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BEQUEST  OF 
REV.  CANON  SC ADDING,  D.  D. 
TORONTO,    7907. 


THE 


HOLBEIN-SOCIETY'S 

JFac  fimtle  Reprints. 


VOL.  I. 

The  Dance  of  Death. 


PUBLISHED  FOR  THE  HOLBEIN-SOCIETY. 

BY  A.   BROTHERS,  ST.   ANN'S  SQUARE,   MANCHESTER;  AND 
TRUBNER  AND  CO.,  PATERNOSTER  ROW,  LONDON. 


M.DCCC.LXIX. 


/ 


C^e  ^olbcin^ociet?. 


COUNCIL. 


SIR  WILLIAM  STIRLING-MAXWELL,  Bart.,  President. 

HENRY  YATES  THOMPSON,  Vice-President. 

ALFRED   BROTHERS,   F.  R.  A.  S. 

JAMES  CROSTON,   Honorary  Secretary. 

REV.  HENRY  GREEN,  M.A.,  Editor. 

WILLIAM  HARRISON,  F.S.A. 

WILLIAM  LANGTON. 

G.  W.  NAPIER. 


Cfre  ©olbem^ocietp's  fac^fimile  Ecprints. 

Les  Simulachres  &  Hifloriees 
Faces  de  la  Mort: 


COMMONLY  CALLED 


(I 


THE   DANCE   OF   DEATH.'' 


TRANSLATED  AND  EDITED  BY 


M.A.        _5- 


WITH  A  SKETCH  OF  HOLBEIN'S  LIFE  AND  WORKS, 
AND  SOME  EXPLANATORY  NOTES. 


3n  kiefen  flctncn  S3tattd)en  ij!  etne  SBelt  von  ©ebcmfen  unb 
SBe^itgen  mit  I)i5d)j?cv  SSfteifterfcfyaft  jufammengefajL 

KUGLER,  vol.   ii.  p.  287. 


PUBLISHED  FOR  THE  HOLBEIN-SOCIETY. 

BY  A.   BROTHERS,  ST.   ANN'S  SQUARE,  MANCHESTER  ;  AND 

TRUBNER  AND  CO.,   PATERNOSTER  ROW,   LONDON. 


M.DCCC.LXIX. 


MANCHESTER \ 
PRINTED    BY   CHARLES    SIMMS    AND   CO. 


PREFACE. 


N  thefe  few  fmall  leaves  there  is 
a  world  of  thoughts  and  relations 
united  together  with  hia-heft 
maftery  :"  —  fuch  is  the  judg- 
ment pronounced  by  Kugler 
upon  the  Series  of  dramatic 
fketches  which  Hans  Holbein 
the  younger  has  drawn  of  Death  and  his  Progrefs 
amid  the  various  ranks  and  conditions  of  mankind. 

After  an  interval  of  nearly  330  years  the  fervice 
which  Lyons  rendered  to  literature,  by  fending  into 
light  one  of  the  choice  fpecimens  of  artiftic  flail,  has 
been  acknowledged  by  an  Englifh  city,  where  alfo 
the  fhuttle  and  the  loom  have  been  creators  of 
the  power  to  uphold  the  interefts  of  an  enlightened 
civilization.  In  veritable  form  and  feature,  without 
excefs  or  diminution  of  line  or  point,  the  whole  work, 
which  was  a  delight  ten  o-enerations  a^o  for  the  ex- 
quifite  beauty  of  its  defigns  and  the  perfeclnefs  of 
their  execution,  has  been  reproduced,  we  truft,  for  the 
approval  of  our  contemporaries,  and  for  the  making 


IV 


PREFA  CE. 


more  widely  appreciated  the  quaint  yet  folemn  medi- 
tations with  which  the  Lyonefe  Jean  ale  Vauzelles 
inaugurated  the  workmanfhip  of  Hans  Holbein  and 
Liitzelburger. 

France,  Germany,  and  the  Britifh  Ifles  thus  com- 
bine to  uphold  the  brotherhood  of  nations.  The 
French,  the  German,  and  the  Englifh,  together  with 
the  language  of  old  Rome,  in  texts  from  the  fcripture 
of  truth,  fpeak  to  us  of  the  univerfal  doom  and  of 
the  univerfal  hope.  And  why  fhould  not  the  fame 
languages,  everywhere,  almoft  the  earth  around,  tell 
of  amity;  peace,  and  progrefs  ? 

Were  due  regard  to  be  paid  only  to  the  literary 
excellences  of  the  editions  of  Holbein's  Images  of 
Death,  to  which  the  names  of  Francis  Douce  and  of 
Noel  Humphreys  are  attached,  and  indeed  to  the 
(kill  and  care  with  which  the  devices  are  reproduced, 
the  neceflity  for  another  edition  might  well  be  quef- 
tioned.  But,  though  founded  on  and  taken  from  the 
Lyons  edition  of  1538,  their  editions  are  not  full  and 
complete  fac-fimiles  of  that  beautiful  volume.  Such 
a  fac-fimile,  entire  in  all  its  parts,  is  now  offered  as 
tlic  lnil  publication  of  the  Holbein-Society.  Both 
1  and  device  are  here  fet  forth  ;  and  as  the  oriei- 
nal  work  is  in  the  almoll  univerfal  French,  an  Ene- 
lift]  tran llation  throughout  is  alone  attempted. 

Some  explanation  o(  the  method  of  reproduction 
purfued  in  our  work  ma)'  be  of  intereft  to  the  Sub- 
fcribers.     Each  page  of  the  original  edition  of  1538 


PREFA  CE.  v 

has  been  copied  by  the  ordinary  procefs  of  Photo- 
graphy. Thus  a  negative  was  obtained  of  the  exact 
fize  of  the  original,  and  containing  all  its  excellences 
as  well  as  its  defects,  where  they  exift.  Some  of 
thefe  faults  could  have  been  removed  in  the  after- 
proceffes,  but  it  was  thought  preferable  that  no  refto- 
ration  mould  be  attempted.  The  blemifhes  alluded 
to  are  not,  however,  to  be  found  in  all  copies  of  the 
1538  edition;  for  inftance,  in  plate  VII.  the  hands  of 
the  Emperor  are  not  perfect,  but  the  copy  is  the  fame 
as  the  pattern,  though  other  impreffions  from  the  fame 
block  do  not  fhow  the  fame  imperfection,  which  in 
this  cafe  has  the  appearance  of  the  furface  of  the 
paper  being  rubbed  off.  But  there  are  inftances  fhow- 
ing,  on  a  comparifon  of  two  or  three  copies  of  the 
fame  edition,  that  the  primary  wood-blocks  them- 
felves  had  received  damage.  There  are  alfo  defects 
which  Trechfel  Fratres,  the  printers,  were  refponhble 
for,  and  as  a  matter  of  courfe  thefe  will  be  found 
(landing  uncorrected. 

From  the  negative  a  print  is  taken  on  paper  pre- 
pared with  gelatine  and  bichromate  of  potafh.  The 
print  is  then  foaked  in  water,  and  afterwards  covered 
with  transfer-ink  ;  and  when  the  procefs  is  completed 
this  transfer-ink  is  found  to  adhere  only  to  thofe  parts 
of  the  paper  where  the  fun-light  has  impreffed  the 
image.  The  finifhed  print  is  next  transferred  to  the 
lithographic-ftone,  and  finally  the  proofs  on  paper  are 
printed  with  carbon-ink  in  the  ordinary  manner. 


vi  PREFA  CE. 

There  are  many  photo-lithographic  proceffes,  but  the 
one  employed  in  this  reproduction  by  Mr.  Brothers 
was  kindly  communicated  to  him  by  Mr.  Wm.  Griggs, 
of  Peckham,  near  London,  to  whom  Mr.  Brothers  and 
the  Editor  take  this  opportunity  of  expreffmg  their 
beft  thanks.  It  is  a  procefs  which,  as  (lightly  modi- 
fied and  fimplified  by  Mr.  Brothers,  poffeffes  many 
advantages.  In  proof,  let  the  prefent  work  be  ex- 
amined. 

It  cannot  furely  be  deemed  an  uncalled-for  under- 
taking to  give  in  our  Englifh  tongue  the  thoughts 
which  inftructed  a  neighbouring  people  when  Fran- 
cis the  Firft  was  their  king.  Neither  can  it  be  a 
ufelefs  labour  to  reproduce,  in  exact  form  and  linea- 
ment, the  works  which  alfo  inftructed  our  forefathers 
when  the  joy-bells  were  ringing  out  the  re-awakening 
of  the  human  mind.  We  may  judge  ourfelves  to  have 
outgrown  the  literature  of  that  time,  but  in  putting 
on  the  manly  gown  we  mould  not  forget  that  the 
arms  and  fkill  of  the  fathers  gave  protection  and 
guidance,  while  the  children  were  preparing  and  be- 
ing prepared  for  the  nobler  courfe.  God  guard  and 
reftore  every  thing  that,  being  old,  is  good,  - —  and 
make  both  old  and  new  "better  and  better  ftill  in 
infinite  progreffion." 

Heathfield,  Knutsford, 
April  2yd,  1869. 


TABLE   OF   CONTENTS 


Pages. 

Title-page  and  Preface i-viii 

Introduction  : 

I.  Hans  Holbein  the  Younger :  A  brief  Sketch  of 

his  Life  and  Works    ix-xvi 

II.  Remarks  on  Holbein's  Images  and  Afpecls  of 

Death     xvii-xxx 

Signatures. 

Les  Simulachres,  &c,  de  la  Mort, — a 

Fac-fi mile  Reprint     A-N  (i)-(io4) 

Epiftre  des  Faces  de  la  Mort,  a  Dedi- 
cation          Aij-Aiiij  (2)-(8) 

Diuerfes  Tables  de  la  Mort    B-Biiij  (9)~(I5) 

Planches,  I-XLI Biiij  z'-Giiij  (i6)-(56) 

Des  Hvict  Figvres  et  Faces  de  la  Mort     H-Iiiij  (57)— (72) 
Les  diuerfes  Mors  des  Boris  et  des 
Mauluais  : 

Figure  de  la  Mort  en  general K-Kij  (73)— (75) 

De  la  Mort  des  Mavlvais    Kijz'-L  (76)-(8i) 

De  la  Mort  des  Ivftes     L-Lij  (81H83) 

Des  Sepvlchres  des  Ivftes  Lijz'-Liij  (84)-(85) 

Avthoritez  des  Philofophes     Liij-Miij  (85.)-(93) 

De  la  Ne'ceffite  de  la  Mort Miij  z>-Niiij  (34)-(io4> 

The   Images  and  Storied   Aspects   of   Death  ;  a 

Translation 105-188 

Epiftle  of  the  Afpecls  of  Death  ;  a  Dedication 107-112 

Diuers  Pictures  of  Death   113-119 

,,            being  Tranflations,  &c,  for  the  Forty- 
one  Plates,  I-XLI 1 20-140 


viii  CONTENTS. 

Pages. 

The  Eight  Figures  and  Afpects  of  Death  141-156 

The  diverfe  Deaths  of  the  Good  and  of  the  Bad  : 

Figure  of  Death  in  General 1 57-160 

Of  the  Death  of  the  Bad 160-165 

Of  the  Death  of  the  Juft 165-167 

Of  the  Sepulchres  of  the  Juft  168-169 

Authorities  of  the  Philofophers    1 69-1 7  7 

Of  the  Neceflity  of  Death    178-181 

Of  the  Neceffity  of  Preparation  for  Death 1 82-1 88 

Notes,  1-34 1 89-22 1 

Appendix 223-224 

i°  Photo-lith  Fac-similes  :  a.  Of  the  Title,  Index, 
and  extra  woodcut  of  Imagines  Mortis,  by 
George    ^Emylius ;    Lyons,  John  and   Francis 

Frellon,  fm.  8vo,  1545 (225)-(227) 

/'.  Of  the  Title,  and  of  Plates  i.,  xxxvi.,  lij.,  and 
liii.,  of  Imagines  Mortis,  by  George  yEmylius ; 

Cologne,  Birckmann,  fm.  8vo,  1566 (228)-(232) 

2"  Photo-lith  Fac-similes  :  Of  the  Title,  of  Plates 
vii.  and  xvi.,  and  of  Plates  xl.-li.,  and  of 
Colophon  of  Simolachri,  &*c,  de  la  Morte ;  In 
Lyone  appreffo  Giovan  Frellone,  fm.  8vo,  i549....(233)-(248) 
30  Epigrammata,  I. -LIII.,  of  Imagines  Mortis, 
tran dated  out  of  French  into  Latin  by  George 
/Emylius,  in  the  Lyons   edition   of  1545   and 

the  Cologne  edition  of  1566    249-258 

4°  Quotations  from  the  Holy  Scriptures  of  the  1 2 

additional  plates,  xl.-li 259 

50  Various  Editions  of  Holbein's  Images  of  Death       260-276 
6°  Stanzas,  I.- LIII.,  from  Simolachri,  &>c.  de  la 
Morte,    being    the    Italian    vcrfion   printed   at 
Lyons,   1549 277-286 

General  Index  287-292 


INTRODUCTION. 


I.— HANS   HOLBEIN  THE  YOUNGER: 
A  BRIEF  SKETCH  OF  HIS  LIFE  AND  WORK. 


OR  three  generations  in  fucceffion,  during 
almoft  a  whole  century  from  1454,  when  the 
Italian  Finiguerra  was  practifing  the  new  art 
of  printing  on  paper  from  engraved  plates, 
down  to  1544,  when  that  art  was  everywhere 
in  operation,  the  name  Hans  Holbein  enjoyed 
celebrity  among  the  artifts  of  Germany.  Members  of  that 
family  were  fpoken  of  with  honour  for  the  various  works  of 
merit  to  which  they  had  given  origin. 

"  Old  Hans  Holbein,"  as  Wornum  names  him,  p.  50,  and 
whom  he  confiders  as  a  myth,  —  "Grandfather  Hans  Hol- 
bein," according  to  Woltmann,  ii.,  58-9,  who  regards  him  as 
a  reality,  —  is  fuppofed  to  have  flourifhed  during  the  latter 
half  of  the  fifteenth  century.  To  him  are  attributed  two 
undoubted  works  bearing  the  dates  1459  and  1499.  The 
one  is  a  Madonna  with  the  Child,  fitting  on  a  bank  of  turf, 
amid  flowers  and  birds  ;  the  other  is  a  confiderable  Series  of 
fix  paintings,  in  which  are  reprefented  the  Seven  chief 
churches  of  Rome,  with  biblical  and  legendary  occurrences, 
as  prayer-ftations  for  the  Nuns  of  the  old  foundation  of  S. 
Catharine.* 


*  See  Kugler's  Handbuch  der  Malerei  II.   p.  182 
und  seine  Zeit  I.  59  and  60. 


and  Woltmann's  Holbein 


x  INTRODUCTION  I 

This  Hans  Holbein  the  grandfather  had  two  fons  who 
were  painters,  the  one  known  as  Hans  the  elder,  born  at 
Augsburg,  about  1460,  the  other  Sigifmund,  who  was  born 
about  1470,  and  was  living  at  Berne  in  1540.  {Wornum, 
pp.  54  and  71  ;    Woltmann,  vol.  i.,  pp.  72,  184,  and  186.) 

Of  Hans  Holbein  the  elder  the  eftimate  is  given  by 
Kugler,  vol.  ii.,  p.  183,  that  his  works  were  of  a  Flemifh 
character.  "His  naturalifm,  however,  was  always  of  an 
independent  kind,  like  that  of  the  greater  part  of  his  Upper- 
german  contemporaries ;  there  is  an  inborn  rejoicing  in 
the  many-fidednefs  of  Life  and  of  Character,  as  for  ex- 
ample in  his  Portrait-figures,  which  in  defiance  of  their  too- 
fhort  proportions  are  generally  in  a  high  degree  true  and 
life-like.  Lefs  did  the  Mafter  ftrive  after  higher  beauty  and 
ideal  worth."  From  either  Kugler,  Wornum,  or  Woltmann 
a  full  account  may  be  obtained  of  this  artift's  works  ftill 
exifting  and  known. 

The  other  fon,  Sigifmund,  is  of  no  renown  as  an  engraver  ; 
but  fome  of  his  paintings  are  well  fpoken  of  by  Kugler  (vol. 
ii.,  p.  186)  and  others  ;  for  inftance,  one  now  at  Nuremberg, 
the  Madonna  on  a  throne,  over  whom  Angels  are  holding  a 
crown  and  a  canopy.  "The  heads  are  fine  and  noble,  the 
drapery  flowing,  and  the  colouring  of  great  force,  warmth, 
and  clearnefs." 

When,  as  commonly  reported,  Hans  Holbein  the  elder 
fettled,  or  rather  rcfided,  at  Bale  in  15  16,*  he  was  accom- 
panied by  his  three  fons,  Ambrofe,  Hans  the  younger,  and 
Bruno :  fee  Wornum,  pp.  67  and  68.  They  all  followed 
painting  as  their  profeffion.  Of  Bruno  little  is  known  as  a 
painter.  To  Ambrofe,  with  much  appearance  of  truth,  are 
afcribed  a  Portrait,  in  the  Belvedere  at  Vienna,  and  the 
Figures  of  two  boys,  in  the  public  collection  at  Bale. 
(Kugler,  vol.  ii.,  p.  292  ;    Wortmann,  vol.  ii.,  p.  44.) 

What  the  two  brothers  left  undone  for  fame,  or  even 
unattemptcd,  Hans,  the  third  brother,  has  moft  amply 
redeemed.  His  numerous  works,  preferved  at  Berlin,  Dres- 
den, Munich,  and  Vienna,  at  Augsburg  and  Bale,  at  Paris, 
and  in  London,  and  efpecially  at  Windfor  caftle,  arc  the 
"   An  earliei  visil  was  paid  there  in  1508. 


LIFE  AND  WORK.  xi 

records  of  his  life,  and  atteft  both  what  his  powers  were  and 
how  fteadily  he  employed  them.  They  began  to  be  exer- 
cifed  with  his  earlieft  youth,  and  continued  active  until 
death  arrefted  his  hand,  while  its  fkill  remained  and  its 
vigour  was  unabated. 

The  birth-year  of  Hans  Holbein  the  younger  has  been 
varioufly  ftated  ;  reflecting  the  place  of  his  birth  there  has 
alfo  been  doubt,  but  it  is  generally  agreed  to  have  been  in 
or  near  Augsburg.  (  Wornum,  pp.  40  and  80.)  The  year  of 
his  birth  has  been  affigned  to  A.D.  1498, — -but,  with  ftronger 
probabilities,  the  year  1495  mould  be  named.  (  Woltmann, 
vol.  i.,  pp.  112,  114,  and  115.)  His  earlieft  training  was  in 
his  native  Germany, — and  good  feeds  muft  have  been 
fown  ;  for  in  1509,  when  he  was  only  fourteen  years  of  age, 
there  are  drawings  of  his  in  a  fketch-book,  now  in  the  Ber- 
lin Mufeum,  which  manifeft  developing  power  ;  and  in  15 12, 
when  he  was  feventeen,  there  are  portraits  now  at  Hampton 
court  which  are  regarded  as  likeneffes  of  his  father  and 
mother.  Up  to  1526,  when  he  removed  to  England,  year 
by  year  may  his  progrefs  be  tefted  by  the  works  which 
remain,  and  which  give  evidence  of  his  increafing  fkill. 

To  the  fame  feventeenth  year  of  his  age  may  be  referred 
the  wings  of  an  altar-piece,  with  figures  of  the  beheading  of 
S.  Catharine,  painted  by  him  ;  alfo  a  miracle  of  S.  Ulrick, 
a  crucifixion  of  S.  Peter,  and  a  Holy  Family.  Thefe  fhow 
how  at  that  early  time  of  life  he  already  excelled  his  father, 
being  fuperior  to  him  in  drawing  and  in  tone  of  colour. 
The  year  15 14  produced  a  portrait  of  Francis  von  Taxis,  to 
be  praifed  for  its  life-likenefs  ;  and  1515  a  martyrdom  of  S. 
Sebaftian,  and  three  portraits  which  have  been  characterized 
as  poffeffing  "  a  beauty  worthy  of  Raphael."  Befides  other 
works,  1 5 16  claims,  as  our  artift's  fole  production,  "Meyer 
the  Burgomeifter  of  Bale  and  his  wife  ;"  it  is  on  a  blue 
ground,  with  rich  renaiffance  architecture  for  ornament,  and 
the  heads  poffeffing  great  truth  of  character  and  noblenefs 
of  appearance. 

From  thofe  who  have  written  fully  on  the  fubject,  as 
Kugler,  Wornum,  and  Woltmann,  it  would  be  eafy  to  leng- 
then out  the  lift  of  Holbein's  youthful  labours.     They  are 


xii  INTRODUCTION  I 

all  evidences  of  the  early  developement  of  his  power  as  an 
artift,  and  render  probable  almoft  every  effort  of  genius 
that  has  been  attributed  to  him. 

From  this  time  up  to  1525  there  were  continual  additions 
to  his  works  of  fame  ;  as  the  Eight  portions  of  our  Lord's 
Sufferings  and  Crucifixion,  in  the  town-houfe  of  Bale  ;  and, 
in  the  Library  of  the  Univerfity  of  that  city,  a  Chrifb's  dead 
body,  almoft  terrible  for  its  truthfulnefs,  yet  treated  with  a 
maftery,  a  fulnefs  of  knowledge,  and  ability,  which  raife  high 
admiration  for  the  artift's  power. 

Holbein's  renown  was  now  eftablifhed,  and  through  an 
acquaintance  which  he  had  formed  with  Erafmus,  who  was 
refiding  in  Bale  for  the  purpofe  of  editing  various  works, 
and  who  often  relieved  Holbein's  very  preffing  wants,  he 
was  induced  to  remove  to  London,  provided  with  an  urgent 
recommendation  to  Sir  Thomas  More.  This  event  took 
place  in  1526  or  1527.  The  chancellor  received  him  with 
the  heartieft  welcome,  and  entertained  him  as  a  gueft  in 
his  own  houfe  at  Chelfea.  Here  for  fome  time  the  artift 
wrought  for  the  chancellor  and  his  friends,  and  at  length 
was  introduced  to  the  notice  of  the  king,  Henry  VIII.  It 
was  in  this  manner :  At  an  entertainment  provided  for  the 
king,  More  had  arranged  Holbein's  paintings  in  the  hall 
through  which  the  king  would  have  to  pafs,  —  and  the  king 
admired  them  greatly.  Hence  the  artift  was  appointed  the 
king's  painter,  with  apartments  in  the  royal  palace,  and  an 
ample  falary,  in  addition  to  the  ufual  payments  for  the  pic- 
tures themfclves. 

Thenceforward  Holbein's  life  was  chiefly  devoted  to 
portrait-painting,  and  confequently  was  almoft  wafted,  as 
regards  the  higheft  branches  of  Art,  in  which  power  of 
thought  and  of  execution  gives  reality  to  the  creations  of 
the  fancy.  He  laboured,  indeed,  greatly  to  the  king's  fatis- 
faction,  and  to  that  of  the  favourites  and  the  courtiers  ;  lor 
though  it  was  Holbein  who  had  painted  the  far  too  flatter- 
ing portrait  of  Ann  of  Cleves,  whofe  perfon  was  fo  diftafteful 
to  the  king,  yet  the  painter  himfelf  did  not  lofe  the  fove- 
rcign's  patronage.  The  ftrength  of  the  favour  which  he 
enjoyed  was,  it  is  faid,  curioufly  manifefted.    For  fome  info- 


LIFE  AND  WORK.  xiii 

lence  and  intrufion,  Holbein  had  perfonally  chaftifed  a 
nobleman,  but  aware  of  the  danger  incurred  he  went  forth- 
with to  the  king,  confeffed  the  wrong,  and  entreated  pardon. 
Soon,  too,  came  the  nobleman  to  the  king,  and,  with  great 
warmth  and  fome  intemperance  of  language,  made  com- 
plaint of  the  outrage,  and  demanded  a  fevere  punifhment. 
The  king  is  credited  with  the  reply:  "  Out  of  feven  plough- 
men I  can  make  feven  lords,  but  of  feven  lords  I  cannot 
make  one  Holbein." 

The  portraits  which  Holbein  executed  in  England  are 
very  numerous  ;  —  the  works  of  higher  art  only  a  few. 
Many  examples  of  his  fkill  in  fixing  the  features  as  they 
pafs  were  to  be  found  in  the  Royal  palaces  of  Windfor, 
Kenfington,  and  Hampton  court,  and  in  the  old  manfions 
of  the  Englifh  nobility  and  gentry,  as  Arundel  caftle,  Penf- 
hurft,  Mereworth,  Knowle,  Northumberland  houfe,  Chatf- 
worth,  Stowe,  &c. ;  but  in  fome  cafes  the  exa6l  localities 
are  now  uncertain.  Thefe  portraits  poffefs,  indeed,  great 
hiftorical  intereft, — but  the  fa£l  is  to  be  regretted  that  they 
engaged  fo  much  of  the  artift's  time,  and  confequently  pre- 
vented him  from  purfuing  a  nobler  path  to  fame.  The  fire 
of  genius  muft  flacken,  even  if  it  does  not  die,  when  roufed 
by  nothing  fave  the  formal  fplendours  of  fovereigns  and 
nobles.  Thefe,  we  may  allow,  defire  to  have  their  features 
truthfully,  if  not  flatteringly  depicted,  —  but  in  many  in- 
ftances  the  whole  contour  betokens  that  the  infignia  of 
their  rank  have  been  introduced  fo  as  to  afk  from  fpecta- 
tors  the  homage  which  natural  form  and  expreffion  alone 
would  not  themfelves  command. 

We  can,  then,  well  underftand  the  German  critic,  Kugler 
(vol.  ii.,  p.  291),  when  he  laments  at  the  recital  of  Holbein's 
death  :*  "  Dafs  er  die  ganze  zweite  Halfte  feines  Lebens  im 
Auflande  zubrachte,  war  einer  der  fchwerften  Verlufte, 
welche  die  deutfche  Kunft  in  jener  Zeit  betreffen  konnten  ;" 
his  /pending  the  whole  fecond  half  of  his  life  abroad  zvas  one 
of  the  heaviefl  lojfes  which  conld  at  that  time  happen  to  Ger- 
man Art. 

*  According  to  the  common  account,  in  the  firft  year  of  the  Catholic  Mary, 
1554  ;  but  as  is  now  -well  known,  and  as  we  fhall  fhow,  this  date  is  an  error  of 
eleven  years. 


xiv  INTRODUCTION  I. 

