects lacking the original polychromy were desalted by forced migration to diffused environment. Cement inserts and additions were carefully removed. Both portals and the sculptures were structurally impregnated and made resistant to water. The fracturing elements were additionally strengthened with aluminium tie bars, also for the safety of the users of the buildings. The losses in sculptures were refilled with mortars based on epoxy resin (the facade reliefs) or on lime and cement. The latter were prepared of low alkaline Portland cement and a mixture of aggregates of chosen granulation. Then, the well-preserved original Baroque polychromy was conserved following the earlier advice of the Conservation Committee. Finally, it should be mentioned that all conservation procedures were preceded with chemical analyses of paint layers and the level of stone salinity.
EN
A close theological and artistic co-operation has been observed in religious art since the Middle Ages. In the Baroque this co-operation was best revealed in monumental decorations inside churches. An example of it is the polychromy in the abbot church in Jędrzejów, whose author was Andrzej Radwański. Intention plan includes both theological content and issues connected with spirituality and activity of the Cistercian order. The history of the Jędrzejów Abbey was particularly emphasized and so was the person of the Blessed Wincenty Kadłubek, who was connected with it. A correlation between historical and symbolical depictions is very interesting; a method often used by Radwański in his monumental decorative painting.
PL
Historia archiopactwa cystersów w Jędrzejowie sięga XII wieku, kiedy to, z inicjatywy braci Klemensa i Jana Gryfitów, sprowadzeni zostali do Polski pierwsi cystersi. Fundatorzy w latach 1141-1149 wznieśli i uposażyli dla nowo sprowadzonego zakonu klasztor w Jędrzejowie (dawniej Brzeźnicy). Klasztor ten stał się 21 filią opactwa w Marimond. W 1149 roku został podniesiony do godności opactwa. Równocześnie opactwo jędrzejowskie dało początek nowym fundacjom na ziemiach polskich - w Szczyrzycu i Rudach Wielkich. Polichromia w kościele opackim w Jędrzejowie była pierwszą samodzielną i zarazem tak dużą realizacją młodego naówczas artysty – Andrzeja Radwańskiego.
EN
The polychrome of the Bernardine church in Kalisz (now the Jesuit church) is rich in Trinitarianthemes. Trinitarian motifs and symbols are presented most abundantly in the nave. The wall paintings of the presbytery and the nave painted by brother Walenty Żebrowski, Bernardine. These paintings are from the late Baroque. The polychrome of Kalisz is the last work of this Bernardine. W. Żebrowski worked not only in Kalisz, but also for the Bernardine churches in Poznań, Kadyny, Wschowa, Skępe, Warta, Ostrołęka, Warszawa and probably in Owińska, Ostrzeszów and maybe in Łęczyca too. He was particularly famous as a landscapist. Although the article shows Trinitarian motifs and symbols on the wall paintings in the Bernardine church in Kalisz, it also shows the artistic activity of W. Żebrowski in the mentioned big and small towns and villages.
PL
Polichromia kościoła pobernardyńskiego w Kaliszu (obecnie jezuitów) bogata jest w tematykę trynitarną. Motywy i symbole trynitarne najobficiej występują w nawie. Malowidła ścienne prezbiterium i nawy wykonał bernardyn, brat Walenty Żebrowski. Pochodzą z późnego baroku. Kaliska polichromia to ostatnie dzieło tego zakonnika. Poza Kaliszem W. Żebrowski tworzył również dla bernardyńskich kościołów w: Poznaniu, Kadynach, Wschowie, Skępem, Warcie, Ostrołęce, Warszawie oraz przypuszczalnie w Owińskach, Ostrzeszowie i być może też w Łęczycy. Zasłynął zwłaszcza jako pejzażysta. Artykuł, mimo iż poświęcony został trynitarnym motywom w polichromii kościoła pobernardyńskiego w Kaliszu, prezentuje także artystyczną działalność W. Żebrowskiego w wymienionych powyżej wielkich i mniejszych miastach oraz wsiach.
