1549. The passage runs: “Imagines Mortis expressæ ab optimo pictore

Johanne Holbein cum epigrammatibus Georgii Æmylii, excusæ Francofurti et Lugduni apud Frellonios, quorum editio plures habet picturas. Vidi etiam cum metris Gallicis et Germanicis, si bene memini.” Van Mander, whose _Het Schilder Boek_ was first published in 1604, includes the Dance among Holbein’s works; and Joachim von Sandrart, in his Life of the artist, tells a charming story which indicates in how high an estimation Holbein’s designs were held just one hundred years after he drew them on the wood. Sandrart, who was a pupil of Gerard Honthorst at Utrecht, says: “I remember that in the year 1627, when the celebrated Rubens was proceeding to Utrecht to visit Honthorst, I accompanied him as far as Amsterdam; and during our passage in the boat I looked into Holbein’s little book of the _Dance of Death_, the cuts of which Rubens highly praised, recommending me, as I was a young man, to copy them, observing that he had copied them himself in his youth.” Sandrart was then a young man of twenty, and was on his way to England with his master. “And after this,” he adds, “Rubens held a beautiful and laudatory discourse almost the whole way upon Holbein, Dürer, and other old German painters.”[483] VOL. I., PLATE 68. [Illustration] [Illustration] [Illustration: THE DANCE OF DEATH ALPHABET _From proof in the Royal Print Cabinet, Dresden_ ] [Sidenote: THE “DANCE OF DEATH” ALPHABET] Holbein’s Alphabet of Death (Pl. 68),[484] also engraved by Lützelburger, displays all the inventive power and dramatic feeling of the larger Dance. These diminutive inch-square letters show the engraver’s wonderful delicacy of cutting, and his power of reproducing the artist’s designs in almost their full beauty and force. Much of the space in each one of them is occupied by the plain Roman letter itself, behind which the subject is arranged, and Holbein has succeeded in placing his minute figures so ingeniously that the action is not concealed by the letters to an extent detrimental to the clearness of the story. Isolated examples of the use of these letters in printed books occur as early as 1524, the letter N appearing in the Greek New Testament issued by Bebelius in that year, and a number of them are to be found in the publications of several Basel printers from 1525 onwards. This proves that the Alphabet was designed at about the same time, if not before, the Dance. The subjects of the twenty-four letters (J and U are not included) are, with few exceptions, the same as in the larger woodcuts, although in most cases they are treated differently. It is possible that Holbein, in drawing these letters on the blocks, became so fascinated with his theme, and delighted with the skill of his engraver, that he determined to carry it still further, and on a more important scale, in which the play of his poetic and ironic fancy could find even wider scope, without the hampering presence of the letters themselves. The backgrounds of the Alphabet are plain, but in the more than quadrupled space which the size of the Dance woodcuts permitted, he was able to add many details which helped to point his moral and tell his tale more vividly, and also those wonderful backgrounds, landscapes, street scenes, the interiors of palaces, offices, and hovels, which form so charming and characteristic a part of each little picture. The smaller series begins, like the Dance, with the concourse of skeletons playing weird music for the dancers who follow, from the Pope in the letter B down to the Young Child in the letter Y. In certain instances, such as the Bishop (H), the Monk (O), the Soldier (P), the Fool (R), and the Gamblers (X), the action has a close resemblance to that in the cuts dealing with the same characters in the Dance, though differing in slight details. Thus the Fool in the Alphabet wears cap and bells, and Death, instead of dancing with him and playing the pipes, is seizing him violently by the shoulder. In a number of the letters two skeletons are shown, and they are occasionally aided by a small devil. The little child is torn from the cradle in the sight of its agonised mother, the Queen is dragged away by a rope round her neck, the Nun is led off gently by the hand, with head downcast, and the Drunkard, prone on the ground, has his last draught poured roughly down his throat, while the second skeleton seizes him by the leg as though to pull him up. Three new subjects are introduced into the series: the Courtesan, whom Death, wearing the high hat of a gallant, closely embraces, while his companion crawls away on his hands and knees, the hour-glass balanced grotesquely on his back; the Hermit, who is led gently from his cell, and the Horseman, behind whose back Death has sprung. The letter Z contains a reproduction of the Last Judgment conceived in a similar fashion to the woodcut of the Dance. The inclusion in this Alphabet of the Fool, the Soldier, and the Gamblers, who appear for the first time in the 1545 edition of the Dance, after the death of both artist and engraver, and the similarity of the conception in both series, afford further proof that the new subjects added to the Dance seven years after it was first published were drawn by Holbein on the blocks, although portions of the cutting of them were probably the work of some other hand than Lützelburger’s. [Sidenote: EARLY EDITIONS OF THE WOODCUTS] The