Indeed,  there  is  no  real  expanfion  of  an  artift's  foul  when, 
inftead  of  continuing  to  combine  together,  as  in  a  dramatic 
feries  of  events,  various  forms  and  characters  and  perfona- 
ges,  fo  as  to  give  expreffion  to  fome  great  thought,  or  alle- 
gory, or  fancy,  he  concentrates  his  power  on  fingle  figures 
in  a  ftate  of  repofe.  They  may  have  features  of  furpaffing 
lovelinefs,  or  of  noble  and  manly  bearing,  but  they  tell  no 
hiftory  either  of  action  or  of  fuffering,  neither  do  they  evoke 
fympathy  from  our  inner  nature.  Thofe  fingle  figures  in  a 
ftate  of  repofe  are  fimply  fo  many  fquare  inches,  it  may  be, 
of  exquifite  human  flefh,  with  appropriate  vefture  and  orna- 
ment upon  it,  but  they  do  not  mow  the  roufing  up  of  form 
and  feature  into  expreffion  and  action  fo  as  to  give  life  and 
at  the  fame  time  fixture  to  great  and  ennobling  ideas. 

No  wonder,  then,  it  fhould  be  faid  of  the  years  in  Hol- 
bein's career  which  followed,  A.D.  1526:  "Hitherto  with 
each  work  accomplifhed  he  had  conquered  a  new  dominion, 
—  made  good  a  ftep  onward,  and  found  that  every  height  in 
his  art  was  attainable,  and  that  not  a  few  had  been  already 
gained.  The  many-varied  fides  of  exiftence  ftood  before 
him  in  their  fulnefs,  and  with  a  depth  at  command  fuch  as 
hardly  belonged  to  any  other  painter  of  that  grand  time ;  and 
though  neither  the  ideal  greatnefs  of  the  Italians,  nor  the 
ftrength  of  Albert  Durer,  was  an  element  of  his  nature,  yet 
the  wealth  and  power  of  his  character  offered  a  noble  com- 
penfation  for  thefe,  and,  next  to  Durer,  he  had  become  the 
grcateft  painter  of  the  German  nation,  indeed  the  greateft 
of  the  North." 

How  could  he  give  up  the  fplendid  dowry  which  nature 
affigned  to  him,  that  he  might  become  chief  figure-painter 
at  the  court  of  Henry  VIII. !  He  did  well  in  that  way, — 
but  it  was  not,  and  could  not  be,  the  path  to  the  higher 
renown. 

Holbein  had  married  three  or  four  years  before  he  left 
Bale  for  England,  but  the  exact  time  is  not  afcertained. 
His  wife  was  Elizabeth  Schmid,  the  widow  of  Franz 
Schmid.  Her  portrait  and  that  of  Holbein  himfelf  are 
given  as  fupporters  in  the  well  known  efcutcheon  at  the  end 
of  what  has  been  popularly  named   The  Dance  of  Death. 


LIFE  AND   WORK.  xv 

There  is  another  "moft  ftriking  picture"  of  her  and  her 
children  in  the  Mufeum  of  Bale  ; — the  elder  of  the  children 
being  her  fon  Franz,  by  her  firft  husband,  and  the  younger 
Philip  Holbein,  her  fon  by  the  fecond  husband.  She  and 
the  family  did  not  accompany  Holbein  to  England,  but  he 
contributed  to  their  fupport,  and  occafionally  vifited  them, 
as  in  1529,  when  he  remained  in  Bale  during  1530  and  part 
of  1 5 3 1.     See  Womum,  pp.  158  and  256. 

Until  quite  recently  Holbein's  biographers  placed  his 
death  in  the  year  1554,  but  the  evidence  of  his  will  and  of 
the  probate  of  it,  both  bearing  date  the  fame  year,  fliow 
that  his  life  ended  in  the  35th  year  of  Henry  VIII.,  A.D. 
1543.  In  that  year  the  will  is  dated  "the  vij.  day  of 
October,"  and  the  adminiftration  to  Holbein's  effects  was 
granted  on  the  29th  of  November.  He  died,  therefore, 
during  this  interval.*  For  the  place  of  his  burial,  Wornum, 
p.  365,  quotes  Strype's  additions  to  Stow's  Survey  of  the 
Cities  of  London  and  Weftminftcr,  folio,  London,  1720,  p. 
64  :  "I  have  been  told  that  Hans  Holbein,  the  great  and 
inimitable  painter  in  King  Henry  VIII.'s  time  was  buried 
in  this  church,"  the  church  of  S.  Catherine  Cree  ;  "  and 
that  the  Earl  of  Arundel,  the  great  patron  of  learning  and 
arts,  would  have  fet  up  a  monument  to  his  memory  here, 
had  he  but  known  whereabouts  the  corps  lay." 

In  his  will  Holbein  names  his  "  two  Chylder  wich  lie  at 
nurfe  ;"  fo  that  we  infer  his  firft  wife,  though  living  in  1541, 
to  have  died  foon  after,  and  Holbein  to  have  married  again 
within  a  fhort  time  of  her  deceafe. 

Various  biographical  dictionaries  contain  a  notice  of  Hol- 
bein and  of  his  works  ;  as  the  Biographie  Univerfelle ;"  Ai- 
kin's  General  Biography,  4to,  London,  1804,  vol.  v.,  p.  226  ; 
Stanley's  edition  of  Bryan,  Dictionary  of  Painters  and 
Engravers,  London,  1849,  pp.  333-341  ;  and  the  Nouvclle 
Biographie  Gencralc,  8vo,  Paris,  1858,  vol.  xxiv.,  cols.  928- 
930,  —  but  this  account  is  very  meagre  :  Ulrich  Hegner's  is 
much  better,  Hans  Holbein  dcr  Jiingere,  Berlin,  1827,  with 
a  portrait. 

*  See  Wornum,  pp.  22,  23,  and  365-367.  Alfo  Woltmann,  vol.  ii.,  pp.  358 
and  359,  and  395  -396. 


xvi  INTRODUCTION  I 

On  fubjects  connected  with  artifts  much  information  is 
found  in  Nagler's  Neues  allgemeines  Kiinftlcr-Lcxicon,  22 
vols.,  8vo,  Munich,  1835-185 2  ;  and  for  a  critical  notice  of 
Holbein's  productions  Kugler's  Handbuch  der  GcfcJiicJitc  dcr 
Malerei,*  184.7,  mav  be  confulted,  vol.  i.,  pp.  272-291. 

For  fulnefs  and  accuracy,  however,  thefe  are  all  furpaffed 
by  Ralph  Nicholfon  Wornum,  keeper  and  fecretary  of  the 
National  Gallery,  London,  —  and  by  Dr.  Alfred  Woltmann, 
teacher  of  art-hiftory  in  the  Univerfity  of  Berlin.  The 
former  has  prefented  in  folio,  with  numerous  illuftrations, 
Some  account  of  the  Life  and  Works  of  Hans  Holbein,  Pain- 
ter, of  Augsburg,  London,  1867;  the  latter,  i)olbcin  unt>  fcirte 
3ctt,  with  woodcuts,  8vo,  2  vols.,  Leipzig,  1 866-1 868. -f* 

From  thefe  two  works  efpecially  may  be  fupplied  the  un- 
avoidable deficiencies  of  a  brief  fketch  like  the  prefent.  We 
have  purpofely  omitted  to  give  an  account  in  the  foregoing 
pages  of  Holbein's  Images  of  Death  and  of  his  Bible  Figures 
for  the  Old  Tcftament.  Notices  of  thefe  will  occupy  their 
proper  places  in  the  HOLBEIN-SOCIETY'S  publications. 

*  The  work  was  firft  publifhed  in  1837  ;  —  an  Englifli  tranflation,  without 
notes,  of  the  firft  part,  containing  the  Italian  fchools,  was  made  by  C.  L.  Eaft- 
lake,  London,  1842  ;  and  of  the  fecond  part,  relating  to  the  German,  Flemifh, 
and  Dutch  fchools,  a  tranflation,  with  notes,  by  Sir  Edmund  Head,  Bart., 
London,  1846. 

t  A  tranflation  of  this  excellent  work  into  Englifli  is  faid  to  be  in  prepara- 
tion. 


XVI 1 


II.  — SOME  REMARKS  ON  HOLBEIN'S  IMAGES 
AND  ASPECTS  OF  DEATH. 


,N  immediate  connexion  with  literature  and 
art  the  name  of  Hans  Holbein  the  younger 
is  beft  known  by  being  affociated  with  the 
publication  of  various  books  of  beauty  and 
rarity,  which  in  part,  at  leaft,  have  very 
often  been  reproduced.*  As  well  from  their 
excellence  as  from  the  fewnefs  of  the  exifting  copies,  the 
original  editions  muft  ever  excite  between  amateurs  a  lively 
competition  to  be  the  poffeffors  of  them.  Among  books 
thus  valued  there  are  feveral  of  which  the  defigns  drawn 
firft  on  the  wood  blocks,  if  not  the  woodcuts  themfelves, 
are  attributed  to  Holbein.     They  are  the  following  : 

i.  SMe  Sffenbanmg,  or  Apocalypfe  of  S.  John,  8vo,  Wolff, 
Bale,  1523,  illuftrated  by  twenty-one  woodcuts,  faid  to  be 
of  Holbein's  workmanfhip,  but  mo  ft  probably  only  defigned 
by  him,  and  engraved  by  Hans  Liitzelburger,  the  fame  who 
wrought  out  into  woodcuts  Holbein's  block-drawings  for 
The  Images  of  Death.  His  Apocalypfe  is  a  portion  of  a  New 
Teftament   in   German.     "Thefe    are    interefting    on    that 


*  In  his  Effai  Hiftorique  fur  les  Danfes  des  Moris,  8vo,  Rouen,  1851,  vol. 
ii.  pp.  111-115,  Langlois  catalogues,  18  original  editions;  pp.  115-125,  53 
copies  on  wood;  pp.  125-135,  43  on  copper;  pp.  135-136,  3  on  ftone ;  total, 
117  editions.  Thefe  editions  are  in  French,  Latin,  German,  Italian,  Bohe- 
mian, Englifh,   and  Dutch,  —  at  above  thirty  centres  of  publication. 

C 


xviii  INTRODUCTION  II 

account,  becaufe  they  fliow  Holbein  to  us  in  the  fame  de- 
partment in  which  Albert  Diirer  had  exercifed  himfelf." 
Woltmann,  vol.  ii.  pp.  43-45- 

2.  MI2PIAZ  ETKnMION  (i.e.  Praife  of  Folly),  cum 
commentariis  Ger.  Lifberii  et  figuris  Io.  Holbenii,  e  codice 
Academiae  bafilienfis,  8vo,  Bafiliee,  types  genathianis  1676. 
The  woodcuts  of  this  edition  were  made  from  Holbein's 
fketches,  eighty-three  in  number,  with  which,  while  Erafmus 
and  he  were  refidcnt  in  Bale,  he  ornamented  a  certain  copy 
of  the  work,  which  Erafmus  himfelf  read  to  the  artift.  Wor- 
num,  pp.  154-157,  and  Woltmann,  vol.  i.  p.  274-283,  are 
not  altogether  of  the  fame  opinion.  The  latter  fays  :  "  That 
it  made  fport  for  Erafmus  to  fee  his  book  fo  illuftrated,  we 
willingly  believe,  fince  with  fo  penetrating  an  intelligence 
it  entered  into  his  very  fpirit." 

3.  PASTIME  OF  PEOPLE,  4to,  Ruffel,  London,  1529;  con- 
taining chronicles  of  divers  realms,  and  mofh  efpecially  of 
the  realm  of  England.  The  woodcuts  have  been  attributed 
to  Holbein.  "T.  F.  Dibdin  republished  the  work  in  181  r, 
with  woodcuts  by  John  Nesbit."  The  original  copies  are 
very  rare.     Bryan's  Dieliouary,  by  Stanley,  p.  340. 

4.  SlMULACHRES  &  HlSTORIEES  FACES  DE  LA  MORT  ; 
fm.  4to,  Trechfel  Brothers,  Lyons,  1538.  There  are  forty- 
one  plates  from  Holbein's  drawing,  and  almoft  of  a  cer- 
tainty from  Lutzelburger's  workmanfhip.  See  Wornum,  p. 
186;  and  Woltmann,  vol.  ii.  p.  109,  &c. 

5.  HlSTORIARUM  VETERIS  INSTRUMENT!  ICONES  AD 
VIVUM  EXPRESSES,  &c,  4to,  Trechfel  Brothers,  Lyons,  1538. 
The  ninety  woodcuts  of  this  edition  are  confidered  the  joint 
production  of  Holbein  and  Liitzelburger,  and  are  without 
the  French  verfes.  A  fecond  edition  in  1539  contains  the 
two  fets  of  ftanzas,  one  in  Latin,  by  Bourbon,  and  one  in 
French,  by  Corrozet.  See  Wornum,  p.  188  ;  and  Wolt- 
mann, vol.  ii.  pp.  55-60,  &c. 


IMA  GES,  &c,  OF  DEA  TH.  xix 

The  works  numbered  4  and  5  have  been  in  part  reproduced,  in 
fac-fimile,  by  F.  Douce,  in  Pickering's  edition,  1833,  and  in  Bonn's, 
1858  ;  the  plates  alfo  of  the  former,  No.  4,  by  Noel  Humphreys, 
in  Quaritch's  edition,  1868. 

Many  defigns  for  frontifpieces  of  books,  and  fimilar  illuf- 
trations,  have,  with  juftice,  been  attributed  to  Holbein  ;  but 
to  give  an  account  of  thefe  would  exceed  the  limits  of  our 
plan.  Two  or  three  of  Holbein's  devices  appeared  in  1548, 
in  a  Catechifm  "fet  forth  by  the  mofte  reverende  father  in 
God,  Thomas,  Archbyfhop  of  Canterbury;"  and  eight,  to 
beautify,  as  they  did,  the  Lord's  Prayer.  For  a  notice  of 
fuch  remains  of  the  great  artift  it  will  be  eafy  to  confult 
Stanley  and  Bryan's  Dictionary  of  Painters,  &c,  1 849,  pp. 
340  and  341. 

Two  only  of  thefe  works  do  the  HOLBEIN-SOCIETY  pro- 
pofe  to  reprint  entire  in  fac-fimile,  by  the  photo-lithographic 
procefs,  —  the  one  effentially  a  French  book,  dated  Lyons, 
1538,  Lcs  fimnlacJircs  &  Hiflorices  Faces  dc  la  Mort ;  the 
other  a  Latin  book,  with  a  French  expofition,  firft  printed 
in  the  fame  year,  but  of  which  the  edition  for  1547,  /cones 
Hiftoriarvm  Vcteris  Injirumenti,  is  reputed  to  offer  the  belt 
impreffions  of  the  original  plates. 

Their  artiftic  merits  have  now  for  centuries  excited  admi- 
ration as  well  for  the  beauty  of  the  defigns  as  for  the  per- 
fectnefs  of  the  engraving.  Their  rich  mellow  foftnefs  who 
can  declare  ;  or  believe  that  out  of  mere  blocks  of  wood 
fuch  grace  and  life  can  be  evolved  ! 

The  firft-named  of  thefe  two  works,  commonly,  though 
inaccurately,  named  Holbein's  Dance  of  Death,  the  Hol- 
BEIN-SOCIETY  now  prefents  in  fac-fimile  reprint.  The  copy 
of  the  original  edition  which  has  been  employed  for  the 
purpofe  is  in  every  refpect  perfect,  and  is  a  fine  example  of 
the  very  choice  Books  of  Emblems  collected  by  the  Rev. 
Thomas  Corfer,  Rector  of  Stand,  near  Manchefter,  and, 
alas  !  at  this  very  hour,  when  thefe  lines  are  under  correc- 
tion, being  difperfed  at  public  fale.     With  great  readinefs 


xx  INTRODUCTION  IT. 

he  fanctioned  our  undertaking  by  offering  the  ufe  of  this 
copy,  and  moft  cordially,  in  the  name  of  the  HOLBEIN- 
SOCIETY,  do  we  acknowledge  the  obligation.* 

The  moft  competent  of  critics  on  this  particular  work, 
Frances  Douce,  in  Pickering's  edition  of  the  Dance  of  Death, 
1833,  p.  82,  and  in  Bohn's  edition,  1858,  p.  72,  fays  of  the 
volume  we  are  reproducing  :  "  It  has  forty-one  cuts  moft  ex- 
quifitely  defigned  and  engraved  on  wood,  in  a  manner  which 
feveral  modern  artifts  only  of  England  and  Germany  have 
been  competent  to  rival.  As  to  the  defigns  of  thefe  truly 
elegant  prints,  no  one  who  is  at  all  fkilled  in  the  knowledge 
of  Holbein's  ftyle  and  manner  of  grouping  his  figures  would 
hefitate  immediately  to  afcribe  them  to  that  artift.  Some 
perfons  have  imagined  that  they  had  actually  difcovered  the 
portrait  of  Holbein  in  the  fubject  of  the  nun  and  the  lover 
(No.  xxiv.);  but  the  painter,  whoever  he  may  have  been,  is 
more  likely  to  be  reprefented  in  the  laft  cut,  as  one  of  the 
fupporters  of  the  efcutcheon  of  Death.  In  thefe  defigns, 
which  are  wholly  different  from  the  dull  and  oftentimes  dif- 
gufting  Macaber  Dance,  which  is  confined,  with  little  excep- 
tion, to  two  figures  only,  we  have  the  moft  interefting  affem- 
blages  of  characters,  among  whom  the  fkelctonized  Death, 
with  all  the  animation  of  a  living  perfon,  forms  the  moft 
important  perfonage  ;  fometimes  amufingly  ludicrous,  occa- 
fionally  mifchievous,  but  always  bufy,  and  charadleriftically 
occupied." 

Similar  in  their  import  are  Dibdin's  remarks  in  his  Biblio- 
graphical Decameron,  18 17,  vol.  i.  p.  39.  They  occur  in  a 
note  on  that  Dance  of  Death,  which  had  been  introduced 
into  the  Horce,  printed  by  Verard,  of  Paris,  "  fomewhere 
about  the  year  1489;"  and  on  "the  numerous,-f-  perhaps, 
innumerable  editions  which  fucceeded." 

*  The  Kcir  Library  of  Sir  Wm.  Stirling-Maxwell,  Bart.,  has  alfo  supplied 
copies  of  three  editions  of  Holbein's  Death  Figures,  153S,  1545,  and  1566. 

+  Of  the  Books  of  Prayers,  named  Hone,  Hcurcs,  or  Hours,  printed  between 
1490  and  1701,  an  authentic  lift  of  1 14  editions,  in  French,  German,  Latin, 
Spanifh,  and  Englilh,  is  given  in  Effai  Hijlorique  fur  les  Danfes  des  Moris,  par 
E.  H.  Langlois,  Rouen,  185 1,  vol.  i.  pp.  343-362.  Brunet's  Manuel,  1864, 
vol.  v.  cols.  1553- 1690,  extends  the  number  to  364  editions. 


IMA  GES,  &c,  OF  DBA  TH.  xxi 

"  I  have  no  hefitation,"  he  fays,  "  in  believing  (however 
that  belief  may  differ  from  the  opinions  of  very  competent 
judges)  that  Editions  of  the  Dance  of  Death  (that  is 
to  fay,  fmall  volumes,  in  which  were  woodcuts,  accompanied 
by  text  exclufively  devoted  to  the  fubje<5t  under  defcrip- 
tion)  were  unknown  till  the  time  of  HOLBEIN.  Whether 
that  great  artift  painted  one,  two,  or  three  feries  of  the  fame 
fubjecT:,  in  frefco  or  in  oil,  at  Bafel  or  at  Whitehall,  is  imma- 
terial to  the  point ;  all  I  contend  for  is,  that  we  are  indebted 
to  Hans  Holbein  for  thefe  beautiful  and  inftru6live  manuals 
of  morality.  There  is  abundance  of  intrinfic  evidence  that 
the  cuts  forming  thefe  manuals  originated  from  the  genius 
of  Holbein.  The  author  of  the  tafteful  edition  before  quoted 
feems  doubtful  whether  he  defigned  them  upon  the  zvood  for 
the  engraver  ;  but  he  is  clearly  of  opinion  that  he  did  not 
abfolutely  engrave  them.  From  their  fuperiority  to  a  fet  of 
cuts  which  bear  that  artift's  name  exprefsly  upon  them  — 
introduced,  however,  probably,  to  fliow  that  Holbein  only 
made  the  defigns  upon  the  wood  —  I  incline  to  the  fame 
opinion,  and  alfo  think  that  the  fet  of  fmall  drawings  by 
Holbein,  fketched  with  a  pen  and  flightly  fhaded  with  In- 
dian ink  —  formerly  in  the  Crozat  collection,  and  lately  in 
that  of  Prince  Gallitzin  (the  Ruffian  ambaffador  at  the  court 
of  Vienna),  at  whofe  houfe  they  were  feen  by  Mr.  Coxe,  the 
traveller,  but  now  in  the  Emperor  of  Ruffia's  collection  — 
may  have  been  the  originals,  or  ancient  copies  from  the 
originals,  from  which  the  earliefb  editions  were  publifhed.* 
That  Hans  Holbein  invented  the  Dance  of  DeatJi  is  fcarcely 
worthy  of  refutation." 

After  concluding  that  Ltitzelburger  engraved  what  Hol- 
bein had  defigned,  Langlois,  in  his  Effai  Hiftorique,  vol.  ii. 
p.  94,  fays  :  "  Cette  Danfe  n'eft  pas,  comme  la  plupart  de 
celles  du  moyen  age,  une  fuite  non  interrompue  de  perfonna- 
ges  enleves  par  la  Mort,  qui  gambade  avec  des  pofes  plus 
ou   moins   comiques.      C'eft   une   reprefentation   fidele   des 

*  Wornum's  Remarks,  p.  187,  are  well  worth  reading  on  this  fubject.  Wolt- 
mann,  in  his  Supplement,  vol.  ii.  p.  410,  while  pointing  out  fome  errors  in  the 
ufual  accounts,  intimates  that  the  Crozat  collection  now  forms  part  of  the  rich 
collection  of  M.  Ambrofe  Firmin  Diclot,  of  Paris. 


xxii  INTR OD  UCTION  II. 

fcenes  de  la  vie  humaine.  Le  peintre,  peut-etre  moins  fa- 
tirique  que  Nicolas  Manuel  dans  fa  Danfe  de  Berne,  mais 
plus  habile  et  plus  heureux  que  lui  dans  le  choix  de  fes 
tableaux,  a  fu  animer  fon  Squelette  avec  une  originalite 
piquante,  et  placer  fes  perfonnages  dans  une  fcene  propre  a 
leur  etat,  a  leur  pofition." 

Woltmann,  in  his  ^olbein  unb  feme  3ctf,  ii.  vols,,  1866- 
1868,  in  vol.  ii.  pp.  40-128  and  407-410,  gives  an  admirable 
account  of  the  whole  fubjecl.  We  have  only  room  for  the 
introduction,  p.  109:  "At  the  fame  time,  with  the  Figures 
of  the  Old  Teftament  came  the  firft  edition  of  the  Death- 
Figures,  in  Lyons,  by  the  Brothers  Trechfel.  There  were 
forty-one  leaves,  without  titles  for  the  fingle  leaves,  but 
inftead  with  Latin  Bible-paffages  and  with  French  verfes  of 
Giles  Corrozet,  which  for  later  editions  were  tranflated  into 
Latin  by  Luther's  brother-in-law,  George  CEmel,  or  JEmy- 
lius.  The  fucceffion  of  the  leaves  had,  in  1538,  become  dif- 
ferent ;  the  fpiritual  were  no  more  feparated  from  the  laity, 
the  men  from  the  women.  To  the  Pope,  as  in  both  fets  of 
figures  on  the  wall  in  Bale,  follows  the  Emperor.  In  this 
fucceffion,  which  in  the  placing  together  of  leaves  is  often, 
to  a  very  high  degree,  imaginative,  we  fhall  later  obferve 
the  fingle  leaves.  The  impreffions  in  this  edition  do  not 
fhow  the  blacknefs  of  the  Bale  proofs,  but  a  lighter  tone,  yet 
are  alfo  reprefented  with  extreme  carefulnefs,  as  the  tender 
nature  of  the  work  demands." 

The  moft  recent  judgment  in  England  upon  Holbein's 
claims  has  been  propounded  by  H.  Noel  Humphreys,  in  his 
Photo-lithographic  Fac-Jimiles,  London,  Ouaritch,  1868,  a 
work  of  much  refearch.  In  the  introductory  remarks,  p.  28, 
when  fpeaking  of  the  alphabets  of  Holbein,  in  the  letters  of 
which  were  introduced  the  images  and  afpecls  of  Death, 
Humphreys  fays  :  "  But  while  there  is  abundant  evidence 
of  the  authority  of  thefe  alphabets,  there  is  no  pofitively 
dire£t  proof  which  enables  us  to  affign  to  Holbein  the  far 
more  important  and  almoft  matchlefs  feries  of  defigns  for 
the  illuftrations  of  The  Dance  of  Death,  publifhed  at  Lyons 


IMAGES,  &c,  OF  DEATH.  xxiii 

in  1538  ;  and  yet  fuch  is  the  internal  evidence  afforded  by 
the  work  itfelf  that  no  careful  ftudent  of  art  can  feel  a  mo- 
ment's doubt  upon  the  fubject." 

Other  reafons  are  there  affigned  for  the  fame  conclufion, 
and  for  the  concealment  of  the  author's  name.  Thefe  lead 
the  writer  to  declare,  p.  30  :  "I  fliall  therefore  affume  that, 
with  two  exceptions,  thefe  defigns  are  the  genuine  work  of 
Hans  Holbein,  the  ftamp  of  whofe  peculiar  genius  and 
manner  they  indubitably  bear." 

