[Suggested translation, Marije Osnabrugge:] …it is necessity that those go even further, who observe these wonders of Nature not only to the extent of human ingenuity, but also wonderfully reproduce the similitude after life of the same wonders.

[Suggested translation, Marije Osnabrugge:] …it is necessity that those go even further, who observe these wonders of Nature not only to the extent of human ingenuity, but also wonderfully reproduce the similitude after life of the same wonders.

[Suggested translation, Marije Osnabrugge:] …it is necessity that those go even further, who observe these wonders of Nature not only to the extent of human ingenuity, but also wonderfully reproduce the similitude after life of the same wonders.

[Suggested translation, Marije Osnabrugge:] St Chrysostomus (…) constructs a verbose story of the things that the Art of Painting tends to imitate; The painters, he says {…}, consist in expressing Nature by her Art, after mixing her paints, reproducing all sorts of similitudees of visible bodies.

CHRYSOSTOMOS, Joannes (Saint)

[Suggested translation, Marije Osnabrugge:] St Chrysostomus (…) constructs a verbose story of the things that the Art of Painting tends to imitate; The painters, he says {…}, consist in expressing Nature by her Art, after mixing her paints, reproducing all sorts of similitudees of visible bodies.

CHRYSOSTOMOS, Joannes (Saint)

[Suggested translation, Marije Osnabrugge:] St Chrysostomus (…) constructs a verbose story of the things that the Art of Painting tends to imitate; The painters, he says {…}, consist in expressing Nature by her Art, after mixing her paints, reproducing all sorts of similitudees of visible bodies.

CHRYSOSTOMOS, Joannes (Saint)

[Suggested translation, Marije Osnabrugge:] St Chrysostomus (…) constructs a verbose story of the things that the Art of Painting tends to imitate; The painters, he says {…}, consist in expressing Nature by her Art, after mixing her paints, reproducing all sorts of similitudees of visible bodies.

CHRYSOSTOMOS, Joannes (Saint)

[Suggested translation, Marije Osnabrugge:] St Chrysostomus (…) constructs a verbose story of the things that the Art of Painting tends to imitate; The painters, he says {…}, consist in expressing Nature by her Art, after mixing her paints, reproducing all sorts of similitudees of visible bodies.

CHRYSOSTOMOS, Joannes (Saint)

The practical term ‘vermengen’ (to mix) rarely occurs in the book. Junius uses the term in combination to ‘verf’ (paint or pigment , color). [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] The diffuseness of things which similitudees this brave art tries to portray, is treated by Socrates in a completely different manner; the Painters, he says {…}, try to depict with her paints deepened and heightened, darkened and lit, hard and soft, rough and smooth, new and old bodies.

XENOPHON

This is one of the few instances in this text where Junius refers directly to the effect of the material, the colours. [MO]

[Suggested translation, Marije Osnabrugge:] Apelles has also painted things that cannot be reproduced; such as for example thunderbolts, heat lightning, lightning, (…) So that Theophylactus Simocasus seems to have thought of this, when he says {…}, that the Painters strain themselves to express such things, that Nature itself cannot do.

APELLES
PLINIUS, L'Ancien
THEOPHYLAKTOS SIMOKATTES

From this extract, it is clear that Junius associates ‘afmaelen’ with painting directly after something which is before the artist’s eyes. Here, he remarks that ‘afmaelen’ is not possible in the case of temporary things like thunder and lightning, but that artists – in this case Apelles – have nonetheless painting such subjects. He then goes on to state that painters hereby manage to express something which Nature itself cannot. [MO]

[Suggested translation, Marije Osnabrugge:] Apelles has also painted things that cannot be reproduced; such as for example thunderbolts, heat lightning, lightning, (…) So that Theophylactus Simocasus seems to have thought of this, when he says {…}, that the Painters strain themselves to express such things, that Nature itself cannot do.

APELLES
PLINIUS, L'Ancien
THEOPHYLAKTOS SIMOKATTES

From this extract, it is clear that Junius associates ‘afmaelen’ with painting directly after something which is before the artist’s eyes. Here, he remarks that ‘afmaelen’ is not possible in the case of temporary things like thunder and lightning, but that artists – in this case Apelles – have nonetheless painting such subjects. He then goes on to state that painters hereby manage to express something which Nature itself cannot. [MO]

[Suggested translation, Marije Osnabrugge:] It is then clear that amongst the number of so many and diverse Arts in which a great name and immortal fame is obtained, this Art, which depicts all that one sees covered under the wide firmament of Heaven, is not one of the least.

[Suggested translation, Marije Osnabrugge:] It is then clear that amongst the number of so many and diverse Arts in which a great name and immortal fame is obtained, this Art, which depicts all that one sees covered under the wide firmament of Heaven, is not one of the least.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] It is clearly an extremely important case to imprint the true representations of all sorts of movable and unmovable things in one's mind; even so it is an even more important case that one can bring about a living similitude of these inner representations, especially if the Artist does not stick to these or other specific works of Nature, but rather by observation imprints a perfect example of the most beautiful bodies that can be found anywhere in his fantasy.

[Suggested translation, Marije Osnabrugge:] To this the words of a famous Platonic Philosopher should be added, the Image-carvers, he says {…}, collecting all that is charming and pretty in specific bodies, show by art in a single imitation of perfect beauty all that they have gathered from many beautiful figures; with the goal that they will reach a able, pure, well-balanced figure, such that one can hardly find such a perfect beauty anywhere, that can be compared to a well-produced 'stock-beeldt' or statue, because the Arts always try to find the most beautiful.

MAXIMOS TYRIOS

[Suggested translation, Marije Osnabrugge:] It shows from that what has already been said, that the true Artists who carry around an unadulterated example of the perfect beauty in their mind, normally also tend to pour out a certain glimpse of these internal representations in all their works. […]It has also been noticed very well by an old Orator {…} that the depiction of the most notable beauty is the hardest; since the deformity is easily expressed by certain marks, the comparison of true beauty in contrast is very uncommon [NDR: so little common], like beauty itself.

[Suggested translation, Marije Osnabrugge:] It shows from that what has already been said, that the true Artists who carry around an unadulterated example of the perfect beauty in their mind, normally also tend to pour out a certain glimpse of these internal representations in all their works. […]It has also been noticed very well by an old Orator {…} that the depiction of the most notable beauty is the hardest; since the deformity is easily expressed by certain marks, the comparison of true beauty in contrast is very uncommon [NDR: so little common], like beauty itself.

[Suggested translation, Marije Osnabrugge:] It shows from that what has already been said, that the true Artists who carry around an unadulterated example of the perfect beauty in their mind, normally also tend to pour out a certain glimpse of these internal representations in all their works. […]It has also been noticed very well by an old Orator {…} that the depiction of the most notable beauty is the hardest; since the deformity is easily expressed by certain marks, the comparison of true beauty in contrast is very uncommon [NDR: so little common], like beauty itself.

[Suggested translation, Marije Osnabrugge:] It shows from that what has already been said, that the true Artists who carry around an unadulterated example of the perfect beauty in their mind, normally also tend to pour out a certain glimpse of these internal representations in all their works. […]It has also been noticed very well by an old Orator {…} that the depiction of the most notable beauty is the hardest; since the deformity is easily expressed by certain marks, the comparison of true beauty in contrast is very uncommon [NDR: so little common], like beauty itself.

[Suggested translation, Marije Osnabrugge:] It shows from that what has already been said, that the true Artists who carry around an unadulterated example of the perfect beauty in their mind, normally also tend to pour out a certain glimpse of these internal representations in all their works. […]It has also been noticed very well by an old Orator {…} that the depiction of the most notable beauty is the hardest; since the deformity is easily expressed by certain marks, the comparison of true beauty in contrast is very uncommon [NDR: so little common], like beauty itself.

[Suggested translation, Marije Osnabrugge:] …in regard to this, as this great Master had resolved to bequeath the inhabitants of Crotona an outstandingly beautiful female Image, he then did not find it wise to search for the complete perfection of the most graceful beauty in one body, but he has selected five of the most beautiful virgins, so that through earnest observation he would be able to find true beauty, which according to Lucianus {…} by necessity can only be one.

LUCIANUS DE SAMOSATE
ZEUXIS

Junius place art above nature, as one ‘beeldt’ (image) made by an artist can contain a collection of beautiful aspects from several natural things. It is not entirely clear whether the term should be translated as ‘image’ or as ‘sculpture’, the former would appear more appropriate, seen that Zeuxis was a painter. Indeed, the terms used in the Latin (forma) and English (choice patterne) edition are unambiguously pointing to ‘image’ as the best translation. [MO]

[Suggested translation, Marije Osnabrugge:] …in regard to this, as this great Master had resolved to bequeath the inhabitants of Crotona an outstandingly beautiful female Image, he then did not find it wise to search for the complete perfection of the most graceful beauty in one body, but he has selected five of the most beautiful virgins, so that through earnest observation he would be able to find true beauty, which according to Lucianus {…} by necessity can only be one.

LUCIANUS DE SAMOSATE
ZEUXIS

[Suggested translation, Marije Osnabrugge:] …in regard to this, as this great Master had resolved to bequeath the inhabitants of Crotona an outstandingly beautiful female Image, he then did not find it wise to search for the complete perfection of the most graceful beauty in one body, but he has selected five of the most beautiful virgins, so that through earnest observation he would be able to find true beauty, which according to Lucianus {…} by necessity can only be one.

