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Ko mrtvi žive uče
Anatomija skozi čas
Ob petstoletnici rojstva začetnika znanstvene anatomije
Andreasa Vesaliusa (1514–1564)
When the Dead Teach the Living
Anatomy through Time
In Commemoration of the 500th Birth Anniversary of the Pioneer of Scientific Anatomy
Andreas Vesalius (1514–1564)
Zvonka Zupanič Slavec
Sonja Svoljšak
NARODNA IN UNIVERZITETNA KNJIŽNICA, L J U B L J A N A 2 0 1 5
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Človekovo telo - predmet občudovanja, čaščenja in radovednosti
The Human Body – an Object of Admiration, Veneration, and Curiosity
Človekovo telo in truplo sta bila od nekdaj predmet občudovanja, čaščenja in radovednosti. Že
prazgodovinski pokopi kažejo na to, da so posmrtnemu bivanju posvečali veliko pozornosti. Stare
civilizacije, kot je bila na primer egipčanska, so
verjele v fizično posmrtno življenje in nanj skrbno
pripravile tako dušo kot telo. Dovršeni staroveški
postopki balzamiranja, razkošne posmrtne maske
in sarkofagi, grobnice in nekropole z bogatimi
grobnimi pridatki ter številni drugi rituali in postopki, povezani s posmrtnim bivanjem, pričajo o
velikem pomenu, ki so ga pripisovali telesu oziroma njegovim posmrtnim ostankom.
The human body and the corpse have always been
objects of admiration, veneration, and curiosity. The
prehistoric burials already show that great deal of
care was dedicated to the afterlife. The ancient civilisations, such as the Egyptians, believed in the physical afterlife, and carefully prepared the soul and the
body alike for it. The technically perfected ancient
methods of embalming, the luxurious death masks,
the sarcophagi, the tombs, and the necropolas with
the abundant grave goods, as well as numerous
rituals and procedures related to afterlife, attest
to the importance of the body and its posthumous
physical remains.
Temu se kljub vsesplošnemu prepričanju, da je
telo le posoda duše – bistva človeka, ni odrekla
niti srednjeveška krščanska civilizacija, znotraj katere je bil močno razširjen kult relikvij oziroma
čaščenja posmrtnih telesnih in drugih ostankov
svetnikov. Romarji, cerkveni dostojanstveniki in
vladarji so zavzeto iskali predmete in telesne dele,
povezane s posameznimi mučeniki in svetniki, ki
so jih v razkošnih relikviarijih hranili v cerkvah, samostanih in palačah. Poleg najbolj slavnih relikvij,
kot so torinski prt, Marijina tunika in Kristusov
križ, so se med predmeti čaščenja znašli tudi glava Janeza Krstnika, stegnenica svetega Fortunata
ter na stotine različnih telesnih delov in kosti, ki
so domnevno pripadali svetnikom. Katakombam,
v katerih so bili že od prazgodovine hranjeni
posmrtni ostanki, so se kot poseben prostor za
shranjevanje človeških ostankov pridružile tudi
skrbno urejene kostnice, pri katerih so namesto
klasičnih izraznih medijev in materialov za izdelavo opreme in okrasja uporabljene kar človeške
kosti oziroma deli človekovega telesa. Mnoge med
njimi veljajo za prava umetniška dela.
Even the medieval Christian civilisation, which
believed that the body is merely the vessel of the
human essence – the soul, did not renounce these
practices, as the cult of the relics and the veneration of the saints’ body, and other remains spread
throughout the Christian world. The pilgrims,
the church dignitaries, and the sovereigns were
zealously seeking the objects and the body parts
related to the individual martyrs and saints. These
were kept in luxurious reliquaries in the churches,
monasteries, and palaces. Besides the infamous
relics such as the Turin shroud, Mary’s tunic, and
the true cross, the head of John the Baptist, Saint
Fortunate’s thighbone, and hundreds of bones
and body parts supposedly belonging to the saints
were also amongst the objects of veneration. The
catacombs, where the human remains have been
kept since antiquity, were joined by the carefully
rendered ossuaries where the human bones and
body parts were used to construct the furniture
and decoration instead of the classical artistic media and materials. Many of them are considered to
be the true works of art.