And  thus,  appearing  as  it  were  to  deliver  judgment,  does 
Wornum,  p.  181,  fum  up  the  teftimonies  :  "The  evidence 
that  this  remarkable  feries  of  woodcuts  is  from  the  original 
defigns  of  Holbein  is  not  conclufive,  and  this  fact  has  ac- 
cordingly been  difputed.  However,  fome,  as  for  inftance 
Rumohr,  have  gone  to  the  extent  of  afferting  Holbein  to 
have  been  not  only  the  defigner  of  the  work,  but  its  engraver 
alfo.  This  opinion,  as  already  ftated,  I  do  not  adopt.  That 
Holbein  was  the  author  of  the  defigns  I  cannot  but  believe; 
they  bear  in  their  vigour  and  dignity  an  internal  evidence 
of  his  hand  ;  the  fpecimen  engraven  above  (i.e.  the  laft  of 
the  feries,  often  called  the  arms  of  Death)  is  thoroughly 
Holbeinefque  ;  it  is  quite  in  the  fhyle  of  the  'Ambaffadors,' 
at  Longford  Caftle.  There  is  no  other  German  artift  known 
who  could  be  reafonably  fubftituted  for  Holbein.  Further, 
we  have  the  evidence  of  a  contemporary,  and  probably  Hol- 
bein's friend,*  Nicholas  Bourbon,  a  French  poet,  who  was  in 
England,  and  thus  fpeaks  of  the  defigns  as  Holbein's  (as 
given  by  Woltmann,  vol.  ii.  p.  112): 

'•  De  morte  picta  a  Hanfo  piclore  nobili. 

Dum  mortis  Hanfus  piclor  imaginem  exprimit, 
Tanta  arte  mortem  rettulit,  ut  mors  vivere 


* 


Holbein's  friend  undoubtedly.  See  Woltmann,  vol.  ii.  pp.  58,  112,  243, 
and  245,  where  are  Latin  ftanzas,  by  Bourbon,  in  the  painter's  praife  ;  and  p. 
245,  a  letter  to  the  king's  fecretary  in  1536,  among  other  greetings,  as,  to  "Lord 
Thomas  Cranmer,  the  archbifhop  of  Canterbury,  &c.,"  concludes  with  naming 

"£erm  £>anfen,  ben  Fonigttd)  Wlaltx,  ben  2CpeUe§  unferer  &it" 

and  adding,   "I  wifh  and  pray  for  them  with  all  my  heart  all  joy  and  prof- 
perity." 


xxiv  INTRODUCTION  II 


IS 


Videatur  ipfe  :  et  ipfe  fe  immortalibuj 
Parem  Diis  feceret  operis  huius  gloria.'  "  i.e. 

Concerning  Death  painted  by  Hans  the  noble  painter. 

While  Hans  the  painter  does  death's  form  portray 
With  greatefl  art,  and  death  doth  life  appear,  — 

By  glory  of  his  work  he  leads  the  way 

To  rank  with  gods  immortal,  as  their  peer. 

Further  into  the  controverfy  refpecting  the  defigner  and 
delineator  of  thefe  Images  &  Storied  A/peels  of  Death  we 
need  not  enter.*  Incontrovertible  is  the  fact  that  they  were 
printed  in  French  at  Lyons,  by  Trechfel  Brothers,  in  1538  ; 
and  ftrong  the  probability  that  in  another  form,  and  with 
German  ftanzas  attached,  they  had  appeared  at  Bale  as 
early  as  1527  or  1530.  Verfions  were  foon  iffued  in  other 
languages  as  Latin,  German,  and  Italian,  and  to  the  original 
number  of  forty  or  forty-one  plates  additions  were  made, 
until  there  were  forty-nine,  fifty-three,  fifty-eight,  and  even 
fixty.  With  thefe  we  have  little  to  do,  as  our  chief  object 
is  to  remark  on  the  firft  French  edition  now  reproduced. 

It  will  be  noted  that  the  firft  two  defigns  in  the  feries  of 
woodcuts,  the  Creation  and  Temptation,  are  fimply  intro- 
ductory, and  that  the  reprefentations  of  the  entrance  and 
progrefs  of  death  commence  with  the  expulfion  from  Eden. 
At  the  head  of  the  devices  are  paffages  of  Scripture  from 
the  Latin  vulgate,  and  below  them,  defcriptive  of  the  pic- 
tured events,  are  French  ftanzas  of  four  lines  each,  very 
fimple,  and  unfinifhed  in  their  ftructure.  Their  authorfhip 
has  been  affigned  to  Jean  de  Vauzelles,  one  of  three  Lyonefe 
brothers,  of  literary  celebrity,  and  alfo  to  Giles  Corrozet,  of 
Paris,f  the  fame  who  wrote  the  French  verfes  at  the  begin- 
ning and  end  of  Holbein's  Bible  Figures.    The  French  ftan- 

*  In  anfwer  to  the  qucftions,  "Holbein  a-t-il  deffine  cette  Danfe  des  Morts? 
l'a-t-il  gravee?"  Langlois,  vol.  ii.  pp.  82-92,  ftates  the  argument  clearly  and 
fairly. 

t  Woltmann,  vol.  ii.  p.  109,  ufes  the  phrafe,  "  mit  2atCtntfd)Cn  S3ibc(- 

ftcllcn  unb  mit  gnm&ofcfyen  83erfen  bc$  ©ittc5  (Soi-ojet." 


IMAGES,  &c,  OF  DEATH.  xxv 

zas  in  the  Figures  of  Death  are  indeed  eafy  enough  to  put 
together,  but  in  1540  Corrozet  publifhed  his  beautifully 
illuftrated  book  of  emblems,  which  is  entitled  Hccatomgra- 
phic ;  and  as  in  this  work  the  hundred  devices  are  explained 
in  fimilar  quatrains,  Corrozet's  claim  to  the  authorfhip,  in 
the  abfence  of  other  proof,  may  be  allowed. 

But  with  reference  to  the  French  dedication.  "A  movlt 
reverende  Abbeffe  —  Madame  Jehanne  de  Toufzele  "  — 
the  dedication  itfelf  betrays,  in  the  words  "  Salut  d'un  vray 
Zele,"  a  proof  of  authorfhip.  Brunet's  Manuel  du  Libraire, 
vol.  iii.  col.  255,  furnifhes  plain  intimation  of  this;  but  the 
full  fact  we  learn  from  Woltmann's  recondite  work,  vol.  ii.  p. 
1 10,  where  the  teftimonies  are  fhown.  "  The  author  of  the 
Preface,"  he  fays,  has  not  indeed  underfigned  his  name,  but 
has  fufficiently  indicated  it.  It  is  JOHN  DE  VAUZELLES, 
one  of  the  three  famous  brothers  Vauzelles,*  who  at  that 
time  played  a  great  part  in  the  literary  life  of  Lyons.  'D'un 
vray  zele '  was  his  cuftomary  device,  which  alfo  precedes  in 
other  writings  ;  and  then,  as  on  entering  upon  his  dedica- 
tion, he  reminds  the  Abbefs  how,  even  to  her  initial  letter 
T,  her  chriftian  and  furnames  are  perfectly  like  to  his  own.f 
John  de  Vauzelles  was  parfon  of  Saint  Romain,  at  Lyons, 
and  prior  of  Montrottier.  He  is  known  as  a  poet,  a  fcholar, 
and  as  both  an  author  and  a  tranflator  of  religious  writings." 

It  is  therefore  reafonable  to  conclude  that  to  John  de 
Vauzelles  may  alfo  be  afcribed  the  authorfhip  of  the  other 
differtations  which  make  up  the  profe  text  of  Les  finuria- 
chres  &  Hijloriccs  Faces  de  la  Mort,  and  to  which  Holbein 
fupplied  the  defigns  and  Liitzelburger  the  wood  engravings. 

In  the  very  fpirit  of  Holbein  the  painter  did  Liitzelburger 
the  engraver  work  ;  and  yet  beyond  his  works  almoft  no- 
thing about  him  is  known.     Wornum,  p.  186,  fays  of  him  : 

*  In  1550,  Brunet  gives  the  name  "  Matthieu  de  Vauzelles"  as  author  of 
"  Trait  e  des  peages,  en  fix  livres,  Lyon,  Jean  de  Tonrnes,  in-4.  de  207  pp." 

•J*  That  is  Jehanne  and  Jean,  Zele  and  Zelles.  On  this  fubject,  Langlois, 
vol.  ii.  p.  90,  remarks  :  "  II  eft  certain  que  les  mots  de  Vauzelles  et  Toufzelle 
terminent  de  raeme,  et  qu'il  n'y  a  pas  d'autre  moyen  de  comprendre  cette 
phrafe  qu'en  les  rapprochant  :  e'eft  alors  regarder  Jean  de  Vauzelles  comme 
l'auteur  de  la  dedicace. " 

d 


xx vi  INTRODUCTION  II 

"He  was  living  in  1522,  but  was  poffibly  dead  in  1538.  He 
was  certainly  an  exquifite  wood  engraver,  if  the  cuts  of  The 
Dance  of  Death  are  his  work." 

What  is  to  be  gleaned  refpefting  him  has  been  laborioufly 
collected  by  Woltmann,  vol.  ii.  pp.  8-1 1,  and  405-43 \,pafjhn. 
"  $Z nnS  gut&elburger,  formfefyniber,  genannt  grancf ,  as  the  artift 
names  himfelf  on  a  leaf  of  the  Death's  Alphabet,  is  a  per- 
sonality which  ever  remains  concealed  from  us  in  darknefs, 
as  is  the  cafe  with  fo  many  artifts  of  our  native  land,  which 
poffeffes  no  Vafari."*  At  Colmar,  about  forty  miles  from 
Strasburg,  the  church  book  records,  1495,  a  Margaret  Liitzel- 
burgerin,  and  after  1536  a  John  Lutzelburger.  When  our 
engraver  affumed  the  fecond  name  Franck,  the  name  Lut- 
zelburger may  have  been  left  out.  In  Bale  there  lived  a 
painter,  Hans  Franck.  In  the  red  book  of  the  Himmel's 
Fraternity,  or  guild  of  that  city,  his  name  occurs  before  the 
year  15 13;  and  many  times  between  15 16  and  15 19  it  is 
found  in  the  accounts  of  the  town  council.  Further,  there 
was  a  Hans  Franck,  who  at  Augsburg,  in  15 16,  worked  at 
a  wood  engraving  then  in  progrefs,  the  triumphal  entry  of 
Maximilian,  —  but  his  identity  is  not  eftablifhed. 

A  fhort  note  among  the  Amerbach  Papers  (Woltmann, 
vol.  ii.  p.  405)  mentions  the  artift  in  thefe  words:  "Sktjel- 
blirger,  autor  biblicarum  hiftorialarum  excufarum  Lugduni, 
1522."  In  that  fame  year  a  large  woodcut,  vol.  ii.  p.  9,  re- 
prefenting  the  fight  of  peafants  and  naked  men  in  a  wood, 
after  the  device  of  an  unknown  mafter,  with  the  monogram 
N.H.,  bears  the  fubfeription,  Hanns  LEVCZELBVRGER 
FVRMSCHNIDER  1.5.22.  The  next  year  was  publifhed  at 
Bale,  by  Thomas  Wolff,  the  German  edition  of  the  New 
Teftament,  with  a  fplendid  title-page  defigned  by  Holbein. 
The  woodcut  is  marked  H.  L.  FVR.  (that  is  Furmfchnider, 
figure-cutter. f)  Among  Holbein's  death-figures  there  is  alfo 
one,  the  Duchefs,  fhowing  Liitzelburger's  monogram  HL  ; 
and  this  may  date  as  early  as  1527  or  1530. 

*  See  his  famous  "  Vite  de  piu  excellenti  pittori,  fcultori,  ed  architetti," 
publifhed.  at  Florence,  4to,  iii.  vols.,  1568  ;  and  "corrette  da  molti  errori,  ed 
illuftrate  con  note,"  by  Bottari,  Rome,  iii.  vols.  4to,  1759-1760. 

+  See  alfo  Langlois,  vol.  ii.  pp.  91-94. 


IMAGES,  &c,  OF  DEATH.  xxvii 

"And  ever  the  more,"  declares  Woltmann,  vol.  ii.  p.  10, 
"he  worked  on  in  Holbein's  quietnefs,  and  held  truly  and 
perfectly  firm  to  the  fpirit  and  difcourfe  of  this  mafter,  ever 
became  he  freer  and  fuperior  to  technicality.  So  ftands  he 
next  to  Jerome  of  Nuremburg  and  Joft  Dienecker  as  the 
third  mafter  of  the  firft  rank  among  the  German  figure-cut- 
ters of  this  epoch  ;  but  he  forms  an  entirely  new  ftandard  in 
his  art,  the  fine-cut,  which  had  not  been  attended  to  by  the 
two  others."  It  appears  that  it  was  towards  1538  that  Lut- 
zelburger  died,  as  maybe  inferred  from  the  preface  of  John 
de  Vauzelles,  fign.  Aiij.  rev. ;  "  tresgrademet  viet  a  regreter 
la  mort  de  celluy,  qui  nous  en  a  icy  imagine  fi  elegates 
figures." 

In  fome  of  his  feries  of  figures  where  death  is  fupreme, 
Holbein  no  doubt  has  introduced,  according  to  his  practice, 
portraits  of  his  contemporaries  and  of  himfelf.  In  device  vi. 
the  Pope  might  be  named  Alexander  VI.,  born  Roderic 
Borgia,  and  the  kneeling  emperor  be  Maximilian  I.,  who 
afcended  the  imperial  throne  in  1493.  In  device  vii.  the 
emperor,  fo  Humphreys  fays,  "is  evidently  the  fame  Maxi- 
milian," who  died  in  15 19.  And  the  king,  in  device  viii.,  is 
Francis  I.,  who  reigned  over  France  from  15 15  to  1547. 
The  cardinal,  in  device  ix.,  appears  felling  an  indulgence, 
and  may  reprefent  the  Cardinal  Cajetan,  who  died  in  1534, 
and  was  efpecially  engaged  in  oppofing  Luther  and  his  doc- 
trines. Who  the  emprefs  is,  in  device  x.,  it  is  difficult  to 
decide  ;  Mary  of  Burgundy,  the  wife  of  Maximilian  I.,  had 
died  in  1482 ;  Ifabella  of  Portugal  was  the  emprefs  of 
Charles  V.,  and  may  be  here  reprefented.  In  device  xi.  the 
queen  has  been  fuppofed  to  be  the  wife  of  Francis,  —  his 
firft  wife  Claude,  and  not  Eleanora,  the  fifter  of  Charles  V., 
whom  the  king  married  in  1529,  and  who  furvived  her  huf- 
band.  The  Prince-elector,  the  Lord-abbot,  the  Lady-abbefs, 
&c,  may  all  have  been  portraits,  and  in  the  author's  day 
may  have  been  capable  of  being  recognifed  and  identified  ; 
but  to  us  they  have  no  other  individuality  than  that  which 
belongs  to  the  fcenes  in  which  they  bear  a  part. 


xxviii  INTR  OD  UCTION  II 

It  has  been  faid  that  the  young  man  playing  the  guitar 
to  the  Canonefs  or  nun  at  her  devotions,  device  xxiv.,  is  in- 
tended for  Holbein  himfelf.  This  may  be  fo;  but  conjecture 
rifes  almoft  to  certainty  in  the  laft  device,  No.  xli.,  where  the 
fupporters  to  the  efcutcheon  of  Death  are  a  man  and  wo- 
man in  full  vigour  and  adornment.  Compare  the  man's 
head  with  the  portrait  of  Holbein,  as  given  in  their  works 
by  Wornum  and  Woltmann,  and  though  the  ftately  caps 
and  garments  differ,  and  the  ages  alfo,  the  features  poffefs 
great  fimilitude,  and,  as  Humphreys  remarks,  p.  118,  bear 
"certainly  a  ftrong  refemblance  to  the  artift's  undoubted 
portraits." 

The  fpecial  literature  of  The  Dance  of  Death,  its  origin, 
its  fpread  over  nations  ancient  and  modern,  its  variations, 
changes,  and  growth,  and  the  vaft  number  of  editions,  re- 
prefentations,  and  verfions,  not  merely  fince  the  invention  of 
printing,  but  before,  would  demand  a  whole  volume,  of  no 
trifling  fize,  in  which  to  treat  the  fubje6l  with  fulnefs  and 
juftice.  Even  if  fuch  a  hiftory  came  within  our  province  as 
editor  of  this  fac-fimile  reprint,  we  muft  decline  the  labour, 
becaufe  others  have  already  done  it  fo  admirably  as  to  de- 
ferve  higheft  praife.  We  would  efpecially  refer  to  a  Differ- 
t at  ion  on  the  feveral  Reprefentations  of  the  Subject,  by  Francis 
Douce,  Efq.,  F.A.S.  With  fcholarfhip  fo  abundant,  and  with 
refearch  fo  fcrutinifing,  he  has  completed  his  remarks,  and 
has  prefented  them  to  the  public  in  fo  acceffible  a  form, 
that,  except  with  regard  to  materials  and  information  ga- 
thered fince  his  day,  it  is  fuperfluous,  as  it  would  be  imper- 
tinent, again  to  cover  the  ground  which  he  has  fo  richly 
planted.  He  leaves,  indeed,  nothing  for  the  general  reader 
to  defire.  Without  hefitation,  therefore,  we  commend  the 
editions  of  his  work  by  Pickering,  in  1833,  and  by  Bohn,  in 
1858. 

More  clearly  to  underftand  the  fubjecl:,  very  advantageous 
will  it  be  carefully  to  go  through  Wornum's  volume  already 
quoted,  and  more  particularly  chap.  x.  pp.  1 76-191,  treat- 
ing of  The  Dance  of  Death  and  Bible  Cuts  ;  and  thoroughly 
to  ftudy  it,  the  fuller  and  more  recondite  pages  of  Wolt- 


IMAGES,  &c,  OF  DEATH.  xxix 

mann  rauft  be  diligently  examined,  not  in  their  entirety 
indeed,  unlefs  Holbein's  felf  is  to  be  mattered,  but  in  thofe 
parts  that  treat  of  our  fpecial  fubject.  And  with  much  pro- 
fit may  there  be  kept  in  mind  the  Explanatory  Dcfcriptions, 
by  Noel  Humphreys,  of  the  forty-one  devices  ;  nor  would 
any  one  defiring  information  pais  lightly  over  his  Concife 
Hiftory  of  the  Origin  and  fubfequent  Developement  of  the 
Subjccl.  We  muft  mention,  alfo,  the  Effai  Hiftorique, 
Pkilofophique  et  Pittorefque  fur  les  Danfes  des  Moris,  par 
E.  H.  LANGLOIS,  ii.  vols.,  8vo,  Rouen,  185 1. 

The  character  of  the  ftanzas,  French  doggrel,  which  are 
appended  to  the  devices,  is  fuch  as  to  warn  againft  the 
attempt  to  tranflate  them  into  Englifh  rhymes.  If  the  ori- 
ginal be  followed  with  any  degree  of  exactnefs,  the  refult 
will  be  fuch  as  Douce  himfelf  defcribes,  in  a  manufcript  note 
to  a  copy  of  Hawkins'  Emblems  of  Mortality,  London,  1789, 
"Sternhold  and  Hopkin's  verfes  ;"*  and  if  a  loftier  ftyle  be 
attempted,  fuperior  to  that  of  thofe  renowned  authors  in 
their  old  Pfalms,  it  will  fcarcely  be  poffible  to  abide  by  the 
actual  meaning  and  fpirit  of  the  original.  For  thefe  reafons 
I  have  not  attempted  to  reprefent  the  French  rhymes  by 
Englifh  rhymes,  but  fimply  to  give  a  verfion  almoft  literal, 
aiming  at  a  meafured  cadence  rather  than  at  the  recurrence 
of  the  fame  founds  at  the  ends  of  alternate  lines. 

And  fo  in  the  tranflation  of  the  profe  effays  or  medita- 
tions at  the  beginning  and  end  of  the  Figures  of  Death,  our 
purpofe  has  been  to  keep  as  clofe  as  may  be  to  the  turns  of 
expreffion  and  peculiarities  in  ftyle  of  the  original,  and  yet 
by  adopting  a  little  of  the  modern  ftrufture  of  fentences  to 
bring  out  a  clear  meaning.  The  curious  methods  of  point- 
ing the  claufes  of  a  period,  and  of  putting  the  thoughts  to- 
gether, have  fometimes  occafioned  difficulties  ;  but  we  have 
endeavoured  to  make  the  Englifh  a  true  exponent  of  the 
French. 

*  The  Italian  verfion,  in  Simolachri,  &>c,  de  la  Morte,  Lyons,  1549,  is  much 
more  succefsful.  But  the  genius  of  that  language,  in  a  far  higher  degree  than 
our  own,  is  capable  of  transferring  poetic  thoughts  into  the  poetic  form  without 
marring  either  the  beauty  or  the  fimplicity  of  the  original. 


xxx  INTRODUCTION  II 

The  tranflation  of  the  profe  portion  of  the  work  will  be 
found  to  correfpond  very  nearly  page  for  page  with  the 
French  text  of  1538. 

The  original  Death-Figures  being  already  accompanied 
by  Latin  and  French  explanations,  we  have  added  to  the 
Englifh  tranflation  of  them  a  German  verfion,  which,  with- 
out being  literal,  very  fufficently  conveys  the  meaning  of 
the  feveral  fubjecls.  This  German  verfion  is  taken  from 
Michael  Rentz's  "  (grinnerimgen  t>e§  SSobeS  unb  ber  (Snrigfett," 
Remembrances  of  Death  and  Eternity,  folio,  Linz,  1779, 
plates  52. 

According  to  Langlois,  Effai,  vol.  i.  p.  229,  a  Dance  of 
Death  had  been  executed  at  the  end  of  the  feventeenth  cen- 
tury, by  the  care  of  the  Brothers  of  Mercy,  and  at  the  ex- 
penfe  of  Count  Antony  von  Spork,  in  the  gallery  of  a  hofpital 
at  Kuckucksbad,  in  Bohemia,  —  "elle  commencait  par  le 
Pape  et  finiffait  par  le  Mendiant."  It  is  added  :  "  Elle  fut 
reproduite  avec  foin,  avec  quelques  fujets  d'Holbein  en 
cinquante-deux  planches,  par  Michel  Rentz,  et  ornee  de 
vers  allemands  par  Patricius,  dans  l'ouvrage  intitule :  Der 
Sogenanntc-  Todentanz,  I  Vicn. ,  1 767." 

After  all,  with  much  diffidence,  we  take  our  ftand  before 
the  tribunals  of  public  criticifm.  We  doubtlefs  have  faults 
to  be  condoned,  —  we  are  confeious  of  no  wilful  perverfities 
to  be  chaftifed. 


Les  fimulachres  & 

HISTORIEES     FACES 

DE     LA     MORT,     AVTANT    ELE 

gam  met  pourtrai6tes,  que  artifi* 
ciellement  imaginees. 


Les  fimuladhres  & 

HISTORIEES     FACES 

DE    LA    MORT,     AVTANT     ELE 

gammet  potntrai&es,que  artifo 
cielkment  imagine'es* 


A      LYON, 

Soubz  Tcfoi  de  C  O  L  O  I  G  N  E* 

~m~.    Jck     x  x  x  v  i  / 1 . 