LUCIANUS DE SAMOSATE
ZEUXIS

Junius connects the concept of ‘volmaaktheid’ (perfection) to that of beauty. He cites Lucianus, who stated that there exists only one perfect beauty. Zeuxis was aware of this and therefore did not seek perfection in one natural body, but combined beautiful elements from various bodies to come to perfection. [MO]

[Suggested translation, Marije Osnabrugge:] …in regard to this, as this great Master had resolved to bequeath the inhabitants of Crotona an outstandingly beautiful female Image, he then did not find it wise to search for the complete perfection of the most graceful beauty in one body, but he has selected five of the most beautiful virgins, so that through earnest observation he would be able to find true beauty, which according to Lucianus {…} by necessity can only be one.

LUCIANUS DE SAMOSATE
ZEUXIS

Junius connects the concept of ‘volmaaktheid’ (perfection) to that of beauty. He cites Lucianus, who stated that there exists only one perfect beauty. Zeuxis was aware of this and therefore did not seek perfection in one natural body, but combined beautiful elements from various bodies to come to perfection. [MO]

[Suggested translation, Marije Osnabrugge:] This is than that imitation, which one commonly calls imitation, from which the Art of Drawing, the Art of Painting, the Art of Casting and all the other Arts of this earth spring forth. Just as this Imitation is called by Philostratus {…} a very old source and wonderfully similar to Nature itself. […]Just like that we cannot doubt in the least or 'the larger part of the Art, like the same Quintilianus [says] elsewhere {…}, leans on Imitation, yes even more so, the whole ruling of our lives consists therein that we always capably aim to that which we esteem highly in others.

PHILOSTRATOS
QUINTILIANUS

For the translation, I could not find a suitable synonym for Imitation, that would reflect the sense of the Dutch term 'nabootsing'/'imitatie'. [MO]

[Suggested translation, Marije Osnabrugge:] This is than that imitation, which one commonly calls imitation, from which the Art of Drawing, the Art of Painting, the Art of Casting and all the other Arts of this earth spring forth. Just as this Imitation is called by Philostratus {…} a very old source and wonderfully similar to Nature itself. […]Just like that we cannot doubt in the least or 'the larger part of the Art, like the same Quintilianus [says] elsewhere {…}, leans on Imitation, yes even more so, the whole ruling of our lives consists therein that we always capably aim to that which we esteem highly in others.

PHILOSTRATOS
QUINTILIANUS

For the translation, I could not find a suitable synonym for Imitation, that would reflect the sense of the Dutch term 'nabootsing'/'imitatie'. [MO]

[Suggested translation, Marije Osnabrugge:] This is than that imitation, which one commonly calls imitation, from which the Art of Drawing, the Art of Painting, the Art of Casting and all the other Arts of this earth spring forth. Just as this Imitation is called by Philostratus {…} a very old source and wonderfully similar to Nature itself. […]Just like that we cannot doubt in the least or 'the larger part of the Art, like the same Quintilianus [says] elsewhere {…}, leans on Imitation, yes even more so, the whole ruling of our lives consists therein that we always capably aim to that which we esteem highly in others.

PHILOSTRATOS
QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] This is than that imitation, which one commonly calls imitation, from which the Art of Drawing, the Art of Painting, the Art of Casting and all the other Arts of this earth spring forth. Just as this Imitation is called by Philostratus {…} a very old source and wonderfully similar to Nature itself. […]Just like that we cannot doubt in the least or 'the larger part of the Art, like the same Quintilianus [says] elsewhere {…}, leans on Imitation, yes even more so, the whole ruling of our lives consists therein that we always capably aim to that which we esteem highly in others.

PHILOSTRATOS
QUINTILIANUS

For the translation, I could not find a suitable synonym for Imitation, that would reflect the sense of the Dutch term 'nabootsing'/'imitatie'. [MO]

[Suggested translation, Marije Osnabrugge:] As such now no one has to stand aloof from this Art, regarding the countless mass of natural things that are depicted; considering there is no Art anywhere in which everything regarding the Art has to be demonstrated by the Master. Certainly, the far and wide spread nature of things cannot bear it that a Master in this Art would be showing every specific shape to his Pupils: and if someone somewhere initiates something like that, he will, as is said by Quintilianus {…}, undergo these two discomforts, that he will always show his apprentice too much, and never enough.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] The same is also confirmed with these words by the learned Quintilianus; it is allowed to a Master, he says {…}, to designate daily how the continuation of the things will be, as well as how things are connected to each other: as it is impossible to lay out all that concerns Art in its specificity. Where then does one find a Painter, who has learned to trace all that happens in nature? Nonetheless he will, once he has grasped the right manner of imitation, easily depict all that occurs to him.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] The same is also confirmed with these words by the learned Quintilianus; it is allowed to a Master, he says {…}, to designate daily how the continuation of the things will be, as well as how things are connected to each other: as it is impossible to lay out all that concerns Art in its specificity. Where then does one find a Painter, who has learned to trace all that happens in nature? Nonetheless he will, once he has grasped the right manner of imitation, easily depict all that occurs to him.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] The principles of these arts that concern themselves with Imitation, do not demand endless effort, but by contrast offer themselves readily, content with very moderate and not too heavy instructions of adequate proportion.

[Suggested translation, Marije Osnabrugge:] The principles of these arts that concern themselves with Imitation, do not demand endless effort, but by contrast offer themselves readily, content with very moderate and not too heavy instructions of adequate proportion.

[Suggested translation, Marije Osnabrugge:] And in truth, the whole Art of Painting is understood in very few precepts; which, as they are totally necessary for those who do not want to work in vain, then they should be introduced to the beginners in the briefest and most simple [NDR: way]. When one, to the contrary, makes a grand gesture regarding the precepts of this Art, then it happens many times that the newcomers immediately alienate from the Art, frightened by the sadness of such a manifold and complicated education: similarly often their mind, which should first and most kindly be cherished, is sedated by the scarcity of all sorts of far-fetched advices:

[Suggested translation, Marije Osnabrugge:] And in truth, the whole Art of Painting is understood in very few precepts; which, as they are totally necessary for those who do not want to work in vain, then they should be introduced to the beginners in the briefest and most simple [NDR: way]. When one, to the contrary, makes a grand gesture regarding the precepts of this Art, then it happens many times that the newcomers immediately alienate from the Art, frightened by the sadness of such a manifold and complicated education: similarly often their mind, which should first and most kindly be cherished, is sedated by the scarcity of all sorts of far-fetched advices:

[Suggested translation, Marije Osnabrugge:] And in truth, the whole Art of Painting is understood in very few precepts; which, as they are totally necessary for those who do not want to work in vain, then they should be introduced to the beginners in the briefest and most simple [NDR: way]. When one, to the contrary, makes a grand gesture regarding the precepts of this Art, then it happens many times that the newcomers immediately alienate from the Art, frightened by the sadness of such a manifold and complicated education: similarly often their mind, which should first and most kindly be cherished, is sedated by the scarcity of all sorts of far-fetched advices:

[Suggested translation, Marije Osnabrugge:] The Art of Painting, says Plato {…}, appears not to stop with the reproduction of animals, but she is always busy to embellish that which she has once traced by hand further and further.

PLATON

[Suggested translation, Marije Osnabrugge:] The Art of Painting, says Plato {…}, appears not to stop with the reproduction of animals, but she is always busy to embellish that which she has once traced by hand further and further.

PLATON

[Suggested translation, Marije Osnabrugge:] The first principles of these Arts are also easily grasped by those, who sincerely put themselves to it: and when someone slowly advances in it, he may thank his own opposition: because we will find the first education short enough, if we only try not to consciously deceive ourselves and others that it is a sad long road: Besides that, an adequate way of education will also make all things much shorter. By contrast, the first and most blame is then on the Masters, who strangely enjoy detaining their apprentices by causing delay,…

[Suggested translation, Marije Osnabrugge:] The first principles of these Arts are also easily grasped by those, who sincerely put themselves to it: and when someone slowly advances in it, he may thank his own opposition: because we will find the first education short enough, if we only try not to consciously deceive ourselves and others that it is a sad long road: Besides that, an adequate way of education will also make all things much shorter. By contrast, the first and most blame is then on the Masters, who strangely enjoy detaining their apprentices by causing delay,…

[Suggested translation, Marije Osnabrugge:] The first principles of these Arts are also easily grasped by those, who sincerely put themselves to it: and when someone slowly advances in it, he may thank his own opposition: because we will find the first education short enough, if we only try not to consciously deceive ourselves and others that it is a sad long road: Besides that, an adequate way of education will also make all things much shorter. By contrast, the first and most blame is then on the Masters, who strangely enjoy detaining their apprentices by causing delay,…

[Suggested translation, Marije Osnabrugge:] In the mean time we always have to agree this with Quintilianus {…}, that to us the old have bequeathed us so many Masters and so many examples, that these can rightly be taken for the most fortunate, who can take his complete education from the pure labor of the previous Masters.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] …as such nobody has to be sad and give up hope, who next to the good inclination for these Arts, is not only aided by the opportunity of time, but also by the capacity of his mind, the health of the body, the education of a loyal Master,…

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius uses ‘afbeelden’ to indicate the ability of artists to depict that which cannot be seen directly, but which has to be imagined in one’s mind. The near-synonym ‘uitdrukken’, which he also uses in this extract, indicates the ability to work ‘after life’ rather than from the imagination.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius identifies to types or levels of imitation. The first type occupies itself with expressing the natural world directly. The second type of imitation starts by this direct observation of nature, but subsequently processes this observation in the mind, by means of fantasy.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius identifies to types or levels of imitation. The first type occupies itself with expressing the natural world directly. The second type of imitation starts by this direct observation of nature, but subsequently processes this observation in the mind, by means of fantasy.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius identifies to types or levels of imitation. The first type occupies itself with expressing the natural world directly. The second type of imitation starts by this direct observation of nature, but subsequently processes this observation in the mind, by means of fantasy.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius identifies to types or levels of imitation. The first type occupies itself with expressing the natural world directly. The second type of imitation starts by this direct observation of nature, but subsequently processes this observation in the mind, by means of fantasy.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius uses ‘afbeelden’ to indicate the ability of artists to depict that which cannot be seen directly, but which has to be imagined in one’s mind. The near-synonym ‘uitdrukken’, which he also uses in this extract, indicates the ability to work ‘after life’ rather than from the imagination.[MO]

[Suggested translation, Marije Osnabrugge:] Besides this aforementioned Imitation of natural bodies by which the Artists are stimulated to express all sorts of visible things after life, we should here consider another type of Imitation, by which the Artists dares to also depict such things that are far removed from man's view. And although the principal power of this imitation exists in the fantasy, then we should still thank our eyes for the first beginnings of this imagination; as the internal representations that play in our thoughts can never be modeled there, unless we have first beheld the shape of things somewhere in coarse with our eyes, or at least have felt with one or another of our five senses.

