Een nieuwe kijk op Franchoys Elaut (I589-I635)

1995 ◽  
Vol 109 (1-3) ◽  
pp. 18-31
Author(s):  
Fred G. Meijer

AbstractIn this article a newly researched biography and a fresh look at the small oeuvre of the Haarlem painter Franchoys Elaut - hitherto called 'Elout' in art-historical literature - are presented. Franchoys Elaut was born in August Ι589 into a family that had moved from Ghent to Haarlem, probably some five years earlier. Biographical research is complicated by the fact that between Ι585 and Ι698 ten or eleven persons of the same name, all members of the same family, were registered in Haarlem. Nothing is known about the painter's training and early activity. He may not have started out as a painter; his earliest known work dates from Ι627 (fig. 2), and was therefore painted when he was about thirty-eight. The following year, however, Samuel Ampzing praised Elaut's still lifes in his book about Haarlem. Also in Ι627 a Francois Elaut - probably the painter - was registered as a musketeer in a company of the civic guard and was a witness at the baptism of Frans Hals' son Reinier. In Ι628 Franchoys Elaut married Anneke Jans; daughters were baptised in Ι629 and Ι632. Our painter probably fell victim to the plague that afflicted Haarlem in Ι635: his burial is registered as having taken place on September 22 of that year and in the books of the Haarlem guild for Ι637 he is noted as 'dead'. Art-historical literature has always presented Elaut as a painter of still lifes only, but he produced works in other genres as well. In The Hague a 'tronie', a head of an old man, signed with his monogram and dated Ι632, has surfaced on two occasions (fig. 5). Two such works by Elaut appear to have been offered for sale in Haarlem as early as Ι63Ι, together with five still lifes by the artist. Additionally, two genre paintings in the manner of Dirck Hals, one of which is now in Munich, can be attributed to Franchoys Elaut (fig. 7). Both paintings are in keeping with Haarlem traditions of the time. Of the still lifes hitherto ascribed to Elaut, only two signed examples can be established securely as his work (figs. Ι and 2). These can be supplemented by two more still lifes, one of which- monogrammed and dated Ι630, but unfortunately in poor condition - surfaced quite recently (fig. 3). The other was on the market several times this century as a work by Pieter Claesz. (fig. 4). Both in his still lifes and genre pieces Franchoys Elaut showed himself to be an eager and able follower of the latest stylistic developments and an artist whose works, according to Ampzing's testimony, must have commanded a certain amount of respect in seventeenth-century Haarlem.

2018 ◽  
Vol 66 (1) ◽  
pp. 4-23
Author(s):  
Monique Rakhorst

The bow jewel in the Rijksmuseum collection is one of the finest examples of its kind. The provenance of this piece of jewellery is unclear, as is generally also true of the other extant bow jewels. The strong resemblance to a number of ornament prints has often led to the suggestion that the Rijksmuseum’s bow brooch, and bow jewellery in general, was a French concept that came about in the late sixteen-fifties or early sixties, but seventeenth-century Dutch portraits and inventories indicate that in the Netherlands it was already a popular jewel by then. Bow jewels could be acquired from jewellers in the Low Countries in the early sixteen-thirties and at the end of the decade they were worn at court in The Hague. Princess Amalia of Solms-Braunfels owned several diamond bow jewels in 1640, and in a portrait made a few years earlier she wears a pearl bow on her dress. The aristocracy and the wealthy citizens in the Republic started following this example and the bows set with diamonds and pearls stayed in fashion throughout the rest of the century. The bow jewel was already in fashion in the Low Countries thirty years before it became in vogue in France.