A  MOVLT  REVERENCE 

AbbdFe  du  religieux  conuent  S.Pierre 
de  Lyon,  Madame  lchartrte  de 
Toufzele,  Salut  dun 
vray  Zele* 

j'Ay  bon  efpoir,Madame&rneretreireligieufc, 
llquc  de  ces  efpouentables  fimulachres  deMort, 
laurez  moins  d'esbahiffement  que  viuate.  Et  que 
_Jne  predrez  a  mauluais  augure,fi  a  vous,plus  que 
a  nulle  auitre,font  dirigez.Car  de  tous  temps  par  mortifies 
tion,&  aufterirr  de  vie,en  tanc  de  diuers  cloiftres  tranirnuee, 
par  authorite  Royalle,eftant  la  l'exemplaire  de  religieufe relio 
gion^dereformeercformationjauezeuauec  laMort  telle 
habitude,qu'en  fa  mefme  fofle  8C  lepulchrale  dormition  ne 
vousfcauroitpluseftroidemet  enclorr^qu'en  lafepulturc 
du  cloiftre,en  laqlle  n'auez  feulemet  enfepuely  le  corpstmais 
cueur  &e(prit  quad  8i  quad,voire  d'une  fi  hberale,&entiere 
deuotion  qu'ilzn'en  veullet  iamais  forrir,fors  c  oe  fainc?  Pol 
pour  allera  ibsvschr  iST.Leqlbon  I  E  S  V  s  non 
fans  diuine  prouidece  vous  a  baptifee  de  nom  QC  furnom  au 
mien  vnifonantemet  cofonanr,excepte  en  la  feule  letre  de  T, 
letre  par  fatal  fecrer  capitale  devoftre  furnormpour  autat  q 
e'eft  ce  caradere  deThau,tantcelebrc  vers  les  Hebrieux,& 
vers  les  Larins  pris  a  rrifte  mort.  Aufli  par  fain  A  Hierofme 
appelle  letre  de  croix&de  falut:merueiUeufernet  couenat  aux 
falutairescroixfupporteesde  tous  voz  zeles  en  faincte  relk 
gionXefqlz  zelesia  Mort  n'a  ofe  approchcr,q  lq$  vifuatios 


EPISTRE    D  ES    FACES 

queDieuvousayt  faiclespar  quafi  continuelles  maladies. 

pour  non  contrcuenir  a  ce  fourrier  Ezcchiel,qui  vous  auoit 

rna.»queedefonThau,figne  defFenfable  de  toute  mauluaife 

Alorr.  qui  me  faict  croire  que  ferez  de  ceulx,  defquelz  eft 

efcript,qu'ilz  ne  gOufterontfamortifercamertume,Etque 

rant  fen  fauldra  que  ne  reiedez  ces  funebres  hiftoires  de 

modainc  mortalite  comme  maulfades  8C  melancoIiques,que 

mefme  admoneftee  defainct  Iaques  coiidererez  le  vifaige  de 

voftre  nariuitc  en  ces  mortelzmiroerSadefquelz  les  moi  telz 

font  dcnomez  come  cous  fubie&z  a  la  MonJSC  a  tat  de  mife* 

rabies  miferes,en  forte  quedefplaifantavousmefmes,eftu* 

dierez  de  coplaire  aDieu,iouxte  la  figure  racoptee  enExode, 

difant^quealentree  du  Tabernacle  auoit  vne  ord5nancedc 

miroers,affin  q  les  cntrans  fe  peuflent  en  iceulx  cotempler:5C 

auiourd'huy  font  telz  fpirituelz  miroers  mis  a  letree  des Egli 

fksjSC  Cymitieres  iadis  par  Diogenes  reuifitez,pour  veoir  fi 

entre  ces  oifcmens  des  mortz  pourroit  trouuer  aulcune  difFe 

rencc  des  richcs,&  des  pouures.Et  fi  auffi  les  Payens  pour  Cc 

refrencr  de  mal  faire  aux  entrees  de  leurs  maifons  ordonoiee 

fofles,&  tumbeaux  en  memoire  de  la  mortalite  a  tous  pre* 

parec,doiuent  les  Chreftiens  auoir  horreur  d'y  penferCLes 

images  de  Mort  fcrot  elles  al  eurs  yeulx  tat  efFrayeufes^u'ilz 

ne  les  vculent  veoir  n'en  ouyr  parlemcnterc"  C'eft  le  vray,& 

propre  miroer  auqucl  on  doibt  corriger  les  defFormirez  de 

peche.,&  embellir  l'Ame,Car,come  fainct  Gregoire  dit,qui 

cofidere  comenr  il  fera  a  la  Mort,deutedra  craintif  en  toutcs 

fes  opcratios,8d  quafi  ne  fe  oferamoftrer  a  fes  propres  yciilx: 

cV  fe  cofidere  pour  ia  mort,qui  ne  fc  ignore  deuoir  mourir, 

Pourcela  parfaidc  vie  eft  1'imitadon  de  la  Mort,laqlle  foli* 

citeuiemct  paracheuee  des  iuftes,les  coduict  a  falut.Par  ainfi 


DE    LA    MORT\ 
a  tous  fidelesfer5t  ces  fpe&acles  de  More  en  lieu  du  Serpent 
d'arain,lequel  aduife  gueriflbitles  Ifraelites  des  morfures  fcr 
pentines  moins  venimeufes,  que  les  efguillons  des  concu* 
pi»cen(es,defquelles  fommes  continueUement  affailhz  ♦  Icy 
dira  vng  curieux  queftionaire:  Quelle  figure  de  More  peult 
cftre  parviuant  repreientcec'OujComent  en  peuuent  deuiier 
ceulx,qui  oncques  fes  inexorables  forces  n'experimenterent? 
II  eft  bien  vray  que  l'inuinble  he  fe  peult  par  chofe  viiible 
proprement  reprefentenMaistout  ainfi  que  par  leschofes 
crees  &  vifibles,comme  eft  dit  en  l'epiftre  auxRomains,on 
peult  veoir  dC  contempler  Pinuifible  Dieu  8C  incree.Pareille* 
met  par  les  chofes,efquelles  la  Mort  a  faict  irreuocables  pafc 
faiges,c'eft  afcauoirpar  les  corps  es  fepulchres  cadauerifez 
8C  defcharnez  fus  leurs  monumetz,on  peult  extraire  qlques 
fimulachres  de  MortCfimulachres  les  dis  ie  vrayement,pour 
ce  que  fimulachre  vict  de  fimuler,8tfaindre  ce  q  n'eft  point.) 
Et  pourtant  qu'on  n'a  peu  trouuer  chofe  plus  approchante 
alafimilitudedeMort,q'ue  la  perfonne  morte,on  a  d'jcelle 
eftigic  fimulachres,5c faces  de  Mort,pour.  en  noz  pefees im* 
primer  la  memoire  de  Mort  plus  au  vif,que  ne  pourroient 
toutes  les  rhetoriques  defcriptios  des  orateurs.  A  cefte  caule 
l'ancienne  philoibphie  eftoit  en  fimulachres,&  images  efB* 
giees.Et  q  bie  le  cofiderera,toutes  les  hiftoires  de  la  Bible  ne. 
font  q  figures  a  nre  plus  tenace  Iftruclio  J  ESVSCHrIST 
mefme  ne  figuroit  il  fa  do&rine  en  paraboles,&  fimilitu  Jes, 
pour  mieulx  I'imprimer  aceulxaufquelz  il  la  prclchoitCEt 
noz  faindz  Peres,n'ont  ilz  par  deuotes  hiftoires  figure  la 
plus  part  de  la  Bible,encores  apparoiflfantes  en  pluiieurs 
eglifes,come  encor  on  les  voit  au  Choeur  de  cefte  tant  vene 
rable  Egiife  de  LyoVvrayemet  en  cela3&l  en aultres  antiques 

A  iij 


EPISTRE    DES    FACES 

ceremonies  admirablement  conftante  obferuatrice ,  aucour 

duquel  les  images  la  elegaremcr  en  reliefz  ordonn<*es,feruet 

aux  illirerez  de  rrefunle,&  coteplatiue  literarure.Que  vouluc 

Dieu,quoy  qu'en  debater  ces  furieux  Iconomachies,q  de  teU 

les  ou  fcmblables  images  fuflenr  rapifstes  coutes  noz  Eglifes, 

mais  q  noz  yeulx  ne  fe  deletftafTenr  a  aultres  plus  pernicieux 

fpectacles.Donc  rerournar  a  noz  figurees  faces  de  Morr,rrej& 

grademet  vice  a  regrerer  la  mort  de  celluy,qui  nous  en  a  icy 

imagine  i\  elegares  figuFes,auancanres  autat  routes  les  patro* 

nces  iuiques  icy,come  les  pairuftures  d€Apelles,ou  de  Zeufis 

furmote*  les  modernes.Car  fes  hiftoires  funcbres,auec  leurf 

defcriptios  feucremcr  rirhmees,aux  aduifans  d5nent  telle  ad* 

mirario,qu'ilz  en  iuger  les  morrz  y  apparoiftre  trefviuemct, 

6(.  les  vifz  trefmortement  repreienrer.Qui  me  fai<ft  penfer, 

cjue  la  Mort  craignant  que  ce  excellent  painctre  ne  la  paignift 

tanr  vifue,qu'elle  ne  fur  plus  crainre  pour  Morr,&  que  pour 

cela  luy  mefme  n'en  deuinr  immorrel,que  a  cefte  caufc 

elle  luy  accclera  fi  forr  fes  iours,qu'il  ne  peulr  paracheuer 

plulieurs  aultres  figures  ia  par  luytrafsees:Mefme  celledu 

charretier  froifse,&  efpaulri  foubzfon  ruyne  charrior,  Les 

roes-,&  Cheuaulx  duquel  font  la  [i  cfpouentablement  rr&e 

buchez,qu'il  y  av  autat  d'horreur  a  veoir  leur  precipitation^ 

que  de  grace  a  contempler  la  friandife  dune  Morr,qui  furti* 

ucmct  iucce  aucc  vng  cbalumeau  le  vin  du  toneau  effbndre. 

Aufquelles imparfaides  hiftoires comrae  a  linimirable  arc 

celcfte  appelle  lris,nul  n'a  ofc  impofer  l'exrreme  main,par 

lesaudacieux  craidz,peripecl:iues,cVvmbraiges  en'ce  chef 

d'oeuure  comprifes,&  la  ranr  gracieufemenr  deliniees,quc 

Ion  y  peut  prendre  vne  delectable  rriftciTe,&  vne  trifte  dele* 

rrarion3comme  en  chole  triftement  ioycufe.  CeiTent  hard* 


DE    LA    MORT. 

mencles  antiquailleurs,dl  amateurs  des  anciennes  images  dc 
chercher  plus  antique  antiquite,que  la  pourtrai&ure  dc  cc» 
Morcz.Car  en  icelle  voirront  l'Imperatrice  fur  tous  yiuans 
inui<frifsime  des  le  comencement  du  raonde  regnante.  C  eft 
celle  que  a  triumphe  de  rous  les  Cefars,Empereurs0&  Roys* 
C  eft  vrayemenc  1'HercuIee  fortitude  qui,non  auec  mafluc, 
mais  d'une  faulx,a  fauche,&  extirpe  tous  les  monftrueux,<SC 
Tyraniques  couraiges  de  la  Terre.Les  regardeesGorgones, 
ne  la  tefte  de  Medule  ne  feirent  oncques  fi  eftrages  Met  amor 
phofes:aie  fi  diuerles  trasformatios,que  peuk  faire  1'intetiue 
cocemplation  de  ces  faces  de  mortalite*  Or  fi  Seuere  Empe* 
reur  Rornain  tenoit  en  fon  cabinct,tefmoing  Lampridius, 
les  images  de  Virgile,de  Cicero,d'Achilles,<3C  du  grand  Ale 
*andre,p.our  a  icelles  fe  inciter  a  vertu,Ie  ne  voy  point  pour 
quoy  nous  deuons  abhomirier  celles,par  lefquelles  on  eft 
refrene  de  pecher,S<£  ftimule  a  routes  bones  operatios.Dont 
le  petit,mais  nul  pefemetyau'on  met  auiourd'huy  a  laMorr, 
me  fai<ft  defirer  vng  aujtre  Hegefias,non  pour  nous  inciter, 
comeil  faifoit  enprefchat  lesbiensde  laMort,a  mettreen 
nous  noz  violetes  mains^nais  pour  mieulx  defirer  deparue 
nir  a  celle  immortalite,pour  laqlle  ce  defpere  Cleobronte, 
fe  precipita  en  laMer:puisq  fommestrop  plus  affeurez  de 
celle  beatitude  a  nous,8C  non  aux  Payens,6C  incredules,pro* 
mife.A  laquelle,puis  que  n'y  pouons  paruenir,que  pallant 
par  laMort,ne  deuons  nous  embraiTer,aymer,contemp3cr 
la  figure  SC  reprefentatio  de  celle,par  laquelle  on  va  de  peine 
arepoz,deMorta  vie  eteriielle,<3£  de  ce  monde  fallacieux  a 
Dieu  veritable,^  infallible  qui  nous  a  formez  a  fa  (embiuce, 
afFin  que  R  ne  nous  dirFormons  le  puiifions  contempler  face 
a  face  quand  ll  luy  plaira  nous  faire  paiTer  par  celle  Morr,quj 


EPI,    DES    FA*    DE    LA    MORL. 

eft  aux  iuftes  la  plus  precicufe  chofe  qu'il  eut  fceu  donner* 
Parquoy,Madame,predrez  en  bone  part  ce  trifte,maisfalu 
bre  prefcnt:&f.  perfuaderez  a  voz  deuotes  religieufes  le  tenir 
non  fculemet  en  leurs  pctites  cellules,ou  dortouers,mais  au 
cabinet  de  leur  memoire,ain(i  que  le  cofeille  fainct  Hierofme 
en  vnc  cpiftre,difant:Conmtue  deuant  tes  yeulx  celle  image 
de  Mort  au  iour  de  laquelle  le  iufte  ne  craindra  mal,6c  pour 
cela  nele  craindra  il,car  il  n'entendra,Va  au  feu  eternekmais 
viens  benift  de  mon  Pere,recoys  le  royaulme  a  toy  prepare 
des  la  creation  du  mode.Parquoy  qui  fort  fera,contemne  la 
Morr,&  l'imbecille  la  fuye.Mais  nul  pcult  fuyr  la  Mort,fors 
celluy,qui  fuyt  la  vie*  Noftre  vie  eftiESVSCHRiST, 
SC  eft  la  vie  qui  ne  fcait  mourinCar  il  a  triuphe  de  la  JYiort, 
pour  nous  en  faire  triumpher  etemellement*         Amen,. 


iu  cries 


r< 


d 


MORT,     NON    PA1NCTES, 

mais  extraicles  de  1  efcripture  fam<fte, 

cclore'es  par  Do&eurs  Eccle 

fiaftiques  ?  8c  vmbra; 

gees  par  Philo* 

fophes* 

OVR  Chrefticnnancncparlcrde 
fla  Mort,ie  ne  fcauroys  vers  qui  m*en 
mieulx  inrerroguer5qu'enuers  ecliuy 
bon  S.  P  O  L,qui  par  tant  de  Mortz 
eft  paruenu  a  la  fin  en  la  gloire  de 
celluy,qui  rant  glorfcufemer  trium* 
phanc  de  la  Mort,di(bit:  O  Mort,ie 
leray  ta  More.  Parquoy  a  ce,que  cc 
increpidable  Cheualier  de  la  More 
di&  en  l'epifire  aux  Theflaloniques.  le  treuue  que  lav  il  ap« 
pelle  le  mourir  vng  dormir ,  &  la  More  vng  fornmcil.  Ec 
certes  mieulx  ne  la  pouuoir  il  effigier,que  de  I'accomparer 
au  dormir.  Car  comme  le  fornmcil  ne  eltaincft  1'homme, 
mais  deriet  le  corps  en  repoz  pour  vng-temps,ainii  la  M'ort 
ne  perd  l'home,mais  priue  Ton  corps  de  (es  mouuemenrz,8C 
operari5s.Et  come  les  membrcs  endormiz  de  rechef  excircz 
femeuuent,viuent,cxloeuurenr:ainfi  noz  corps  par  la  pui£ 
fance  de  Dieu  refuicicez  viuent  eternclIemet.NuljCerreSjf  en 

B 


DI  V  ERSES     TABLES 

v$dormirpourperpetuellement  demeurer  couchelaouil 
dort.AulTi  nul  n'eft  entepuely  pour  toufioursau  fepulchre 
dcmcurer.Et  tout  ainfique  le  fommeil6l'£mpire&  domi- 
nation au  corps,8c  non  en  l'arne,car  le  corps  dormant  elle 
vcille ,  fc  mcuc ,  SC  oeuure :  Ainfi  efi:  immortelle  l'ame  de 
l'homme,&  le  corps  feulernent  fubiecl:  a  la  Morr.  Et  n'eft  la 
Mort  aultre  chofe, que  vne  feparation,que  faict  l'ame  du 
corps.Donccjs  l'ame  efi;  la  vie^Sc  1'efpr it  immortel  du  corps: 
iaquelle  en  fe  feparant  laiffe  le  corps  comme  endormy,qui  fe 
reueillera  quad  il  plaira  a  celluy,qui  av  feigneurie  fus  l'ame,& 
lc  corps.Et  ne  f'en  doibt  on  par  trop  douloir  de  cefte  Chre* 
fticnne  dormition,non  plus,qu'on  ne  fe  deult  quad  quelcun 
de  noz  chcrs  amys  Pen  va  dorinir,cfperantz  qu'il  fe  reucii* 
lei  aquandilauraafifesdormy.Parainii  ne  fe  fault  contrifter 
quand  quelcun  (e  meurt:Puys  que  n'eft  aultre  cholc,come 
did  faind  Pol,que  dormir.Parquoy  a  ce  propoz  difoit  vng 
poete  PayemQu'eft  ce  q  du  fommeil}fors  que  1'image  d'une 
froideMort,Maispourd'icelleMort  raifbnner  felon  natu* 
relle  philofophie.Toute  la  vie  que  l'homme  vit  en  ce  mode, 
dcsfa  nai(fance-,iufquesafa  mort,eftvng  engroiflement  dc 
rature.En  telle  forte  que  l'homme  naiffant  du  ventre  de  fa 
mcre,il  entrc  au  ventre  de  naturalitf.Eticelluymouranteft 
de  rcchief  enfante  par  naturalite,fus  lefquelz  propos  eft  con* 
tenue  toute  humaine  philofophie  .Parquoylaiflanta  part 
les  crreurs  des  Philofophes  affermates  1'efprit  de  1'home  eftre 
mortcl :  fuyurons  ceulx  qui  par  meilleure  opinion  ,  difent 
I'home  auoir  deux  coceptios,&  deux  vies  fans  aulcune  mort. 
Or  pour  declarer  cefte  non  petite  Philofophie,digne  certes 
deftre  mifc  en  mcmoire,fauk  cntcndrc,que  l'homme  conccu 
nu  ventre  matcrncl,ycroift6cla  femaintient  de  fa  propre 


DE     LA     MORT- 

M«re,de  laquelle  il  prendfatotallefubftance&nourrirure, 

qui  e(i  cauie  que  les  Meres  ayment  plus  tendrcmet  les  enfans 

que  les  Peres.  Apres  en  nai(lant,naturalite  le  receoit  en  (on 

ventre,qui  eft  ce  monde,qui  puisle  nourrift  exile  maintient 

de  fes  alimentz  5c  fruiAr  rout  le  temps  qu'il  le  tient  en  Ton 

ventre  mondain.Et  come  la  Mere,par  leipace  de  neuf  moys 

netacheque  a  nourrir&^pduire  ion  fruicl:  pour  1'enfanter, 

SC  le  remcttre  a  la  charge  de  naturalitc  en  cefte  vie  modaine: 

Parcillement  naturalite  durant  Je  temps  qu'il  demeure  en 

fon  ventre modain  netacheque  a  Jefubftater&bien  entree 

tcnirpourleproduireamaturite,<Scle  faire  renaiftrequand 

ilmeurc  a  vie  meilleure8C  plus  permanante.Doncquesau 

premier  naiftre,l'homme  fe  d'efnue  de  celle  toilIe,en  laquelle 

ilnalquit  enuelope.Aufecond  fe  defpouille  du  corpstaffin 

que  l'ame  forte  de  prifon,en  forte  q  ce  qu'on  appelle  Morr, 

n'eft  que  vng  enfantement  pour  meilleure  vie,car  toutcs  fes 

naifTances  vont  toufiours  en  meilleuratXa  premiere  groiiTc 

dure  neuf  moys.  La  feconde  communement  cent  ans.  Et  la 

tierce  eft  eiernclIe,pource  que  du  vetre  de  naturalite  paifans 

aladiuinite,fbmmesmainrenuzde  l'eternelle  fruition  qui 

rend  noftrevie  eternelle  .En  la  Mere  nous  eftans  humains 

noftre  manger  cftoit  humain.  Au  monde  viuans  de  monda* 

nite  fommes  mondains  8C  tranfitoires :  mais  en  Dieu  ferons 

diuins ,pource  que  nofrre  maintenement  fera  dc  diuinc  frufo 

tion.Ettout  ainli  que  la  creature  au  vetre  de  fa  Mcrc,pan"e 

pluiieurs  dangiers,perilz,&  incoueniens,fi  les  meres  nc  (one 

bien  contregardees  SC  gouuernees  par  les  faiges  femmcs,par 

la  deffaulte  defqlles  a  1'enfanter  fouuent  aduicnt  que  la  crca* 

cure  naift  morte,  ou  abortiue,ou  meurtrie,ou  afFollee,ou 

auec  quclques  aultres  deffaulx  naturelz0qui  puis  durct  toutc 

B    ij 


DIVERSES     TABLES 

la  vie  dcla  creaturc,ain!i  mal  releuee,ainfi  non  moindres 
deffaulx  SC  penlz,mais  trop  plus  pernicieux  font  en  la  fecode 
groiiTc.Car  li  durat  le  temps  que  nous  vmons  en  nacuralirc, 
ne  viuons  bien  felon  Dieu  dC  raifon,en  lieu  d'enfanrer  moiu 
rons,&  en  lieu  de  naiftre  fommes  aneantiz,pour  aurant  que 
alors  I'Ame  par  ces  derfaulx,ne  pouuat  enrrer  ne  venir  en  la 
lumicre  dela  diuinite  ,eft  engloutie  d'ans  l'Abifme  infernal 
trefmortifere.  Et  tout  ainfi  que  par  le  deffault  des  faiges  per* 
fonncs  qui  faigemet  doibuent  releuer  SC  adrefler  les  enfante* 
mens  plufieurs  creatures  meurent  au  fortir  du  ventre  mas 
ternel.Ainii  par  faulte  de  bons  enieigneurs  8C  parrains  en  ce 
poind  5i  article  que  nous  appellons  Mort,que  i'appelle  icy 
nailTance,plufieursfeperdent.Doncquesfipour  le  premier 
enfantement,on  eft  tant  ibucieux  de  trouuer  les  plus  dextres 
$C  expertes  faiges  femmes  que  Ton  (aicheiPour  le  fecond,qui 
eft  ia  Morr,ne  ie  doibt  on  trop  plus  trauail!er,pour  le  recoup 
urement  des  faiges  SC  (ainAes  per(bnnes,qui  bien  fcaichent 
adreffer,  8i  condujre  a  bon  porc,le  fruicT:  de  ceftc  (econde 
naiffance  qui  va  de  ceftc  vie  en  laultre,arTiin  que  la  creature  y 
peruienne  fansmonftruoiite,ouIaideur  difForme  de  peche, 
pour  autant  que  1'erreur  de  ce  fecond  enfantement  eft  a 
iamais  incorrigible  8i  inemendable ,  8C  non  le  premier  qui 
fouuent  eft  corrigt  &  racouftrt  eh  ce  mode,auq!  les  deffaulx 
.  naturelz  font  qlquefoys  pour  medicines,ou  aultre  moyen 
aydez  &  fccourus.Et  pourtat  a  chofe  de  fi  grade  importace, 
il  me  femble  que  e'eft  vng  grad  aucuglifTcmerod'en  eftre  tant 
negligenscommcloncft,&iimal  aduifez.  Si  quelcun  veult 
nauiguerfus  mer,ceft  chofe  merueilleule  deveoirles  grans 
appareilz  de  viftuailles  6c  d'aultres  chofes  neccflaires  cj  Ion 
faiAXesgcfdarmesSCfoudarSjCjIleprouifion  font  jlz,pour 


DE     LA     M  O  R  T. 

foybicn  equippcrc"  Auec  quelle  folicitude  va  le  marchant 
es  roires  &  rr.archezc'Quel  trauail  cV  cotmuellabeur  obmec*k 
le  Iaboureur,pour  recueillir  frui<?t  de  fon  agricukurecQuelle 
peine  merrent  les  vngz  a  bien  feruir,8d  les  aulcres  a  imperieu 
fementcoinanderc'Eftil  riens  qu'on  ne  face  pour  enrrerenir 
noftre  (ante  corporelkcCerces  tout  ce  que  touche  ou  appar* 
tient  au  corps,nousle  nous  procurons  auecvng  foucieux 
efmoy:mais  de  la  chetifue  Ame.n'auos cure  ncfoucy.Nous 
fcauons  tresbien  quevng  iour  elle  doibt  naiftre,&  que  au 
fbrtir  de  ce  ventre  du  corps  n'auons  penfe  a  luy  apprefter 
draps  ne  lange,pour  l'enueloper,qui  font  les  bones  oeuures 
fans  lefquelles  on  ne  nous  laifTe  au  geron  du  Ciel  entrer.Les 
bonnes  oeuures  certes  font  les  riches  veftemens  &  dorez, 
defquelz  Dauid  veulr  eftre  reueftue la  fpirituelle efpoufe.Ce 
font  les  robes  dcfqlles  faincl:  Pol  defire  que  foyons  reueftuz, 
aflfin  que  cheminons  honneftemet.  Veillons  done  8>C  faiibns 
come  la  boneMere,que  auant  que  venir  au  terme  d'enfanter 
fai  A  les  preparatiues  8C  appareilz  de  ion  enfanton.  Ceft  ap* 
pareil  eitladocirinedebiemourir,que  icy  eft  appellee  bien 
naiftre.  Appareillons  nous  done  vne  chemife  blanche  d'in* 
nocence,Vng  lange  taincl:  de  rouge,d'ardente  charitc.Vng 
cierge  de  cire,en  blanche  chaftete.Vne  coiffe  d'efperance. 
Vne  cotte  de  foy,badce  de  vertuz,pour  nous  emmailloter. 
V  ng  corail  de  faigefle7pour  nous  refiouyr  le  cueur.Et  pour 
ce  que  la  diuinire  doibt  aJorseftre  noftre  Mere  nourri{Ie,&l 
nous  doibt  alaicter  de  fes  trefdoulces  mammellcs  de  fcience, 
8C  d'amour ,  nettoyons  nous  pretmerement,des  ordures  3C 
mauk  prisde  nature  ,qui  zft  lepecheje  vielAdamJ'incbna*: 
tion  de  la  chair,la  rebellion  c6tre  1'efperit.Lauons  nous  auec 
I'hermeSjComme  les  cnfanteletz  qui  pleurcnc  en  naiflant.San 

B  ii| 


D  1  VERSES     TABLES 

(ftifions  nous  auec le  Baptefme  de  pcnit?ce,qui  eft le  Baprefi 

me  du  fainct.  efprit.Et  ii  durac  route  noftre  vie  en  ce  monde 

nous  faifons  vng  tel  appareil^quad  ce  viendra  a  1'enfantemee 

de  laMort,nous  naiftrons,come  naifquirent  les  Saincftzja 

Mort  defquelz  appellons  naiffance,car  alors  commencerenc 

ilz  a  viure.  Et  pource  que  ces  appareilz,&  prouillos  ne  font 

faicftes  q  de  bie  peu  degens,tant  fommes  en  cela  negligcs,3C 

n'a  on  foucy  de  pouuoir  auoir  pour  le  moins  vng  Iinccul  ou 

fuaire,pourauiourde!aMorry  pouuoir  eftre  enuelope,ne 

d'eftre  reueftu  d'aulcunes  robes  quandl'amefedeipouillera 

du  corps,il  me  femble  que  ceftetant  fbrrenochaillacedoibc 

eftre  grandementaccufeedeuantDieu  &deuant  les  homes: 

auec  le  linceul  ou  fuaire  ou  eft  enfepuely  en  terre  le  corps, 

affinque  la  tout  foit  mange  des  vers.  Et  auec  les  robes  dc 

l'ame,li  elles  font  de  bonnes  oeuures  ryflues,on  entre  en  la 

gloirefansfinpardurable-A'decela^'erreur^on  n'a  foing  ne 

cure.Aceftecaufepour  inciter  lesviuans  a  faire  prouiiion 

de  relies  robes  8C  veftemens.n'ay  fceu  trouuer  moyen  plus 

excitatif,que  de  mettre  en  lumiere  ces  faces  de  Mort,pour 

obuierqu'ilnefoitdit  a  noz  ames,Comment  eftes  vousicy 

venues,n'ayant  la  robe  nuptiallec'lvlaisou  trouuer  a  on  ces 

veftemensc'Certes a ceulx Nacelles  qui  pour  ne  fcauoir  lire 

pourroient  demeurer  nudz,n'ayans  la  clef  pour  ouurirles 

thefors  des  fainclres  efcriprures,&des  bonsPcres,font  prefen 

t;es  ces  triftcs  hiftoires,lefquelIes  les  aduiferont  d'emprunter 

habitz  de  ceulx,qui  es  coffres  des  liures,en  ont  a  habodance* 

Et  ccft  emprunt  ne  feraautant  louable,a  celluy  qui  1'emprun 

rcra,que  prouffitablc  au  preftcur,&  n'eft  fi  richequi  n'ayt 

indigence  de  telz  veftemcnsTeimoing  ce  qu'eft  efcripten 

I  Apocalypfc  au  troiliefine  chapitre,  Preparons  nous  done 


D  E  LA  M  O  R  T* 
(dit  fain  A  Bernard  en  vng  fieri  fermo)&  nous  haftos  d'aller 
au  lieu  plus  feur,au  champ  plusfertile,au  repas  plus  fauous 
reux,aifin  que  nous  habkonsfans  craince,q  nous  habondios 
fans  deriaulre,&i  lans  facherie  foyons  repeuz.  Auquel  lieu  la 
Mort  nous  coduira,quand  celluy  qus  la  vaincue  la  vouldra 
en  nous  faire  mourir,  Auquel  foit  gloire  OC  honneur  eternek 
lemenCt         Amen, 


Formsuk  OOMINVS  D  B  V  S  hominem  de  limo 
tcrrx^d  imagine  fuam  creauit  iiluin,mafculum  &  famis 
namcreauit  cos. 