EN
The painted decoration embellishing the vault of the collegiate church in Pułtusk is one of the largest in Poland and totals about 700 sq. metres without the frieze (composed of architectural niches), which constitutes the lower part of the vault supported directly by northern and southern abutments. The polychrome was executed after 1551, the year of signing a contract with Master Wojciech of Warsaw. The vault polychrome assumed the form of stylised rosettes, fleurons and portrait-heads, inserted into the architectural-decorative configuration of the vault, which constitutes a net made of the alternate onion-shaped and circular forms, creating the so-called Pułtusk vault. After a fire in 1613, the interior of the church, including the vault, was painted over in a uniform colour, probably imitating the firmament. During the almost 300 years-long history of the church, the vault was frequently painted over in a single hue for aesthetic and hygienic reasons. The same purpose, which was to be realised in 1994, led to the discovery of the polychrome, first mentioned already in the seventeenth century. Routine research preceding the intended painting of the church interior confirmed the existence of polychrome decorations on the vault and, as could be assumed from initial work, also on the frieze. The discovery and ensuing conservation were accompanied by considerable interest on the part of the mass media, especially the press. Numerous widely read journals and popular scientific periodicals quoted characteristic comments and accounts from assorted communiques and newspaper notes. The value of those statements and their editorial form leave much to be desired, although they reflect concern for the historical monument and a readiness to stimulate interest in the fate of national culture. The disclosure and conservation of the painted decoration in Pułtusk constituted a serious effort of conservators of art. Suffice to emphasise that almost 3 cubic metres of six to nine assorted worthless layers of paint and lime whitening were removed in the course of uncovering the original polychrome. The conception and realisation of the best possible artistic-aesthetic solution posed a separate problem associated with work after routine technical operations. The state of the preservation of the polychrome and the character of the interior of the collegiate church, as well as its historical value and tourist assets imposed a solution (retouching and the reconstruction of the missing parts of the polychrome) which rendered the painted decoration legible, at the same time preserving its authentic ideological, stylistic and artistic character.
EN
The beginnings of the Orthodox parish in Topilec, the Białystok poviat, date back to the first half of the 16th century. There is a cemetery chapel erected in 1951 on its territory. In the years 2018–2020, comprehensive artistic work was carried out there. The iconostasis of the chapel was renovated and supplemented with a deacon doors. Also the polychromes of the presbitery and the chapel’s vaults were also developed. The depictions of the saints were inspired by the local iconographic tradition and early Christian art. The symbolism and aesthetics taken from the „martyrs’ era” are intended to emphasize the exceptional importance of the cemetery, where many innocent victims of the post-war period were buried.
EN
From among a number of possible methods as one most appropriate has been selected th a t consisting in making of cuts covering the outer p la ste r layers in the form of network formed of perpendicular and horizontal grooves of 10 cm width with spacings of 1 m between them. To expose all possible layers the stratigraphie sounds were placed at crossings or in places where a considerable loss of polychromed layers nearest to the surface has been observed. All the above works were carried out as those preceding investigations conducted by architects but in a close co-operation with a team responsible for these latter. As a result a number of painted ornamentations have been revealed dating as far back as to Gothic-times but also some of the most modern origin.
EN
The iconogrаphy of the Orthodox Church in Przemków to this dаy surprises reseаrchers аnd enthusiаsts of professor Аdаm Stаlony-Dobrzаński’s work to the present dаy. Its thoughtful conception, ecumenicаl аnd multilinguаl аccents cаuse аdmirаtion. It provides a pаssаge to the world of sаcrum which, combined with choir singing, gives а sense of heаven on eаrth. One of the creative achievements of the post-war apostle of Orthodox culture in Poland was a fragment of ektenia for Christian unity located on the western wall of the Orthodox Chuch of St Аrchаngel Michаel in Przemków in eight different languages: Hebrew, Germаn, Orthodox-Slаvic, Czech, Ukrаiniаn, Polish, Hungаriаn and Аrаbic – “For the peаce of the whole world аnd the prosperity of the holy Churches of God аnd for the unity of аll to the Lord let us prаy”. The source of Professor Аdаm Stаlony-Dobrzаński’s ecumenism wаs the heritаge of the whole Western аnd Eаstern Christiаnity, the Lаtin аnd Byzаntine trаditions.