Junius identifies to types or levels of imitation. The first type occupies itself with expressing the natural world directly. The second type of imitation starts by this direct observation of nature, but subsequently processes this observation in the mind, by means of fantasy.[MO]

[Suggested translation, Marije Osnabrugge:] Themistius has expressed all of this remarkably well. The fantasy, he says {…}, is a print and a footstep of the things we see and feel. Because like the lever [NDR: which is] moved by our hands, moves the rocks: and like the sea [NDR: which is] moved by the wind, moves the Ship: so it is no wonder that the same happens as well in those things which we see and feel, as our feelings have been put into motion by externally felt things, and as such have taken a shape of that which is moved by it, a different power of mind moves in the perfect creatures, which one calls fantasy; whose nature it is to enforce the Prints that are transferred to it by feeling and imprinted in itself, and also insure therein that for a considerable time, after that the tangible things have been taken away from the eyes, the foot-print of these things are kept.

THEMISTIOS

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

Junius uses ‘afbeelden’ to indicate the ability of artists to depict that which cannot be seen directly, but which has to be imagined in one’s mind. ‘Uitdrukken’ (express) indicates the ability to work after that which is seen with one’s eyes at that moment, rather than from the imagination. He connects this to Plato’s theory of the duality of the mind. [MO]

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

In reference to Plato, Junius defines two characteristics of the (power of) the mind of an artist. In this extract, the mind functions as a tool which allows the artist to depict that which he sees with his eyes, as well as that which he constructs in his fantasy. Junius describes the faculty of the imagination more elaborately in the Latin edition (1694), also providing the Greek terms from Plato, cfr. Nativel 1996, p. 176 n.1.

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

In reference to Plato, Junius defines two characteristics of the (power of) the mind of an artist. In this extract, the mind functions as a tool which allows the artist to depict that which he sees with his eyes, as well as that which he constructs in his fantasy. Junius describes the faculty of the imagination more elaborately in the Latin edition (1694), also providing the Greek terms from Plato, cfr. Nativel 1996, p. 176 n.1.

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

Junius makes a distinction between two types of imitation. Junius describes the first type as imitation of that which the artist can see right before his eyes (‘tegenwoordig’). As such, the concept ‘tegenwoordig’ (presently) is a key word in this definition of imitation. In the Latin and English edition, he does not use a word, but describes the situation instead: ‘vivas rerum formas coram intuens’ (LA) and ‘…whilest they are set before our eyes’(EN). [MO]

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

Junius uses ‘afbeelden’ to indicate the ability of artists to depict that which cannot be seen directly, but which has to be imagined in one’s mind. ‘Uitdrukken’ (express) indicates the ability to work after that which is seen with one’s eyes at that moment, rather than from the imagination. He connects this to Plato’s theory of the duality of the mind. [MO]

[Suggested translation, Marije Osnabrugge:] Thus this very fruitful power of our mind is, after the judgment of Plato {…}, twofold: the first only tries to express such things that the eye beholds presently; the other also manages to depict those things whose example is only presented in the fantasy.

PLATON

[Suggested translation, Marije Osnabrugge:] Some masters, says Proclius {…}, can imitate the works of others painstakingly neat; others by contrast have a certain ability in them to invent marvelous things.

PLATON

[Suggested translation, Marije Osnabrugge:] All that is produced after the thought, is beautiful. That which on the other hand is produced and made by Nature, is not beautiful. Because when someone makes something after the thought, he necessary has to do one of both [NDR: i.e. make a choice]: or he expresses the thought example well and capably, or not, if he does depict it well, then the expressed image will be beautiful; seen that the first and most beauty is to be found in the thought example. If by contrast he does not express the thought example well; then his fabrication after the thought is not worked, but to the contrary it diverges further from the complete beauty of the example. It is then clear that he who makes something after that which has been produced by nature, cannot really make it beautiful: as that which he imagines himself is full of imperfection, and that the first and most beauty cannot be found in there; thus also that which is made after it, necessarily diverges somewhat more from straight beauty.

PLATON

[Suggested translation, Marije Osnabrugge:] All that is produced after the thought, is beautiful. That which on the other hand is produced and made by Nature, is not beautiful. Because when someone makes something after the thought, he necessary has to do one of both [NDR: i.e. make a choice]: or he expresses the thought example well and capably, or not, if he does depict it well, then the expressed image will be beautiful; seen that the first and most beauty is to be found in the thought example. If by contrast he does not express the thought example well; then his fabrication after the thought is not worked, but to the contrary it diverges further from the complete beauty of the example. It is then clear that he who makes something after that which has been produced by nature, cannot really make it beautiful: as that which he imagines himself is full of imperfection, and that the first and most beauty cannot be found in there; thus also that which is made after it, necessarily diverges somewhat more from straight beauty.

PLATON

[Suggested translation, Marije Osnabrugge:] All that is produced after the thought, is beautiful. That which on the other hand is produced and made by Nature, is not beautiful. Because when someone makes something after the thought, he necessary has to do one of both [NDR: i.e. make a choice]: or he expresses the thought example well and capably, or not, if he does depict it well, then the expressed image will be beautiful; seen that the first and most beauty is to be found in the thought example. If by contrast he does not express the thought example well; then his fabrication after the thought is not worked, but to the contrary it diverges further from the complete beauty of the example. It is then clear that he who makes something after that which has been produced by nature, cannot really make it beautiful: as that which he imagines himself is full of imperfection, and that the first and most beauty cannot be found in there; thus also that which is made after it, necessarily diverges somewhat more from straight beauty.

PLATON

The term ‘verdachte’, used as a noun as well as an adjective (in combination with ‘voorbeeld’) in this extract, is closely related to Junius’ ideas on how an image of beauty comes into existence. [MO]

[Suggested translation, Marije Osnabrugge:] All that is produced after the thought, is beautiful. That which on the other hand is produced and made by Nature, is not beautiful. Because when someone makes something after the thought, he necessary has to do one of both [NDR: i.e. make a choice]: or he expresses the thought example well and capably, or not, if he does depict it well, then the expressed image will be beautiful; seen that the first and most beauty is to be found in the thought example. If by contrast he does not express the thought example well; then his fabrication after the thought is not worked, but to the contrary it diverges further from the complete beauty of the example. It is then clear that he who makes something after that which has been produced by nature, cannot really make it beautiful: as that which he imagines himself is full of imperfection, and that the first and most beauty cannot be found in there; thus also that which is made after it, necessarily diverges somewhat more from straight beauty.

PLATON

The term ‘verdachte’, used as a noun as well as an adjective (in combination with ‘voorbeeld’) in this extract, is closely related to Junius’ ideas on how an image of beauty comes into existence. [MO]

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] Other Authors likewise insist firmly on this imagination that is recognized in Phidias, to show on what foot a good Artist should continue. I consider it as such, says Tullius {…}, that nothing so beautiful can be found anywhere, or it is already much more beautiful than itself, nothing different from an image reproduced after a face; seeing that such cannot be understood neither with the eyes, nor with the ears, nor with any of our senses; we only understand it with our thoughts and with our mind. This is also why we can always imagine some representations that far surpass the beauty of the Sculptures by Phidias, although these were the most perfect amongst all works of this kind. Similarly, while he made the Sculpture of Jupiter and Minerva, this great Artist has not cast his eyes on someone from which he took this similitude, but in his mind he had the example of a very outstanding beauty, on which he steadily kept his eyes, both governing his Art and his hand after the similitude of this example. In the shape of things is something which stands out in perfection, such that all invisible things are reproduced by an artful imitation after the imagined example of this perfection.

PHIDIAS, Athena Parthenos, c. 447 BC, chryselephantine statue, lost; or : Phidias, Athena Lemnia, c. 450-440 BC, bronze statue, lost
PHIDIAS, Zeus, c. 435 BC, chryselephantine statue, lost (5th century AD)

CICERO, Marcus Tullius
PHIDIAS

[Suggested translation, Marije Osnabrugge:] The same is explained to us even clearer in the striking dialogue which according to Philostratus was held between Thespesion the most prominent amongst the Gymnosophists and Apollonius Tyaneus. The words of Philostratus {…} are remarkable, Have Phidias and Praxiteles says Thespeison, climbed the Heavens and from there brought down the shape of the Gods to the Art; or is it something else, that has taught them to reproduce the shape of the Gods? Truly something else, says Apollonius, filled with all sorts of wisdom. What then is this? Says Thespesion, because you do not know to produce anything besides Imitation. Fantasy, says Apollonius, has developed these things, being an Artist much wiser than Imitation. Because Imitation only makes what it has seen; fantasy also makes what she has not seen and she has by imagining to hetself that which she has never seen by looking towards that which is in nature, similarly Imitation is often obstructed by an unexpected dizziness; fantasy by contrast does not let herself be stopped, but she boldly sails on in that which she intends.