GENESIS     I .    a     *  *  • 


DIEV,  Ciel,Mer,Terre,procrea 
De  rien  demonftrant  fa  puiflancc 
Et  pins  de  la  terre  crea 
L'hoiTHTie,&:  lafemmc  a  fa  fcmblancc* 


Quia  audifti  vocem  vxoris  tUDe^&comedifti 
dc  iigno  ex  quo  preceperam  cibi  ne  come* 
deres  8Cc. 

GENESIS        III 


A  D  A  M  fut  par  E  V  E  deceu 

Etcontre  D  I  E  V  mangealapomme, 

Dont  tous  deux  ont  la  Mort  reccu, 

Et  depuis  fut  mortel  tout  homme* 

C 


Emifft  cum  O  O  M  T  N  V  S  DEVSdc  Para* 
difovoiuptatis,vc  operaretur  terrain  de  qua 
£u mpc us  eft. 

GENESIS        III 


D  T  E  V  chafia  fhomme  dc  plaiftr 
Pour  uitirc  au  labeur  dc  fes  mains: 
A  lor?  la  More  le  uint  faiiir, 
Et  confequemment  tons  humains* 


Maledicta  rerra  in  opere  tuo.in  iaboribus  com«* 
des  cundis  diebus  vita?  tuse,  donee  reuerta* 
ris  Sec. 

GENESIS         III 


Mauldicle  en  ton  labeur  la  terre. 

En  labeur  ta  uie  uferas, 

Iufques  que  la  Mort  te  foubterre. 

Toy  pouldre  en  pouldre  tourneras, 

C  *j 


Vx  vx  vx  habitantibus  in  terra* 

APOCALVPbJb         VTTT 
Cun&a  in  quibus  fpiraculum  vitse  eft,mortua  funt, 

GENESIS         VII 


Malheureux  qui  uiuez  air  monde 
Toufioursremplisd'aduerfi'tez, 
Pour  quelque  bien  qui  uons  abonde, 
Screz  tous  de  More  uifi'tez. 


Moriatur  facerdos  magnus* 
I  o  s  V  B       xx 

Ec  epifcopatum  eius  accipiat  aker. 

PSALMiSTA         CVIIl 


Qui  te  cuydes  immortel  eftre 

Par  Mort  (eras  toft:  depefche, 

Et  combicn  que  tu  Toys  grand  prebftrc, 

Vng  aultre  aura  ton  Euefche; 

C   ii) 


Difpone  domui  tu3e,moricris  cnim  tu,&  non  vines* 
I  S  A  I  «         XXXVIII 

Ibi  morierisj&l  ibi  erit  currus  gloria?  tux* 

ISAI/E  XXII 


Dc  ta  maifon  difpoferas 
Commc  de  ton  bicn  tranfitoire, 
Car  la  ou  more  repoferas, 
Scront  les  chariots;  dc  ta  gloire* 


Sicut  8C  rex  hodie  eH,&  eras  morie* 
tur,nemoenim  exregibus  aliud 
habuic. 

ECCLESIASTICI         X 


Ainfi  qu'auiourdhuy  i\  eft  Roy, 
Demain  fera  en  tombe  clofe. 
Car  Roy  aulcun  de  Ton  arroy 
N'afceu  emporter  aultre  chofe. 


Vac  qui  iuftificatis  impium  pro  mu 
ncnbus,5sl  iuftitiam  iufti  aufmis 
abco. 

E  S  A  I  E         V 


Mai  pour  uous  qui  iuftifiez 
LJinhumain,6<:  plain  de  malice, 
Et  par  dons  le  fanclifiez, 
Oftant  au  iufte  fa  iuftice. 


Cradientes  in  fuperbia 
poteft  Deus  humilia? 
re. 

D  A  N  I  E.  I  I  I  I 


Qui  marches  en  pompe  fupcrbe 

La  Mort  vug  four  uous  plicra* 

Come  foubz;  uoz  piecta  ployez  Thcrbe, 

Ainft  uous  humiliera* 

D 


Muliercs  opulentof  jTurgfre,&  audirc  vocem 
mcam.Poft  dies^Sd  aimum,8Cvos  conturs 
bjcmi  ni. 

JSA1/E  X  X  X  I  I 


Leucz  uons  dames  opntentes, 
(  \iycz  la  uoix  dcs  rrcfpafurz. 
-A  pre*  mainrz  an<?  &  fours  paffcz, 
Scrcz  troublccs  8i  doukntes. 


Pevcuriam  pafk>rem,&  difpergcntiu 

OIKS* 


X  X  V  i 


M  A  H. 


x  r  r  i  i 


Le  pafteur  aitffi  frapperay 
Mures  Sc  erodes  rentier  fees, 
Ft  lors  quand  k  l'attrappcray, 
Seront  fesbrebis  diipcrfecs. 


Princeps  iuductur  mocrore.Ec 
quiefccre  faciam  fuperbia  po 
tentium* 

EZECHIE.  VII 


Vien^princejauec  moy,&  delaifle 
Honneurs  mondains  toft  finiflantz* 
Sculc  fui's  qui,certes,abaifle 
L'orgueil  &  pompe  des  puifTantz* 


Ipte  morietur.  Quia  no  habuie  difci* 
plinam,&in  mukitudine  ftulutioer 
fuae  decipietur. 

PROVED  V 


IImourra,Car  il  n'a  receii 
En  Toy  aulcune  dtfcipline, 
Et  au  nombre  fera  deceu 
De  fo lie  qui  k  dominc* 

D    rij 


Lviu  Jam'  magis  mortuos  quam 
viucnces. 

ECCLE.  III! 


loue 


Pay  toufiotirs  ks  mor(z  plus  I<_ 
Que  les  uifz,efquefz  mal  abonde, 
Toutesfoysla  Mortma  roue 
Au  ranc  dc  ceulx  qui  font  au  monde* 


Qiris  eft  homo  qui  viuet,&  non  videbit 
mortem?eruec  aiiima  fuamde  manu 
inferi? 

PSAL.  L  X  X  X  V  I  I  I 


Qiii  eft  ce1!uy,tantfoit  grand  horn  me, 
Qui  puifTe  nitire  fans  mourVC 
Erde  la  Mort,qui  tout  aflbmmc, 
Piaffe  fort  Amc  recourir  £ 


Ecce  appropinquat  ho* 
ra. 

MAT.  XXVI 


Tu  uas  an  choctir  dire  tes  hetires 
Pn'ant  Dicu  pour  toy,&  ton  proche* 
Mais  i\  fault  ores  que  tu  meures* 
Voy  tu  pas  Theure  qui  approcheC 


Difpcrdam  iudicem  dc  medio 
cius. 

AMOS  II 


Du  mylieud  eulx  nous  ofteray 
luges  corrumpus  par  prefentz* 
Point  tie  feres  dc  Mort  exempts* 
Car  ailleurs  uous  tranfporteray. 


Caflidus  vidit  matum,&  abfcodit  fe 
innocens,percranfr;t>&  afflidus  eft 
damno. 
PLOVER.  XXII 


L'homme  cault  a  ueu  la  malice 
Pour  1'innoccnt  faire  obligcr, 
Et  puis  par  uoye  de  iufh'cc 
Eft  ucnu  Ie  pauure  affliger* 


Quiobturat  aurem  fuamaddamorem 
pauperis38C  ipfe  ciamabit,<5c  non  exauc 
diecur* 

PROVE  K.  XXI 


Les  riches  confeillez  toufiours, 

Ec  atix  pauures  clouez  1'orcillc* 

Vous  crierez  aux  derniers  iours, 

Mais  Dicu  uous  fera  la  pareillc. 

E  ij 


Var  qui  didris  malum  bonum,&  bormm  maltr, 
poncntes  tenebras  lucem,&  lucem  tenebras, 
ponentes  amarum  dulce,&  duke  in  amarum* 


Mai  pour  uous  qui  ainfi  ofez 
Lc  mal  pour  le  bien  nous  blafmer, 
Er  le  bien  pour  mal  expofez, 
Mettant  auec  le  doulx  Tamer* 


Sum  quidem  8C  ego  mortJis 
homo* 

SAP.       vn 


leporte  le  faind  facrement 

Cuidant  le  mourant  fecourir, 

Qui  mortel  fuis  pareillement, 

Et  commcluy  me  fault  mourir. 

E  iif 


Scdentes  in  tcnebris ,  8C  in  vm* 
bra  mortis,  vin&os  in  mcndi* 
citare, 

PSAL.  C  V  E 


Toy  qui  nas  foucy,ny  remord 
Sinon  de  ta  mendicite, 
Tu  fierras  a  l'umbre  de  Mort 
Pour  t'oufter  de  rteceflite\ 


Eftvia  quarvidetur  homini  iufta1.  nouifllis 
ma  autem  eius  deducunc  hominem  ad 
mortem* 

PROVE  Pv>         IIJI 


Telle  uoye  aux  hum ains  eft  bonne, 
Et  a  rhomme  trefiufte  fcmble. 
Mais  la  fin  d'elle  a  Thorn  me  donne, 
La  Mort,qui  tous  pechcurs  affcmble, 


M  elior  eft  mors  quam 
vita. 

BCCLE.  XXX 


En  peine  ay  uefcu  longuement 
Tant  que  nay  plus  de  uiure  enuie, 
Mais  of  en  ie  croy  certainemeht, 
Meilleure  la  Mort  que  la  me* 


Medice,cura  te* 
ipiurru 

L  V  C  E        mi 


Tu  congnoys  bien  la  maladie 
Pour  le  patient  fecounr, 
Et  ft  ne  fcais  tefte  eftourdie, 
Le  mal  dont  tu  deburas  mourin 


Indica  mihi  fi  nofii  omnia.Sciebas  qudd 
nafciturus  effes ,  5C  numerum  dicrum 
tuorum  noueras? 

IOS  XXVIII 


Tu  dis  par  Amphibologie 
Ce  qu  aux  aultrcs  doibt  aduertir* 
Dy  moy  done  par  Aftrologie 
Quand  tu  deburas  a  moy  uenirC 


Stulrebac  no&ercpmmtanf* 
mam  tuam,&  qux  parafti 
cuius  erunr? 


LVCE 


x  r  i 


Cede  nuid  la  Mort  te  prendra, 
Et  demai'n  feras  enchafTe* 
Mais  dy  moy,fo1,a  qui  uiendra 
Lc  bicn  que  tu  as  amaile'C 


Qui  congrcgat  thcfauros  mcndacrj  vanus 
6C  cxcors  eft ,  dC  impingetur  ad  laqucos 
morn's. 

p  n  o  y  e  j?v.       xxr 


Vain  eft  cil  qui  amafTera 

Grands  biens,&  trefors  pour  mentir, , 

La  Mort  Ten  fera  repentir. 

Car  en  fes  lacz  furpris  fera* 


Quivolunt  diuites  fieri  inciduht  inlaqueum 

diaboli^&l  ddideria  mulra,Scnociua,qu5c 
mergunt  homines  in  in  teri  rum* 

1         ADTIMO.         VI 


Pour  acquerir  des  biens  mondains 
Vous  entrez  en  teiuatfon, 
Qui  uous  met  es  perilz  foubdains, 
Et  uous  maine  a  perdition, 

F  iff 


Subito  moricntur,&  in  media  no£e  rarbas 
buntur  populi ,  Si  aufcrent  viokntum 
abfqj  manu* 

IOB  XX  X  I  I  I  X 


Peuples  foubdain  f  efleueront 
A  lencontre  de  Tinhumain, 
Et  k  uiolcnt  ofteront 
D'aucc  eulx  fans  force  de  main*' 


Quoniam  cirni  intcrierit  non  fumct  Cot 
cum  omnia,necg  cum  eo  defcedet  glo 
ria  eius. 

PSAL.  XLVfll 


Auec  foy  rien  n  emportera, 

Mais  qu'une  foys  la  Mort  k  tombe, 

Rieade  fa  gloire  n  oftera, 

Pour  mcttre  aucc  foy  en  fa  tombc, 


Spirirus  meus  attenuabirur,dies  md  brea 
uiabuntur,&  foium  mihi  fupereft  fepuk 
chrum. 


I  O  B 


X  V  II 


Mes  efperitz  font  attertdriz, 

Et  ma  uie  ("en  ua  tout  beau* 

Las  mes  longz  fours  font  amoindriz, 

Pius  ne  me  reite  qu'un  tombeau* 


Ducunt  in  bonis  dies  fuos5& 
in  pundo  ad  interna  de* 
fcendunt. 

I  O  8         XXI 


En  biens  modains  leurs  fours  defpendet 
En  uoluptez,&  en  trifteiTe, 
Puis  foubdain  aux  Enfers  dependent, 
Ou  leur  ioy  e  pafle  en  triftefTe, 


Me  &  t;:  folamorsfcpa* 
rabic 

K  V  T  H.  I 


Amour  qui  unys  nous  faifl  mare, 
En  foy  noz  cueurs  preparera, 
Qui  long  temps  ne  nous  pourra  fiiyure, 
Car  la  More  nous  {eparera. 


Dc  !e&ulo  fuper  quem  afcendl a 
fti  non  defcendcs ,  fed  mone 
moricris. 
1  I  X  I  HBG.  f 


Du  lid  {lis  Icquet  as  monte 
Ne  defcendras  a  ton  plaifir. 
Car  M ore  t  aura  tantoit  dompte, 
Et  en  brief  te  uiendra  faifin 

C    q 


VV'tiitc  ad  me  qui  oncrad 
eftis* 

MATTH.  XI 


Vcnes  ,&  apres  moy  marches 
Voifs  qut  eftes  par  trop  charge* 
C'cd:  aflcs  fiimy  les  marches: 
Vous  fcrcz  par  moy  dechargc* 


In  fudore  vultus  tui  vefcerfs  pane 
tuo, 

GSNH.         I 


A  la  fueur  cle  ton  uifaige 
Tu  gaigncras  ta  pauure  trie 
Apres  long  trauail,&  ufatge, 
Voicy  la  Mort  qui  tc  Connie 

G    iij 


Homo  narus  de  mu!iere,breiu  viuens  tempore 

.  repletur  mulris  rniferrjs ,  qui  o^ati  flos  egre* 

cLtur.Sd  conccrituis&l  fugit  velut  vmbra, 

i  O  B 


X  I  I   I  I 


Tout  homme  de  la  femme  yflant 
Remply  de  mifere,cV  d'encombre, 
Ainu  que  fleur  toil  tiniffaru. 
Sore  5c  puis  Fuyc  commc  fafa  l'timbre* 


Omnes  ftabimus  ante  tribunal  domini. 

k  O  m  a.        x  r  r  i  r 
Vigi!ate,&  orate,quia  nefciris  qua  hot  a 
venrurus  fit  dominus. 

MAT.  X  X  I  I  I  I 


Dcuant  le  trofnc  6u  grand  iuge 
Chafcun  de  foy  comptc  rendra, 
Pourtant  ueillez,qiTil  ne  uousiuge. 
Car  nc  fcauez  cjuand  il  ufendra* 


Memorare  nouiflimavSd 
in  jerernumnon  pec* 
cabis. 


HCCLE, 


V  I  I 


! 


m 


4 


8S 


mffm 


Si  tu  ueulx  uiurc  fans  peche 
Voy  cede  imaige  a  tous  propos, 
Et  point  ne  feras  empefche, 
Qiiand  tu  t'cn  iras  a  repos* 


FIGVRES    DB    LA    MORT 

moralcment  defcriptes,&  depein<ftes 

felon  rauthorite  de  Ffcriptu 

re,6c  des  faincfts  Pc; 

res* 

Chapitre  premier  de  la  premiere  flgurec 
face  de  More* 


Vi  eft  ce,qui  a*  laifie  la  Pierre  angufaire? 
difllob.Suslefqllesparolles fault  noter  Iob-#» 
■  que  la  pierre  eft  dicle  en  Larin  Iapis,qui 
jfelon  fon  ethimologie,  vient  de  leiion 
de  pied.Car  aux  cheminas  quelque  foys 
fe  rencontrent  les  pierres,&  par  I'offen* 
dicule  qlles  font  aux  piedz,fouuent  font 
trebucher  les  gens.  Qui  nous  figure  la 


Mort,qui  atnfi  a  I'improueu  les  cheminas  tant  plus  rudemet 
frappe,&  profterne^d'autat  qu'elle  les  trouue  plus  afieurez, 
&nonaduifez.Oriapierre  angulaire  eft  fai&e  en  forte,que 
en  quelque  forte  qu'elle  tombe>elle  demeure  droi&e,a  caufe 
deion  equalite,Aufli  la  More  pareillemet  efgallemct  torn* 
bante,e(galle  aufli  toutes  puiifances^richeires,  haultainetez, 
&delicesenvngcoup  les  defrompant.Et  n'eft  qui  puillea 
fon  impetuofitc  refifter.Comme  il  eft  figure  par  Daniel  la\  Daaid.* 
ou  il  veit  la  ftatue  de  Nabuchodonofor.Le  chef  de  laquelle 
eftoit  dor,les  bras  &  la  poicTrine  dargct,le  corps  ou  le  vetre 
darain,les  cuyfTcsde  fer,5Cauoit  lespiedzfaicTzfeullement 
de  fange.Sefuyt  apres  .11  ya  vne  picne  de  la  motaigne  taillec 

H 


DES    HVICT    FI  G  VR  ES 

fansmains,&frappeelaftatue  par  lespiedz  fuc  briiee,&  re* 
duicle  en  cendres.Qui  n'eft  aultre  chofe,que  la  figure  d'ung 
grand  riche  homme  ayant  la  tefte  dor  par  la  noblefTe  de  Ton 
fong,Stlignaige.Lesbras,3cpoicirinedargent  par  la  grade 
richeife,  quil  a  acquife  par  foucy&  trauail.  Lc  corps,&le 
vetre,qui  eft  d  arain,f  entend  te  renom  qu'il  a,  Car  larain  eft 
fonoreux.  Par  les  cuyffesde  fer  eCt  denoteelapuifTance^ 
force  qu'il  a\Mais  le  pied  de  terre,&  de  fange,nous  fignifie  fa 
mortalite.  La  pierre  eft  taillee  de  la  montaigne  de  diuine  iu« 
ftice.  Eft  afcauoir  humaine  Mort,laquelle  n'eft  fabriquee  de 
IamaindeDieu.CarDieu  n'av  fai&laMor£,8cne  fedele&e 
en  la  perdition  des  viuans:mais  ce  font  noz  miferables  pre* 
miers  parencz,qui  luy  ont  donne  celle  force.  Laquelle  frapa 
pant  al'improueu  les  hommes,rend  tous  trebuchant.  Car 
fon  impetuofite  eft  tant  incertaine  en  fa  maniere  de  faire,<5C 
en  quel  lieu,&  en  quel  teps  elle  doibt  aduenir,que  humaine 
.   prudece  eft  infuffifante  d'y  pouuoir  obuier.Parquoy  faincl: 
foiife.;"  Auguftin  difoit.Celle  opportune  Mort  en  rrullcfortcs  tous 
les  iours  rauit  les  hommes*  Car  elle  opprime  ceftuy  par 
fiebure,8<C  ceft  aultre  par  douleurs.  Ceftuy  eft  confume  par' 
famine,  Laultre  eftaincl:  par  foif.  La  Mort  fuffocque  1'un  en. 
eaue.Laultre  elle  deftruiA  en  flammcs.Elle  occift  l'un  au  GU 
bet.  Laultre  par  les  dcntz  des  beftes  fauluaiges. Laultre  par 
fer,&  laultre  par  venin.  Par  ainfi  la  Mort  par  tous  moyens 
contrainctl'humaineviefinir  miferablement.Et  fur  toutes 
les  miferes  ccft  chofe  miferabiliflime  de  ne  veoir  riens  plus 
ccrtain,que  la  Mort,&  riens  plus  incertain,que  de  1'heurc 
qu'clle  doibt  venir. 

Chapitre  de  la  /econde  face  de  la  Mort 
morallemenc  depainde. 


ET    FACES    DE    LA    MORT, 

Lfeftfaic't,dic"t  lc  liure  des  roys,cornes  de  ferJi  j.Reg.s£ 
fault  fcauoir,que  nature  a  fi  bien  proueu  aux  be* 
ftespour  leur  defeniion3que  au  lieu  desarmes, 
jde  quoy  clles  ne  feauenc  vier,e!le  a  bailie  a  celles, 


qui  n'ont  dentz  pour  mordre,cornes  pour  ferir,&  fignams 
met  a  done  deux  cornes  aux  beftes  pour  ferir  de  tons  coftcz* 
Ainfi  la  Mortbefte  cornue,armee  de  deux  trefaigues  cornes, 
affm  qu'elle  fiere  a  dextre&  a  feneftre,ceftadire,afRnque 
ieunes&vieulx,pouures&  riches  meurtrifle  defes  arfain* 
ftes,dent  indifferamment  vng  chafcun  foubz  fa  ptiirTance 
&force,ce  queveit  en  figure  Daniel  eftant  a  Suzedeuant  !a  umsd.it 
porte  du  palus,ou  il  veit  le  Mouton  ayant  haultcs  comcs,& 
rune  plus  haulte  que  l'au!tre:&  ventilloySr  ies  cornes  contre 
Orient,&cotre  occidet,concre  Mydi,&  cotre  Septentrion, 
8C  toutesles  beftes  ne  Juy  pouuoyent  reiifter.qui  n'eft  aulrre 
chofe,que  la  figure  de  celle  Mort,qui  av  deux  cornes.  Et  fi  Ion 
en  euite  l'une,lon  ne  peult  fuyr  laulrre.Elle  frappe  en  Grief , 
e'eft  afcauoir  en  l'eage  puerile,&  en  1' Auftralle  region,qui  eft 
en  la  iuuentude  immunde  Si  chaleureufe.EUe  frappe  aulfi  en 
Septentrion  froid  &  fec,qui  eft  en  la  vieillefle.  Puis  en  Oca's 
dentoCar  aulcuns  iufques  a  decrepite  -die  attend,&  ceulx  li 
fiert  plus  moleftement  daultant  que  plus  l'ont  precedee,ge< 
mifTemens  SC  douleurs,de  la  falut  no  efperee.  Et  a  ce  propos 
difoit  Seneq  Jl  ya  aultres  genres  de  mortzqui  font  meflez 
d'efperahce.  La  malladie  a  faidfon  cours quelque foys  lints 
flammarion  feftaincft.  La  mer  reiede  bors  plufieurs  quelle 
auoitenglouty.Le  Cheuallier  reuocquefouucntle  coufteati 
du  chef  de  celluy  quil  vouloit  occir.  Mais  de  celluy  lequel 
decrepite  coduid  alo  Mort,n'a  chofe  en  quoy  il  efpere.Mais 
lc  boa  Seneque  en  fon  liure  des  nacurelles  qftions  bailie  vng 

h  n 


DES    HVICT    FI  GVR  ES 

bon  remede  pour  n'e/tre  cofterne  au  dur  poind  de  la  Mort, 
difant.Fais  que  la  Mort  te  fbir.  familiere  par  cogitarion3affin 
que  lj  ainfi  le  permed  fortune5que  tu  ne  la  puille  (eullement 
attendresmais  que  auffi  hardiment  luy  voile  audeuant* 

Chapitre  de  la  fierce  face  de  la  Mort, 

1:1  les  Iarrons,&  malfaicieurs  fe  fcauoienf  transform 
i  mers&  deiguifer  es  lieux,ou  ilz  ont  faicr.  le  mal, 
IjfouuetesfoisilzeuiteroKt  leGibet,ou  lespeines 
_jde  iuftice.Mais  nousvoyons  comunement  adue* 
nir,qu'ilz  font  toufiours  pris  a  l'improueu,&  que  le  peche 
les  maine  ainii,que  la  plus  part  d'iceulx  feviennentbrulera 
la  chandelle,  Semblablemet  fi  les  pecheurs  de  ce  mode,apres 
ce,qu'ilz  ont  offence  Dieu,fe  fcauoicnt  transformer,&  tranfe 
porter  de  peche  par  penitence  a  grace^'eternel  luge  ne  les 
recongnoiftroitpour  les  condemner  aux  eternelles  peines. 
Mais  pource  qu'ilz  ie  confient  a  leur  ieune(fe}&  fante  corpo 
relle,ou  a  leurs  biens  temporelz^a  main  du  iuge  par  fbn 
bourreau,ou  ferget,c'eft  a  dire  par  la  Morales  furpret  alors, 
qu'ilz  penfoient  efire  les  plus  alfeurez.  Ainfi  en  print  il'  au 
Dankf  roy  Balthafar.  Lequel,comme  recite  Daniel,feit  vng  grand 
banquet  a  fes  getilzhomes,abufant  des  vaiffeaulx  du  Teple, 
elquelzil  donnoit  aboire  a  fes  concubines,&  a  celle  heure 
apparut  vne  main  efcripuate  en  la  muraille  de  (on  Palaix,ces 
troys  motz.Mane  Thethel  Phares.  Laquelle  vifion  eftonna 
fifbrileRoy,qu'fi  feitappeller  touslesMagiciensCaldees, 
&  deuineurs  de  fon  royaulme  leur  promettatgrandz  dons, 
f  ilz  luy  expofoient  Ic  fensdc  celle  efcripture.Maistousces 
enchateurs  ny  entedoient  riens.Finablemet  Daniel  \i  amene 


