Rembrandt S Polish Rider

The romantic and enigmatic character of this picture has inspired many theories about its subject, meaning, history, and even its attribution to Rembrandt. Several portrait identifications have been proposed, including an ancestor of the Polish Oginski family, which owned the painting in the eighteenth century, and the Polish Socinian theologian Jonasz Szlichtyng. The rider's costume, his weapons, and the breed of his horse have also been claimed as Polish. But if The Polish Rider is a portrait, it certainly breaks with tradition. Equestrian portraits are not common in seventeenth-century Dutch art, and furthermore, in the traditional equestrian portrait the rider is fashionably dressed and his mount is spirited and well-bred. The painting may instead portray a character from history or literature, and many possibilities have been proposed. Candidates range from the Prodigal Son to Gysbrech van Amstel, a hero of Dutch medieval history, and from the Old Testament David to the Mongolian warrior Tamerlane. It is possible that Rembrandt intended simply to represent a foreign soldier, a theme popular in his time in European art, especially in prints. Nevertheless, Rembrandt's intentions in The Polish Rider seem clearly to transcend a simple expression of delight in the exotic. The painting has also been described as a latter-day Miles Christianus (Soldier of Christ), an apotheosis of the mounted soldiers who were still defending Eastern Europe against the Turks in the seventeenth century. Many have felt that the youthful rider faces unknown dangers in the strange and somber landscape, with its mountainous rocks crowned by a mysterious building, its dark water, and the distant flare of a fire.

In 1968, a group of Dutch scholars known as the Rembrandt Research Project, feeling that the master's oeuvre was inflated, began to take Rembrandt to task. The group's members traveled around the world, subjecting Rembrandt to intense scrutiny: they x-rayed paintings; examined the rendering of lace, hands, and signatures; counted threads of warp and woof. Paintings long considered Rembrandts started to fall. Then, in 1984, one of the members of the Project suggested, in print, that The Polish Rider might be next. Perhaps this painting, "one of the world's masterpieces," wasn't a Rembrandt after all but the work of a lesser-known pupil, Willem Drost.

Examines the causes, circumstances, and effects of the 1656 bankruptcy by Rembrandt van Rijn.

For decades, Ukrainian contacts with the outside world were minimal, impeded by politics, ideology, and geography. But prior to the Soviet period the country enjoyed diverse exchanges with, on the one hand, its Islamic neighbours, the Crimean Khanate and the Ottoman Empire, and, on the other, its central and western European neighbours, especially Poland and France. Thomas Prymak addresses geographical knowledge, international travel, political conflicts, historical relations with religiously diverse neighbours, artistic developments, and literary and language contacts to smash old stereotypes about Ukrainian isolation and tell a vivid and original story. The book treats a wide range of subjects, including Ukrainian travellers in the Middle East, from pilgrims to the Holy Land to political exiles in Turkey and Iran; Tatar slave raiding in Ukraine; the poetry of Taras Shevchenko and the Russian war against Imam Shamil in the High Caucasus; Ukrainian themes and the French writers Honoré de Balzac and Prosper Mérimée; Rembrandt's mysterious painting today titled The Polish Rider; and Ilya Repin's legendary painting of the Zaporozhian Cossacks writing their satirical letter mocking the Turkish sultan. Drawing together political and cultural history, languages and etymology, and folklore and art history, Ukraine, the Middle East, and the West is an original interdisciplinary study that reintroduces Ukraine's long-overlooked connections beyond Eastern Europe.

In the winter of 2015, Ben Lerner wrote a short story, 'The Polish rider', incorporating fictionalized elements of the life and work of the artist Anna Ostoya, who had recently lost two of her canvases in the back of an Uber. As the narrator of the story helps the artist search for the missing canvases, he fantasizes about "recuperating the lost paintings through prose," about how the verbal might take the place of the visual. After the story was published in 'The New Yorker', Ostoya painted the painting Lerner had invented based on her earlier work, transforming the fiction without changing any of the words. Ostoya went on to produce a series of compositions that respond to the story she'd helped inspire. 'The Polish Rider' is the result of this ongoing conversation across media and genres. In addition to the story, this volume includes an essay by Lerner that describes how Ostoya's actual body of work catalyzed the fiction, as well as the contingencies and uncanny correspondences that have shaped their exchange. Ostoya's compositions -- both those that prompted Lerner's writing and those that take it up -- are never merely illustrative. Instead, they keep literature from having the last word. In this unclassifiable volume, the boundaries between fact and fiction, original and reproduction, text and image, flicker as you read and look.

Art and the Religious Image in El Greco’s Italy is the first book-length examination of the early career of one of the early modern period’s most notoriously misunderstood figures. Born around 1541, Domenikos Theotokopoulos began his career as an icon painter on the island of Crete. He is best known, under the name “El Greco,” for the works he created while in Spain, paintings that have provoked both rapt admiration and scornful disapproval since his death in 1614. But the nearly ten years he spent in Venice and Rome, from 1567 to 1576, have remained underexplored until now. Andrew Casper’s examination of this period allows us to gain a proper understanding of El Greco’s entire career and reveals much about the tumultuous environment for religious painting after the Council of Trent. Art and the Religious Image in El Greco’s Italy is a new book in the Art History Publication Initiative (AHPI), a collaborative grant from the Andrew W. Mellon Foundation. Thanks to the AHPI grant, this book will be available in popular e-book formats.

A rich, penetrating memoir about the author's relationship with a flawed but influential figure—the painter Lucian Freud—and the satisfactions and struggles of a life lived through art. One of Britain's most important contemporary painters, Celia Paul has written a reflective, intimate memoir of her life as an artist. Self-Portrait tells the artist's story in her own words, drawn from early journal entries as well as memory, of her childhood in India and her days as a art student at London's Slade School of Fine Art; of her intense decades-long relationship with the older esteemed painter Lucian Freud and the birth of their son; of the challenges of motherhood, the unresolvable conflict between caring for a child and remaining commited to art; of the "invisible skeins between people," the profound familial connections Paul communicates through her paintings of her mother and sisters; and finally, of the mystical presence in her own solitary vision of the world around her. Self-Portrait is a powerful, liberating evocation of a life and of a life-long dedication to art.

Systems theory emerged in the mid-20th century along with related theories such as Cybernetics and Information Theory. Recently it has included Complexity Theory, Chaos Theory and Social Systems Theory. Systems theory understands phenomena in terms of the systems of which they are part. This book is about a systems theoretical approach to thinking about art. It examines what it means to look to systems theory both for its implications for artistic practice and as a theory of art. This publication provides a sustained discussion on the application of systems theory to an account of art.