DOI Artikel:
Buchwald-Pelcowa, Paulina: Związki polskich książek emblematycznych z emblematyką niderlandzką
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12455#0234
230 ..ARS EMBLEMATICA". MATERIAŁY Z SESJI
starań człowieka o znalezienie stałego punktu oparcia i jego zależności od kaprysów losu. Stąd
znacznie silniej niż u Vaeniusa podkreślona jest problematyka vaniîas. Zniknęła też właściwie
w zbiorku Łochowskiego emblematyczność dzieła Vaeniusa — zachowana została jednak w tytule
książki, która dzięki temu stała się pewnym tylko odpowiednikiem słynnego dzieła emblematycznego,
z najszerzej tłumaczonych w całej Europie w XVII, a także i w XVIII wieku.
Tak więc związki polskiej emblematyki z holenderską przebiegały różnymi drogami, były bowiem
rzeczywiście wielostronne i różnorakie. Podkreślić jednak należy szczególnie mocno sięganie do
różnych kręgów tradycji emblematyki niderlandzkiej, co poświadczone jest, tak różniącymi się
tematyką i charakterem, polskimi emblematami, jak choćby wspomniane teksty polskie do Catsa
i Amorum divini et humani effectus varii, jak i Emblemata Horatiana Łochowskiego.
RELATIONS BETWEEN POLISH EMBLEM BOOKS AND NETHERLANDISH EMBLEMATICS
Summary
The purpose of the article is to treat on the relations between Polish emblem books and emblematics of both
Protestant Holland and Catholic Flanders. with particular regard to the impact of Antwerp prints. Polish emblematics had
strongly been intiuenced first of all by Otton Vaenius and Herman Hugo, themselves generally known authors of emblem
books. The Polish translation of Herman Hugo's Piarum desiderium by J. T. Lacki was published already 50 years after its
original Antwerp édition and was frequently re-issued. The second translation, that by J. Żaba. appeared in the 18th century.
Moreover. it should be stressed here that the first full édition from 1673 was accompanied by engravings by Boetius
and Bolswert (successive éditions, in turn, were without engravings). Other emblem books even quite known and popular,
like those by O. Vaenius and Alciatus were never published in Poland as a whole, though some of their fragments were
readily used in our country.
It was quite fréquent that emblems in Netherlandish books were directly accompanied by Polish translations which
is but a less known manifestation of the influence of Netherlandish emblematics in Poland. For example. Polish texts follow
all the 50 original emblems in the сору of Amoris divini et humani effectus varii (Antweip 1626) by M. Snijders, now
kept in Uppsala. The author of the Polish translation, which was inscribed in the 17th century, consequently observed the
tone of the work filled with the feeling of divine love as contrasted with the earthly one. On the contrary, the
Polish texts that were inscribed most probably in the 2nd half of the 17th century in Jacob Cats's сору of Silenus
Alcibiadis sire Protem (Biblioteka Narodowa. Warsaw) are of a différent character. It is the earthly love and not the divine
one that is prevailing and in triumph. and the Polish texts strike with their national colouring through référence to
the events in Poland and Lithuania the translator had experienced or at least heard of.
A similar change of meaning, though differently orientated, is to be found in Emblemata Horatiana (Cracow. 1 647 and
1648) by Łochowski, based on O. Vaenius's Q. Horatii Flacii Emblemata. From among 103 emblems by Vaenius Łochowski
selected only 36 and even thèse were differently arranged, which also changed the character of the whole. They are not
direct translations of Vaenius's texts but rather paraphrases or translated fragments of Horace by Jan Kochanowski, Szymon
Szymonowie, St. Słupski, A. Malski and others. The arrangement of the texts was not purposeless for it emphasized Man's
futility to find a stable support and his dependence on the whims of Fate. Hence the treatment of vanitas aspects is here
more strongly accentuated than in the work by O. Vaenius.
starań człowieka o znalezienie stałego punktu oparcia i jego zależności od kaprysów losu. Stąd
znacznie silniej niż u Vaeniusa podkreślona jest problematyka vaniîas. Zniknęła też właściwie
w zbiorku Łochowskiego emblematyczność dzieła Vaeniusa — zachowana została jednak w tytule
książki, która dzięki temu stała się pewnym tylko odpowiednikiem słynnego dzieła emblematycznego,
z najszerzej tłumaczonych w całej Europie w XVII, a także i w XVIII wieku.
Tak więc związki polskiej emblematyki z holenderską przebiegały różnymi drogami, były bowiem
rzeczywiście wielostronne i różnorakie. Podkreślić jednak należy szczególnie mocno sięganie do
różnych kręgów tradycji emblematyki niderlandzkiej, co poświadczone jest, tak różniącymi się
tematyką i charakterem, polskimi emblematami, jak choćby wspomniane teksty polskie do Catsa
i Amorum divini et humani effectus varii, jak i Emblemata Horatiana Łochowskiego.
RELATIONS BETWEEN POLISH EMBLEM BOOKS AND NETHERLANDISH EMBLEMATICS
Summary
The purpose of the article is to treat on the relations between Polish emblem books and emblematics of both
Protestant Holland and Catholic Flanders. with particular regard to the impact of Antwerp prints. Polish emblematics had
strongly been intiuenced first of all by Otton Vaenius and Herman Hugo, themselves generally known authors of emblem
books. The Polish translation of Herman Hugo's Piarum desiderium by J. T. Lacki was published already 50 years after its
original Antwerp édition and was frequently re-issued. The second translation, that by J. Żaba. appeared in the 18th century.
Moreover. it should be stressed here that the first full édition from 1673 was accompanied by engravings by Boetius
and Bolswert (successive éditions, in turn, were without engravings). Other emblem books even quite known and popular,
like those by O. Vaenius and Alciatus were never published in Poland as a whole, though some of their fragments were
readily used in our country.
It was quite fréquent that emblems in Netherlandish books were directly accompanied by Polish translations which
is but a less known manifestation of the influence of Netherlandish emblematics in Poland. For example. Polish texts follow
all the 50 original emblems in the сору of Amoris divini et humani effectus varii (Antweip 1626) by M. Snijders, now
kept in Uppsala. The author of the Polish translation, which was inscribed in the 17th century, consequently observed the
tone of the work filled with the feeling of divine love as contrasted with the earthly one. On the contrary, the
Polish texts that were inscribed most probably in the 2nd half of the 17th century in Jacob Cats's сору of Silenus
Alcibiadis sire Protem (Biblioteka Narodowa. Warsaw) are of a différent character. It is the earthly love and not the divine
one that is prevailing and in triumph. and the Polish texts strike with their national colouring through référence to
the events in Poland and Lithuania the translator had experienced or at least heard of.
A similar change of meaning, though differently orientated, is to be found in Emblemata Horatiana (Cracow. 1 647 and
1648) by Łochowski, based on O. Vaenius's Q. Horatii Flacii Emblemata. From among 103 emblems by Vaenius Łochowski
selected only 36 and even thèse were differently arranged, which also changed the character of the whole. They are not
direct translations of Vaenius's texts but rather paraphrases or translated fragments of Horace by Jan Kochanowski, Szymon
Szymonowie, St. Słupski, A. Malski and others. The arrangement of the texts was not purposeless for it emphasized Man's
futility to find a stable support and his dependence on the whims of Fate. Hence the treatment of vanitas aspects is here
more strongly accentuated than in the work by O. Vaenius.