ET    FACES    DE    LA    MORT, 

lesexpofa  enceftcforte.Mane,c'eftadire,tonRoyauIme  eft 
dcnombre,o  Roy, pour  te  doner  a  entendre  que  lenombre 
des  iours  de  ton  regne  eft  accoply.Thethel,veult  a  dire,quc 
tu  es  mys  cs  bailances,&  te  es  trouuc  treskgier.Phares  fjoni* 
fie  diuise.Pour  monftrer  que  ton  regne  (era  diuise,&  donne 
a  ceulx  de  Perfe,&  de  Mede.Et  cela  fut  accompiy  Ja  nuicV 
fuyuan?:e,ainfi  que  dictleMaiftre  des  hiftojres.  Mais  quelle 
figure,5d  face  de  Mort  nous  bailie  ce  Baltha(ar,qui  eft  inters 
prete,Turbation,&  defigne  le  pecheur  ingrat,duque!Dieu 
av  long  temps  attendue  la  conuerlion,&C  ne  feft  conuerty.  A 
caufe  dequoy4a  diuine  (entence  irritee  enuqye  contre  fon 
chef  periurbation.Pource  qu'il  abule  des  vaifleaulx  du  Tern 
•ple.Car  il  employe  lamemoireJavouIente,<5tTintelJigence 
aux  voluptez,  dC  terrienes  delectarionsjelquelles  debuoient 
eftre  occupies  aux  biens  ipirituelz,&  celeftes  cotemplations, 
Mais  quand  il  penfe  viure  plus  (eurement,&  plus  heureule* 
menr,&  floriflant  en  icunefTe^nuironne  de  delices,piaifirs, 
8£  profperitez  de  corps,&  de  biens,la  Mort  repenrine  ruant 
(us  ia  faiiace  8C  fugitiue  efperance/us  laquelle  lemiferable  ft 
fondoit,la  bri(e,«:  abolly*  Et  alors  ce  chetif  Balthafar,c'eft  a 
dire  le  Pecheur,preuenu  de  cefte  non  preueue  perturbation, 
faiA  venir  a  luy  les  Caldees^'eft  alcauoir  les  mederins,leur 
promettat  grand  falaire,f ilz  le  peuuet  preferuer  dc  la  Morr. 
Mais  tous  les  medecins,ne  toutes  les  drogues,ne  peuuent 
expofer  la  caufe  de  celle  efcripte  malladie  au  mur  de  fon 
corps,&  ne  (caiuent  refifter  que  la  Mort  J&  enuoyee,ne  face 
fon  office*Car  Danie^c'eft  a  dire  la  diuine  fcntence,&  irreuo 
cable  diffinitio,(era  cxecutee.Par  ainfi  eft  di&,que  le  nombrc 
du  regne  eft  nombre,pour  ce  que  accompiy  eft  le  terme  dc 
ccpecheur,qui  ne  f'eft  amende,Combien  queDieuTait  loiix 

H   irj 


DPS    HVICT    FIGVRES 

«niement  attendu  Et  fi  eft  mys  a  la  balance  de  l'examen,ou  il 
efttrouue  eftre  fort  amoindry.  Car  il  n'a  eu  cure  degarder 
l'ima^e  de  Ton  Createur,&  les  calenrz  a  luy  commis,qui  font 
Iamcmoire,intelligence,&  lavoulent£,illes  a  diffipees  fans 
en  faire  <*aing,ne  proufFit  fpirituel,bien  qu'il  fceut  que  le  Sei 
crueur,qui  les  luy  auoic  baillees,en  attedoit  la  fpirituelle  vfus 
re.Et  pource  la  fentece  diuine  eft  donnee  contre luy,que  fon 
royaulme  foit  diuife,c'eft  a  dire  fon  corps,qui  eft  en  deux  re* 
oions,c'eft  afcauoir,en  la  fpirituelle  8C  corporelle  que  foqt 
1'AmeA  ^e  Corps:dont  vne  part  en  (era  donee  aux  vers  qui 
fera  le  Corps  pour  le  rouger,Et  l'Ame  aufeud'Enfer,pour 
y  eftre  perpetuellement  tormentee,qui  eft  la  face  deMort 
treshorrible,de  laquelleDieu  nousvueille  preferuer ,  dC  la* 
quelle  on  doibt  craindre  a  veoir* 

Chspitre  dela  quarte  face  de  Mort* 

J Nuoyez les  fauIx.Car  les  moiflbns  font  meures, 
I  diet  Iohel,au  bon  agriculteur,  qui  ne  laiffe  fon 
champ  oyfif  quand  llvoit  le  temps  venu  qu'il 
Jj  fault  recueillir  les  grains.Car,apres  ce  qu'il  en  a5 
leue  le  fromet,il  y  feme  Raues,ou  aultrcs  chofes  aptes  a  croi* 
ftre.Parquoy  il  eft  foliciteux,de  moiflonner  les  bledz,quand 
ilzmeuriiTcnt.  Pareillementl' Agriculteur  de  ceftc  prefente 
vie  eft  Dieu,<Sc  vng  chafcun  de  nous  eft  la  moifl~on,qui  doibc 
en  cc  champ  fru  Aifier.  Nous  voyons  que  les  femences  font 
laifsees  au  champ  iufques au  temps  dc  moiiTon,&  alors  font 
faulchees  aucc  la  faulx,&  ne  les  y  lahTe  on  plus,&  les  meures 
font  auec  les  non  meures  moiflbnnees.  Or,pour  parler  a 
propos.Dicuenceftevienouscocede  lc  temps  de  moiffon* 


ET    FACES    DE    LA    MORT, 

ner,affin  que  venans  a  la  meuree  moiflbn,foyons  rcmis  es 

greniers  du  Seigneur,c'ert.  afcauoir  en  la  vie  eternelle,  dC  ne 

foyons  cranfmis  auec  les  parties  pour  brusler.Et  fi  nousne 

produifions  fruid  en  cernps  deuja  diuine  iuftice  ne  nous 

permettraplusdemeureren  ce  champ:maisauec  la  faucille 

de  la  More  nous  fauchera  du  chainp  de  cefte  prefente  vie, 

foit  que  nous  ayons  produid  doulx,ou  aigres  faidz,  Celi 

bien  preueit  faind  Iehan  en  {on  Apocalypfe  quad  en  viiion 

luy  fut  monftre  vngAnge,auquel  fut  comande,qu'il  moik  APa,+* 

{bnnaft«Pource  que  les  bledz  eftoient  meurs/Venue(did  il) 

cftl'heure  qu'il  fault  moiflfonenEt  il  mift  fa  Faucille  en  terre, 

SC  moiffonna.  Ec  la  f'enfuyt  enapres,  Ec  l'aultre  fortift  qui 

auoit  vne  Faulx  aigue}&C  TAnge,qui  auoit  la  puifTance  fus  Ic 

feu,dida  celluy^qui  auoit  la  faulx.Metz  did;  il,la  faulx  aigue, 

6C  vendagc  les  bourgeons  de  la  vigne.Ce  qu'il  feit,&  ce  qu'il 

vendangea,il  lemift  au  lac  del'ire  de  Dieu-  Que  nous  figni- 

fie,oii  figure  cefte  Faulx,finon  la  Mort  humaine?&  a  bonne 

raifon.Car  combien  que  les  efpiczdes-bledzquandilz  font 

au  champ  {bient  1'ung  plus  grand  que Jaultre,&  plus  longs, 

ou  plus  grosjtoutesfois  vers  la  racine  pour  le  couperdcla 

faucille  font  trouuez  tous  efgaulx.  Et  ainfi  faidlaMortaux 

humains.Cariacoit  ce  que  au  champ  d'humainevicj'ung 

foit  plus  hault,plus  excellent  que  laultre  par  la  grandeur  de 

nobleflfe,ou  de  richefle^toutesfois  la  Mort  en  les  moilTonnac 

&les  reduifant  en  Gerbes,fi  quelcun  les.aduiie  bien,il  les 

trouuera  tous  efgaulx*  Nous  en  auos  l'exemple  en  Diogene, 

quinepeulc  trouuer  aulcune  difference  entrc  lesosdesno* 

bles,&l  ignobles*  Dont  ie  prens  la  premiere  Faucille  pour  la 

Mort  des  iuftcs,qui  au  champ  de  cefte  prefente  vic,entrc  les 

bunTons  d'aduerfitez  labourans  font  efprouuez,  puis  p?.r« 


DES    HVICT    FIGVRES 

uenuza  parfaiAematuhce,fontmoifTonn?z,affin  qu'iizne 
foyent  plus  fubieAz  aux  dangers  des  tempcftes,&  grefles  de 
ce  monde :  8C  afFin  que  la  chaleur  ne  ieur  combe  deiTus.Et 
la  More  de  telz  eft  predeuj(edcuantDieu.Quanta!'auitrc 
Ange  tenar  la  faulx  tanc  aigue,qui  moiffbnne  les  bourgeons 
de  ia  vigne5c'eft  la  More  des  pecheurs,de  laqlle  lePfalmiftc 
di<ft.La  More  des  pecheurs  eft  mauluaife*  Et  e'eft  le  Diable, 
quialapuiftancefusie  feu  eternel,queDieu  luyabaillee,5C 
que  par  la  permiflion  de  Dieu  commande  les  pecheurs  eftrc 
vendengez,&  eftre  raui'z  de  la  vigne  de  cefte  prefenr e  vie, 
e'eft  afcauoir  quand  ilz  ont  accomply  leur  malice,  quand 
en  temps  deu,&attenduau  lieu  de  produire  douix  raiujas, 
ont  produicT  ameres  Lambru{ques,perfeuerans  en  imquite, 
8C  malice  fans  cotrition  ne  repentace,&  faulchez  de  ia  vigne, 
font  gettez  au  lac  Infernal,ou  ilz  feront  fbullez,&  leurs  ope* 
£»gu.i.  rations  eftaine'tes.Parquoy  bien  difoit  de  telz  {iu'nct  Augu* 
IUBl  ftJn,C'eft  la  peine  de  peche  t refiufte,que  vng  chaicun  perde 
ce^e  quoy  il  n*av  bien  voulu  vfer.  Car  qui  n'a  faid  fruift  en 
ce  monde,  dequoy  fert  il,que  pour  le  coupper ,  Si  jr,ettrc 
au  feu* 

Chapitre  de  la  cinquie{me  figuree  fac€ 
delaMort, 


Maia*. 


[On  fansgrande  figuree  fimilirude  de  Ia  Morr  eft 
il  efcript  en  faincl  Marrhieu.Comme  fort  1'elclair 
du  tonnerre  en  Orient.  Et  fault  enredre,que  e'eft 
|vne  mefine  caufe  de  I'efclair,&  du  ronnerre,c^ 
quafi  vne  mefine  chole:mais  die  eft  apperceue  par  deux  fena 
timens.C'eft  afcauoir  de  l'ouye,&de  la  veue:8t  1'elclair  eft 
phis  toft  veu,que  le  tonnerre  n'eft  ouy^Mais  toutesfoys  ilz 

viennent 


ET    FACES    DE    LA    MORT. 

viennent  tous  deux  enlemble,,  Ee  cefte  priority  ne  vient  qut 
de  la  partic  du  fenriment.Car  rdpeceviiibie  eft  plus  toft  mul 
ripliee,que  lentedible,comc  on  le  veoic  par  expericcc,quand 
on  frappe  d'ung  grand  coup  quelque  ehofeje  coup  eft  plus 
toft  veu,que  le  fon  du  coup  n'eft  apperceu  deceulx,qui  font 
de  Id  loingtains. Ainii  eft  il  du  tonnoirre,&  de  1'efdair  SifuU 
guradon  d'icelluy.Mais  qlque  fois  le  tonerre,&  i'efclair  frap 
pent  tout  en  vngcoup,&atorsil  eft  fort  dagereux.Car  e'eft 
figne,qu'il  eft  pres  de  nous.Par  ainftno  fens  caufe  la  faincte 
efcripiure  appellelaMort  fulguratiOjCar  le  cours  de  l'elclair 
eft  D'oriet  en  Occident.  Et  le  cours  de  la  Mort  eft  de  la  nan* 
uite  iufques  a  la  fin.  Pourtanr  cefte  Mort  eft  iemblable  a  ce, 
quelefcripture  crie.Car  quand  elk  did.  I!  eft  cftably  a  f ous 
les  homes  de  mourir  vne  foys,Nous  voyons  coonuellemet 
cefte  fouldre  frapper  ceftuy,&  ceftuy  cy.Mais  nous  ne  oyos 
la  voix  du  difant.Tu  mourras ,  &  ne  viuras.  Et  pourtant  en 
aulcune  facon  ne  croyons  que  debuons  rnourir.Come  on  1c 
voit  par  exemple  de  celluy,qui  eft  en  vne  nauire,&  obuie  a 
vne  aultre,qui  eft  nauigante  furmer,&  luyfemble  que  la 
fienne  ne  fe  bou2e,8C  que  laultre  face  feullemet  chemin,com 
bien  que  toutes  deux  voilent  aufll  toft  1'une  ql'aultre.  Ainfi 
les  hommes  en  la  chair  ,viuans  felon  la  chair  voyent  conn's: 
nuellement  le  decours,&  fin  de  la  vie  prefente  vers  chafcum 
Et  toutesfois  ilz  pefenr  eftre  imortelz.Maisc'eftalorschofc 
fort  penlleufe,quad  la  Mort  eft  tout  enlemble  ouye  Sc  veue. 
Car  on  n'y  peult  pourueoir.  Semblablemet  e'eft  chofe  fort 
dangereuic  quand  lepecheur  ne  oit  ladiuineefcripaireen 
fa  vie5mais  attend  experimenter  quand  la  Mort  foubdaine 
leviendra  frapper.  Car  alors  n'y  pourra  il  donner  remede, 
come  dick  Seneque.O  toy  incen(e3&  oublieur  de  ta  fragility 

I 


DBS    HVICT    FIGVRES 

G  ru  crams \i  More  quand  il  tonne,&  non  deuant.Nous en 

;'  lifonsvne  bclkhgure  enExodela  ou  ll  eft  e(cripr,que  par 

toure  1'Egypte  furenr  fai  Az  des  toncrrcs,&  des  elclairs  mefc 

icz  de  feu  aucc  de  grc(le,&de  tempefre.  Erksiumentz,qui 

furent  trouuees  horsks  mai/bns,  font  rnortes.  Or  i'Egypte 

ell  interpreter  tenebrcs,qui  nous  reprefenre  1'aueugIiHemct 

des  pecbeurs  ayans  yeulx75Cno  voyans.Certcs  ks  foubdains 

conncrres  SC  fouldres:font  faictes  quad  auec  la  mortelk  infir 

mice,3a  gehaine  d'Enfcr  ks  fttrprenr*  Er  pource  que  hors  des 

maifons  de  penicece  slz  font  trouuez  vagans  par  ks  champs 

de  vanire  de  ccfte.  vie  pre(enrc,pouni!lans  come iumctz  aux 

iumiers  de  la  cliair,defcendatfur  eulx  Sa  tempefte  de  reperine 

Mort,foubdain  font  eftaindz.  Ec  desDiables  mokftezfont 

P^df'  rat"sa^ 'heurcdelaMortJDoutfaind  Gregoireacepropos 

jBira.'      difoit* Lantique  ennemy  pour  rauir  les  ames des  pecheurs 

au  temps  de  la  More  desbridela  vjolcce  de  cruauke,&  ceulx 

queviuansil  arrompe  par  flatcries/encrudeiifant  lesraufc 

mourans.  Bicn  debuons  nous  done  ouyr.k  tonnerre  de  la 

facree  efcripcure  difant.Laouie  tetronucray,ie  tciugeray. 

Pourrant  nousenkigne  ieSaige  aconfiderer  noz  dernier* 

Gttgo.    iours.arfin  que  ne  pcchons,mais  foyons  toufiours  prcparez* 

ji.»orj.   Parquoy  difoit  fainct  Gregoire,  Qui  coiiderc  coment  il  fera 

a  la  Mort-,fecicndra  defia  pour  more* 

Chapkredcla  ftxkfmefigureefacc  dela.Morc. 


#M.m<.3  '^^gS'Ifantcc  qu'eft  efrript  en  Neemiek  ProphcteXe 

lipeupk  eft  congrege  deuanr  Iaporte  deseaues, 

I'ay  fus  cela  contempk,qu'ilvn'y^  aulcune  voyc 

tantlongue,qui  par  continuation  dechemincr, 


ET    FACES    DE    LA    MORT, 

ne  foic  quelquefois  acheuee,mais  quelle  aye  quelque  bout, 

ou  Hn.Semblablemer.  cefte  prefente  vie,c'eft  vne  voye  em  re 

deux  poinctz  enclofe  8C  ter  minee,c'cft  afcauoir  encre  la  nati* 

uite,&  la  Mort.Et  pourtat  nous  fommes  tous  viateursjdonc 

il  nous  fault  venir  auterme,&a  la  porte,c*eft  afcauoir  a  U 

Morc,qui  eft  didre  la  fin  de  la  prefence. vie,3c  Ic  comencemec 

de  la  fubfequenre,  11  eft  bien  vray^que  quelque  fbis  la  portc 

eft  ardue.Er  pourcequ'elle  eft  eftroi<fre,il  fault  les  entras  par 

icelle  eftre  defchargez ,  8C  agilles,  affirt  que  pour  le  fajx  dc 

quelque  chofe  empefchez  ne  puifTions  encrer,&  que  (byons 

forclos.  Plus  fpiriruellemcnt  parlant  aux  fidelles,delirans  la 

vie  furure,Ii  kur  fault  entrer  par  la  porte  de  la  Wort  de  bon 

fi;re,&  fe  preparer  en  la  vie  tel!emet,que  au  iour  du  paflaige 

f  eftre  deicharge  des  pechez  du  Diable,qui  eft  apprefte  pour 

alors  ma&er.,&  opprefter  les  pecheurs,lefquelz  il  trouuera 

occupez  de  la  ptrfateur  de  peche.Parquoy  difoit  Iob.Loing 

feront  faicftzfesfilzdefalut,6Cferont  brifez  a  la  porte.Ec  de 

cecy  nous  en  bailie  vne  figure  Hieremk  la,ou  il  reritenoftrc     iC4  ^ 

Seigneur  auoir  di<fh  Gardez  vos  ames,&ne  veuillez  porter 

charges,ou  faix  au  iour  du  Sabbar,&  neles  mcttezded§s  lei 

portcsde  lerufalem.  Ecpuisil  adioufte.Ne  met tez les  char* 

|res  par  les  portes  de  cefte  Cite.  Au  iour  du  Sabbat  enrrerot 

par  icelles  les  Princes  du  royaulme  fe  feans  fur  le  ikge  de 

Dauid  home  deludee.Le  iour  du  Sabbat  nous  reprefente 

le  repos,&  le  iour,qui  eft  le  dernier  de  la  fepmafne,c't  ft  adire 

le  dernier  iour  de  llionieje  iour  de  la  Morr,Auql  ne  fauldra 

rrouuer  I'hom  me  charge  de  pondereux  fardeaulx.Car  alors 

font  difficiles  a  defcharger.Mal  fe  peult  l'home  alors  cofefler 

$t  allegcr  fon  ame  de  peche,  A  cefte  caufe  nous  enfeigne  no* 

ftrefcis;neur,Priez  que  voftre  fuicre  nefoicfaideenhyuer, 


DES    HVICT    FIGVRES 

on  au  sour  duSabbat,il  nous  fault  vngiour  entrerpar  Ie* 
ftroi&e  3C  ardue  porce  de  la  More  humaine,qui  eft  de  fi  gran 
de  eftroifteur.,que  fi  au  parauant  nc  font  mys  ius  les  faix  de 
peche^nul  peult  paricelle  liberallernent  entrer,dont  diibit  ce 
moral  Seneque.Si  nous  voulos  eftre  heureux,fi  ne  des  Dieux 
ne  des  homes,ne  des  cholcs  ne  voulons  auoir  crainte,deipri«: 
fons  fortune  promettate  chofes  fupcrflues.Et  quand  leremie 
di&.Par  celle  porte  entreront  les  Roys,c'eft  a  entcndre,que 
quiauronr  bien  vefcu,<St  qui  aurontregne  fus  les  vices  par 
confemonjedefchargcansdelapefarireur  depechc  entrant 
parcefte  portedeMorta  tous  comune,habiter5t  celle  cele* 
fit  Cite  de  Ierufalem,interprerie  vifion  de  paix:&  ne  feront 
confunduz,come  did  le  Pfalmiftejquand  i!z  parlerot  a  leurs 
cnnemysalaporte, 

Chapitre  de  la  feptiefme  flguree  face  de  Morr* 


Es  mondains  quelque  grande  copajgnlc  de  gens 
qu'ilz  ayent,ou  quelque  grande  volupte,qui  les 
puifle  dc!ccT:er3font  a  toutes  heuresmelancoliqs, 
];rriftes38tfafchez.Et  n'orriez  dire  entre  eul*  aultrc 
propos5quc,  le  vouldrois  eftre  morr,  le  me  repens  d'auoir 
faict  cda.Le  mefchat,n'cft il  pas  bien ingratfMauldid: foit  lc 
rnonde,&  qui  f'y  ficra.  Ie  ne  veulx  plus  hanter  perfonne.  Ia< 
mais  ie  nc  me  fieray  plus  a  nully.Et  telz  ou  plus  eftranges,& 
defefperez  propos  enrendrez  vousrous  les  ioursde  ceulx, 
qui  non  en  Dieu,mais  es  homes,meftent  leur  cofidence,con 
folation,&  amour.Parquoy  de  relies  gens  eft  did:  par  le  Pfal 
>&!.{»*,  mifte <Ilz  ont  errc  en  fo!itude,&  n'ont  congneu  la  voye  de  la 
Cite.Et  certes  celle  voye  eft  fore  difficile  6c  perilkuie3en  to* 


Q 


ET  FACES  DE  LA  MORT, 
quelle  on  trouue  en  folitude  vng  paflTaige  dcubteux:.deuiaf , 
oC  incogneu.  Car  qlque  foys  le  viateur  prenanr  ce  chemin  fe 
deuie  du  droid  chemin.St  n"y  fcait  plus  reuenir.  £t  cc  pedat 
eft  en  dager,d'cfi:re  occis,ou  des  larros,ou  des  beftes  fauluai* 
ges.Parquoy  doibt  1'home  prendre  en  rel  paflaige  qlq  guys 
de,&  iamais  ne  I'habadoner.N'eft  pojnj:  a  voftre  aduis-.cefte 
pfente  vie  doubteufe,Car  i\  au  pas  de  la  Mort.iamais  elie  ne 
peult  par  droicfte  voye  eflre  trouuee,ce  tefmoignat  iob,qui  lo^,, 
di<fble  ne  retourneray  iamais  par  le  fender  ,ou  it  pafie.Nous 
debuos  doc  fuyure  le  codu&eur,&  celluy  bien  faichat  le  che« 
min,c'eft  afcauoir  noftrefeignr  auql  ce  redtant  faincl:  Marc, 
fut dicT:.Maiftre,nous Icauons  que  cu  es  venrable,&l  la  voye 
de  Dieu  en  verite  enleignes.  Aukremet  deuyerios  de  Sa  voye 
dero$itude,&{erionspris  de  ce  trefcruel  larron.qui  nous 
enuironne  nuid&iourpour  nous  deuorer.Ce  que  nous  a 
efte  tresbien  figure  au  lnire  des  Nombres  quand  les  enfans  N(?  4 
d'Ifraelnevoulasal'encreedela  rerre  de  promifTion  fuyure 
Moyfe,periret  par  diners  fuppiices.Ainfi  ne  voulans  fuyuir 
la  voye  de  penitcce  a  no9  moftree  par  IESVCHRIST 
au  pas  incogneu  de  l'horrible  Mort,cheminas  par  les  defers, 
&  folitude  de  ce  monde  foromes  en  danger  de  tomber  entre 
les  cruelz  larros,&  beftes  fauluaiges*  A  ce  propos  fain<ft  Ber 
nard.O  AmeCdiftiljquece  fera  de  cellepeur  quand  auoir  rnift. 
laiflTe  toutes  chofes,la  prefence  defquelles  t'eft  tanc  plaifante,  m,ui 
feulletu  entreras,en  vne  a  toy  totallemetincogneuc  region 
la\ou  ru  verras  vne  trefaflfreufe  copaignie,qui  te  viendra  au 
deuat.Qui  eft  ce  qui  au  iour  d'une  telle  neceflite  re  fourdra? 
Qui  te  defendra  des  rugiflans  Lyons  prcparez  a  la  viandeC 
Qui  te  confblerac'Qui  eft  ce  qui  te guyderaCEt  il  fenfuit.Eftis 
toy  docques  ce  tien  amy  plus  que  tous  tes  amys.  Leql  aprcs 

i  in 


ipJM/. 


DES    HVICT    FIGVRES 

que  routes  chofes  teferont  efte  fubftrai&es/eul  re  gardera 
la  foy  au  lour  de  ta&pukure.Et  te  conduira  par  chemin  in* 
cogneu,re  menat  a  la  place  de  la  fupernelle  Syon,5c  la  te  col 
loquera  auec  les  Anges  deuant  la  face  de  la  maiefte  diuine, 

Chapitre  de  la  huic"tiefme  figurec 
imai^edelaMorc. 