EN
A chapel under the invocation of the Most Holy Saviour and St. Theodore the Martyr (Theodor of Amasea), known as Szembek Chapel was founded by the Bishop of Warmia, Krzysztof Andrzej Jan Szembek of Słupów (1680 – 1740), a bishop of Warmia in 1724 – 1740. The oratory is an example of a central dome structure. It was established as a reliquary chapel and a burial place for its founder. The central point of the chapel is the reliquary reredos,placed in the southern arcade in 1734. On the altar mensa there is a sarcophagus with visors and silver applications with the relics of St. Theodore of Amasea. It is accompanied by numerous relics of various saints and Agnus Dei of wax placed in black, wooden, glass reliquaries, richly decorated with trimmed silver applications. Their silver fittings and decorations were made in the years 1730 – 1743 by a goldsmith from Olsztyn – Jan Krzysztof Geese (†1761) and Samuel Grewe (1712 – 1750), a goldsmith from Królewiec. The entire interior of the chapel is covered with frescoes made around 1735 by Maciej Jan Meyer (Matthias Johann Meyer) from Lidzbark Warmiński. The artist decorated the pilasters, friezes and panelsof the chapel’s walls with forms of marbling and regency ornamentation. In the corners of the chapel there are four pairs of pilasters. For every pair, between the pilasters, there are medallions with busts of saints. Additionally, in the arcade above the entrance to the oratory, Meyer portrayed a monumental Vision of St. Theodore of Amasea. In the arches of the arcades, hepresented personifications of eight blessings, painted in the en grisaille technique. Finally, in the the dome of the chapel one can admire adoration of the Holy Trinity and the Holy Cross by the inhabitants of Heaven, led by the Assumed Virgin Mary. The painting decoration of Szembek Chapel, rich in ideological content, is an early example of Polish quadrature illusionist painting that draws abundantly from the Italian painting tradition inspired by Andrea Pozzo (1642 – 1709). Educated in Italy, Meyer, while composing the dome decorations, drew inspiration from frescoes from the years 1664 – 1665 by Pietro Berrettini da Cortona in the dome of Santa Maria in Valicella in Rome. In case of the arragmenet of the painted medallions with busts that can be found in the lower part of the chapel, Meyer was influenced bya solution used in the side axes of the main altar from the years 1699 – 1700 in the Church of the Holy Cross in Warsaw funded by Meyer’s patron, Bishop Teodor Potocki, a direct predecessor of Bishop Szembek of Warmia.
PL
Z fundacji biskupa warmińskiego Krzysztofa Andrzeja Jana Szembeka ze Słupowa (1680 – 1740), biskupa na Warmii w latach 1724 – 1740 przy katedrze we Fromborku powstała kaplica pw. Najświętszego Salwatora i św. Teodora Męczennika (Teodora z Amazji), zwana szembekowską. Oratorium stanowi przykład centralnej budowli kopułowej. Powstała jako kaplica relikwiarzowa oraz miejsce pochówku swojego fundatora. Punkt centralny kaplicy stanowi retabulum relikwiarzowe, ustawione w 1734 roku w arkadzie południowej. Na mensie ołtarza ustawiono sarkofag z wizjerami oraz srebrnymi aplikacjami z relikwiami św. Teodora z Amazji. Towarzyszą mu liczne relikwie różnych świętych oraz woskowe agnuski umieszczone w czarnych, drewnianych, przeszklonych relikwiarzach, bogato zdobionych srebrnymi, trybowanymi aplikacjami. Ich srebrne okucia i zdobienia wykonali w latach ok. 1730 – 1743 złotnik olsztyński Jan Krzysztof Geese (†1761) oraz czynny w Królewcu w latach 1712 – 1750 Samuel Grewe. Całość wnętrza