2017 ◽  
pp. 635-649
Author(s):  
Aleksandra Pavicevic

Ideas of Enlightement, national romanticism and transformation of geopolitical situation on the Balkans, were cultural and historical context in which bases of modern Serbian state was established. That was the time of intensive social change directed towards building institutional infrastructure as well as towards transforming traditional, ?obsolete? folk customs and habits. Poor condition of Serbian Orthodox Church and domination of religious world views among people were considered to be the most serious obstacles in creating modern state. Thus, great number of intelectuals were anticlerical and promoted liberal and secularized social organization. On the other hand, the whole epoch was characterized by strong antiscientistic orientation which was expresed through developing of different mistical, alternative, neopagan cults. Specific for our region was so called ?religion of the nation? which appeared as substitution for loss of eshatological perspective in life of Christian civilization. Poets of Serbian romanticism were heralds and witnesses of this civilization ?turn?. Their poetry can be observed as reflex and announcement of secularization in Serbian society. In this paper, we analyzed their writings about death, love, hope, nature and nation.


Author(s):  
Daniel R. Melamed

If there is a fundamental musical subject of Johann Sebastian Bach’s Mass in B Minor, a compositional problem the work explores, it is the tension between two styles cultivated in church music of Bach’s time. One style was modern and drew on up-to-date music such as the instrumental concerto and the opera aria. The other was old-fashioned and fundamentally vocal, borrowing and adapting the style of Giovanni Pierluigi da Palestrina, his sixteenth-century contemporaries, and his seventeenth-century imitators. The movements that make up Bach’s Mass can be read as exploring the entire spectrum of possibilities offered by these two styles (the modern and the antique), ranging from movements purely in one or the other to a dazzling variety of ways of combining the two. The work illustrates a fundamental opposition in early-eighteenth-century sacred music that Bach confronts and explores in the Mass.


Author(s):  
GREGORY ALDOUS

Abstract Modern historians of Persia's Safavid period (1501–1722) have long assumed that there was an interregnum between the death of Shah Ismāʿīl I in 1524 and the date when his son Ṭahmāsp came of age and established direct control in the 1530s. This idea of an interregnum takes two forms in the historiography. According to one narrative, during this time the Qizilbāsh amirs were disloyal to the young Ṭahmāsp and tried to seize control of Persia for themselves. According to the other, there was a war of succession in which Qizilbāsh factions supported different sons of Ismāʿīl I. Both of these narratives co-exist in the contemporary historical literature even though they disagree. Based on a close reading of the early Safavid chronicles, this article demonstrates that both narratives are incorrect and there was no interregnum. The Qizilbāsh continued throughout Ṭahmāsp's minority to respect him and treat him as their leader. Unsurprisingly, given his youth and inexperience, he deferred matters of state to his amirs. Nevertheless, his amirs derived their legitimacy to rule from him, and when leadership passed from one amir to another, it did so only with Ṭahmāsp's approval. Moreover, there was no dispute over the succession during Ṭahmāsp's minority.


Author(s):  
Davorin Cimermančič ◽  
Janez Kušar ◽  
Tomaž Berlec

AbstractChanging a traditional company into a lean one is a very complex and time-consuming process that needs to be addressed in an appropriate way, otherwise the project of introduction of leanness into a company may fail on the one hand and even have a negative impact on business operations of the company on the other. When introducing a change, a step-by-step procedure leading to a progress may be of great help. The paper outlines a general procedure of leanness, an important part of which is a lean agent. A portfolio analysis is also used as a measure of leanness or as an indicator of the desired direction. The applied working methods were mainly active workshops and interviews with employees. The procedure has been tested on an example of a Slovene company; first, the existing situation is outlined, then the leanness steps taken according to the procedure and the final result after the first transition of the procedure.


2021 ◽  
Vol 11 (9) ◽  
pp. 3757
Author(s):  
Lucian Ștefăniță Grigore ◽  
Ionica Oncioiu ◽  
Iustin Priescu ◽  
Daniela Joița

Today, terrestrial robots are used in a multitude of fields and for performing multiple missions. This paper introduces the novel development of a family of crawling terrestrial robots capable of changing very quickly depending on the missions they have to perform. The principle of novelty is the use of a load-bearing platform consisting of two independent propulsion systems. The operational platform, which handles the actual mission, is attached (plug and play) between the two crawler propulsion systems. The source of inspiration is the fact that there are a multitude of intervention robots in emergency situations, each independent of the other. In addition to these costs, there are also problems with the specialization of a very large number of staff. The present study focused on the realization of a simplified, modular model of the kinematics and dynamics of the crawler robot, so that it can be easily integrated, by adding or removing the calculation modules, into the software used. The designed model was integrated on a company controller, which allowed us to compare the results obtained by simulation with those obtained experimentally. We appreciate that the analyzed Explosive Ordnance Disposal (EOD) robot solution represents a premise for the development of a family of EOD robots that use the same carrier platform and to which a multitude of operational platforms should be attached, depending on the missions to be performed.


