As Leonardo da Vinci used to say: "every cat, even the smallest one, is a masterpiece." The text is an attempt to show the role of this domestic animal in culture from antiquity to the present day. In comparison to the dogs, they find much less reference in culture, tradition, beliefs or art. Nevertheless, cats do show up in every civilization and culture, playing both positive and negative roles as well over the centuries. In European and Christian cultures they appear much more often in negative contexts and pejorative symbolism. In some cultures they were worshiped, given inviolability, treated as a deity, in others they were ignored or even considered to be the embodiment of Satan. Although the cat does not appear directly in the Bible, it is a common symbolic theme for scenes related to Christ, such as the Last Supper and the Feast of Emmaus. Along with the spread of the cat as a companion-household member of human life, the interest in the cat in art, mainly in painting, increases, as exemplified by numerous works by masters of painting, which this text presents while recalling successive eras. In the course of history, the cat was first worshiped, then it lost its importance, only to regain it in a different form, as a companion of human life, a pet and a household member. The cat has permanently entered the canon of the world art through outstanding works of European painters, and has also found its place in popular culture.
Published in | Humanities and Social Sciences (Volume 10, Issue 5) |
DOI | 10.11648/j.hss.20221005.17 |
Page(s) | 319-327 |
Creative Commons |
This is an Open Access article, distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution and reproduction in any medium or format, provided the original work is properly cited. |
Copyright |
Copyright © The Author(s), 2022. Published by Science Publishing Group |
Cat, Art, Paintings, Sculpture, Culture, Literature
[1] | Anusiewicz J., Językowo-kulturowy obraz kota w polszczyźnie, “Etnolingwistyka. Problemy języka i kultury”, t. 3, 1990. |
[2] | Balicka B., Kot. Święty i przeklęty, Białystok 2006. |
[3] | Bresciani E., Sulle rive del Nilo, Bari 2000. |
[4] | Camfield W. A., Francis Picabia his art, life, and times, Princeton, New York 1979. |
[5] | Campo J. E., Encyclopedia of Islam, 2009. |
[6] | Darnton R., The Great Cat Massacre and Other Episodes of French Cultural History, transl. D. Guzowska, Warsaw 2012. |
[7] | Discoll C. A., The near eastern origin of cat domestication, “Science”, T. 317, 27. Juli 2007, p. 519–523. |
[8] | Duchaussoy J., Le Bestiare divin ou la symbolique des animaux, Paris 1972. |
[9] | Esser D., “Ubique diabolus, der Teufel ist überall”. Aspekte mittelalterlicher Moralvorstellungen und die Kulmination moralisierender Tendenzen in deutschen und niederländischen Weltgerichtsbildern des 15. Jahrhunderts, Palm Und Enke Verlag 1991, p. 133. |
[10] | Faure E., Kitchener A. C., An archaeological and historical review of the relationships between Felids and people, “Anthrozoös”, 22 (3) 2009, p. 221−238. |
[11] | Geyer G. A., When Cats Reigned Like Kings: On the Trail of the Sacred Cats, Kansas City, Missouri 2004. |
[12] | Giełdoń-Paszek A., Portret pary małżonków (Arnolfinich?) Jana van Eycka — pomiędzy naukową a artystyczną reinterpretacją, [w:] (Re) interpretacje. Między praktyką twórczą a dyskursem, red. W. Jacyków, R. Solik, Wydawnictwo Uniwersytetu Śląskiego, Katowice 2019, p. 55-65. |
[13] | Glassé C., The New Encyclopedia of Islam, Rowman Altamira, 2003. |
[14] | Goffen R., Sex, Space and Social History in Titian’s “Venus of Urbino” [In:] Titian’s “Venus of Urbino”, Rona Goffen (Hrsg.), Cambridge University Press, Cambridge 1997, p. 63–90. |
[15] | Hengerer M., Die Katze in der Frühen Neuzeit. Stationen auf dem Weg zur Seelenverwandten des Menschen, [in:] Von Katzen und Menschen. Sozialgeschichte auf leisen Sohlen, Hrsg. C. Wischermann, Konstanz 2007. |
[16] | Herodot, Dzieje, translated from Greek by S. Hammer, Warszawa 1959. |
