Valverde Nuria
Isis. 2009 Sep;100(3):505-36. doi: 10.1086/644627.
The Valencian engraver Crisóstomo Martínez (ca. 1638-1694) arrived in Paris in July 1687, commissioned to create an anatomical atlas. Impressed by Govard Bidloo's Anatomia humani corporis (1685), Martínez decided to make a comparable work on osteology. His unpublished atlas of anatomy was exceptional in its choice of topic, its quality, and its overall visual approach. Martínez's work revolves around the dissolving effects of microscopic study on the traditional understanding of the connections between parts and whole. Underlying his investigation into the most effective composition of an anatomical atlas was the idea of the self-organizing and complex nature of the body as itself a composition, an idea rooted in the way observation and judgment, the seen and the unseen, and notions about collections and communities were connected in the vanitas culture. This essay explores the links between Martínez's work and the cultures of a time in which observation and interpretation of the processes of death, decay, and fragmentation played a primary role in defining a common human nature around which notions of destiny could be articulated.
巴伦西亚雕刻师克里斯托斯托莫·马丁内斯(约1638 - 1694年)于1687年7月抵达巴黎,受委托创作一部解剖学图谱。马丁内斯对戈瓦德·比德洛的《人体解剖学》(1685年)印象深刻,决定创作一部类似的骨学著作。他未发表的解剖学图谱在选题、质量和整体视觉呈现方面都很出色。马丁内斯的作品围绕着微观研究对传统的部分与整体联系理解的消解作用展开。在他对解剖学图谱最有效构图的研究背后,是身体作为一种构图具有自我组织和复杂本质的观念,这一观念源于在虚饰文化中观察与判断、可见与不可见以及关于集合和群体概念之间的联系方式。本文探讨了马丁内斯的作品与那个时代文化之间的联系,在那个时代,对死亡、腐烂和破碎过程的观察与解读在界定一种共同人性方面起着主要作用,围绕这种共同人性可以阐述命运的概念。