2013 ◽  
Vol 7 (3) ◽  
pp. 377-389 ◽  
Author(s):  
Daniel W. Smith

This paper examines the intersecting of the themes of temporality and truth in Deleuze's philosophy. For the ancients, truth was something eternal: what was true was true in all times and in all places. Temporality (coming to be and passing away) was the realm of the mutable, not the eternal. In the seventeenth century, change began to be seen in a positive light (progress, evolution, and so on), but this change was seen to be possible only because of the immutable laws of nature that govern change. It was not until philosophers such as Bergson, James, Whitehead – and then Deleuze – that time began to be taken seriously on its own account. On the one hand, in Deleuze, time, freed from its subordination to movement, now becomes autonomous: it is the pure form of change (continuous variation) that lies at the basis of Deleuze's metaphysics in Difference and Repetition (and is explored more thematically in The Time-Image). As a result, on the other hand, the false, freed from its subordination to the form of the true, assumes a power of its own (the power of the false), which in turn implies a new ‘analytic of the concept’ that Deleuze develops in What Is Philosophy?


2021 ◽  
Vol 6 (1-2) ◽  
pp. 214-241
Author(s):  
Aslıhan Gürbüzel

Abstract What is the language of heaven? Is Arabic the only language allowed in the eternal world of the virtuous, or will Muslims continue to speak their native languages in the other world? While learned scholars debated the language of heaven since the early days of Islam, the question gained renewed vigor in seventeenth century Istanbul against the background of a puritan reform movement which criticized the usage of Persian and the Persianate canon as sacred text. In response, Mevlevī authors argued for the discursive authority of the Persianate mystical canon in Islamic tradition (sunna). Focusing on this debate, this article argues that early modern Ottoman authors recognized non-legal discourses as integral and constitutive parts of the Islamic tradition. By adopting the imagery of bilingual heaven, they conceptualized Islamic tradition as a diverse discursive tradition. Alongside diversity, another important feature of Persianate Islam was a positive propensity towards innovations.


2000 ◽  
Vol 13 (1) ◽  
pp. 121-136 ◽  
Author(s):  
Hans-Jörg Rheinberger

The ArgumentIn this essay I will sketch a few instances of how, and a few forms in which, the “invisible” became an epistemic category in the development of the life sciences from the seventeenth century through the end of the nineteenth century. In contrast to most of the other papers in this issue, I do not so much focus on the visualization of various little entities, and the tools and contexts in which a visual representation of these things was realized. I will be more concerned with the basic problem of introducing entities or structures that cannot be seen, as elements of an explanatory strategy. I will try to review the ways in which the invisibility of such entities moved from the unproblematic status of just being too small to be accessible to the naked or even the armed eye, to the problematic status of being invisible in principle and yet being indispensable within a given explanatory framework. The epistemological concern of the paper is thus to sketch the historical process of how the “unseen” became a problem in the modern life sciences. The coming into being of the invisible as a space full of paradoxes is itself the product of a historical development that still awaits proper reconstruction.


Zograf ◽  
2014 ◽  
pp. 153-163
Author(s):  
Dragan Vojvodic

In the katholikon of the monastery of Praskvica there are remains of two layers of post-Byzantine wall-painting: the earlier, from the third quarter of the sixteenth century, and later, from the first half of the seventeenth century, which is the conclusion based on stylistic analysis and technical features. The portions of frescoes belonging to one or the other layer can be clearly distinguished from one another and the content of the surviving representations read more thoroughly than before. It seems that the remains of wall-painting on what originally was the west facade of the church also belong to the earlier layer. It is possible that the church was not frescoed in the lifetime of its ktetor, Balsa III Balsic.


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