It is a commonplace that after the release of a new monograph so-far unknown works begin to rise to the surface one after the other. In the case of Johann Lucas Kracker the first to appear were parallel research results, of which most noteworthy are PetrArijčuk's attributions based on archival sources. He discovered the fourth member of the refectory series in the Franciscan monastery of Moravská Třebová (The Feast of St Francis, 1759) and made the daring identification between the high altar picture in the hospital church of St Elizabeth in Znojmo with the Assumption of the Virgin long missing from Slavonice. On the basis of data from the Premonstratensian archives of Nova Řiše Václáv Milek offered a more exact dating for the altar pictures of the abbey: the pictures delivered in 1760 preceded by years not only Kracker's frescoes in the same church but also the similar works at Jasov. The late altar pictures from Banská Bystrica and the paintings discovered around Jasov were probably created with the participation of the workshop.
The recently discovered oil sketches associated with Kracker proved to be by a follower of Daniel Gran, Josef Stern and by Andreas Zallinger. Nor is the pair of bozzetti acquired recently by the Diözesanmuseum of Brixen by Kracker or by Paul Troger; they must be small-scale copies of Kracker's side altarpieces in Prague or of their sketches, or again, copies of the – now lost – Troger works used as their models. One of them – The Death of St Joseph – was also found in another variant in the Viennese art trade. What were put up for auction in Budapest were workshop copies of a pair of cabinet pictures in the Gallery of Eger – Adoration of the Shepherds, Adoration of the Magi, around 1764 – true to the original colours, which means that they were made after the paintings and not their engraved models.
There is less novelty in the realm of frescoes. The division of labour in the decoration of the Šaštín church of pilgrimage is gradually clarified: in addition to Joseph Chamant and Joseph Ignaz Mildorfer, Kracker's contribution can be presumed to the painted decoration of two subsidiary chapels in 1757. The shared attributon of the parish church of Japons has to be revised: the Apotheosis of St Lawrence on the ceiling is also Kracker's work dated 1767. In the former Jesuit church of Eger wall probings brought to light not only the baroque ornaments on the lateral walls of the nave but also the backdrop in the chancel described in the sources and the original painting by Kracker's workshop on the high altar adorned with statues.
Tanulmányomban a templomhomlokzat és az oltárépítmény felépítésének, tagoló rendszerének párhuzamaira kívántam felhívni a figyelmet. Mind a homlokzatoknak, mind az oltárarchitektúráknak a tervezői építészek voltak, így természetes, hogy hasonló motívumokat használtak fel mind a két esetben. A tridenti zsinat utáni katolikus megújulás fontos szereplője, Borromei Szent Károly, új tabernákulumformát és tértípust hozott létre a lombard építész, Pellegrino Tibaldi közreműködésével. Pellegrinónak kulcsszerepe volt a jezsuita templomtípus megteremtésében, tervei nyomán nem csupán Milánóban, hanem Torinóban is épült templom; hatása kimutatható a bécsi domonkos templom homlokzatán is, amelynek építésze, a bissonei Giovanni Giacomo Tencalla családjának több tagja révén közvetíthette Magyarországra az itáliai hatást. Az építészek, mint például a bécsi Kirche am Hof tervezője, a luganói Filiberto Lucchese, maguk is terveztek oltárokat, vagy közreműködtek a stukkátorokkal, akik gyakran ugyanabból a régióból érkeztek, mint a tervező építész. Így fordulhatott elő, hogy a nyugat-dunántúli stukkóoltárokat általában észak-itáliai mesterek készítették a templomhomlokzatok nyomán.
Summary. This study proposes to re-examine the dynamic interaction between the frontispiece of the church and the high altar. While the façade often functions as an open-air altarpiece, the altar itself is a “gate of Paradise.” Both the frontispieces and the altar structures were designed by architects, consequently, they use similar motives. Carlo Borromeo, as a key-figure of post-tridentine church reformed the sacred space and the tabernacle of the Cathedral in Milan following the designs of Pellegrino Tibaldi. Pellegrino played an eminent role in creating a new Jesuit church-type in San Fedele, Milan, which served as a model for the Corpus Christi basilica in Torino as well as for the Santa Maria Dominican Church in Vienna. The latter one was planned by Giovanni Giacomo Tencalla from Bissone (Lugano), and from the same family stemmed well-known stuccators and painters, who also worked for Hungarian commissioners. The architect of the Jesuit church Kirche am Hof in Vienna, Filiberto Lucchese, also worked for the Batthyány family, and designed altarpieces. In this way, we are able to establish a strong interaction between the altar-structure and façade, bringing considerable novelty in analysing architectural forms and design.