third great work in which these two masters collaborated was the series of woodcut illustrations to the Old Testament,[485] first published, like the Dance of Death, at Lyon by the brothers Trechsel, and in the same year, 1538. The total number of these woodcuts is ninety-one, but the whole of them are not included in the earlier editions. The first issue (1538) contains eighty-eight of them, the rare “Fall” (1), “Nathan rebuking David” (40), and “Isaiah lamenting over Jerusalem” (72) being absent. In the second edition (1539) only the first of the series, “The Fall” is missing. In addition to these illustrations, the first four woodcuts of the “Dance of Death”—the Creation, the Temptation, the Expulsion, and Adam tilling the Ground—were borrowed from that publication, and placed at the beginning of the new one. The Bible cuts, which vary slightly in their dimensions, are of different form, being oblong and almost double the size of those of the Dance. They were issued as a small quarto picture-book, instead of being included, as was probably the artist’s or the engraver’s original intention, as illustrations to an edition of the Bible. In the same year, however, as the first issue of the book, they were used for the latter purpose, the complete set of ninety-one appearing in a Latin edition of the Bible produced by another Lyon printer, Hugo a Porta, though with the imprint of the Trechsels. The title of the first edition is as follows: “Historiarum veteris Instrumenti Icones ad vivum expressæ. Una cum brevi sed quoad fieri potuit, dilucida earundem expositione. Lugduni, sub scuto Coloniensi. M.D.XXXVIII.” The title-page contains an emblematic cut almost exactly similar to the one in the Dance, and with the same motto, “Usus me genuit.” The imprint at the end is also the same, with the names of Melchior and Gaspar Trechsel, and the date. The address to the reader is signed “Franciscus Frellæus” in the first two editions, but in subsequent issues the surname was given as “Frellonius.” This seems to indicate that the Frellons were already associated with the Trechsels in the business, of which they shortly afterwards obtained full control, the third edition (1543) of the Old Testament illustrations being published in their name, “apud Joannem et Franciscum Frellonios fratres,” and from the same address, “sub scuto Coloniensi.” Chatto[486] suggests that they were the actual publishers of the first editions of both the Bible cuts and the Dance, but for reasons of policy, connected with the satirical nature of the subject-matter of the designs, their names were withheld until the success of the two publications was assured. There is no mention of Holbein’s name in the first edition, but a year later, in the second, the publisher’s address is followed by a set of Latin verses by Holbein’s friend, Nicolas Bourbon, the French poet, in which the artist’s name, as the author of these designs, is coupled with Apelles, Zeuxis, and other famous painters of classical times, whom he is said in all ways to eclipse. Other verses in French were added, from the pen of Gilles Corrozet, which form more or less a rhyming paraphrase of Frellon’s address, in which the reader is exhorted to avoid seductive paintings of Venus, Diana, Helen, Dido, and other ladies celebrated in fable and poetry, and to turn instead to those sacred pictures taken from the Holy Scriptures, from the study of which far greater profit is to be obtained. Corrozet, no doubt, was also responsible for the French explanatory verse which, together with the appropriate Latin text, accompanied each woodcut, just as he was the author of the “descriptions severement rithmées” of the Dance of Death. There is no need to give a list of the later editions, which are almost as numerous as those of the Dance. An English edition was published in 1549, with the title—“The Images of the old Testament, lately expressed, set forthe in Ynglishe and Frenche with a playn and brief exposition. Printed at Lyons by Johin Frellon, the yere of our Lord God, 1549.” These illustrations were drawn on the blocks by Holbein at about the same date as the Dance of Death pictures. This is proved not only from the fact that a number of them were engraved by Lützelburger, and that in style and composition they closely resemble the “Todtentanz” and other Basel designs by Holbein before his departure for England in 1526, but also because copies of more than half of them are to be found in the Bible published by Froschover in Zürich in 1531, showing that at least proofs of them were well known among Swiss publishers long before they were issued in book form in Lyon. There is a proof impression of the whole series in the Basel Gallery, on sheets printed only on one side, which was probably struck off immediately after the blocks were completed. It begins with the very rare “Fall,” which otherwise only appears in Hugo a Porta’s Bible of 1538, being missing in all editions in which the pictures appear alone, its place being taken in the latter by the four introductory sheets borrowed from the Dance of Death. The two other woodcuts already noted as missing from the first edition (Nos. 40 and 72), and absent, too, from the Latin Bible, are also to be found among the Basel proof impressions. In one instance, the “David and Uriah” (No. 39) there are two versions among these proofs, in one of which a background of wall, window, and