Sanat Mozaik

[Terraluna]

Ispanyol ressam Bartolomé Esteban Murillo'nun dogum yildonumu (1 Ocak 1618)

Rebecca and Eliezer at the well, circa 1650




Laban Searching for his Stolen Household Gods, circa 1660

[Terraluna]

Restorasyon donemi Ingiliz oyun yazari William Wycherley'nin olum yildonumu (1 Ocak 1716)



"Aclik, intikam, uyku onemsiz dusmanlardir, kiskanc gozleri kapatabilen ancak olumdur."



"Ihtiyac, icatlarin anasidir."

[Terraluna]

Ingiliz-Irlandali yazar Maria Edgeworth'un dogum yildonumu (1 Ocak 1768)





"Insan yuregi kac yasinda olursa olsun; ancak ona acilan yurege karsilik verir."

[Terraluna]

Italyan ressam Francesco Lazzaro Guardi'nin olum yildonumu (1 Ocak 1793)

Blick auf den Rialto und den Palazzo dei Camerlenghi, circa 1760




Blick auf Santa Maria della Salute und die Dogana, 1760

[Terraluna]

Ingiliz roman, kisa hikaye, drama, deneme, biyografi ve seyahat yazari Mary Shelley, Frankenstein ya da Modern Prometheus romanini 1 Ocak 1818 tarihinde Londra, Lackington, Hughes, Harding, Mavor, & Jones yayinevi araciligiyla yayinladi.



"Mukemmel bir insan, her zaman sakin ve huzurlu bir akli barindirmali ve asla bu sukuneti bozacak bir tutku ya da gecici istege izin vermemelidir. Bilginin pesinde olmanin bu kuralin disinda oldugunu dusunmuyorum. Kendinizi adadiginiz calismanin sevginizi zayiflatmaya ya da baska alasimlarin karisamadigi su basit zevklerinizi yok etmeye egilimi varsa, o calisma kesinlikle kural disidir, yani, insan aklina uygun degildir."



"A human being in perfection ought always to preserve a calm and peaceful mind, and never to allow passion or a transitory desire disturb his tranquility. I do not think that the pursuit of knowledge is an exception to this rule. If the study to which you apply yourself has a tendency to weaken your affections, and to destroy your taste for those simple pleasures in which no alloy can possibly mix, then that study is certainly unlawful, that is to say, not befitting the human mind."


Bazi Film Uyarlamalari:

[Terraluna]

Ingiliz - Italyan sair Arthur Hugh Cloug'in dogum yildonumu (1 Ocak 1819)

Inanin bana hic bilmezdim karsilikli duygularini kadinlarla erkeklerin
Ta ki artik sacma gelmeye baslayan bir tatilde koy tarlalarinda
Bir gun 'dur durak bilmeden' dolasirken Tennyson'in dedigi gibi
Dur durak bilmeden dolanirken hantal bir izci kiliginda
Rastlantiyla sapkasiz, bonesiz bir kiza carpana kadar gozlerim



Never, believe me, I properly felt the relation of man to woman,
Till in some village fields in holidays now getting stupid,
One day sauntering, 'long and listless,' as Tennyson has it,
Long and listless strolling, ungainly in hobbadehoyhood,
Chanced it my eye fell aside on a capless, bonnetless maiden,

[Terraluna]

Macar sair Sándor Petőfi’nin dogum yildonumu (1 Ocak 1823)



Ozgurluk ve sevmek,
Bu ikisi gerek bana!
Askim icin, yasamim
Feda olsun,
Ozgurluk ugruna askim!




Agac olurum eger agacin cicegi isen
Sen ciy isen ben cicek olurum
Ciy olurum eger gunes isigi isen
Sirf birleselim diye.

Ey guzel kiz, sen sevmek isen,
Ben bir yildiz olurum.
Ey guzel kiz, sen cehennem isen;
Olurum birleselim, diye.



Sarò albero, se sarai suo fiore.
Se tu sarai rugiada io fiore sarò.
Sarò rugiada se tu sarai raggio di sole…
Mi basta che siamo una cosa sola.

Se, fanciulla, tu sarai il paradiso:
Allora io diventerò una stella,
Se, fanciulla, tu sarai l'inferno: (per
Unirci) io sarò dannato.