PHIDIAS
PHILOSTRATOS
PRAXITELES

[Suggested translation, Marije Osnabrugge:] The same is explained to us even clearer in the striking dialogue which according to Philostratus was held between Thespesion the most prominent amongst the Gymnosophists and Apollonius Tyaneus. The words of Philostratus {…} are remarkable, Have Phidias and Praxiteles says Thespeison, climbed the Heavens and from there brought down the shape of the Gods to the Art; or is it something else, that has taught them to reproduce the shape of the Gods? Truly something else, says Apollonius, filled with all sorts of wisdom. What then is this? Says Thespesion, because you do not know to produce anything besides Imitation. Fantasy, says Apollonius, has developed these things, being an Artist much wiser than Imitation. Because Imitation only makes what it has seen; fantasy also makes what she has not seen and she has by imagining to hetself that which she has never seen by looking towards that which is in nature, similarly Imitation is often obstructed by an unexpected dizziness; fantasy by contrast does not let herself be stopped, but she boldly sails on in that which she intends.

PHIDIAS
PHILOSTRATOS
PRAXITELES

[Suggested translation, Marije Osnabrugge:] From this dialogue between Apollonius and Thespesion it thus becomes clear, as well as from that which we have proved until now, that the imagination is highly necessary to artists; not so much those who depict the similitude of visible things by producing little man after little man, but rather those who aspire to the perfection of these Arts. As it allows such persons, by appropriating the representations of absent as well as invisible things by training one's fantasy, to always have this on hand to produce something perfect after the imagined example.

[Suggested translation, Marije Osnabrugge:] From this dialogue between Apollonius and Thespesion it thus becomes clear, as well as from that which we have proved until now, that the imagination is highly necessary to artists; not so much those who depict the similitude of visible things by producing little man after little man, but rather those who aspire to the perfection of these Arts. As it allows such persons, by appropriating the representations of absent as well as invisible things by training one's fantasy, to always have this on hand to produce something perfect after the imagined example.

[Suggested translation, Marije Osnabrugge:] From this dialogue between Apollonius and Thespesion it thus becomes clear, as well as from that which we have proved until now, that the imagination is highly necessary to artists; not so much those who depict the similitude of visible things by producing little man after little man, but rather those who aspire to the perfection of these Arts. As it allows such persons, by appropriating the representations of absent as well as invisible things by training one's fantasy, to always have this on hand to produce something perfect after the imagined example.

[Suggested translation, Marije Osnabrugge:] As such it is very consistent with nature, that we try to stir the innate 'image-desire' more and more by training our imagination; which can be fed best by us, when now and again we set ourselves to secret and unimpeded points of departure to train these representations.

[Suggested translation, Marije Osnabrugge:] As such it becomes clear that an appropriate preparation should also be applied to this Art; and although we cannot always and anywhere use the Art of Drawing, thus our thoughts cannot yet lack time and place.

[Suggested translation, Marije Osnabrugge:] Although it is easy on the willing [NDR: people] to stimulate this ‘image-formation’, no one may hope that he will get there then by chance, because for the first we only have to adopt this practice through a daily exercise; because firstly we only have to adopt this practice through a daily exercise; next we draw after these crude and unpolished representations to our own ability; it then follows that everyone one of us more and more, although without overloading our mind, applies our fantasy to skillfully depict the uncorrupted examples of things that we have once caught, in order for us to express this in an acceptable way; because without this ability of representing and expressing these aforementioned representations, it would be much better to follow a loose illusion off the cuff, just as it first happens, then linger for a long time on representations that appear with difficulty.

[Suggested translation, Marije Osnabrugge:] Although it is easy on the willing [NDR: people] to stimulate this ‘image-formation’, no one may hope that he will get there then by chance, because for the first we only have to adopt this practice through a daily exercise; because firstly we only have to adopt this practice through a daily exercise; next we draw after these crude and unpolished representations to our own ability; it then follows that everyone one of us more and more, although without overloading our mind, applies our fantasy to skillfully depict the uncorrupted examples of things that we have once caught, in order for us to express this in an acceptable way; because without this ability of representing and expressing these aforementioned representations, it would be much better to follow a loose illusion off the cuff, just as it first happens, then linger for a long time on representations that appear with difficulty.

[Suggested translation, Marije Osnabrugge:] Although it is easy on the willing [NDR: people] to stimulate this ‘image-formation’, no one may hope that he will get there then by chance, because for the first we only have to adopt this practice through a daily exercise; because firstly we only have to adopt this practice through a daily exercise; next we draw after these crude and unpolished representations to our own ability; it then follows that everyone one of us more and more, although without overloading our mind, applies our fantasy to skillfully depict the uncorrupted examples of things that we have once caught, in order for us to express this in an acceptable way; because without this ability of representing and expressing these aforementioned representations, it would be much better to follow a loose illusion off the cuff, just as it first happens, then linger for a long time on representations that appear with difficulty.

The term ‘voorbeeld’ (example or model) plays an important role in the artistic process, as Junius describes it here. First the artist collects images he has seen in nature in his mind, subsequently he forms a ‘voorbeeld’ in his mind and uses it in his art. If, by contrast, the artist forms the example in a haphazard manner, it is a loose illusion. Moreover, the artist needs a certain skill to be able to express the example in an acceptable manner. The phrasing of this section is rather different in the Latin edition. [MO]

[Suggested translation, Marije Osnabrugge:] Although it is easy on the willing [NDR: people] to stimulate this ‘image-formation’, no one may hope that he will get there then by chance, because for the first we only have to adopt this practice through a daily exercise; because firstly we only have to adopt this practice through a daily exercise; next we draw after these crude and unpolished representations to our own ability; it then follows that everyone one of us more and more, although without overloading our mind, applies our fantasy to skillfully depict the uncorrupted examples of things that we have once caught, in order for us to express this in an acceptable way; because without this ability of representing and expressing these aforementioned representations, it would be much better to follow a loose illusion off the cuff, just as it first happens, then linger for a long time on representations that appear with difficulty.

Junius explains that the whole process of storing and working after examples in the mind only makes sense if the artist is capable to represent (‘voorstellen’) the examples he has formed in his imagination. This is one of the rare occurrences of the term. The phrasing of this section is rather different in the Latin edition.[MO]

[Suggested translation, Marije Osnabrugge:] Theo Samius has in former times, according to Quintil. {…} exalted above other Artists in the imagination.

QUINTILIANUS
THEO SAMIUS

In the Latin edition, Junius choses the description ‘concipiendis visionibus’ and adds the Greek term φαντασιας (phantasias). The citation from Quintilian is not used in the English edition. [MO]

[Suggested translation, Marije Osnabrugge:] How very crude and imperfect the beginnings of the Art of Painting used to be, is explained to us by Aelianus, when he {…} attests that the Oldest Painters used to reproduce the true similitude of the natural things so completely abominably, that they were forced to add writing to every special image in her paintings.

ÆLIANUS, Claudius
Anciens (les)

[Suggested translation, Marije Osnabrugge:] We should then pay close attention to these words by Quintilianus, there is nowhere something, he says {…}, which augments through simple imitation: and if it were improper to add something to that which had been found, we still would not have any other Art of Painting than one which draws after the outer lines of the shadow of bodies. Shed your eyes wherever you want, I am sure that you will nowhere meet any arts that have remained inside the narrow poles of her first principles.

QUINTILIANUS

In this extract, basing himself on Quintilianus, Junius explains that the first paintings consisted of the simplest form of imitation : the tracing of shadows by means of lines. He calls this ‘the first principles of art’ and adds that art has developed far beyond it now. On page 22, Junius has already discussed this topos, in that case by citing Pliny the Elder. [MO]

[Suggested translation, Marije Osnabrugge:] We should then pay close attention to these words by Quintilianus, there is nowhere something, he says {…}, which augments through simple imitation: and if it were improper to add something to that which had been found, we still would not have any other Art of Painting than one which draws after the outer lines of the shadow of bodies. Shed your eyes wherever you want, I am sure that you will nowhere meet any arts that have remained inside the narrow poles of her first principles.

QUINTILIANUS

In this extract, basing himself on Quintilianus, Junius explains that the first paintings consisted of the simplest form of imitation : the tracing of shadows by means of lines. He calls this ‘the first principles of art’ and adds that art has developed far beyond it now. On page 22, Junius has already discussed this topos, in that case by citing Pliny the Elder. [MO]

[Suggested translation, Marije Osnabrugge:] We should then pay close attention to these words by Quintilianus, there is nowhere something, he says {…}, which augments through simple imitation: and if it were improper to add something to that which had been found, we still would not have any other Art of Painting than one which draws after the outer lines of the shadow of bodies. Shed your eyes wherever you want, I am sure that you will nowhere meet any arts that have remained inside the narrow poles of her first principles.

QUINTILIANUS

In this extract, basing himself on Quintilianus, Junius explains that the first paintings consisted of the simplest form of imitation : the tracing of shadows by means of lines. He calls this ‘the first principles of art’ and adds that art has developed far beyond it now. On page 22, Junius has already discussed this topos, in that case by citing Pliny the Elder. [MO]

[Suggested translation, Marije Osnabrugge:] Like we then infer from these clear words of the wisest authors, that the bad habit of such a slavish imitation cannot help the pupils further at all, as such the same author informs us elsewhere that this habit is not only unprofitable for the beginners, but also very harmful. Many who have fallen into this indissoluble trap, he says {…}, simultaneously also lose the seriousness of the candid practice to which they were naturally inclined; yes they even leave nature, that very best guide, while they look towards I do not know what kind of Master.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] Yes but, they say, there is a certain manner of Painting which was never used by the old. It seems here to have quite some weight, that they feign the example of antiquity; but what kind of antiquity is it then which they appeal to? It is after all unbelievable that they hold up the example of the latest antiquity to themselves when it is not unknown to them, that Phidias and Apelles have made use of many things in their work which previous Masters did not yet understand; similarly those cannot consider the art of Praxiteles and Protogenes praiseworthy, who believe that one is to relate to the works of Calamis and Polygnotus, without changing anything in them. Yes but, they say again, before the period of these great Masters a much more simple manner received the highest praise.