curtain is introduced, but so badly engraved that it was evidently decided to abandon or alter the block in favour of the second version, in which the two figures are shown against a plain, white surface. A large number of the illustrations were engraved by Lützelburger, but side by side with them are others which are the work of a far less skilful hand or hands. In one or two instances, such as the “Joel” (No. 86) and the “Zechariah” (No. 90), the workmanship is so rude that it is difficult to say with certainty that they are based on Holbein’s own designs. Woltmann suggests that these woodcuts were originally commissioned by Adam Petri, with the intention of using them to illustrate later editions of his German Old Testament, but that on account of the acute religious strife which then existed in Basel, it was thought advisable to hold them in reserve.[487] Even though Holbein’s name had been withheld from these designs, as it was from the Dance of Death, his authorship of them would still remain undoubted, for in style and method they are in exact agreement with the Dance woodcuts, and certain of the figures recall the still earlier “Praise of Folly” drawings. The children in some of these Bible cuts, such as those who jeer at the Fool (No. 69, Psalm lii.), those among the captive Midianites (No. 26, Numbers xxxi.), and those mocking Elisha (No. 47, 2 Kings ii.), all delightfully sympathetic little figures, have the closest resemblance to the children in the Duke or Elector, and the Young Child woodcuts of the Dance. The same resemblances are to be seen between many of the other figures, some of which still retain that stumpiness which marked his delineation of the human form at that time, and in the minor details, such as the representation of smoke and water, of trees, and in the landscape backgrounds. In the cut of Esther kneeling before Ahasuerus (No. 65, Esther ii.), the curtain at the back of the King’s throne is covered with fleurs-de-lis, as in the representation of the King in the other series, showing that when kingship was in question Holbein’s thoughts turned to Francis I, as the most notable monarch of his day. Many other instances of resemblance can be easily perceived when a close comparison of the two sets of designs is made. [Sidenote: THEIR EXCELLENCE AS ILLUSTRATIONS] Regarded as illustrations to the books of the Old Testament, these woodcuts are in all ways admirable. Holbein has brought to their making less of that imaginative power and biting humour which characterise the marvellous little pictures of the great Dance. He has concentrated his skill rather upon the faithful and accurate telling of these sacred stories as they are given in the text itself, and he does this with a perfect understanding of their strong dramatic power and their equally strong human interest. They are historical rather than spiritual in their conception, filled with the actual spirit of the narrative itself, to the exclusion of all else. He is revealed in them as a teller of stories of the first rank, with the power of seizing the most dramatic moment of each incident he depicts with unfailing instinct, and then representing it with a few unerring strokes of his pencil clearly and simply, with no over-elaboration of needless detail or overcrowding of characters. All that is absolutely necessary he gives, and no more; but within these narrow limits, a space only of a few square inches, he produced a series of designs admirable in composition, dignified and noble in conception, and yet free and dramatic in action.[488] It is impossible within the limits of this book to attempt even a short description of these illustrations. Among the finest are Abraham sacrificing Isaac (No. 5), Jacob blessing Ephraim and Manasseh (No. 9) (Pl. 69 (1)), Moses and the Burning Bush (No. 11), the Brazen Serpent (No. 25), the Submission of the Midianites (No. 26), Ruth and Boaz (No. 32) (Pl. 69 (2)), Hannah and Elkanah (No. 33), the Death of Jeroboam’s Son (No. 45), Elisha and the Children (No. 47), David before the Ark (No. 53), Solomon blessing the Faithful (No. 55), the Blinding of Tobit (No. 61), Job (No. 62), Esther and Ahasuerus (No. 65), Judith with the Head of Holofernes (No. 67) (Pl. 69 (3)), Daniel in the Lion’s Den (No. 84), Amos (No. 87) (Pl. 69 (4)), and Jonah under the Walls of Nineveh (No. 88). Considerable charm is added to a number of them by the beauty of the landscape or architectural background, put in with a few simple but masterly lines, as in the Burning Bush (No. 11), in which Moses kneels to unfasten his shoes, his sheep grazing round him; in Moses receiving the Commandments (No. 21) (Pl. 70 (1)), with the people at work in the vineyards, and in the distance a harvest waggon passing along a road towards a village on the plain; and in the walled city of Jerusalem with the Temple rising in its midst, in the Return from the Captivity (No. 58) (Pl. 70 (2)). Many others could be cited, as well as subjects containing dramatic battle scenes, recalling the masterly study of a fight of landsknechte in the Basel Gallery which has been described on a previous page.[489] This is particularly the case in the cut showing the Defeat of Sennacherib’s Army (No. 57). Other animated battle scenes occur in David learning of the Death of Saul (No. 37), and David triumphing over the Philistines (No. 38). VOL. I., PLATE 69. OLD TESTAMENT WOODCUTS [Illustration: