Kresba perem a štětcem (198 x 196 cm). Figurální scéna v krajině, v pozadí ruiny. V popředí sedm postav - Juno, Minerva, Amor s Venuší, která přijímá jablko od Parida sedícího na pařezu. Za Paridem Merkur, v popředí po levé straně bohyň leží říční bůh., Volrábová 2007#, 86-87., and Podle kompozice lze soudit, že se patrně jedná o návrh výzdoby dekorativní mísy.
Mědiryt (56, 5 x 39, 5 cm): Perseus (antická zbroj, přilba neviditelnosti, zahnutý meč) stojí mezi Merkurem a Athénou, kteří jej vyzbrojují. Merkur (okřídlená čapka a boty) klečí u Perseových nohou a připevňuje mu okřídlené boty. Caduceus leží na zemi před ním. Napravo Minerva drží štít tak, aby si na jeho zrcadlové ploše mohl zkontrolovat upevnění meče, za nímž se ohlíží. Minerva na obraz meče na štítě upozorňuje gestem levé ruky. V popředí Amor s kopím. Vpravo nahoře nymfy s nádobami (oinochoe a číše) a personifikace řeky s nádobou, z níž vytéká voda. V průhledu dvě Nymfy, jedna s nádobou na hlavě., Fučíková 1997#, I/335, and V antických verzích mýtu o Perseovi vystupuje Merkur jako dárce kouzelné výzbroje: meče, okřídlených bot a přilby neviditelnosti (Hyginus, Astronomica fabulae), zatímco Athéna hrdinovi poradila, aby se díval do štítu, v němž mohl vidět Gorgonu, aniž se na ni podíval (Apollodorus, Knihovna 2, 4, 2). Tento štít byl podle jedné verze průhledný (Servius commentarius in Vergilii Aeneida, 6, 289). V 5. stol. Fulgentius přichází s alegorickým výkladem, v němž Perseus představuje sílu a Minerva moudrost, a obrazně je také vyložen Perseův štít/zrcadlo (Fulgentius mythologiae 1, 21). Ve 12. století se objevují první zmínky o křišťálovém či skleněném štítu (Mythographus Vaticanus I, 2, 28; Mythographus Vaticanus II, 135). Křišťálový štít se díky svému symbolickému potenciálu stal v poantické Evropě Perseovým atributem (Bonsignori 1522, cap. 37; Agostini 1522, Lib. IV, 44-45r: scudo fatto de christallo; Dolce 1565: lo scudo cristallino avuto da Minerva; Bruno 1584, dialogo secondo: scudo di cristallo). Pomoc Merkura a Minervy byla rovněž vykládána symbolicky, získání Medúsiny hlavy bylo vítězstvím nad žádostivostí a smyslností.
Olej na dubovém dřevě (49 x 64 cm). Mnohovrstevnatá personifikace, hlavím tématem je zobrazení pěti lidských smyslů: zrak, chť, čich, sluch a hmat, současně však hlavních fází lidského života: mládí, zralý věk, stáří a ročních dob., Slavíček 1993#, 260-261., and Patrně získáno ve Vídni v roce 1678 do sbírky Františka Antonína Berky z Dubé (zemřel 1706), v nostické sbírce doloženo roku 1738/1739. Do NG převedeno v roce 1945.
Série mědirytin se skládá z titulu, dedikace a 49 topografických pohledů., Fučíková 1997#, I, 359-366, and Sadeler pro jednotlivé listy použil cizí předlohy: 1-9, 11-39 (podle Dupérac 1575), 10 (podle kresby Anonymous Fabricy, Stuttgart, Kupferstichkabinett), 40-49 (podle Pietra Bruegela staršího, Jana Brueghela a Pietra Stevense 1575, ostatní Pietro Stevens, Jan Brueghel st.,), na závěr Sadeler zařadil dvě záalpské veduty, pohled na nizozemský Baerlandt a pražský Vyšehrad, který tak byl postaven na roveň antickým římským památkám. Nejrozšířenejší je druhé vydání z roku 1660 (Sadeler 1660).