The documents of the Esterházy and Nádasdy families kept in the Hungarian National Archives are an inexhaustible source of Hungarian culture and art history. To this group belong the three batches of sources giving an insight into the funeral ceremonies of the Esterházys in the 17th century. Sources on the burial customs of the Esterházy family began to be published in the 20th century. In the focus of interest was the battle of Vezekény against the Turks in which four young Esterházys were killed on 26 August 1652 including the head of the family, László. Art works connected to his death, such as the weapons and outfit he wore in the battle, his portrait on the catafalque and the so-called Vezekény dish ordered in commemoration of him, were put up for various historical exhibitions. Two engravings of the funeral procession of the four Esterházys killed in action and buried in Nagyszombat on 26 November 1652 and their castrum doloris are also among the important sources. Using the prints made by Mauritz Lang after Hans Rudolf Miller's drawings, art historian Péter Szabó reconstructed the funeral procession in his book entitled Végtisztesség [Last Tribute] (Budapest 1989). The Esterházy family designated several places of last repose for its members in the 17th century. At the beginning they were buried in the family crypt of the Jesuit church at Nagyszombat [today Trnava, Slovakia] built by palatine Nicholas Esterházy. At the end of the century Pál Esterházy had a crypt built in the Franciscan church at the centre of the family estate in Kismarton [today Eisenstadt, Austria]. The first of the three groups of archival sources is the description of palatine Nicholas Esterházy's funeral procession in the Hungarian and Latin languages. The aristocrat died in 1645 and was buried in Nagyszombat on 11 December. The ceremony was organized by eight directors in kinship with the family, the master of ceremonies being Ferenc Wesselényi, captain of Fülek [today Filakovo, Slovakia]. The procession included the troops and representatives of the Hungarian aristocratic families, the council of Nagyszombat, the local guilds, the teachers and students of the academy, the leaders and bodies of the Catholic Church, deputies of the counties and the marches, and the Esterházys. Various emblems were included in the procession representing Esterházy's military rank (helmet, spurs, sword, stick) and public office as palatine (mace, sword). Separate roles were assigned to the flags including the national flag and to two alter egos who represented Nicholas Esterházy the person. The second group of sources includes the funeral procession and costs of count László Esterházy in Hungarian. The procession is very similar to the palatine's: the participants were nearly the same and the funeral ceremony was also similar. However, the written source and the funeral procession reconstructed by Péter Szabó on the basis of the engraving do not tally at several points. The costs of burial were 8615 forints, a large sum in the age. The paraphernalia were mainly bought in Vienna close to Kismarton. The expenses reveal that as was customary, the family and the familiares were dressed in new clothes and the artisans were given large amounts of money. The third source is the Hungarian account of the death and burial of baron Farkas Esterházy. A lower ranked collateral of the Esterházys, Farkas died unexpectedly in Lőcse [today Levoča, Slovakia] in 1670. Owing to the danger of infection, the funeral had to be staged quickly. Since the Catholic magnate could not be buried in Lutheran Lőcse, Farkas was buried in nearby Szepeshely [today Spišska Kapitula]. The funeral was organized by a relative living in the vicinity, the widow of György Homonnai Drugeth born countess Mária Esterházy. The procession included the locally available noblemen and the representatives of the town of Lőcse. The first two funerals in Nagyszombat were monumental, representative events, while Farkas Esterházy's was far more modest. It can be concluded from the 18 surviving accounts of funeral processions that in the area of the Hungarian Kingdom there was a relatively unified custom of funeral culture modeled first of all on the burial ceremonies of the Habsburg rulers.