kaplicy pokrywają freski wykonane ok. 1735 roku przez Macieja Jana Meyera (Matthiasa Johanna Meyera) z Lidzbarka Warmińskiego. Artysta pilastry, fryzy i płyciny ścian kaplicy ozdobił dekoracjami w formie marmoryzacji i regencyjnej ornamentyki. Pomiędzy czterema parami pilastrów artykułujących wnętrze oratorium przedstawiono w każdym pasie spiętrzone pionowo po cztery medaliony z popiersiami świętych. Dodatkowo w arkadzie nad wejściem do oratorium Meyer ukazał monumentalną Wizję św. Teodora z Amazji. Natomiast w przyłuczach arkad przedstawił personifikacje ośmiu błogosławieństw malowane w technice en grisaille. Z kolei w czaszy kopuły kaplicy wyobrażono adorację Trójcy Świętej oraz Krzyża Świętego przez mieszkańców Nieba, którym przewodzi wniebowzięta Najświętsza Maria Panna. Dekoracja malarska kaplicy Szembekowskiej, zawierająca bogate treści ideowe, stanowi wczesny przykład na ziemiach polski iluzjonistycznego malarstwa kwadraturowego obficie czerpiącego z włoskiej tradycji malarskiej zasilonej inspiracjami Andrea Pozzo (1642 – 1709). Wykształcony w Italii Meyer w komponowaniu dekoracji kopuły oparł się na freskach z lat 1664 – 1665 Pietro Berrettini da Cortona w kopule Santa Maria in Valicella w Rzymie. Natomiast układ malowanych medalionów z popiersiami w dolnej części kaplicy zaczerpnął z podobnego rozwiązania, jakie zastosowano w osiach bocznych ołtarza głównego z lat 1699 – 1700 w kościele Krzyża Świętego w Warszawie, ufundowanego przez mecenasa Meyera biskupa Teodora Potockiego, bezpośredniego poprzednika biskupa Szembeka na stolicy warmińskiej.
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EN
The following article attempts to describe the appearance of Jan Długosz referring to the three images contemporary with the chronicler: a miniature (or rather its copy) coming from Vita Beatae Kunegundis of Stary Sącz, a polychrome discovered in the so-called Długosz House in Wiślica, and a low relief placed in the foundation plaque of the Psalter House in Krakow. Thanks to the analysis of the surviving images of the 15th century, it was possible to establish the most characteristic features of the chronicler’s face. The medieval portraits of Długosz differ markedly from his images created in later centuries. Thus, it can be argued that the depictions of the chronicler (an artistic interpretation) provided by Jan Ligber, Michał Stachowicz, and especially Jan Matejko – the one which a number of drawings, paintings, sculptures and medals were modelled on (Bronisław Puc, Walery Gadomski, Wacław Głowacki, Aleksander Szyndler, Florian Cynk) – bear little resemblance to Długosz’s real physical appearance.
PL
W artykule podjęto próbę opisu wyglądu Jana Długosza na podstawie trzech wizerunków współczesnych kronikarzowi: miniatury (a raczej jej kopii) pochodzącej z starosądeckiego egzemplarza Vita Beatae Kunegundis, polichromii odkrytej w tzw. Domu Długosza w Wiślicy i płaskorzeźby z tablicy fundacyjnej Domu Psałterzystów w Krakowie. Analiza zachowanych przedstawień z XV wieku pozwoliła uzgodnić najbardziej charakterystyczne cechy zewnętrzne oblicza dziejopisarza. Średniowieczne portrety Długosza znacząco różnią się od ujęć wizerunkowych artystów wieków późniejszych, tym samym wyobrażenie postaci – twórcza interpretacja Jana Ligbera, Michała Stachowicza, a nade wszystko Jana Matejki, która stała się wzorem dla wielu grafik, rysunków, obrazów, rzeźb i medali (Bronisław Puc, Walery Gadomski, Wacław Głowacki, Aleksander Szyndler, Florian Cynk), w niewielkim stopniu oddaje prawdę o antropologii fizycznej kronikarza.