APELLES
CALAMIS
PHIDIAS
POLYGNOTOS
PRAXITELES
PROTOGENES

Junius touches upon the difficulty of ascribing a certain way of painting, or manner (‘manier’) to ancient painters (or to a group of painters in general). He argues that the manner of the masters of late antiquity is very different from the previous masters. [MO]

[Suggested translation, Marije Osnabrugge:] Yes but, they say, there is a certain manner of Painting which was never used by the old. It seems here to have quite some weight, that they feign the example of antiquity; but what kind of antiquity is it then which they appeal to? It is after all unbelievable that they hold up the example of the latest antiquity to themselves when it is not unknown to them, that Phidias and Apelles have made use of many things in their work which previous Masters did not yet understand; similarly those cannot consider the art of Praxiteles and Protogenes praiseworthy, who believe that one is to relate to the works of Calamis and Polygnotus, without changing anything in them. Yes but, they say again, before the period of these great Masters a much more simple manner received the highest praise.

APELLES
CALAMIS
PHIDIAS
POLYGNOTOS
PRAXITELES
PROTOGENES

Junius touches upon the difficulty of ascribing a certain way of painting, or manner (‘manier’) to ancient painters (or to a group of painters in general). He argues that the manner of the masters of late antiquity is very different from the previous masters. [MO]

[Suggested translation, Marije Osnabrugge:] And like Bodies which are covered everywhere with eyes, darken the beauty of the other members, as such the contemporary Artists weaken the splendor of their paintings with too much ostentation.

[Suggested translation, Marije Osnabrugge:] In order that our imitation is then directed as such, that we can express the principal virtues of those whom we imitate in an acceptable way, then it is not enough to behold their images with a fleeting eye, but we should take it in our hands again and again, and thus after a frequent observation make ourselves familiar with the true power of their Art together with the spirit by which it has been driven.

[Suggested translation, Marije Osnabrugge:] We should also only follow the very best for a long time: and this with exceptional diligence: as the most striking often keeps its virtue covered intentionally. Nevertheless it is not advisable to those who conceive the imitation of the very best, to think that that which comes from the great Masters is all good and perfect,

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] We would have a lot to say to this, but [NDR: it is the case that] we deem it more urgent to insist some more on that which we touched upon before; namely that the things which are judged the best in the most excellent Artists, are almost inimitable; the mind, the inventiveness, that one calls invention, the untamed ease in working, and all that which cannot be implanted by the rules of Art.{…} As such this difficulty is here most useful of all; as the thought of this difficulty stimulates us to more attention; so that we then begin to understand the most excellent Artists a bit better, no longer scrolling over their works with careless observation, but we focus our eyes carefully on every specific part of their works, and we mainly understand the immense power of her virtues from that which makes it impossible to imitate it. {…}

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] Firstly we should pay attention to what kind of Artists we had best imitate; in those which we then imagine ourselves; as we even meet some things that are condemnable in the most perfect Artists: and it is good to wish that, like we make the bad that is found in Artists worse, that we also express the good better. Similarly it is currently not enough to those who have enough judgement to avoid the mistakes of great Masters to only imitate the idle shadow of their virtues, as the imitation only appears to be praiseworthy when she strikes the full power of Art in the principal things. This is also held as unwise and thoughtless in those who, not having penetrated the virtues of the great Masters well, work from first sight, thinking that their Imitation has succeeded wonderfully well when they have depicted the exquisite works of the old Artists in some way by the tracing of lines and the smearing of colours, although they are still further from the true power of it.

Junius explains the importance of selecting which artists and which aspects to imitate (‘navolgen’). He goes on to explain that, in imitation, it is necessary to avoid mistakes that were made and portray only the aspects that convey the true power of an artwork. Junius uses ‘imitatie’ and ‘navolgen’ as equivalents. [MO]

[Suggested translation, Marije Osnabrugge:] Firstly we should pay attention to what kind of Artists we had best imitate; in those which we then imagine ourselves; as we even meet some things that are condemnable in the most perfect Artists: and it is good to wish that, like we make the bad that is found in Artists worse, that we also express the good better. Similarly it is currently not enough to those who have enough judgement to avoid the mistakes of great Masters to only imitate the idle shadow of their virtues, as the imitation only appears to be praiseworthy when she strikes the full power of Art in the principal things. This is also held as unwise and thoughtless in those who, not having penetrated the virtues of the great Masters well, work from first sight, thinking that their Imitation has succeeded wonderfully well when they have depicted the exquisite works of the old Artists in some way by the tracing of lines and the smearing of colours, although they are still further from the true power of it.

Junius explains the importance of selecting which artists and which aspects to imitate (‘navolgen’). He goes on to explain that, in imitation, it is necessary to avoid mistakes that were made and portray only the aspects that convey the true power of an artwork. Junius uses ‘imitatie’ and ‘navolgen’ as equivalents. [MO]

[Suggested translation, Marije Osnabrugge:] Firstly we should pay attention to what kind of Artists we had best imitate; in those which we then imagine ourselves; as we even meet some things that are condemnable in the most perfect Artists: and it is good to wish that, like we make the bad that is found in Artists worse, that we also express the good better. Similarly it is currently not enough to those who have enough judgement to avoid the mistakes of great Masters to only imitate the idle shadow of their virtues, as the imitation only appears to be praiseworthy when she strikes the full power of Art in the principal things. This is also held as unwise and thoughtless in those who, not having penetrated the virtues of the great Masters well, work from first sight, thinking that their Imitation has succeeded wonderfully well when they have depicted the exquisite works of the old Artists in some way by the tracing of lines and the smearing of colours, although they are still further from the true power of it.

Junius explains the importance of selecting which artists and which aspects to imitate (‘navolgen’). He goes on to explain that, in imitation, it is necessary to avoid mistakes that were made and portray only the aspects that convey the true power of an artwork. Junius uses ‘imitatie’ and ‘navolgen’ as equivalents. [MO]

[Suggested translation, Marije Osnabrugge:] The conceited fame of those who try to express the simplicity of the oldest paintings by a rather hard and barren manner are an example here; because these only turn to Imitation of that which they see first, without considering which kind of extraordinary power and great Treasures of Art that hide underneath this simplicity.(…)

Anciens (les)
QUINTILIANUS

From this extract, it is apparent that Junius associates a certain hard and dry manner with the earliest paintings. He praises these works for their simplicity (‘eenvoud’), which one should try to understand. As such, he acknowledges the negative association one can have with the ‘hard’ manner, but he then states that there is more quality in it than meets the eye. [MO]

[Suggested translation, Marije Osnabrugge:] The conceited fame of those who try to express the simplicity of the oldest paintings by a rather hard and barren manner are an example here; because these only turn to Imitation of that which they see first, without considering which kind of extraordinary power and great Treasures of Art that hide underneath this simplicity.(…)

Anciens (les)
QUINTILIANUS

From this extract, it is apparent that Junius associates a certain hard and dry manner with the earliest paintings. He praises these works for their simplicity (‘eenvoud’), which one should try to understand. As such, he acknowledges the negative association one can have with the ‘hard’ manner, but he then states that there is more quality in it than meets the eye. [MO]

[Suggested translation, Marije Osnabrugge:] The conceited fame of those who try to express the simplicity of the oldest paintings by a rather hard and barren manner are an example here; because these only turn to Imitation of that which they see first, without considering which kind of extraordinary power and great Treasures of Art that hide underneath this simplicity.(…)

Anciens (les)
QUINTILIANUS

From this extract, it is apparent that Junius associates a certain hard and dry manner with the earliest paintings. He praises these works for their simplicity (‘eenvoud’), which one should try to understand. As such, he acknowledges the negative association one can have with the ‘hard’ manner, but he then states that there is more quality in it than meets the eye. [MO]

[Suggested translation, Marije Osnabrugge:] The conceited fame of those who try to express the simplicity of the oldest paintings by a rather hard and barren manner are an example here; because these only turn to Imitation of that which they see first, without considering which kind of extraordinary power and great Treasures of Art that hide underneath this simplicity.(…)

Anciens (les)
QUINTILIANUS

From this extract, it is apparent that Junius associates a certain hard and dry manner with the earliest paintings. He praises these works for their simplicity (‘eenvoud’), which one should try to understand. As such, he acknowledges the negative association one can have with the ‘hard’ manner, but he then states that there is more quality in it than meets the eye. [MO]

[Suggested translation, Marije Osnabrugge:] The primary task of a good Imitator mostly consists therein, that he tries to obtain experienced and well-trained eyes; not only because we cannot understand the hidden virtues of the old Artists in the least, it is necessary that we invent them first; but also because their apparent virtues have often been braided and winded so artfully throughout the whole work, that the most discerning Artists and the most experienced Masters can only be aware of it after the attention of a steady observation.

Junius argues for the importance for an artist to train the observation or eye (‘oog’) in order to understand the intrinsic value of the things he tries to imitate. In the Latin edition, the term oculis is accompanied by the adjective ‘eruditis’, in the English edition Junius added ‘learnd and well exercised’ to translate the Dutch ‘wel geoffende’. This section does not exist in the first Latin edition of 1637, but is available in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] The primary task of a good Imitator mostly consists therein, that he tries to obtain experienced and well-trained eyes; not only because we cannot understand the hidden virtues of the old Artists in the least, it is necessary that we invent them first; but also because their apparent virtues have often been braided and winded so artfully throughout the whole work, that the most discerning Artists and the most experienced Masters can only be aware of it after the attention of a steady observation.