ICONOLOGIA/ DI CESARE RIPA PERUGINO/ Cav.re De S.ti Mauritio, et Lazzaro,/ Nella quale si descrivono diverse Imagini,/ di Virt?, Vizi, Affetti, Passioni humane, Arti, Discipline, Humori, Elementi,/ Corpi Celesti, Provincie d'Italia, Fiumi,/ Tutte le parti del Mondo, ed altre infinite materie./ OPERA/ UTILE AD ORATORI, PREDICATORI, POETI, PITTORI, SCULTORI,/ Disegnatori, e ad ogni studioso, per inventar Concetti, Emblemi, ed Imprese,/ per divisare qualsivoglia apparato nuttiale, funerale, trionfale./ Per rappresentare poemi drammatici, e per figurare co' suoi propri simboli/ ci? che pu? cadere in pensiero humano./ AMPLIATA ULTIMAMENTE DALLO STESSO AUTORE DI/ CC imagini, e arricchita di molti discorsi pieni di varia erudizione;/ e con nuovi intagli, e con Indici copiosi nel fine./ DEDICATA ALL'ILLUSTRISSIMO SIGNOR/ FILIPPO SALVIATI./ IN SIENA, Appresso gli Heredi di Matteo Florimi, 1613./, Slavíček 1993#, 306., and Knihovna Salvatori Pellegrino, později nostická knihovna. Kniha emblémů vyšla poprvé roku 1593, roku 1603 v Římě se 151 dřevorytovými ilustracemi.
Bronz statue: Apollo (naked) holds a bow in his outstretched left hand, with his right hand he reaches for an arrow in quiver on his back., Fučíková, Čepička 2007#, 443-444 (Eliška Fučíková), and The statue of Apollo, an echo of the famous Apollo Belvedere, is not dated and in Wallenstein's time probably it was never exhibited because in 1634 a white box was found in Wallenstein palace which contained a metal statue of Apollo, presumably the bronze Apollo mentioned in the letters of 1624 and 1625, today in Drottningholm. All statues which presumably stood between Sala Terrena and the fountain (or around it) were groups, while Apollo is represented alone and thus would not fit into the series.
Bronz statue: Bacchus (naked, wreath) holds in his right hand a branch with grapes, is left hand behind his back. Small satyr (naked, human body) tries to pull the branch down. In Wallenstein's time an elaborate Neptun fountain stood in front of Sala Terrena, which was complemented by four bronze sculptural groups on marble bases which stood between the fountain and Sala Terrena. Laocoon and the Wrestlers were probably standing side by side, the former symbolizing punished impiety and the latter defeated revolt. To the left of the group with Laocoon, in which resistance was condemned, the group with Venus and Adonis could have stood, in which the advantages of forethoughtful submission were celebrated. The group of Venus and Adonis would form a couple with the group of Bacchus and the little Satyr., Fučíková, Čepička 2007#, 443-444 (Eliška Fučíková), and The group of Bacchus and the little Satyr, an echo of Michelangelo's Bacchus, celebrated the blessings of the epoch of peace. The playful fight of Bachus and Satyr would form a contrasting pair with the deadly fight of Wrestlers at the opposite end of the row of sculptural groups between the Neptun fountain and Sala terrena. All statues were made between 1623 and 1627 in the Prague studio of Adrien de Vries, former Court Sculptor to Emperor Rudolf II., and the complex celebrated Emperor Ferdinand II and his victory over Czech estates.