[17] | Knudsen B., Faster, Fest, Folklore. Fastelavnsskikke, 1986. |
[18] | Kobielus S., Bestiarium chrześcijańskie. Zwierzęta w symbolice i interpretacji. Starożytność i średniowiecze, Warszawa 2002. |
[19] | Koczanowicz D., Martwa natura i metamorfozy życia, “Dyskurs. Pismo Naukowo-Artystyczne ASP we Wrocławiu”, nr 12, 2011. |
[20] | Kopaliński W., Słownik symboli, Warszawa 1990. |
[21] | Krawiecka E., Kot – symbol ambiwalentny, [w:] Flora i fauna w kulturze średniowiecza od XII do XV wieku, materiały XVII Seminarium Mediewistycznego, red. A. Karłowska-Kamzowa, Poznań 1997. |
[22] | Labuda A. S., Cnota i grzech w gdańskiej Tablicy Dziesięciorga Przykazań, czyli jak rzeczywistość przedstawienia obrazowego s(po)tyka się z rzeczywistością miasta późnośredniowiecznego, „Artium Quaestiones”, nr VII, 1995. |
[23] | Linnaeus C., Systema naturae per regna tria naturae: secundum classes, ordines, genera, species, cum characteribus, differentiis, synonymis, locis (in Latin), 1 (Tenth reformed ed.), Holmiae 1758, p. 42. |
[24] | Malek J., The Cat in Ancient Egypt, London 1993. |
[25] | Mikołajczyk I, Pragmatyka tytułu w pryzmacie dzieł formistów polskich, “Estetyka i Krytyka” nr 36, January 2015. |
[26] | Néret G., Renoir, peintre du bonheur: 1841-1919, Kolonia 2001. |
[27] | O’Neill J. P., Metropolitan Cats. Metropolitan Museum of Art, New York 1981. |
[28] | Pateman R., Belgium. Cultures of the World, 2nd ed., 2006. |
[29] | Pedretti C., I disegni di Leonardo da Vinci e della sua cerchia nel Gabinetto dei Disegni e Stampe della Galleria degli Uffizi a Firenze, Catalogo di Gigetta Dalli Regoli, Giunti Barbera, 1985. |
[30] | Pompeje. Życie i śmierć w cieniu Wezuwiusza. Wystawa w Muzeum Archeologicznym w Krakowie, 2019-2020, 2019, catalogue. |
[31] | Porter B., Moss R. L. B, Burney E. W., “Numbered tombs”. Topographical Bibliography of Ancient Egyptian Hieroglyphic Texts, Reliefs and Paintings. Volume I: The Theban Necropolis, Part 1: Private Tombs (Second, revised and augmented ed.), Oxford 1960. |
[32] | Rożek M., Diabeł w kulturze polskiej. Szkice z dziejów motywu i postaci, Warszawa-Kraków 1993. |
[33] | Simek R., Lexicon of Germanic Mythology, wyd. II, Stuttgart 1995. |
[34] | Sobecka A., Świat zwierząt Daniela Schultza, “Porta aurea”, nr 17, 2018. |
[35] | Stearns T., Father of the Poor. Saint Martin de Porrès, transl. D. Krysztofowicz, Z. Krupienicz, Poznań 2012. |
[36] | Stoll H. W., Galinthias, In: Ausführliches Lexikon der griechischen und römischen Mythologie. Band 1, 2, W. H. Roscher (Hrsg.), Leipzig 1890, Sp. 1591. |
[37] | Tomlinson J., Francisco de Goya. Los cartones para tapices y los comienzos de su carrera en la corte de Madrid, Madrid 1993. |
[38] | Topsell E., The History of four-footed beasts and serpents, London 1658, p. 80-81. (online access: https://www.biodiversitylibrary.org/bibliography/79388#/summary). |
[39] | Vigne J. D., Guilaine J., Debue K., Haye L., Gérard P., Early taming of the cat in Cyprus, “Science”, T. 304 (5668), p. 259. |
[40] | Walker-Meikle K., Cats in Medieval Manuscripts (British Library Medieval Guides), London 2019. |
[41] | Wallis Budge E. A., The Book of the Dead, Arkana 1989. |
[42] | Wiedemann F., Der Katzenraphael. Lebensbild eines seltsamen Künstlers, Leipzig 1887. |
[43] | William of Malmesbury, Saints' Lives: Lives of SS. Wulfstan, Dunstan, Patrick, Benignus and Indract, ed. and trans. M. Winterbottom and R. M. Thomson, Oxford 2002, p. 107-109. |
[44] | Zarychta A. M., Par-eikon: przypadek Ostatniej Wieczerzy, “Images”, vol. XIV, nr 23, Poznań 2014. |
[45] | Zuffi S., Monet, transl. H. Borkowska, Warszawa 2006. |
APA Style
Sławomir Filipek. (2022). A Cat Can Also Be a Masterpiece: About the Cat in Art and Culture from Antiquity to Modern Times. Humanities and Social Sciences, 10(5), 319-327. https://doi.org/10.11648/j.hss.20221005.17
ACS Style