Junius argues for the importance for an artist to train the observation or eye (‘oog’) in order to understand the intrinsic value of the things he tries to imitate. In the Latin edition, the term oculis is accompanied by the adjective ‘eruditis’, in the English edition Junius added ‘learnd and well exercised’ to translate the Dutch ‘wel geoffende’. This section does not exist in the first Latin edition of 1637, but is available in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] As such this is also the only reason why these Arts always demand the assistance of an honest Master, who faithfully show us all that which is worth imitating in the old Art, who teaches us, who improves our first blunders, who carefully governs our inexperienced senses and hands, who finally lets us know by which appearance of inequality the similitude of the most similar things needs to be covered and in a manner of speaking hidden.

[Suggested translation, Marije Osnabrugge:] Because a frank Imitator then needs to be a good concealer of his Art: thus it is taken for simple child's work, when any Painter thinks himself discharged, when in Copying of the old Pieces he can barely observe those strokes and lines in an acceptable way. Although it suits some extraordinarily well that an Artist capably expresses the Venus by Apelles or the Satyr by Protogenes; while it also appears to be very praiseworthy in their eyes, if he perfectly hits the indistinguishable similitude of such noble Patterns; (…)

APELLES, Venus
PROTOGENES, Satyr

APELLES
PROTOGENES

This section does not occur in the first Latin edition of 1637, but is included in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] Because a frank Imitator then needs to be a good concealer of his Art: thus it is taken for simple child's work, when any Painter thinks himself discharged, when in Copying of the old Pieces he can barely observe those strokes and lines in an acceptable way. Although it suits some extraordinarily well that an Artist capably expresses the Venus by Apelles or the Satyr by Protogenes; while it also appears to be very praiseworthy in their eyes, if he perfectly hits the indistinguishable similitude of such noble Patterns; (…)

APELLES, Venus
PROTOGENES, Satyr

APELLES
PROTOGENES

This section does not occur in the first Latin edition of 1637, but is included in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] Because a frank Imitator then needs to be a good concealer of his Art: thus it is taken for simple child's work, when any Painter thinks himself discharged, when in Copying of the old Pieces he can barely observe those strokes and lines in an acceptable way. Although it suits some extraordinarily well that an Artist capably expresses the Venus by Apelles or the Satyr by Protogenes; while it also appears to be very praiseworthy in their eyes, if he perfectly hits the indistinguishable similitude of such noble Patterns; (…)

APELLES, Venus
PROTOGENES, Satyr

APELLES
PROTOGENES

This section does not occur in the first Latin edition of 1637, but is included in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] Because a frank Imitator then needs to be a good concealer of his Art: thus it is taken for simple child's work, when any Painter thinks himself discharged, when in Copying of the old Pieces he can barely observe those strokes and lines in an acceptable way. Although it suits some extraordinarily well that an Artist capably expresses the Venus by Apelles or the Satyr by Protogenes; while it also appears to be very praiseworthy in their eyes, if he perfectly hits the indistinguishable similitude of such noble Patterns; (…)

APELLES, Venus
PROTOGENES, Satyr

APELLES
PROTOGENES

This section does not occur in the first Latin edition of 1637, but is included in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] Because a frank Imitator then needs to be a good concealer of his Art: thus it is taken for simple child's work, when any Painter thinks himself discharged, when in Copying of the old Pieces he can barely observe those strokes and lines in an acceptable way. Although it suits some extraordinarily well that an Artist capably expresses the Venus by Apelles or the Satyr by Protogenes; while it also appears to be very praiseworthy in their eyes, if he perfectly hits the indistinguishable similitude of such noble Patterns; (…)

APELLES, Venus
PROTOGENES, Satyr

APELLES
PROTOGENES

This section does not occur in the first Latin edition of 1637, but is included in the 1694 editions. [MO]

[Suggested translation, Marije Osnabrugge:] This is the first that a good Artist should aim for, that his work does not seem to resemble the scenes of other famous Masters in everything; if it happens nonetheless that the whole occurrence of his work shows a certain similarity to the previous pieces of other artists; then he should secondly take care that he appears to have made this similarity not by accident but on purpose, It is open to everyone to highly esteem some Artist or another because some virtue: what is important to me, those artists, in my opinion, beat the lot, who practice the old Art diligently regarding a new subject, to fill their Paintings by this means with the pleasant entertainment of an uneven similarity. As such we can remark here as well, that this should be done by them the most when they are driven by a praiseworthy envy to express this gracefulness of a uneven evenness in such works that only resemble the striking Pieces of previous Master in the able treatment.

Junius discusses the complexities of the concept of ‘gelijkheid’ (similarity) in art. He is not opposed to the idea that one can point out elements that are taken from the work of another artist, it is however important for the artist to make clear the resemblance is made on purpose. As such, it is necessary to practice producing ‘ongelijcke ghelijckheydt’(uneven similarity), that is to make the resemblance evident but not overall. This text fragment is much more elaborate in the Dutch edition than in the English and Latin (1694) editions. [MO]

[Suggested translation, Marije Osnabrugge:] This is the first that a good Artist should aim for, that his work does not seem to resemble the scenes of other famous Masters in everything; if it happens nonetheless that the whole occurrence of his work shows a certain similarity to the previous pieces of other artists; then he should secondly take care that he appears to have made this similarity not by accident but on purpose, It is open to everyone to highly esteem some Artist or another because some virtue: what is important to me, those artists, in my opinion, beat the lot, who practice the old Art diligently regarding a new subject, to fill their Paintings by this means with the pleasant entertainment of an uneven similarity. As such we can remark here as well, that this should be done by them the most when they are driven by a praiseworthy envy to express this gracefulness of a uneven evenness in such works that only resemble the striking Pieces of previous Master in the able treatment.

[Suggested translation, Marije Osnabrugge:] This is the first that a good Artist should aim for, that his work does not seem to resemble the scenes of other famous Masters in everything; if it happens nonetheless that the whole occurrence of his work shows a certain similarity to the previous pieces of other artists; then he should secondly take care that he appears to have made this similarity not by accident but on purpose, It is open to everyone to highly esteem some Artist or another because some virtue: what is important to me, those artists, in my opinion, beat the lot, who practice the old Art diligently regarding a new subject, to fill their Paintings by this means with the pleasant entertainment of an uneven similarity. As such we can remark here as well, that this should be done by them the most when they are driven by a praiseworthy envy to express this gracefulness of a uneven evenness in such works that only resemble the striking Pieces of previous Master in the able treatment.

[Suggested translation, Marije Osnabrugge:] …it then cannot be harmful that one adds to the gracefulness of Apelles the lucky audacity of Zeuxis, the tireless diligence of Protogenes, the keen profoundness of Timanthes, as well as the stately magnificence of Nicophanes.

APELLES
NICOPHANES
PROTOGENES
TIMANTHES
ZEUXIS

[Suggested translation, Marije Osnabrugge:] …it then cannot be harmful that one adds to the gracefulness of Apelles the lucky audacity of Zeuxis, the tireless diligence of Protogenes, the keen profoundness of Timanthes, as well as the stately magnificence of Nicophanes.

APELLES
NICOPHANES
PROTOGENES
TIMANTHES
ZEUXIS

[Suggested translation, Marije Osnabrugge:] …it then cannot be harmful that one adds to the gracefulness of Apelles the lucky audacity of Zeuxis, the tireless diligence of Protogenes, the keen profoundness of Timanthes, as well as the stately magnificence of Nicophanes.

APELLES
NICOPHANES
PROTOGENES
TIMANTHES
ZEUXIS

[Suggested translation, Marije Osnabrugge:] …it then cannot be harmful that one adds to the gracefulness of Apelles the lucky audacity of Zeuxis, the tireless diligence of Protogenes, the keen profoundness of Timanthes, as well as the stately magnificence of Nicophanes.

APELLES
NICOPHANES
PROTOGENES
TIMANTHES
ZEUXIS

[Suggested translation, Marije Osnabrugge:] …it then cannot be harmful that one adds to the gracefulness of Apelles the lucky audacity of Zeuxis, the tireless diligence of Protogenes, the keen profoundness of Timanthes, as well as the stately magnificence of Nicophanes.

APELLES
NICOPHANES
PROTOGENES
TIMANTHES
ZEUXIS

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] That which we have already proposed, has to be retold here and elsewhere; namely that we should not place the power of honest imitation in aping external embellishments, but that we most of all have to express the internal force of the work. Let us then always reconsider this anew, what a remarkable gracefulness the old Master have had in working; what has been her aim; which manner of composition they have used, as well as how those things which appeared to have only served entertainment, have paved the way to eternal fame. Not before we understand these things thoroughly, it is impossible to us to imitate the old well.

Anciens (les)

This section is not present in the first Latin edition (1637), but is included in the later Latin editions (1694). [MO]

[Suggested translation, Marije Osnabrugge:] Because if these great Masters thought that their fantasy presented them representations completely without any example, then it could not happen that such splendid men would ban the true reason so far, that they would consider the love of a disdainful habit better than that which they understood to be more useful for the Art. So it becomes clear how much good this fantasy brings forth; namely when she conducts the alert minds of Artists from the unprofitable labour of the usual imitation to generous boldness, such that they no longer relate to such a slavish manner, but manage with a free mind manage to go further than their predecessors ever did.