Bronz statue: Laocoon (naked, beard) stands with legs apart and with his left hand pushes away from his face a snake's head, maw wide open. With his left he holds the snake's body behind his back. By Laocoon's legs there are his two sons with the snake coiled around their limbs. In Wallenstein's time an elaborate Neptun fountain stood in front of Sala Terrena, which was complemented by four bronze sculptural groups on marble bases which stood between the fountain and Sala Terrena. Laocoon and the Wrestlers were probably standing side by side, the former symbolizing punished impiety and the latter defeated revolt. To the left of the group with Laocoon, in which resistance was condemned, the group with Venus and Adonis could have stood, in which the advantages of forethoughtful submission were celebrated. The group of Venus and Adonis would form a couple with the group of Bacchus and the little Satyr celebrating the blessings of the epoch of peace. The playful fight of Bachus and Satyr would form a contrasting pair with the deadly fight of Wrestlers at the opposite end of the row. All statues were made between 1623 and 1627 in the Prague studio of Adrien de Vries, former Court Sculptor to Emperor Rudolf II., Michalski 2004#, Fučíková, Čepička 2007#, 443-444 (Eliška Fučíková), and In 1625 Adrien de Vries made a statue of Laocoon for the fountain in front of Sala Terrena, but at Wallenstein's request, to which sculptor alludes in his letter of February 1626, it was replaced by Neptune. Since its discovery in 1506 the famous ancient statue had been identified with that which was mentioned by Pliny, who wrote that it decorated the palace of the emperor Titus (Natural History 36, 37). This explicit imperial connection was as important as the theme of the statue. Laocoon was the Trojan priest who revolted against the gods' decision that his city must be captured by Greeks and he was immediately cruelly punished. Laocoon had to die because Troy had to be burned to allow Aeneas to arrive to Italy, this sequence of events later leading to the birth of Rome and its empire. Laocoon, as a token of God's plan, thus legitimised the imperial rule on earth. When the theme of Laocoon appears in 16th century art, it is always in a negative context, as an example of justly punished transgression. Sergiusz Michalski (Michalski 2004) was the first who argued that Adrian de Vries' Laocoon alluded to the defeat of the Bohemian estates in the Battle of White Mountain in 1620.
Bronz statue: Neptun (naked, beard) stands with legs apart a raises his right hand, in his left he holds behind his back a trident with the spikes pointing downwards. By Neptun's legs a barking dog. It is a conspicuously small dog, when compared with Neptune it is no monster, merely a dog which got into a fury and was quickly pacified by his master. It stands with its head threateningly lowered; it tries to be scary, but only at distance, because Neptune's authority does not allow him to leave the place under his feet. Today in front of Sala Terrena stands the fountain with a bronze statue of Venus with Amor. In Wallenstein's time an elaborate fountain with bronze sculptures stood on this site, which was crowned by Neptune and contained today lost components: two seated river gods, two sirens or nymphs situated at the base of the pillar, and on the pillar four dogs, four horse heads, two lion heads and two gryph's heads. Originally Laocoon should be the central figure of the fountain, but at Wallenstein's request it was replaced by Neptun. All statues were made in the Prague studio of Adrien de Vries, former Court Sculptor to Emperor Rudolf II., Fučíková, Čepička 2007#, 443-444 (Eliška Fučíková), and The iconographical type of Neptun's statue, which Adrian de Vries used, was created in 1554-1557 by Giovanni Angelo Montorsoli. It crowned a fountain of Neptune in Messina, which celebrated the Emperor Charles V. Montrosoli's god of the sea followed the "Quos ego" type, created by Raffael and known above all from Marcantonio's print, but with important changes. In the Messina fountain, the Emperor was celebrated as a peacemaker, not as a warrior. Montorsoli's Neptune does not raise his weapon to strike; he holds it as an attribute in his left hand, while his right hand is raised in a way which assimilates ancient god to mortal orator, calming his audience, evident allusion to subsequent verses in Aeneis. In them Vergil compared Neptune to a man who resolutely stands up in the middle of civil riot and calms mutineers by his wise words. Montorsoli's concept of Neptune/orator was further developed in Giambologna's statue of 1563-1566. Neptune is not all threatening or ordering, he raises his right hand to address the audience and the content of his speech is explicitly indicated by the gesture of his left hand. He does not hold the trident next to him as Montorsoli's Neptune does in Messina, but he hides the terrible weapon behind his back. The Prague sculptor went one step further. His Neptune holds his weapon not only behind his back, but also in reverse, with the spikes pointing downwards. The contrast with Rafael's aggressive Neptun, who punishes, which found echo in Bernini's statue of 1620, cannot be greater. Adrian de Vries adapted this type in Neptune's statue for the fountain, which Danish king Christian IV ordered in 1622 (today also in Drottningholm). In Prague, Neptune's enemies are represented by a dog, which is absolutely unique in Neptune's iconography, and stands for the defeated Bohemian estates. In this connection we may recall emblem books, which were popular in Wallenstein's time. In Andrea Alciati's and Theodore de B?ze's collections of emblems, the picture of a dog barking at the moon was interpreted as a symbol of useless action in general and of antagonism which achieves nothing in particular. Ferdinand II was thus celebrated in Wallenstein's garden, because he calmed the local political storm, which threatened the very existence of the Habsburg Empire.