IN  lid  au  Iiure  des  fuges  cecy.  II  habite  en  la  fpe* 
Iunque,ou  fbfle,demonfirant  que  vng  cheminat 
parlesncigesen  temps  clair,quand  lefbleii  luyt 
fusicelles,puisarriue  a  la  maifon,ou  au  logis,il 
r.e  voir  plus  rien.  Et  la  rxCon  e(t7Car  cclle  blacheur  excelletc 
fai&  ii  grande  difgregation  auxyculx,ck?!aiffevne  fantafme 
de  tat  de  dartez,quil  ne  peult  veoir  aukre  chofe.Mais  quad 
ii  entre  en  la  maifon  ou  bien  en  obfcure  foffc,!!  luy  femble 
auoir  touliours  deuant  (es  yeulx  cclle  clam.  Dont  i\  eft  fort 
dagereux  ft  dedans  la  maifon,ou  la  fofle  a  quelque  mauluais 
pas,qu'il  ne  fe  dommaige  en  tresbuchant.Er  n'y  a  meiileur 
remede,fors  de  demeurer  hi  vng  efpace  de  tempsiufquesa 
ce,que  la  fantafme  de  celle  clarte  (ok  cuadee.Appikant  cecy 
au  fens  fpirkuel.  Nous  prendrons  les  neigcs  pour  les  prolpe 
ritez  de  la  vie  prefente,&  a  bonne  raifon.  Car  quand  les  nej* 
ges  font  coglurinees,elles  apparoiflent  tresblanches  8C  rcluLs 
fantes.  Et  puis  quand  le  vent  Auftral  leurvient  courirfus, 
ellcs  deuicnent  tres  fales,3c  ordes.  Ainfi  les  profperitez  de  ce 
monde,tandisquelles  adherent  a  rhommc,eIles  apparoiflent 
tres  claires,belles.,&  reluifanres.  Mais  la  fortune  contrariant 
par  la  volubiliri  de  fa  Rouc,font  couerries  en  gemiflcmes,8i 
en  pkurs.Et  pourc* les  longuemet  cheminas  par  icelles  fonc 


ET    FACES    DE    LA    MORI. 

fi  fore  aueugkz  au  cueur,<Sc"  en  l8affcA'on,qae  quand  ilz 
doibuent  entrer  au  logis  de  la  vie  fucure,par  la  Mort  ilz  n*y 
voyent  rien5&  ne  fcaiuent  ou  ilz  vont.flz  out  vne  fantafm* 
/i  imprimee  en  leurs  penkcs,que  quafi  elle  ne  fe  peulc  effacer 
par  la  Mort  tenebreufe  3C  objure.  Ilz  ne  peuuenr  aduifer  la 
ibubdainete  de  la  Mort,ne  les  penlz  Infernaulx^  ne  la  crainte 
du  Iuge.Ec  briefucmet  ne  peuuenr  rien  pcnfer,fors  la  feiicite 
de  cefte  vie  mortalk,tant  riennenr  ilz  ks  piedz  en  la  fofie,& 
1  Ame  en  la  peine  d'Enfer.Ee  pourtat  falci:  Gregoire  fus  cel.i 
que.dict  Iob,Mesioursibnt  pafTez  p!uslegierement,quela 
toille  n'eft  coupp:e  du  ciiFerand,did::qu-il  n'elt  riens  a  quoy 
moins  penfent  les  hSmes.Car  encores  que  la  More  les  rienne 
parlecollet,rizne  la  croyentfuseulxaduenir.Ainfi  parces 
vaines&fantaftiques  illusions  mondaines  Hiome  preuenu 
tiepeulcentendrealbn  falur.  Et  le  fouuerah  remedepour 
cecyefide  penter encerifuemer,SC auec  loguepauiekduiin 
logis,c'eft  afcauoir  laMort,par  la  folfe  SC  obfeure  maitbn* 
De  la  cognoiftra  Ion  que  vault  la  papedum5de,fagloire, 
(a  riche(re,&  (es  delices.Ec  qui  defprifera  ex  me  Icongnoiftra 
toutesceschofcs,cognoiftraDieu.  Amfi  en  print  llauborr  },Reg,i#, 
Helie,qui  demeura  a  la  porte  de  lafoOTe  obferiiat-.&fpecular,. 
Et  premieremet  paffa  vng  vent  brifant  perres,&  la  n'eftoir 
noftre  Seigneur«Secodemet  pafla  vnecornotion  de  terre,3d 
15  n'eftoit  noftre  Seignn  Tiercemet  palTale  feu,cv  la  n'cfioit 
noftreSeignr.Quarteinct  paflavng  fifler  d'une  douke  sure, 
8C  auec  elk  eitoit  noftre  Seigneur.Et  Hdias  veit  k  leigneura 
8C  ilz  ont  park  enfembk  D I E  V  5C  Helie.  Or  pour  parlcr 
anoftre  propospar  Hc!ie,qui  eft  diet  voyanr,  eft  defigne 
vng  prouide  Chreftien,qui  (e  cognoiflfant  mortei  roufiour-s 
ipecuk  a  laMort,Erpourceq  (on  rerme  eft  inccrtaitHJl  le. 


DES    H  VICT    FI  G  VRES 

difpoic  toufiours  pour  la  recepuoir,comme  fi  a  toute  heure 
clie  debuoit  a  luy  venir.Eta  vng  ami?  difpofe  la  Mort  ne 
pcuk  amener  perturbation.  Pourranc  difoitSeneque.  Nul 
de  nous  ne  firait  combien  fon  terme  eft  pres.  Ainii  done  for* 
mons  noftrecouraige,come  fi  Ion  cftoit  venu  a  1'extremite. 
Car  nui  ne  recoit  la  More  ioyeufement  finon  celluy,qui  f  y 
eft  prepare  a  la  recepuoir  au  parauat  par  logue  (peculation* 
Ec  ft  ainfi  nous  nous  preparons  de  bonne  heure,il  n'eft  vent 
d'orgueil  ne  tremblement  de  terre  par  ire  efmeue,ne  feu  dc 
couuoitife,qui  nous  puifle  dommager.Mais  pour  le  dernier 
on  verra  ladoulce  allainede  lafuauitc  defain&eelcripturc 
ia  ou  Dieu  parlera  falutaires  documentz,par  lclquelz  apper 
cement  on  verra  ce  qu'eft  a  fuyr,&  ce  qu'on  doibt  fuyuie, 
fansce  que  les  plaifirs  tranfitoires  puiilent  les  yeulx  de  la 
penfce  cftre  aueuglee  par  auicune  difgregation.  Dieu  nous 
doint  la  gracea  tous  de  ii  bien  a  ces  faces  de  Mort  penler,& 
fi  intentifuement  les  mirer  &  adui(er,que  quand  la  Mort  par 
kvouloir  de  Dieu  nous  viendra  prendre,  que  afieurez  dc 
celluy,qui  d'elle  a  triumphe,nous  puiflions  ainfi  rriumpher 
d'elle^que  par  le  merite  de  ce  triumphat  Chariot  de  la  Croix 
puiffions  paruenir  en  celle  vie,ou  la  Mort  n'a  plus  puiiTancc 
ot  vertu*       Amen. 

LausDeo* 


Les  diuerfes 


DBS   BONS,   ET    DES 

mauluais  du  uiel,&  nouuean 
Teftamertt* 

Vltre  les  funebrcs  figures  dc  Mort,tant  e£s 
frayeufes  aux  mauluais ,  aiiec  le  pinceau  de 
l'efcripture  ferot  icy  reprefencees  les  Mortz 
desiuftes,&iniques,arimkaiio  de  Lucian, 
qui  en  for.  dialogue  des  imaiges  dict,Que 
|| pour  depeindre  vne  parfaicte  beauke  de 
A  fcmme ,  ne  fault  que  reuocquer  deuanr  les 
yeulx  de  la  memoire  les  parriculieres  beaukez  d'ung  chafcun 
membre  feminin  ca,&  la,par  les  excellentz  pcinctres  antique 
ment  pourtrai&es.Semblablement  en  ce  petit  tableau  krone 
traceestouteslcs  belles,&laidesMortz  de  la  Bible,dcfq!ics 
les  lectrez  en  pourrot  coprendre  hiftoires  dignes  d'eftre  aux 
illiterezcoiquees,Letout  a  la  gloire  de  celluy,qui  pennet  a 
la  Mort  doininer  fus  tous  viuas-ainli  qu'ii  luy  plaift,&  quad 
il  veult. 

Figure  dc  la  Mort  en  general. 


Ource  quevraye  eft  la  lentencc  deDieu,parla  G«eA 
quelle  il  did  a  l'home,En  qlconque  heure  q  vous 
mangercz  d'icelluy^'eft  a  dire  du  defendu  fiuicTr, 
*OTs^i^'vousmourrez.Il  eft  certain  queincotincnt  apres 
le  peche  I'homme  meurcDonc  I'homme  viuant  qtiafi  conti* 

K 


Gcn.-.^. 


DE    LA     MORT 

miellemcnt  meurt3felon  faiuA  Auguftin  en  fbn.xiiij.de  la  Ci* 
te  de  Dieu% 

Com  neainfifoit.,quepar  tant  d'ans  ayent  vcfcu  deuant 
le  deluge  les  hommeSjlignaumencl'cfcripture  apres la  defers 
prion  clu  temps  de  leur  vie  dieT,rit  ll  eft  more. 

Si  noz  anciens  Peres  craignoiet  la  Mort,5c  defiroient  Ion* 
Gun  *>.  gue  vie,il  n'eftoit  de  merueille .  Car  ilz  ne  pouuoient  encor 
sriorer  au  Ciei,ne  iouir  de  la  diuine  vilion  iufques  a  ce,  que  le 
Sauiueur  eft  venu,qui  ouurit  la  porte  deParadis.Parquoy  le 
bon  Loth,airnonnettederAnge,quu  fefauluaft  en  la  mon* 
taigne,craignic  yaller,arrinq  par  aducturelemalnele  print 
Num.*;.    Qi  y  mouruc  la. 

More  des  iuftes,dic"t  Balaam. 

AuiTi  les  mauluais  defirent  mourir.Meure  mon  ame  de  la* 
Ocitc  4.      Iacoic  ce  que  Moyfe  ne  voullift  obcir  au  comandemet  de 
Dieu,qinvouloit,qu'  1  pafTaftlelourdainjtoutcsfoisonveoit 
afTez  que  liberallemmt  ll  euft  plus  vefcu ,  ii  Dieu  euft  voulu. 
Parquoy  il  dict,Le  leigneur  eft  ire  cotre  moy,voicyiemeurs 
en  cefte  terrc,ie  ne  pafleray  le  Iourdain. 
Dcut.  t*.       La  plus  grand  parr  du  guerdon  de  la  Loy  M  olaique  fern* 
bloic  eftre  conftituee  en  la  longueur  de  vie;Car  il  eft  cfcripr, 
Mettez  voz  cueurs  en  routes  les  parolles  que  ie  vous  teftifie, 
affin  que  les  faifant,perfeueriez  long  temps  en  terre  a  la  quel 
le  vous  entrerez  pour  la  poffeder. 
IuJ«-  J-  Myeulx  aymerent  Zebec,&Salmana,eftre  tucz  de  la  main 

de  Gedeon  vaillant  home,que,de  la  main  de  lether  Ton  filz. 
j  Re  t,  t$.      Lors  q  Eiias  eftoit  affis  foubz  vng  Geneurier^i  demadaa 
ion  ame ,  qu'il  mouruft,difant.U  mefourrit  mon  Seigneur, 
ofte  mon  ame, 
f .     3       Ezcchias  roy  de  ludoe  chemina  deuant  le  Seigneur  en  ve* 


DES    MAVLVA  IS. 

rite, &  Put  bon.Toutefibis  quad il  luy  fuc  annunce  par  Elate* 
qu'il  debuoit  mourir,!!  pria  ie  feigneur  par  vr.g  grad  pkur, 
affin  qu'encores  il  luy  prolongeaft  la  vie. 

Thobie  prouocque,auoir  ouye  la  refponee  de  fa  Femme 
fbufpira,&comenca  aprierauec  ihermes,difant;Tuesiufte  Thcblj, 
Seignr,comade  mo  amc  eftre  en  paix  receue,car  11  m'elt  plus 
expediet  mourir  q  viure„Et  puis  il  fenfuyt  au  Chapirre  fill, 
quad  il  pefa  fon  oraiibn  eftre  exaulcee,il  appella  Ton  filz  Sic. 

SarrafilledeRaguel,auoir  receud'une  deschamberieres 
griefue  iniure,pria  Ie  Seigneur,  &C  did:  entre  aitkres  chofes.  Thobtj. 
Ie  requiers  Seigneur,que  du  hen  de  ce  impropere  cu  m'abfbl 
ues,ou  cerres^que  tu  m'oftes  de  deflus  la  rerre. 

Deuant  le  roy  Sedechias  orTrit  Hieremie  fes  prieres,affin 
qu'il  ne  le  ruaft,ce  qu'il  comandaft  le  remettre  en  la  prifon,en  Hicrcjf. 
laqlleileftoicauparauanaffin  qu'il  ne  mouruft,parlaMort 
de  la  Croix,  laquelle  le  Sauiueur  voulut  fbuftenir,  monftra 
manifeftcment,que  non  feullemet  vouloit  mourir,Mais  vng 
chafcun  o;enre  de  Mort  debuoir  eftre  fouffert  d'uno  homme 
iufte  pour  obeir  a  la  diuine  voulente. 

Deuant  l'aduenemertt  du  fainA  Efperit  trop  erafgnirent  #iak.x 
la  Mort  les  apoftres:qui,eftre  pris  leur  Seigneur,le  laiflerent 
rous:mais  apres  cc  qu'ilzfurent  par  lavertu  d'enhaulc  ro* 
borez,&  cofirmez,menez  deuant  les  prinees,&  Ty  rans  par- 
loient  fiduciallement. 

Peu  craignoit  mais  point  ne  craignoit  la  Mort/aiA  Paul,  Aau.pa 
qui  di{bit,n'cftre  feullemet  apparejlle  a  eftre  lye,mais  auiTi  de  t0lum* 
mourir  pour  le  nom  du  feigneur  lefus. 

Etluymefmesen  aultre  lieu  dicfr.Sil  eft  notoireauxluifz, 
ou  que  i'ay  fai<ft  quelque  chofe  dignedeMorr,ienerecufe  ASu.«. 
mourir.Toutesfoys  il  fault- norer,que  plulieurs  fois  euicat  les 

K  ij 


DE    LA    MORT 

embufches  des  Iuifz,qu'ii  fuyoit  deCiti  en  Citation  pour 
crainte  de  Morr,mais  faifant  place  a  la  fureur  des  mauluais  fe 
reicruoitvtile  aplulieurs. 

De  l'horrible  Mort  des  mau!uai's,defcription 
depeincte  felon  la  faincte  Efcripture* 

Gc!K.4.   f^^^|]Ain,qui  rua  Ton  frere,fut  occis  par  Lamcch, 
Gc^e  -«4.   ¥  £§^M^\     Noftre  Seigneur  enuoya  pluye  de  foulphre,& 
^^9f!  de  feu  fus  Sodome^  fubuertit  cinq  Citez  puan 
iSlltll] ces  ^'ung  deteftable  peche. 
SichmriIzd'Em.or,qui  oppreflaDyna  fille  delacob/ur. 
tue  des  filz  de  Iacob,&  tout  le  peuple  de  la  Cite, 

Leaue  de  la  mer  rouge  fubmergea  les  chariotz,  SC  tout 
l'equippaige,gefdarmcs,<S<l  l'cxercitc  de  Pharaon,&  n'en  de* 
meura  pas  vng.Et  certes  bien  iulTemet.  Pource  qu'il  faillnit, 
quele  corps  futnoycdecelluy,duquel  le  cueur  nepouuoic 
e/tre  amolly* 

Nadab,&Abihu  filz  de  Aaron  offrans  l'eftrage  feu  deuat 
Dieu  ont  efte  dcuorez  du  feu  du  feigneur,&  font  mortz. 
Par  le  commandemenc  dc  nouVe  Seigneur  les  filz  d'Ifrael 
"  menerent  horsdelcur  exercise  le  blarphemateur,&  lafTom?! 
merent  de  pierres. 
Num.  1$,      Chore,Dathan,&  Abyron,  8C  leurs  complices  rebellans  a 

Moyle  delcendirent  vifz  en  Enfer,engloudz  de  la  terre. 
Ibidem.        Les  aultres  murrnurans,&  commettans  diuers  pechez, 
moururent  de  diuerfes  mortz  au  defert:tellcmet  que  de  fepc 
censmille  homines  bataillans,deux  feullement  entrerentcn 
la  terre  de  promifllon* 
I»fuc.;.       Pource  q  Acham  emporta  furtiuemcr  des  trefbrs  offertz ; 


Gtit«.j4 
Jbw.14. 


Leui.IO. 
Leui.24 


DES     MAVLVAIS, 

en  Iherico,tout  le  peuple  d,Ifrael  le  lapida,&  par  feu  cofuma 
tour  cc,que  luy  appartenoit* 

label  remme  d'Abercinee  emportale  clou  du Tabernacle,  i"d^4« 
6c  le  ficha  au  cerueau  de  Sifare,qui  accopaignanr  le  fbmmeil 
a  la  Mort,dcrTaillit,5t'  mourut.  r  d  «. 

Si  Zebee  6v  Salmana  eufienc  garde  les  freres  dc  Gcdeon, 
Gedeonleur  cut  pardonnc.E£pourcequ:ilzlestuercnt,ilz 
furentoccis  par  Gedcon. 

Les  filz  djfrael  prindrent  Adonibefech,auoir  couppe  les  ludt'u 
fummitez  3C  bourz  de  fesmains(ai  lfiqu'il  auoir  faicl:  a  fe* 
ptante  Roys)l'arncnerenten  [erufaiem,^  la il  eftmort* 

Vne  femme  geAant  fus  la  tefte  d'Abimelech  vne  piece  Tudu* , 
d'une  meulle  luyfroifia  le  cerueau,!cquel  appella  fongen* 
darme,8t"commenda  qu'il  le  tuafr.  Etnoftre Seigneur  luy 
rendit  le  mal  qu'il  auoicfaicr,mectantamorcleptantefiens 
freres* 

Quand  Hely  ouy  t  larche  du  Seigneur  Dieu  eure  prinfe  il : '^c2-*  • 
tomba  de  fa  Telle  a  lenuers,iouxte  la  porte,&  f  efcre  rompu  le 
cerueau  mourut.  . 

Dauid  ieunegars  tout  defarme,&  n'ayant  l'ufaige  des  ar*  i.Reg.17. 
mestaflaillit  le  fuperbe,5C  blafphemateur  Goliath,  3C  le  tua 
de  Ton  propre  couftcau. 

Saul  parieneicay  quelle  enuie  efmeu  perfecuta Dauid, A  KRe3'Jr» 
la  fin,print  Ton  couftcau,&;fe  iecTrant  fusicelluyfe  tua. 

Le  premier  filz  de  Dauid  viola  fa  feurThamar  ,&Cpeu  *>R*g.i}, 
apres  hit  tue  par  le  comandement  d Abfalon  (on  frerc  ainfi 
qu'il  banquetoit  auec  luy« 

Par  lacouuoicife  de  dominer  fort  affligea  Abfalofbn  pere       s 
Dauid.Maisdeuant  qu'il  paruint  a  fonproposil  futpendu 
cntre  le  Ciel  dC  la  Terre* 

K  it}) 


DE    LA    WORT 

Voyac  Achitophel  q  Ton  cofeil  ne  fuc  accepte  qu'il  auoit 

i.R.c.17.   c(onne  centre  Dauid,  fen  alia  en  fa  maifon,&  mourut  au 

Gibet. 

„  ?  SebafilzdeBochricocitalepeuplecotreDauidenlacite 

d' Abela,Lav  ou  il  penfoit  auoit  refuge  8C  ayde,fut  decapite. 

Ladole(cet,quifevantaauoir  tueSaul,parlecomademct 

de  Dauid,fut  tue  quad  il  luy  pefoit  annucer  chofe  agreable. 

Le  femblable  aduint  a  deux  larros,qui  apporteret  la  tefte 
zMcg.  4.  de  Iibofech  giz  de  SauL 

Combien  qucioab  futvng  noble  cheualkr ,  toutesfois 
*'  'e°**'    pource  qu'il  occift  deux+iommes  en  trahifon  fur  commande 
d'eftre  tue  par  Salomon. 
Re^ix.       Achab  blefle  en  la  guerre  mourut  au  vefpre.>&  les  chiens 
lefcherent  (on  fang,encemefmelieu,auquelilzlefchercntle 
fang  Naboch.qui  fuc.lapide  fe  diflimulant  Achab ,  qui  le 
pouuoit,&  debuoit  faultier. 
<       Vngaultre  mauluais  roy  Ela  regnoit  en  Iudee  tyranni* 
'  quement  cotre  lequel  fe  rebella  Zambri,&  tuafonfeigneur, 
lequel  Zambri  puis  mourut  mifcrablcment. 

Quand  Heiifee  monta  en  la  Cite  de  Bethel,qlques  enfans 
4,Reg.j.  mal  mftrui<£tzfemocquoictde  luy ,alors  forrirct  deux  Ours, 
&.  deffirerent  quarante  deux  de  ces  enfans* 

Lungdes  deux,qui  eftoit  auec  le  roy  d'Jfrael  nevouluc 
4.r«g.?.    croyre  aux  paroiies  de  Heiifee  predifant  la  future  habodace, 
au  lendemain,lc  fuffoca  la  turbe  des  homines  courante  aux 
defpoullies,&  la  il  mourut. 

Benedab  roy  de  Syrie,qui  felt  moulr  de  maulx  aux  enfans 
4**8.8.  a-Jfrael/ut  a  la  fin  de  fon  filz  Afahel  occis. 

Voyanrlehu  la  mauluaife  Ie(abel,qui  auoit  eftecaufcdc 
4  tcg.9«  pl« ifieurs  maulxjcomenda  qu'elle  full  precipice  en  bas:&  fut 


DES    MAVLVAIS. 

tellcmentconculquee,dc  la  fouiie  des  cheuaulx,que  combien 
quelle  fut  fille  de  Roy,ne  fut  enfepuclie:5<l  ncrefta que  le  tcft 
delatefre. 

Athalie  mere  de  Ochofie  tua  route  la  femenceRoyallc 
Affrn  qu'elle  peut  regner  fus  le  pcuple.Ec  puis  apres  die  4rcS-"' 
fut  tuee  villainemenc  par  le  commandement  dc  loiades 
prebfire. 

Le  roy  loas  snauluais,&  ingrat,qui  feit  lapider  cruellest 
menr  Zacharie  filz  du  prebftrc  lojades  fut  en  apres  occis  4*r€S*f* 
de*  fiens. 

Sennacherib  roy  desAfllriens  trcforguilleux,  8C  au  Dicu  4tKfrW 
du  del  blafphemateur  apres  que  de  la  terre  de  ludec  confu* 
femcnr  Pen  fut  fuy,fut  rue  par  fes  cnfans. 

Sedechias  roy  de  [udee  mauluais  vers Dieu,&l  vers  les 
bomes,fut  pris  en  fuyanr,deuant  les  yeulxduquci  leRoyde  +  rcStt,e« 
Babyione  felt  tucr  fes  propres  enfaus.  Apres  on  luy  creua 
les  yeulx,&  fut  mene  en  Babyione  yS>C  la  mourut  mifera* 
blement* 

Holoferncs  prinr-.ck'  deftruit  plufteurs  pais,  Enablement  ,  ... 
dormant  enyure  par  les  mams  d  une  remme.tut  decapice, 

Le  rres  fuperbe  Aman,qui  ie  faifoit  adorer  des  homines,  Hdrer.7. 
fut  pendu  au  Gibet,qu'il  auoic  prepare  a  Mardochee. 

Balthalar  roy  de  Babyione  ne  fut  corrige  par  l'cxemple 
de  N\tbuchodonoibr  fon  pere,qui  deuat  luy  auoit  efte  mue 
en  beite^, auconuiueveitl'efcripture  enlamuraille.Mane,  Dani.;.^ 
Thethel,Phares.  Et  cclle  nui<ft  il  fut  tue,&  fonRoyauLne 
tranfiate  aux  Mcdes,<Sc  a  ceulx  de  Perfe. 

Les  accufateurs  de  Daniel  par  le  comandemctdc  Darius  £>aaa.A 
raydePeife  furent  mysau  lac  de^  Lyons,k  femblabk  ads 
uint  au.c.  X  I  ill. 


DE    LA     M  OR  T 

Mach.i-       Puis  que  Alexandre  tomba  au  lict  on  diet  qu'il  congneut 
qu'il  debuoit  mourir,quafi  commefi  au  parauantilnauoit 
congnoilTance  de  Mort,ou  la  memoii  e  d'icclle. 
i.Mach-9      Alchimus  traiftre  fut  frappe,&  impotent  deParalihe,nc 
plusilnepeultparler,ne  le  mandera  fa  maifomEtmouruc 
auec  vng  grand  torment. 
z.Nuch.4.      Contrifte  leroy  Antiochus  dece,que  Androniqueauoie 
rue  iniuftemet  Onias  fouuerainPrcbftre,comanda  Andro< 
rrique  eftre  tue  au  mefme  lieu,auquel  il  auoit  commis  trop 
grandcimpicte, 
2.madu7.      Plufieurs  facrileges  commis  au  temple  par  Lyfimachus, 
fut  alfemblee  vne  grande  multitude  de  peuple  centre  luy,8£ 
au  pies  du  Trefor  ilz le  tucrent, 
2.mjch.cf.      Antiochus,qui  auoit  opprefle  les  entraiiles  de  plufieurs, 
fouftrant  dures  douleursdes  entraiiles  par  miferableMort, 
mourut  en  la  montaisme. 
a.mach.^      Iafon  mefchat  qui  auoit  capriue  fbn  proprc  frcre,&  auoit 
banny  plufieurs  gens  de  Ton  pais,mourut  en  cxil,&:  demeura 
fans  eftre  plaincr,ne  enfepucly, 

Menelaus  malicieuicmcnt  obtint  en  pcu  de  temps  la  prins 
cipaulte,mais  toft  fut  precipite,  d'une  haulte  tour,  en  vng 
monceau  dc  cendres. 
Lucar.u.  C'eft  h5me  riche,le  champ  duquel  auoit  produitft  habon* 
dance  de  rruicTr,quand  il  pcnfoitdeftruirelesgrenicrspour 
en  fairc  de  plus  arnples,croyoit  de  plus  viure,ce  qu'il  ne  feir. 
Car  il  luy  fut  did:  par  noftre  Seigneur,  Sot  ceitc  nuicl:  tu 
pcriras. 
■Lucx.16.      Fort  terrible  eftl'exempledc  ce  fame  rhauluais  richc,qui 

rant  banquetoit,lequcl  mourur,&  fut  enfepucly  en  Enfcr, 
Aduc-.;.      Ananias  SC  fa femme  Saphira,pource  qu'ilz  defraudcrcnt 

du  pris 


DES    IVSTES. 

du  pns  de  kur  champ  vendu,moururent  terriblemenr  par 
la  repreheniion  de  fain<fr  Pierre. 

Herodcsaftisau  tribunal,^  veftu  d'habitz  royaulx,pre£ 
choit  au  peuple,Et  le  peuple  eicrioit  les  voix  de  Dieu,&  non  AdiH' 
des  hommes.Alors  tout  incontinent,l'Ange  du  Seigneur  ,ie 
frappa.Pour  ce  qu'ii  n'auoit  bailie  1  honncur  aDieu,  Ec  con* 
fume  des  vcrs,expira  miferablernenc* 

Aukrc  depcinc'te  dcfcription,de  la  pre* 
cieufe  Mort  des  luftes. 

[Vand  Abel&Cain  eftoict  au  champ.Cain  ie  Ieua 
contre  Abel  8C  le  tua.Et  a  cau{e,come  on  en  rend  Gtnt'** 


[  laraifon,que  fes  oeuures  eftoient  mauluai(es,6C 
S;celles  de  Ton  frcre  iuftes, 

Enoch  chemina  auecDicu,&napparut.CarDieu  l'em<  Gene.j. 
porta. 

Abraham  eft  mort  en  bonne  vieillefl~e?6C  de  grand  eage,  Ge;.z>. 
remply  de  iours,&  futcongrege  a {on  peuple. 