Ochrona Zabytków
|
2017
|
issue 1
183-221
PL
W artykule przedstawiono problematykę badawczo-konserwatorską dotyczącą sarkofagu z 1661 r., który wydobyty został w 2015 r. z pojedynczej krypty bazyliki pw. św. Jadwigi Śląskiej i św. Bartłomieja Apostoła w Trzebnicy, gdzie złożono prochy Hedwig Elizabeth von Arnim z rodu Bernd. Stanowi on wyjątkowe dokonanie artystów-rzemieślników tak z uwagi na tematykę dekoracyjnych przedstawień, jak i na techniczne rozwiązania warsztatowe. Dzięki nieniszczącym badaniom materiałoznawczym, w tym instrumentalnym, udało się w znacznej mierze odtworzyć technikę i technologię wykonania sarkofagu. Przedstawiono jego analizę historyczno-stylistyczną, dzieje oraz stan zachowania. Na koniec omówiono wytyczne konserwatorskie wyznaczające celowość i zakres przeprowadzonej w 2015 r. konserwacji i restauracji zabytku. Wskazana jest kontynuacja tematu, obejmująca zagadnienia stricte konserwatorsko-restauratorskie.
EN
The article presents the research and conservation aspects of a sarcophagus dating back to 1661, which was unearthed in 2015 in a single crypt beneath the basilica of St Hedwig of Silesia and St Bartholomew the Apostle in Trzebnica, inside which the ashes of Hedwig Elizabeth von Arnim of the noble house of Bernd were deposited. This sarcophagus is an exceptional accomplishment of the artisans who created it due to both the themes featured in its decorations and the technical solutions applied. Non-destructive research in the field of materials science has made it possible for the applied techniques and technology to be recreated to a significant extent. The article presents a historical and stylistic analysis of the sarcophagus as well as the state of preservation. Finally, it also discusses the conservation guidelines which underpin the purpose and scope of the conservation-restoration works performed in 2015. Further examination of the topic – strictly of the conservation-restoration character – is recommended.
ELPIS
|
2014
|
vol. 16
191-200
PL
Dokonując analizy historii polskiej sztuki sakralnej XX w. można wysnuć stwierdzenie, iż całokształt twórczości prof. Adama Stalony-Dobrzańskiego – wykładowcy Akademii Sztuk Pięknych w Krakowie pozostaje w cieniu dorobku artystycznego jego studenta i późniejszego ucznia prof. Jerzego Nowosielskiego. Zauważalny jest wpływ prof. Jerzego Nowosielskiego na zainteresowanie problemami sacrum w malarstwie współczesnym. Uczeń prof. Adama Stalony-Dobrzańskiego czerpał inspiracje z sztuki i duchowości chrześcijańskiego Wschodu. Prof. Jerzy Nowosielski swoją twórczością wypełnił pewnego rodzaju pustkę artystyczną w okresie wyraźnego kryzysu sztuki sakralnej w Polsce. Prof. Jerzy Nowosielski współpracował z prof. Adamem Stalony-Dobrzańskim przy wykonywaniu wielu polichromii obiektów sakralnych. Sylwetka i dokonania twórcze prof. Adama Stalony-Dobrzańskiego, nie są znane szerszemu kręgu odbiorców co wyraźnie stanowi lukę w polskiej historii sztuki. Polichromie i witraże prof. Dobrzańskiego widoczne są we wnętrzach świątyń katolickich, prawosławnych i protestanckich. Twórczość krakowskiego artysty jest przykładem wielkiej i niezwykle autentycznej wizji sacrum, wizji silniejszej niż komunistyczna cenzura. Koncepcja sztuki Adama Stalony-Dobrzańskiego nie jest podparta jego teoretycznymi rozważaniami a jedynie analizą korespondencji jaką krakowski artysta prowadził z ówczesnym metropolitą krakowskim, arcybiskupem Karolem Wojtyłą – obecnie kanonizowanym Janem Pawłem II. Tematem ich rozmów były zagadnienia związane ze stanem współczesnej sztuki, w szczególności sakralnej oraz próba określenia kierunku, w którym powinien nastąpić rozwój sztuki, by spełniać rzeczywistą potrzebę Kościoła. W przeciwieństwie do mistrza prof. Adama Stalony-Dobrzańskiego jego uczeń prof. Jerzy Nowosielski, pozostawił bogaty komentarz do swojej twórczości. Prof. Adam Stalony-Dobrzański był bardziej praktykiem niż teoretykiem. Zastanawiającym