In this excerpt, Junius calls imitation a ‘slavish manner’, which can be improved by means of fantasy. As such, imitation is placed in a negative light. [MO]

[Suggested translation, Marije Osnabrugge:] Because if these great Masters thought that their fantasy presented them representations completely without any example, then it could not happen that such splendid men would ban the true reason so far, that they would consider the love of a disdainful habit better than that which they understood to be more useful for the Art. So it becomes clear how much good this fantasy brings forth; namely when she conducts the alert minds of Artists from the unprofitable labour of the usual imitation to generous boldness, such that they no longer relate to such a slavish manner, but manage with a free mind manage to go further than their predecessors ever did.

In this excerpt, Junius calls imitation a ‘slavish manner’, which can be improved by means of fantasy. As such, imitation is placed in a negative light. [MO]

[Suggested translation, Marije Osnabrugge:] Because if these great Masters thought that their fantasy presented them representations completely without any example, then it could not happen that such splendid men would ban the true reason so far, that they would consider the love of a disdainful habit better than that which they understood to be more useful for the Art. So it becomes clear how much good this fantasy brings forth; namely when she conducts the alert minds of Artists from the unprofitable labour of the usual imitation to generous boldness, such that they no longer relate to such a slavish manner, but manage with a free mind manage to go further than their predecessors ever did.

[Suggested translation, Marije Osnabrugge:] Because if these great Masters thought that their fantasy presented them representations completely without any example, then it could not happen that such splendid men would ban the true reason so far, that they would consider the love of a disdainful habit better than that which they understood to be more useful for the Art. So it becomes clear how much good this fantasy brings forth; namely when she conducts the alert minds of Artists from the unprofitable labour of the usual imitation to generous boldness, such that they no longer relate to such a slavish manner, but manage with a free mind manage to go further than their predecessors ever did.

In this excerpt, Junius calls imitation a ‘slavish manner’, which can be improved by means of fantasy. As such, imitation is placed in a negative light. [MO]

[Suggested translation, Marije Osnabrugge:] Let the Painting be an Image, he says {…}, of such a thing that is, or at least could be; namely of a man, a house, a ship and such things from which contour the Imitation can provide itself an example. As such the old then tend to embellish their rooms, their Galleries, their dining rooms with such Art, which is taken from certain natural things.

VITRUVIUS

Junius uses the word ‘schilderij’ (painting) for the physical object, whereas he uses ‘beeld’ (image) for the subject matter within the painting. [MO]

[Suggested translation, Marije Osnabrugge:] Let the Painting be an Image, he says {…}, of such a thing that is, or at least could be; namely of a man, a house, a ship and such things from which contour the Imitation can provide itself an example. As such the old then tend to embellish their rooms, their Galleries, their dining rooms with such Art, which is taken from certain natural things.

VITRUVIUS

Junius uses the word ‘schilderij’ (painting) for the physical object, whereas he uses ‘beeld’ (image) for the subject matter within the painting. [MO]

[Suggested translation, Marije Osnabrugge:] …and yet people do not reprove such forged Paintings, but to the contrary they take a great entertainment from it, without ever paying attention whether something like that can happen, or not.

VITRUVIUS

[Suggested translation, Marije Osnabrugge:] …and yet people do not reprove such forged Paintings, but to the contrary they take a great entertainment from it, without ever paying attention whether something like that can happen, or not.

VITRUVIUS

[Suggested translation, Marije Osnabrugge:] And so it happens that our mind, darkened by the illness of judgement, cannot discern what coincides with the authority and true reason of gracefulness.

VITRUVIUS

[Suggested translation, Marije Osnabrugge:] And so it happens that our mind, darkened by the illness of judgement, cannot discern what coincides with the authority and true reason of gracefulness.

VITRUVIUS

[Suggested translation, Marije Osnabrugge:] And so it happens that our mind, darkened by the illness of judgement, cannot discern what coincides with the authority and true reason of gracefulness.

VITRUVIUS

[Suggested translation, Marije Osnabrugge:] Just like we have now seen that the Artist should temper the freedom of his fantasy as such that it is never found to be competing against nature, as such the Amateur of these Arts should appreciate a straight-forward and bad work which corresponds to the simplicity of nature higher than any strange far-fetched images that are collected from different bodies of specific animals.

This section does not occur in the first Latin edition (1637).

[Suggested translation, Marije Osnabrugge:] Yet as such it is the most prominent amongst all other similarities that both the Painters and the Poets are lead to the love for these Arts not so much intentionally, but rather by I do not know what kind of expeditious inclination of their nature, for the Poets the excellent Poet Ovid bears witness of this. There is a certain divine power in us, and we are made to move, he says {…}, when it begins to move us. This drive bears the seed of a Divine Spirit. About the Painters Pliny says {…}, Nicophanes had an energetic Spirit, such that few are his equals in this. And again in the same place, a certain energy of his mind, and a certain desire for Art has driven Protogenes to these things.

NICOPHANES
OVIDIUS
PLINIUS, L'Ancien
PROTOGENES

[Suggested translation, Marije Osnabrugge:] Yet as such it is the most prominent amongst all other similarities that both the Painters and the Poets are lead to the love for these Arts not so much intentionally, but rather by I do not know what kind of expeditious inclination of their nature, for the Poets the excellent Poet Ovid bears witness of this. There is a certain divine power in us, and we are made to move, he says {…}, when it begins to move us. This drive bears the seed of a Divine Spirit. About the Painters Pliny says {…}, Nicophanes had an energetic Spirit, such that few are his equals in this. And again in the same place, a certain energy of his mind, and a certain desire for Art has driven Protogenes to these things.

NICOPHANES
OVIDIUS
PLINIUS, L'Ancien
PROTOGENES

[Suggested translation, Marije Osnabrugge:] Yet as such it is the most prominent amongst all other similarities that both the Painters and the Poets are lead to the love for these Arts not so much intentionally, but rather by I do not know what kind of expeditious inclination of their nature, for the Poets the excellent Poet Ovid bears witness of this. There is a certain divine power in us, and we are made to move, he says {…}, when it begins to move us. This drive bears the seed of a Divine Spirit. About the Painters Pliny says {…}, Nicophanes had an energetic Spirit, such that few are his equals in this. And again in the same place, a certain energy of his mind, and a certain desire for Art has driven Protogenes to these things.

NICOPHANES
OVIDIUS
PLINIUS, L'Ancien
PROTOGENES

[Suggested translation, Marije Osnabrugge:] Also no one here has to think that the first principles of this Art originate in the Art, because it is a gift of nature one feels the ability in himself: this is also good for our case, that the first seed can be cultured and augmented by Art; because if it were deposited into us by Art, that is at once impossible.

This section is not present in the first Latin edition (1637). Junius relates that the artist receives ‘bekwaamheid’ (ability) from nature (and not from art itself). Furthermore, it is connected foremost to the first principles of art.

[Suggested translation, Marije Osnabrugge:] This is proposed and answered even more explicitly by Quintilianus, I know it is being questioned, he says {…}, whether the Art should expect greater advantage from nature or from instruction. Which, although it does not serve our purpose much, seen that we presume that a perfect Artist cannot be deprived of either one, yet we believe that it is very much dependent on how the question is posed. Because if one wants to deduct one from the other, then one will find that nature is capable of much without instruction, and that to the contrary no instruction in the world can do without the doing of nature: again when one combines both Art and nature in a mediocre mind and knowledge, then it appears that nature counts the most in this: if by contrast these mediocre or also excellent minds reach perfection, then it appears that Art has done more for them than nature. […]Nature can be compared to matter; just like the Art coincides very well with the instruction, the one works, the other is worked. The Art is not capable of anything without the matter; the matter also has its own dignity without the Art. As such the highest Art is to be wished together with the best Matter.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] This is proposed and answered even more explicitly by Quintilianus, I know it is being questioned, he says {…}, whether the Art should expect greater advantage from nature or from instruction. Which, although it does not serve our purpose much, seen that we presume that a perfect Artist cannot be deprived of either one, yet we believe that it is very much dependent on how the question is posed. Because if one wants to deduct one from the other, then one will find that nature is capable of much without instruction, and that to the contrary no instruction in the world can do without the doing of nature: again when one combines both Art and nature in a mediocre mind and knowledge, then it appears that nature counts the most in this: if by contrast these mediocre or also excellent minds reach perfection, then it appears that Art has done more for them than nature. […]Nature can be compared to matter; just like the Art coincides very well with the instruction, the one works, the other is worked. The Art is not capable of anything without the matter; the matter also has its own dignity without the Art. As such the highest Art is to be wished together with the best Matter.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] This is proposed and answered even more explicitly by Quintilianus, I know it is being questioned, he says {…}, whether the Art should expect greater advantage from nature or from instruction. Which, although it does not serve our purpose much, seen that we presume that a perfect Artist cannot be deprived of either one, yet we believe that it is very much dependent on how the question is posed. Because if one wants to deduct one from the other, then one will find that nature is capable of much without instruction, and that to the contrary no instruction in the world can do without the doing of nature: again when one combines both Art and nature in a mediocre mind and knowledge, then it appears that nature counts the most in this: if by contrast these mediocre or also excellent minds reach perfection, then it appears that Art has done more for them than nature. […]Nature can be compared to matter; just like the Art coincides very well with the instruction, the one works, the other is worked. The Art is not capable of anything without the matter; the matter also has its own dignity without the Art. As such the highest Art is to be wished together with the best Matter.

QUINTILIANUS

[Suggested translation, Marije Osnabrugge:] There is but one Art and manner of Painting, in which Zeuxis, Aglaophon, Apelles followed diverse treatments; and yet there none of these great Master seems to lack something with regard to the Art.

AGLAOPHON
APELLES
CICERO, Marcus Tullius
ZEUXIS

Junius distinguishes between the term ‘manier’ (manner) and ‘handeling’ (treatment). He states that there is only one manner, but that different ancient masters all had a different treatment. He adds that the work of all these masters is agreable and as such makes clear that differences in treatment are not undesirable. [MO]

[Suggested translation, Marije Osnabrugge:] There is but one Art and manner of Painting, in which Zeuxis, Aglaophon, Apelles followed diverse treatments; and yet there none of these great Master seems to lack something with regard to the Art.