Sławomir Filipek. A Cat Can Also Be a Masterpiece: About the Cat in Art and Culture from Antiquity to Modern Times. Humanit. Soc. Sci. 2022, 10(5), 319-327. doi: 10.11648/j.hss.20221005.17
@article{10.11648/j.hss.20221005.17, author = {Sławomir Filipek}, title = {A Cat Can Also Be a Masterpiece: About the Cat in Art and Culture from Antiquity to Modern Times}, journal = {Humanities and Social Sciences}, volume = {10}, number = {5}, pages = {319-327}, doi = {10.11648/j.hss.20221005.17}, url = {https://doi.org/10.11648/j.hss.20221005.17}, eprint = {https://article.sciencepublishinggroup.com/pdf/10.11648.j.hss.20221005.17}, abstract = {As Leonardo da Vinci used to say: "every cat, even the smallest one, is a masterpiece." The text is an attempt to show the role of this domestic animal in culture from antiquity to the present day. In comparison to the dogs, they find much less reference in culture, tradition, beliefs or art. Nevertheless, cats do show up in every civilization and culture, playing both positive and negative roles as well over the centuries. In European and Christian cultures they appear much more often in negative contexts and pejorative symbolism. In some cultures they were worshiped, given inviolability, treated as a deity, in others they were ignored or even considered to be the embodiment of Satan. Although the cat does not appear directly in the Bible, it is a common symbolic theme for scenes related to Christ, such as the Last Supper and the Feast of Emmaus. Along with the spread of the cat as a companion-household member of human life, the interest in the cat in art, mainly in painting, increases, as exemplified by numerous works by masters of painting, which this text presents while recalling successive eras. In the course of history, the cat was first worshiped, then it lost its importance, only to regain it in a different form, as a companion of human life, a pet and a household member. The cat has permanently entered the canon of the world art through outstanding works of European painters, and has also found its place in popular culture.}, year = {2022} }
TY - JOUR T1 - A Cat Can Also Be a Masterpiece: About the Cat in Art and Culture from Antiquity to Modern Times AU - Sławomir Filipek Y1 - 2022/10/24 PY - 2022 N1 - https://doi.org/10.11648/j.hss.20221005.17 DO - 10.11648/j.hss.20221005.17 T2 - Humanities and Social Sciences JF - Humanities and Social Sciences JO - Humanities and Social Sciences SP - 319 EP - 327 PB - Science Publishing Group SN - 2330-8184 UR - https://doi.org/10.11648/j.hss.20221005.17 AB - As Leonardo da Vinci used to say: "every cat, even the smallest one, is a masterpiece." The text is an attempt to show the role of this domestic animal in culture from antiquity to the present day. In comparison to the dogs, they find much less reference in culture, tradition, beliefs or art. Nevertheless, cats do show up in every civilization and culture, playing both positive and negative roles as well over the centuries. In European and Christian cultures they appear much more often in negative contexts and pejorative symbolism. In some cultures they were worshiped, given inviolability, treated as a deity, in others they were ignored or even considered to be the embodiment of Satan. Although the cat does not appear directly in the Bible, it is a common symbolic theme for scenes related to Christ, such as the Last Supper and the Feast of Emmaus. Along with the spread of the cat as a companion-household member of human life, the interest in the cat in art, mainly in painting, increases, as exemplified by numerous works by masters of painting, which this text presents while recalling successive eras. In the course of history, the cat was first worshiped, then it lost its importance, only to regain it in a different form, as a companion of human life, a pet and a household member. The cat has permanently entered the canon of the world art through outstanding works of European painters, and has also found its place in popular culture. VL - 10 IS - 5 ER -