jest więc, jak wielki miał wpływ na osobę i twórczość Jerzego Nowosielskiego. W pierwszej połowie lat 50. artyści współpracowali bowiem w relacji mistrz – uczeń, chociażby w Gródku, Jeleniej Górze, Dojlidach, Warszawie czy Grabarce. Ogniwem łączącym obydwu artystów jest Wschód, prawosławie i ikona oraz otwartość na współczesną formę i odważne połączenie jej z doświadczeniem sztuki cerkiewnej. Na gruncie polskim bez prof. Adama Stalony-Dobrzańskiego i prof. Jerzego Nowosielskiego - mistrza i ucznia historia sztuki sakralnej XX wieku pozostaje uboższa o niezwykle ważny element, który leży u podstaw tak szerokiego zainteresowania ikoną w Polsce. Twórczość prof. Adama Stalony-Dobrzańskiego, pozostawała dotychczas w cieniu dzieł prof. Jerzego Nowosielskiego. Biografia i dokonania twórcze prof. Adama Stalony-Dobrzańskiego zasługują na szczegółową analizę i poznanie, o czym traktuje artykuł.
EN
When analyzing the history of Polish religious art of the XX century, we can affirm that the entire creative work of Adam Stalony-Dobrzański, professor at Kraków Academy of Fine Arts, remains in the shadow of the artistic output of Prof. Jerzy Nowosielski, his student and follower. Jerzy Nowosielski had a noticeable impact on the interest in the problems of the sacred in modern painting. The follower of Prof. Adam Stalony-Dobrzański was inspired by the art and the spirituality of Eastern Christianity. Prof. Jerzy Nowosielski filled some kind of a void in Polish religious art in the period of its evident crisis. Prof. Jerzy Nowosielski together with Prof. Adam Stalony-Dobrzański created polychrome frescoes of numerous religious buildings. The styling and the artistic accomplishments of Prof. Adam Stalony-Dobrzański are unknown for the wide audience which makes an evident gap in the history of Polish art. Polychrome frescoes and stained glass windows can be seen in interiors of Catholic, Orthodox, and Protestant temples. The creative work of the Kraków artist is an example of the great and highly authentic vision of the sacred, which was stronger than communist censorship. The concept of Adam Stalony-Dobrzański’s art is not based on his theoretical conclusions but only on the analysis of correspondence of the artist with the then Metropolitan Archbishop of Kraków Karol Wojtyła - now St. Pope JohnPaul II. The topic of their letters was the issues of modern art and religious art, in particular the attempt to define a way in which art should be developed to meet the current needs of the Church. In contrast to the master, Prof. Adam Stalony-Dobrzański, his follower Prof. Jerzy Nowosielski has left ample commentary on his artwork. Prof. Adam Stalony-Dobrzański was rather a practitioner than a theoretician. Thus the fact of how great an impact he had on the character and the artwork of Jerzy Nowosielski is puzzling. In the first half of the 1950s, the “master-student” relationship existed between artists, at least in Gródek, Jelenia Góra, Dojlidy, Warsaw and Grabarka. The link between the two artists were the East, Orthodox Christianity, the icon and openness to its modern forms and its bold combination with the experience of religious art. As for Poland, the artwork of Prof. Adam Stalony-Dobrzański and Prof. Jerzy Nowosielski are an integral part of the history of religious art of the 20th century as well as the art of stained glass. Its impact lies in the core of such great interest in the icon in Poland. The creative work of Prof. Adam Stalony-Dobrzański has so far remained in the shadow of the works of Prof. Jerzy Nowosielski. The biography and the creative achievements of Prof. Adam Stalony-Dobrzański merit detailed analysis and study. The question of its importance is raised in this article.
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KRONIKA. Woj. krakowskie

32%
Ochrona Zabytków
|
1951
|
issue 3-4
199-205
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