[Terraluna]

Iskoc sosyal antropolog, insanbilimci ve yazar James George Frazer’in dogum yildonumu (1 Ocak 1854)

“İlkel insanlar dogaustu varliklarin insandan ustun oldugunu dusunmuyorlardi; cunku tanrilar, insanlarin isteklerini yerine getirmeleri icin korkutulup zorlanabiliyorlardi. Bu dusunce evresinde dunya kocaman bir demokrasi platformu olarak gorulur; ister siradan ister dogaustu olsun butun varliklarin orta derecede bir esitlik temelinde var olduguna inanilir. Fakat bildiklerinin artmasiyla insanoglu doganin buyuklugunu ve kendisinin doga icindeki acizligini acikca kavramayi ogrenir. Fakat caresizliginin farkina varmasi, hayal gucunun evrene yerlestirdigi dogaustu varliklarin gucsuzlugune dair bir inanisi beraberinde getirmez. Aksine, bu varliklarin gucune olan inanci kuvvetlendirir. Cunku dunyanin sabit ve degismez yasalara gore hareket eden kisilerustu guclerden olusan bir sistem oldugu dusuncesi henuz tam olarak zihnini aydinlatmamis veya karartmamistir. Bu dusunceye dair elbette muglak bir hissi vardir ve yalnizca buyu sanatinda degil, gunluk yasantisindaki cogu isinde bu hisse gore hareket eder. Fakat dusuncesi gelismez ve icinde yasadigi dunyayi aciklamaya calistikca dunyayi bilincli bir irade ve sahsi bir varligin kaniti olarak dusunur. Eger kendisini bu kadar zayif ve aciz goruyorsa doganinn devasa mekanizmasini kontrol eden varliklari ne kadar buyuk ve kudretli goruyor olmali! Boylece tanrilara esit oldugu dusuncesi agir agir yok olurken, kimseden yardim almayan gucleriyle yani buyuyle doganin akisini kontrol etme umidini de yitirir ve tanrilari bir zamanlar onlarla paylastigini dusundugu dogaustu guclerin tek kaynagi olarak gormeye baslar. Oyleyse, bilginin ilerlemesiyle dua ve adagin yaninda mesru bir denkleri olarak yer alan buyu ise gitgide arka plana itilir ve karanlik bir sanat seviyesine duser. Artik buyuye, tanrilarin kralliginda hem nafile hem kafirce bir saldiri gozuyle bakilir ve tanrilariyla birlikte nufuzu artan ya da azalan din adamlarinin surekli muhalefetiyle karsilasir. Bu yuzden gec bir donemde din ile batil inanc arasindaki ayrim ortaya cikinca adak ve duanin toplumun dindar ve aydin kesiminin dayanagi, buyunun ise batil inancli ve cahil kesimin siginagi oldugunu goruruz. Fakat daha sonraki bir donemde doga guclerinin sahsi varliklar oldugu dusuncesi doga yasalarinin fark edilmesinin onunu actiginda buyu, dolayli olarak kisisel iradeden bagimsiz zaruri ve sabit bir neden-sonuc akisi dusuncesine dayandigi icin dustugu itibarsiz ve dislanmis konumdan kurtularak yeniden ortaya cikar ve dogadaki nedensel sekanslari inceleyerek dogrudan dogruya bilimin yolunu acar. Simya, kimyaya zemin hazirlar.” Insan, Tanri ve Olumsuzluk



“By primitive peoples the supernatural agents are not regarded as greatly, if at all, superior to man; for they may be frightened and coerced by him into doing his will. At this stage of thought the world is viewed as a great democracy; all beings in it, whether natural or supernatural, are supposed to stand on a footing of tolerable equality. But with the growth of his knowledge man learns to realise more clearly the vastness of nature and his own littleness and feebleness in presence of it. The recognition of his helplessness does not, however, carry with it a corresponding belief in the impotence of those supernatural beings with which his imagination peoples the universe. On the contrary, it enhances his conception of their power. For the idea of the world as a system of impersonal forces acting in accordance with fixed and invariable laws has not yet fully dawned or darkened upon him. The germ of the idea he certainly has, and he acts upon it, not only in magic art, but in much of the business of daily life. But the idea remains undeveloped, and so far as he attempts to explain the world he lives in, he pictures it as the manifestation of conscious will and personal agency. If then he feels himself to be so frail and slight, how vast and powerful must he deem the beings who control the gigantic machinery of nature! Thus as his old sense of equality with the gods slowly vanishes, he resigns at the same time the hope of directing the course of nature by his own unaided resources, that is, by magic, and looks more and more to the gods as the sole repositories of those supernatural powers which he once claimed to share with them. With the advance of knowledge, therefore, prayer and sacrifice assume the leading place in religious ritual; and magic, which once ranked with them as a legitimate equal, is gradually relegated to the background and sinks to the level of a black art. It is not regarded as an encroachment, at once vain and impious, on the domain of the gods, and as such encounters the steady opposition of the priests, whose reputation and influence rise or fall with those of their gods. Hence, when at a late period the distinction between religion and superstition has emerged, we find that sacrifice and prayer are the resource of the pious and enlightened portion of the community, while magic is the refuge of the superstitious and ignorant. But when, still later, the conception of the elemental forces as personal agents is giving way to the recognition of natural law; then magic, based as it implicitly is on the idea of a necessary and invariable sequence of cause and effect, independent of personal will, reappears from the obscurity and discredit into which it had fallen, and by investigating the causal sequences in nature, directly prepares the way for science. Alchemy leads up to chemistry.”