AGLAOPHON
APELLES
CICERO, Marcus Tullius
ZEUXIS

Junius distinguishes between the term ‘manier’ (manner) and ‘handeling’ (treatment). He states that there is only one manner, but that different ancient masters all had a different treatment. He adds that the work of all these masters is agreable and as such makes clear that differences in treatment are not undesirable. [MO]

[Suggested translation, Marije Osnabrugge:] There is but one Art and manner of Painting, in which Zeuxis, Aglaophon, Apelles followed diverse treatments; and yet there none of these great Master seems to lack something with regard to the Art.

AGLAOPHON
APELLES
CICERO, Marcus Tullius
ZEUXIS

Junius distinguishes between the term ‘manier’ (manner) and ‘handeling’ (treatment). He states that there is only one manner, but that different ancient masters all had a different treatment. He adds that the work of all these masters is agreable and as such makes clear that differences in treatment are not undesirable. [MO]

[Suggested translation, Marije Osnabrugge:] Yet, seen that someone might think here lightly that this fortunate drive towards the Art has arrived together with the 'convulsions of love', and that they are pressed more forcefully to the Art through their greediness or indecency than through an innate Love of Art, as such we will portray in other Artists their natural inclination for one or the other specific manner of working; more so, because we can detect a certain power of nature in their characteristics that other Artists cannot imitate well.

A list of artists with specific specialities follows. ]MO]

[Suggested translation, Marije Osnabrugge:] Yet, seen that someone might think here lightly that this fortunate drive towards the Art has arrived together with the 'convulsions of love', and that they are pressed more forcefully to the Art through their greediness or indecency than through an innate Love of Art, as such we will portray in other Artists their natural inclination for one or the other specific manner of working; more so, because we can detect a certain power of nature in their characteristics that other Artists cannot imitate well.

A list of artists with specific specialities follows. ]MO]

[Suggested translation, Marije Osnabrugge:] Yet, seen that someone might think here lightly that this fortunate drive towards the Art has arrived together with the 'convulsions of love', and that they are pressed more forcefully to the Art through their greediness or indecency than through an innate Love of Art, as such we will portray in other Artists their natural inclination for one or the other specific manner of working; more so, because we can detect a certain power of nature in their characteristics that other Artists cannot imitate well.

A list of artists with specific specialities follows. ]MO]

[Suggested translation, Marije Osnabrugge:] Lysippus has expressed a certain bizarreness in all his works, yes he has seen it in the smallest things. (…)

LYSIPPOS
PLINIUS, L'Ancien

From this brief extract, it becomes clear that Junius, basing himself on Plinius, associates the hellenistic sculptor Lysippos with the characteristic of ‘bizarheid’ (bizarreness). He does not explain the reason for this association or what the term means to him. It might be related to the idea of a certain specificity or characteristic style. The phrase about Lysippos is quite different in the English edition: ‘Lysippos is most of all to be commended for fine and queint workmanship ; seeing hee observed in the least things a certain kind of subtiltie.’ [MO]

[Suggested translation, Marije Osnabrugge:] During the time of the emperor August, Ludio produced entertaining Wall Painting with Villas, Galleries, Summer houses, sacred woods, Pleasure gardens, little hills, ponds, aqueducts, flowing rivers as the first of all; similarly he tended to paint beside it all such things that Man could desire for his entertainment;

LUDIUS

[Suggested translation, Marije Osnabrugge:] Poetry and Painting are also equal to each other, in that they occupy themselves mostly with imitation. We see daily how not only the Poets but the Painters as well because of a mutual envy or emulation portray the shape of Gods with a bold hand, just as they use their labor to express together the human activity.

In this citation, Junius connects emulation to ‘naer-yver’ (envy), but makes a difference. Emulation is used in the practical sense of ‘emulating’ colleagues and is seen as an aspect of the work of painters. Junius refers to the aemulation between Painters (and Poets) amongst themselves. Junius remarks on the similarity between painters and poets : both compete amongst eachother while depicting the Gods, so he sees no difference between painting and poetry here. [MO]

[Suggested translation, Marije Osnabrugge:] Poetry and Painting are also equal to each other, in that they occupy themselves mostly with imitation. We see daily how not only the Poets but the Painters as well because of a mutual envy or emulation portray the shape of Gods with a bold hand, just as they use their labor to express together the human activity.

In this citation, Junius connects emulation to ‘naer-yver’ (envy), but makes a difference. Emulation is used in the practical sense of ‘emulating’ colleagues and is seen as an aspect of the work of painters. Junius refers to the aemulation between Painters (and Poets) amongst themselves. Junius remarks on the similarity between painters and poets : both compete amongst eachother while depicting the Gods, so he sees no difference between painting and poetry here. [MO]

[Suggested translation, Marije Osnabrugge:] Poetry and Painting are also equal to each other, in that they occupy themselves mostly with imitation. We see daily how not only the Poets but the Painters as well because of a mutual envy or emulation portray the shape of Gods with a bold hand, just as they use their labor to express together the human activity.

In this citation, Junius connects emulation to ‘naer-yver’ (envy), but makes a difference. Emulation is used in the practical sense of ‘emulating’ colleagues and is seen as an aspect of the work of painters. Junius refers to the aemulation between Painters (and Poets) amongst themselves. Junius remarks on the similarity between painters and poets : both compete amongst eachother while depicting the Gods, so he sees no difference between painting and poetry here. [MO]

[Suggested translation, Marije Osnabrugge:] Poetry and Painting are also equal to each other, in that they occupy themselves mostly with imitation. We see daily how not only the Poets but the Painters as well because of a mutual envy or emulation portray the shape of Gods with a bold hand, just as they use their labor to express together the human activity.

In this citation, Junius connects emulation to ‘naer-yver’ (envy), but makes a difference. Emulation is used in the practical sense of ‘emulating’ colleagues and is seen as an aspect of the work of painters. Junius refers to the aemulation between Painters (and Poets) amongst themselves. Junius remarks on the similarity between painters and poets : both compete amongst eachother while depicting the Gods, so he sees no difference between painting and poetry here. [MO]

[Suggested translation, Marije Osnabrugge:] As such they [NDR: painters] did not think it wise to get themselves into trouble with the common man over an untimely innovation; but in the production of their images they have rather imitated the Poets;

CHRYSOSTOMOS, Joannes (Saint)

[Suggested translation, Marije Osnabrugge:] … the Painting is a silent Poem, the Poem on the other hand is a speaking Painting. On this saying Plutarchus applies these words, those things, he says {…}, which Painting shows as if they are currently being done, rhetoric offers us the same [NDR: things] as if they have happened long before, and like the Painters depict that with paint, which Writers express with words, it is thus that they only differ in the matter and manner of imitation; since they both have the same aim.

PLUTARCHOS
SIMONIDES

[Suggested translation, Marije Osnabrugge:] … the Painting is a silent Poem, the Poem on the other hand is a speaking Painting. On this saying Plutarchus applies these words, those things, he says {…}, which Painting shows as if they are currently being done, rhetoric offers us the same [NDR: things] as if they have happened long before, and like the Painters depict that with paint, which Writers express with words, it is thus that they only differ in the matter and manner of imitation; since they both have the same aim.

PLUTARCHOS
SIMONIDES

[Suggested translation, Marije Osnabrugge:] … the Painting is a silent Poem, the Poem on the other hand is a speaking Painting. On this saying Plutarchus applies these words, those things, he says {…}, which Painting shows as if they are currently being done, rhetoric offers us the same [NDR: things] as if they have happened long before, and like the Painters depict that with paint, which Writers express with words, it is thus that they only differ in the matter and manner of imitation; since they both have the same aim.

PLUTARCHOS
SIMONIDES

[Suggested translation, Marije Osnabrugge:] … the Painting is a silent Poem, the Poem on the other hand is a speaking Painting. On this saying Plutarchus applies these words, those things, he says {…}, which Painting shows as if they are currently being done, rhetoric offers us the same [NDR: things] as if they have happened long before, and like the Painters depict that with paint, which Writers express with words, it is thus that they only differ in the matter and manner of imitation; since they both have the same aim.

PLUTARCHOS
SIMONIDES

[Suggested translation, Marije Osnabrugge:] Similarly the Art of Painting compares very well with Poetry, as the one as well as the other sneaks into our hearts with a brave entertaining movement, where it moves and startles our defeated mind by the attraction of a pleasant astonishment in which we accept that which has been imitated for real.

[Suggested translation, Marije Osnabrugge:] Similarly the Art of Painting compares very well with Poetry, as the one as well as the other sneaks into our hearts with a brave entertaining movement, where it moves and startles our defeated mind by the attraction of a pleasant astonishment in which we accept that which has been imitated for real.

[Suggested translation, Marije Osnabrugge:] Similarly the Art of Painting compares very well with Poetry, as the one as well as the other sneaks into our hearts with a brave entertaining movement, where it moves and startles our defeated mind by the attraction of a pleasant astonishment in which we accept that which has been imitated for real.

[Suggested translation, Marije Osnabrugge:] Similarly the Art of Painting compares very well with Poetry, as the one as well as the other sneaks into our hearts with a brave entertaining movement, where it moves and startles our defeated mind by the attraction of a pleasant astonishment in which we accept that which has been imitated for real.

[Suggested translation, Marije Osnabrugge:] Similarly the Art of Painting compares very well with Poetry, as the one as well as the other sneaks into our hearts with a brave entertaining movement, where it moves and startles our defeated mind by the attraction of a pleasant astonishment in which we accept that which has been imitated for real.