Človekova želja po nesmrtnosti se je odrazila v
številnih oblikah verovanja v posmrtno življenje
duše in telesa ter s tem povezanimi rituali, ki so
prisotni tudi v današnjih dneh. Želja po zdravju,
lepoti, mladosti in večnosti se je materializirala v
raziskovanju in ohranjanju telesa za tuzemsko, pa
tudi za posmrtno življenje. Vsa ta stremljenja in z
njimi povezana človeška radovednost pa so že od
prazgodovine posredno omogočala natančnejši
vpogled v sicer mnogokrat nedotakljivo človeško
telo in podrobnosti njegove sestave, ob čemer so se
pisale tudi prve strani anatomske znanosti.
The human desire for immortality has manifested
in numerous forms of belief in the afterlife of the
soul and the body, and the related rituals, which
are still present today. The desire for health, beauty,
youth, and eternity materialised in different forms
of research and preservation of the human body for
this world and for the afterlife. All these aspirations,
together with the human curiosity, have enabled a
more detailed insight into the often untouchable human body and the details of its composition. Along
this, the first pages of anatomy were also written.
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Risba arterij in notranjih organov iz dela »Canon
medicinae« perzijskega zdravnika in misleca
Avicenne (980–1037). Wellcome Library, London, MSS 155.
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A drawing of arteries and internal organs from the
»Canon medicinae« of the Persian physician and
philosopher Avicenna (980–1037). Wellcome Library,
London, MSS 155.
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Upodobitev leidenskega anatomskega gledališča
s skeleti kot občinstvom (začetek 17. stoletja).
A depiction of the Leiden anatomical theatre with
skeletons as spectators (beginning of the 17th century).
Karikatura: »Anatoma, ki odnaša gospo W--ts
v vreči ... je prehitela straža« William Austin
(1721–1820).
A caricature: »The Anatomist Overtaken by the
Watch ... Carrying off Miss W--ts in a Hamper«.
William Austin (1721–1820).
Juan Valverde de Amusco: Anatomia del corpo humano. Venetiis, 1608
IZVOR
ORIGIN
SKLJ SK T VI 24 r
Vesalius je imel številne naslednike in posnemovalce. Eden izmed njih je bil tudi Eustahijev
Vesalius had many successors and followers.
in Colombov učenec iz Španije Juan Valverde
de Amusco (ok. 1525 – ok. 1588). Medicino je
pupil from Spain Juan Valverde de Amusco (ca. 1525 – ca. 1588). He studied medi-
študiral v Padovi, leta 1552 pa je v Parizu ob-
cine in Padua, and in 1556 he published his
work »De animi et corporis sanitate tuenda
libellus« in Paris. He is mostly known for
his peculiar plagiarism of Vesalius’ book
»De humani corporis fabrica libri septem«,
which he published in 1665 in Rome under
title »Anatomia del corpo humano«. Besides
some four novelties Valverde’s work contains thirty-eight copies of illustrations from
Vesalius’ »De humani corporis fabrica«,
which were most probably drawn (copied)
by Gaspar Becerra, and engraved by Nicholas Beatrizet.
javil delo »De animi et corporis sanitate tuenda
libellus«. Poznan je predvsem po svojevrstnem
plagiatu Vesaliusove knjige »De humani corporis fabrica libri septem«, ki ga je pod naslovom
»Anatomia del corpo humano« izdal v Rimu
leta 1556. Razen štirih novosti ter nekaterih
manjših popravkov Calcarjevih študij delo
vsebuje osemintrideset kopij ilustracij iz Vesaliusovega dela, ki jih je najverjetneje narisal
oziroma prerisal Gaspar Becerra, graviral pa
Nicolas Beatrizet.
Predstavljeni ponatis iz Semeniške knjižnice
iz leta 1608 nosi lastniški vpis »Catalogo Bibliothecae Publicae Ep[isco]palis Labacensis
inscrip[tus]« in je vezan v fragment srednjeveškega rokopisa.
One of them was Eustachius’ and Colombo’s
The presented reprint from 1608, kept at
the Ljubljana Seminary Library, contains an
ownership inscription of the Ljubljana Diocese Library »Catalogo Bibliothecae Publicae
Ep[isco]palis Labacensis inscrip[tus]«, and is
bound in a medieval manuscript fragment.
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Koža (Juan Valverde de Amusco: »Anatomia del corpo humano«)
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The skin (Juan Valverde de Amusco: »Anatomia del
corpo humano«).