Les  jours  de  Ifaac  font  accomplis  cent  ocftante  ans,&  con  Gm«.^. 
fume  d'eage  eft  mort,6t  mys  au  deuant  de  Ion  peuple  vieil, 
6C  plein  de  iours. 

Quand  lofeph  eut  adiure  fes  freres.,&qu,illeureucdic"t, 
Emporrcz  aucc  vous  mes  olTemens  de  ce  lieu  cVc.Il  mourur.      fc J0* 

Moyfe,&  Aaron  par  le  commandement  deDicu  monte* 
rent  en  la  montaigne  Hor,deuar  toute  la  multitude,^  quad  Num'  l0° 
Aaron  fe  fut  defpouille  de  tous  fes  veftemens,il  en  reuefnt 
Eleazare,&L  la  mourut  Aaron. 

Moyfc  le  (eruiteur  de  Dieu  eft  mort  en  la  tcrrae'dc  Moab, 
le  commandant  le  Seigneur ,  BC  U  Seigneur  1'enlepuelit.  Ec  DviU  M* 

1st 


D  E    LA     M  O  R  T 

tiul  horns  n'a  cogneu  Con  fepulchre  iufques  a  ce  prcfent  iourv 

i.P*'  ♦$       Dau*d,apres  lmftru^ftion  de  ion  filz  Salomon,Oc  1'orailon 

qu'il  kii  au  Seigneur  pour  iuy,od  pour  tout  k  Ptuple,mous 

rut  en  bonne  vieilleire  plein  de  jours,de  richetTe,8C  dcgloire, 

Qj.iand  Helifte,&Heliecheminoict  enfembk,voicy  vng 

4    *£•*-  chariot  ardats3^  ks  cheuaulx  de  feu,diui(erlt  lung  6i  laultre, 

Bt  Helie  monta  au  Ciel  en  fulguration. 

Lefpnt  de  Dteu  veftit  Zachane  filz  de  Ioiadc,  Si  didl  au 

fr.Piro4-  peuple.Pourquoy  traipaiTcz  vous  le  camandementduSen 

gneurtCe  que  ne  vous  prourFitera.Lefqlz  congregez  encon 

tre  luy  getterent  des  pierres^iouxte  le  comandement  du  Roy 

csCilfuctue, 

Thobie  a  Pheure  de  la  Mort  appella  Thobte  (o  filz,&  fept 

Tho'44*  ieuues(esnepueux3&kur  did.  Pres  eft  ma  fin*  Et  vng  pea 

apres  eft  did  de  Ton  filz.  Auoir  acomply  hui&ante  neuf  ans* 

en  la  crain&e  du  Seigneur  auec  loye ,  I'eniepuelirent  auec 

coute  fa  lignee  8Cc* 

lob  veiquit  apres  les  flagellations  centquarate  ans,&  veit 
tob  uSa-   ^cs  ^z  ^e  ^s  ®z iu%ues  a  k  quarte generation^ il  eft  mort, 
vieil,5C  pkin  de  iours* 

Dauid  ne  voulut  plourer  pour  fon  filz  innocent  mort, 
i.Reg.xs.  qu'il  auoit  ploure  quad  il  eftoit  malade*  Mais  il  ploura  beau 
&If*      coup  pour  le  fratricide,&  patricide  Abfalpn  pendu. 

Apres  l'inftru<fbon,&  confort  de  fes  enfans,Mathatias  let 
s.Ma  :*z.  beneift,&  trefpaira,&  fut  mis  auec  fes  Peres, 

Voyanc  Iudas  Machabee  la  multitude  deles  ennemys,& 
i.Ma-.9«  la  paucite  des  fiens,dichSi  noftre  temps  eft'approche,mour* 
rons  en  vertu  pour  noz  frcres* 

Ekazare,apres  plufieurs  tonnes  a  luy  bailkz,trefpa(Ta  dc 
3.M&6,  <cfteviea.aiflant  a  tout  lePeuple  grand  memoirede  fa  vertu 


DES    IVSTES, 

Sc  fortitude, 

Ces  fept  frcres  auec  Icur  pitcufe  Merc  fesrent  vne  admira*  zMma 
blerm,par  iouablc  moyen,Etfepeuuent  Unoter  plufieurs 
cxcmples  de  vcrtu. 

Pour  la  vcnte  &C  honneftete  de  mariage.S.Iehan  Baprifte  M»^» 
fur  decolie  par  Herodes  Tctrarche, 

De  ce  renomme  pouure  Ladre  eft  e(cript,que  ia  mediant  Luc4& 
mourut,&  qu'il  fut  porte  des  Anges  au  fang  d'Abraham* 

Comment  qu'aye  vcicu  ce  iarron,auquei  Iefuchrift  pen* 
danc,dicTr,Au  iourd'huy  ferasauecmoyenParadis,ilmous 
rut  heureufement. 

■  Quand  Ie  benoift  Eftienne  eftoit  lapide,il  inuoquoit  le 
Seigneur Dieu ,  Si difoit.  Seigneur  Iefus , recoy  mon  elprit,  A& I*9* 
Et  f'eftre  mis  a  genoulx ,  efcna  a  hauhe  voix ,  Seigneur, 
ne  leur  repute  cecy  a  peche  &c.Et  quand  ileut  ce  did.  II 
dormiten  noftre  Seigneur,a  laquelleMort  faifonsla  noftre 
femblable. 

Et  noftre  faulueur  Iefuchrift ,  qui  felon  fainct  A  uguftin, 
auquartdetrini.par  falmguHereMortadeftruic'tia  noftre 
double  Mort.Lequel,  comme  il  did  apres  au.  X 1 1 1 1 « de 
la  cite  deDieu,donna  rant  de  grace  de  foy,que  de  la  More 
(quieftcontraire  alavie)fut  faid  inftrument,parlequclon 
pafleroitalavie.Laquelle  nous  concede  le  vray  autheur  de, 
(aluteternelle,Quieftvoye,verite,&:vie.Qiii  a  delavie,& 
de  la  Morr,l'empire.  Qui  auec  lePere,&le  faincr  Efprit  vie 
8C  regne  Dieu  par  iiecles  intermi'nables. 

Amen. 

Dcfcription  des  fepulchres  des 
Iufte's. 


DES    SEPVL,   DES    IVSTES, 

(||||^pt||  Vec  grandc  diligece  achepra  Abrahale  champ, 
Gm:"z]'    ^^^pj  ^uqucl  il  cnfepuehr  fa  femmc  quad  elk  fuc  morte, 

Wi&ljk^  lacob  ne  voulut  eftre  enfepuely  auec  les  maul 
r-  ,-<,  ^^M^  uais  hommes  cn  Eoypre^mais  abiura  Iolcpli,que 
&.-t*     quand  il  leroit  mort,qu'on  le  porcalt  au  iepulchre  de  Its  Pe* 

res,cc  que  lofeph  accomplic  auec  grande  folicitude. 

Sortant  Moyfe  d'Egypte,emporca  les  oflfemes  de  Iofcph 

Dautd  loua  fort  les  hoesLabes  Galaad,pource  q  les  corps 

i.Kgu.;i.  ^  Saul,8£  de  fes  filz  auoiec  e/ce  reueramcc  enfepueiiz  p  eulx. 

La  peine  de  celiuy,qui  auoit  mange  le  pain  en  iamaifbn 

du  mauluais  Prophece  cotre  le  comademec  de  Dieu,fuc  cefce 

ieulle,qu'il  ne  fuc  enfepuely  au  iepulchre  de  fes  Peres* 

IehuRoyd'Ifrael,qui  feic  tuer  Icfabel,  la  feic  eniepuelir: 
4*,£g'f,    pource  qu'elie  eftoic  fllle  du  Roy. 

Loue  eft  Thobie,de  ce,que  auec  le  peril  de  (a  vie  les  corps 
TfcoiMtZ  ^  occis  il  cmporcoic,&  ibliriccuiemenc  leur  donnoit  fe* 
pulture. 

La  premiere  admonitio  entre  celles  (alubres,que  feic  Tho 
Thob.  4.  kie  a  fon  fiiz,fut  de  fa  fepulture,&  de  celle  de  fa  femme. 

Les  luifz  accufateurs  du  mefchancMenelaus  furenc  par 
a.Mw^4.  j'{ni[que  [Uge  condamnez  a morc.Parquoy  les  Tyriens  indi* 
gnez  de  ce  liberallcmenc  leur  preparerent  fepuiture. 

Apres  la  guerre  contre  Gorgias  commife,vinc  Iudas  Ma 
a.ottc.u.  chabee  pour  recucillir  les  corps  des  morcz,&  les  enfepuelir 
auec  leurs  parentz. 

Les  dilciples  de  fain&Iehan  Baptise  ouyansqu'il  auoit 
MhrU4"  c^*  decolle  Par  Herodes,vindrenc,ck  prindrenc  fon  corps,& 

rcrtlepuelirenc. 
loan  xz.       ^  appert  que  noftre  Seigneur  a  eu  cure  de  fa  fepuiture, 


AVTHORITEZ    DES    PHILO. 

par  ce  qu'il  rcfpondit  a  Iudas  murmuranc  de  I'oignemenP 
qui  felon  luy,debuoit  eftre  vendu,LaifTe(diciil)ar1in  que  au 
iour  de  ma  ftpukure,elie  le  garde, 

Noftre  Seigneur  fut  enfepuely  par  Iofeph,&  Nicodeme  Matt.j-7. 
au  fepulclire ncuf  caille ,  auquel  nul  n'auoic  encores  elite  mys.  lJc.ij.' 

Les  homes  craintife  eurentcurede  fain<flEftienneJapide  lean.**. 
des  Iuifz,&  feirent  vng  grand  plaind  fus  luy«  ,A. 

MEMORABLES    AVTHO; 

rite^,8cfcntences  des  Philofophes,8£ 

orateurs  Payes  pour  cofermer 

les  uiuans  a  no  craindre 

la  Mort. 


Riftotc  did  vers  le  fleuue  appelle  Hypanin3qui 
de.la  ptie  d'Europe  derriue  en  la  mer,cerraines 
beftiolesnaiftre,qui  neviuentqu'ung  iour  tat 
feullemenr.Etcelle  qui  meurt  fur  leshuidheu* 
res  de  matin, eft  done  didemorte  deboneage: 
8t  celle,o,ui  meurt  a  Midy  eft  morre en  vieillefle.  Laultre^qui 
deuant  faMortveoit  leSoleil  coucher,eftdecrepitee.Mais 
tout  cela  comparaige  a  noftre  treslongeage,auecleternite, 
nous  ferons  trouuez  quaii  en  celle  mefme  breuite  de  temps, 
en  laqlle  viuent  ces  beftiolles.Et  pourtat  quad  nous  voyons 
mourir  quelque  ieune  perfbnne,il  fault  pefer  qu'il  meurt  dc 
marimPuis  quand  vng  de  quarante,ou  cinquace  ans  meurr, 
penfons  que  e'eft  a  midy.Ec  que  tantoft  vicdra  le  vefpre  qu'il 

L  irj 


AVTHORITEZ 

nous  fauldra  a  la  fin  aller  couchcr  pour  dormir,  comme  les 
aukres:Sc  que  quad  i'heure  (era  venue  de  cc  foir  que  peu  ou 
riens  aurons  d'auantaigc,d'eftrc  demeurez  apres  celluy,qui 
fen  eft  all?  a  huicl  heures,ou  a  Midy,puifque  a  la  fin  du  lour 
il  nous  fault  auffi  ia  pallor.  Parpuoy  difoit  Cicero,St  difoic 
bien.Tu  as  le  fommeil  pour imaige de  laMort,&  tousles 
iours  til  ten  reuefH.Etfidoubtes/ly  a  nul  fentiment  a  la 
Morc,coinbien  que  tu  voyesqu'en  Ion  iimulachre  iln'ya* 
nul  fennmct.  Et  dicT:  apres  que  Alcidamus  vng  Rheteur  an<s 
tique  efcripuit  les  louanges  de  la  Mort,cn  lefquelles  eftoienc 
Cotcnuz  Ics  nornbres  des  maulx  des  humains,SC  ce  pour  leur 
fnircdefirer  la  Mort.  Car  li  le  dernier  lour  n'amaine  extin* 
crion,  mais  commutation  de  lieu,  Qucft  il  plus  a  dei'ircr?  Ec 
fil  efraincl&l  efface  to.ut,Queft  il  rien  meilleur,que  de  Pens 
do/mirau  millieu  des  labours  de  cefte  vie^ainii  ferepofcr 
en  vng  fempirernelfornmeil.Certesnatdre  ne  faict  riens  res 
inerairemcnt:  mais  determine 'toures  crfofes  a  quclque  fin* 
EIlc  n'a  done  produictlhomme,  affin  apres  auoirlouffert 
icy  plufieurs  trauaulx,elle  l'cnferme  en  la  mifere  de  perpc^ 
tuciieMortimaisarfmqu'aprcsvne  longue  nauigation  clle 
le  conduife  a  vne  paifible  demeure,&  a  vng  tranfquiile  port. 
Parquoy  ceulx  qui  par  vieillefle  ou  par  maladie,  font  plus 
pres  de  la  mort,font  d'autant  plus  heureux  que  les  ieunes'Sc" 
fains0comme  ceulx  qui  auoir  trauerfe  plufieurs  mers,SC  vn< 
doyantcs  flortes  do  mcr,arnuct  auport  aucc  plus  grad  aife, 
que  les  encores  comenceans  aefprouuer  les  penileux  dagiers 
do  la  longue  nauigation  n'^gueres  accommencee.Et  ne  fault 
craindre  qu'a  cc  port,&  point  de  la  Mort,air  aulcfi  mal.  Car 
mcAiics  e'efi  la  fin  de  tons  maulx,  qui  lelburFrecx' paflcen 
vng  moment  d'ocil.  Et  pourtanc ,  tefincing  le  mefmeCia 


D  E  S    PHILOSOPHES.* 

ccro,on  hA  que  Cicobole,&l  Biroa  Furent  fiiz  d'unc  renom- 
m-*e  dame,laqticlle  eftoic  preftrelTe  de  la  DcelFe  iuno,&;  ad5 
uenautleiourde  la  grande  (blcnnite  de  cellc  Dceffejefdjetz 
enfans  appareillerent  vng  charsor,auquel  dz  vouloiee  mener 
au  templelaPrcftrefkieur  mere-Car  la  coufrumcdcsGrecz 
eitoit,que  toutesfoys  que  les  Prcftres  debuoient  offnr  folen* 
ndzfacrifice^ouilz  debuoient  cftreponczde5gens,ou  fur 
chariorz,tant  prifoientilzleurs  preftres,quc  ii'iz  eulFenr  mys 
kpkda  terre,de  tour  leiourne  coiencoyent  quilz  euifenc 
orrert  aulcun  facrificc  Aduint  en  apres,que  cclie  Prcfrrcfie 
cheminanrfur  lechariot,queles  cheuaulx,qui  Ie  coduifoient 
tombcrent  mortz  foubdaincmer.r  au  millieu  du  chemin,5£ 
loingdu  temple  bicn  dix  mille.Ce  voyant  fesenfans,»5tque 
leurMere  nepouuoic  allerapicd,&  qlc  chariot  ncpouuoit 
eitre  mene  par  nul  aultrc  bcftial(Car  la  n'en  auoit  point)ilz 
dctermmercnt  de  Ce  mettre  au  lieu  des  cheuaulx,&  de  tirer  le 
chariot,commc  iilz  fuftenc  beftes-.rcilemJt  que  tout  ainiique 
leur  Mereles  porta  neuf  moys  en  Ton  venrre,SembIablemet 
iiz  la  porterent  en  ce  chariot,par  le  pays  iufques  au  temple, 
cc  que  voyant  la  grande  multitude  du  peuple,qui  venoit  a 
cefte foIennite,fen  efmerucilleret giandement.Et difoient ces 
ieunes  enfans  eftre  dignes  dung  grand  guerdon.  Er  en  vcrire 
ilz  le  meritotent.Apres  que  cell.e  fefte  fut  aciieuee,ne  iaichant 
la  Mere  auec  quoy  tatisfaire  a  fes  enfant  d'ug  f\  grad  ntcrire, 
Pna  la  Beetle  Iuno,qu'il  luy  pleuftdonncr  axes  enfans  la 
meilleurechofeque  lesDieuxpeuuent  donncr a leurs diets 
amys.Ce  que  la  DeeflTe  luy  accorda  voulcnticrs  pour  vnc  li 
Heroique  oeuure.Parquoy  elle  feit  que  lefdiAz  enfans  fen* 
dormirent  fains^  au  lendcmam  on  les  rrouua  morrz.Puis 
de  cecy  a  la  complaignace  Merc  did  Iuno.Reailegrc  toy  .Car 


AVTHORITEZ  DES  PHILO. 
la  plus  gr  ande  vengeance  que  les  Dieux  peuuent  prendre  de 
leurs  ennemys,c'eft  de  les  faire  longucmcnt  viure.  Ut  k  plus 
grand  bien  duquel  fauonfons  noz  amys,c'eft  de  les  fairc  toft 
mounr.Les  autheurs  de  cefte  hiftoirc  font  Hizcnarque  en  fa 
Pohriquc,&  Cicero  au  pmicr  de  la  Tufculane.Lc  fcmblable 
en  print  aTriphone,&t  Agamendo. Lefquclz  pour  auoir 
r'edifif  ce  ruynant  temple  d'Apollo,qui  enliile  deDclphos 
eftoit  tant  folcnel,auoir  rcquis  audid  Apollo  pour  leur  gucr 
don,Ia  chofe  meilleure  delaquelk  leshumainsont  befoing, 
les  feit  (bubdainemenc  mourir  tous  deux  au  fortir  de  foup* 
per  a  lentree  dudict  temple.  Pay  voulentiers  amene  ces  deux 
exemples,affin  que  tous  lesmortclz  congnoilTent  qu'il  n'y  a 
bon  efcat  en  cefte  vie,finon  quand  il  eft  paracheue.fct  ii  la  fin 
de  viure  n'eft  fauorcu(e,au  moins  elle  eft  moult  prouflFitable. 
Pourtant  ne  Pen  fault  douloir,plaindre  ne  craindre  la  Mort. 
Toutainiiqu'ung  viateur  fcroit  grandement  imprudent^! 
cheminat  en  fuant  par  le  chemin,(e  mettoit  a  chanter,&  puis 
pour  auoir  acheue  faiournec,comenceoit  a  plorer.Pareille 
follie  feroitvng  nauigant,fil  cftoit  marry  d'eftre  arriuc  au 
port:ou  celluy  qui  done  la  bataille,&  foufpire  par  la  victoire 
par  luy  obtenue.Donc  trop  plus  eft  imprudet&folccliuy, 
qui  cheminant  pour  aller  a  la  Mort,luy  fafche  de  l'auoir  rens 
cotree.Car  la  Mort  eft  le  veritable  reffuge,  la  fanri  parfaicfre, 
leporta(Teure,lavicioireentierc,la  chair  fans  os,lc  poiiTbn 
fans  efpine,lc  grain  fans  paille.  Finablement  apres  la  Mort 
n'auons  pourquoy  plourer,ne  riens  moins  a  delircr.Au  reps 
de  l'Empcreur  Adrian  mourut  vne  Dame  fort  noble,parcte 
de  l'Empercur,a  la  Wort  de laquelle  vng  Philofophe  feit \  ne 
oraifon5en  laqlle  il  did:  plufieurs  maulxdc  la  vic,&  plufieurs 
biens  de  la  Mort.fc'c  ainfi  que  l'Empereur  l'interrogua,quclle 

chofc 


AVTHORITEZ    DES    P  HI  L  O. 

chofe  cftoit  la  Mort.  Refpondit.  La  Mort  eft  vug  ctcrne! 
fommeil,vne  diftblution  du  Corps,vng  efpouueictnem  des 
riches,vng  delir  despouures^vngcasmeuitable^vng  peieri* 
naige  incertain-vng  larron  des  hdmes>vne  Mere  du  dornoir, 
vne  vmbrc  de  vie,vng  feparement  des  viuans,vnecompate 
gnie  des  Mortz.Finablement  la  More  eft  vng  bourreau  des 
mauluais,&C  vng  fouuerain  guerdon  desbons.Aufquelles 
bonnes  peroiles  deburoit  on  continuellementpenfer.  Car  15 
^vne  goutiere  d'eaue  penetre  par  corinuatio  vne  dure  pierre, 
aulfi  par  continuelle  meditation  de  ia  Mort  il  n'eft  Ci  dur,qui 
ne  f  amolifle.Seneque  en  vne  epiftre  racompte  d'ung  Philo* 
fophe,auquel  quand  on  .uy  demanda,quel  mal  auoit  en  ia 
Mort  que  les  hommes  craignoiet-tant.  Refpbndit.Si  aulcun 
dommaige,ou  ma1,fe  trouue  en  celluy,qui  meurt^n'eft  de  la 
proprietcde  la  morr.mais  duvice  de  celluy,qui  fe  meurt. 
Semblablemet  nous  pouuous  dire,qu'ainfi  commele  fourd 
ne  peult  luger  des  parollcs,ne  l'aueugle  des  couleurs,rat  peu 
peult  celluy,qui  iamais  ne  goufta  la  Mort,  dire  mal  de  la 
Mort.Car  de  tous  ceulx,qui  font  mortz,nul  ne  fe  plainer  de 
laMort,&deceulxqui  font  viuans,tous  fe  plaignent  de  la 
vie*  Si  aulcun  desmortztournoit  pardeca*  parlcr  auec  les 
viuans,&  comme  qri  l'av  experiment*  7  nous  dilbit  fily  & 
aulcu  ma!  en  la  Mort,ce  feroit  raifon  d'en  auoir  aulcu  efpou* 
uentement.Pourtmt  fivng  homme,qui  n'ouyr,ne  v«t,ne 
fenut,rie  goufta  iamais  laMorr,nous  diet  mal  de  la  Mort, 
pour  eel a,debuons  nous  auoir  horreur  d'ellccQuelque  grad 
mal  doibuct  auoir  faift  en  la  vie"ceulx,qui  craignct,&  difent 
mal  de  la  Mort.Car  en  celle  demiere  hcure,&  en  ce  extrefme 
iugemenr,c'eft  la,ou  les  bons  fontcongneuz,&  les  mauluais 
deicouuertz.fi  n'y  a  Roys,Empereurs,Priccs,Cheualiers,ne 
riches,ne  pouurcsyie  fains,ne  malades,ne  heureux,ne  inform 

M 


AVTHORTTEZ 

funcz,ne  ic  nc  veoynu!  qui  viue  en  Con  c'tac  contenr/ors 
ceulx,qui  fonr  rnortzrquienlcursfcpukhresfbnt  en  paix,& 
en  repos  paiiibkment,la5ou  ilz  ne  font  auariacux,coui'jOi« 
teux,fuperbes  ne  fubiectz  a  aulcuns  vices,  en  fone,que  Ieftat 
des  mortz  doibt  cftre  1c  plus  aireure,puis  qu'en  Celt  efrat  ne 
voy5:>auIcijmefcote"rerner.ApsccuIx,qui  for  pouures,chcr* 
cherpour  fenrichirX-estriftespour  fe  refiojir.Lcsmalades 
pour  auoir  fante.Mais  ceuSx,qui  ont  de  la  Morr  rat  de  crain* 
te,ne  cherchent  aukun  remede  pour  n'en  auoir  peur.Par 
quoy  ic  cofeillerois  fus  cecy  que  Ion  foccupaft  abien  viure, 
pour  non  craindre  rant  Ja  Morr. Car  la  vie  mnocenre  faicr  la 
Morr  aireuree.Interrogu?  lediuin  Platon  dc  Socrates,come 
i\  fei'tojt  porte  auec  !a  vie>dC  come  ll  fe  porreroit  en  la  Morr. 
Refpondit*Scaches  Socrates* qu'en  ma  icuneffe  rrauailiay 
pour  bien  viur^SC en  lavicilielTe  tafchay  abien  mourir.Ec 
ainii  que  la  vie  a  efte  honncfre,ieipere  la  Mort  auec  grand  aU 
Icgreiie,8£  ne  tiens  pane  a  viure,ne  riendray  crain<fte  a  mou* 
rir.Telles  porolles  furet  pour  certain  dignes  dung  tei  home. 
Fort  font  courrouflez  les  gens  quand  llz  ont  bcaucoup  rra* 
uaiilc ,6C  on  ne  3eur  paye  leur  fueur.Qusnd  ilz  font  fidelles, 
&  on  ne  correfpond  a  jeur  loyaulri  ,quand  a  leurs  grans  tens 
uices  les  amys  font  ingrat  z.  O  bicheureux  ceulx  qui  meurer, 
aufquelz  relies  deforrunes  ne  font  aduenues,&  qui  font  en  la 
fepukurc  fans  ces  remortz.Car  en  ce  diuin  tribunal  fe  garde 
atoustante{gallemetlaiu(tice,que  au  rnekne  lieu^quc  nous 
merirons  en  la  vk^en  icelluy  fommes  colloquez  apresla 
Mort.Iamais  n'y  eur.ne  a\n*y  aura  luge  tant  iuftc,quc  rendic 
ie  guerdon  par  poix,6c  la  peine  par  mefure.  Car  aukunefois 
font  pugmsksInnocentzySCabfoulz  lescoulpabks.Maisil 
i\'cft  ainfi  en  la  Morr.Car  chafcu  fe  doibt  tenir  pour  certain, 
quell  Ion  avla*  bondroictquelon  obtiendra  fcntence  a  fon 
prouffir.Piutharque  en  fes  A porhe^matcs  recire,q  au  tfpf 
que  k  grand  Catoh  citoic  cenfeur  a  Rome^ourut  vng  res 


DES    PHILOSOPHES. 

nommc  Roinain^lequel  monftra  a  fa  mort  vnegrande  fords 
iudevXconftance:&amfi  que  iesaulcres  Ie  louoicnt  deion 
im  nuable  <x  intrepide  cucur^  dcs  conftantes  parolles,qu'il 
diioic  trauaillant  a  !a  Mort.Cato  Cenfonn  fen  nou  de  ceuix, 
qui  cant  louoienccemort-qui  cant  efcoit  aiieure^&lquipres 
noit  li  bien  la  Mort  en  gre,leur  difant,  Vous  vous  efpouues 
tcz  de  ce,que  ie  ric>:&  ie  rir>  dc  ce,que  vous  vous  efpouuctez, 
Carconiiderez  les  trauaulx,&  perilz,auec  lefquelz  paflons 
ceftc  miferablc  vie75C  la  feurte}&  reposauec  lefquelz  nous 
mourons.ledyqu'ileft  beibing  de  plus  grand  effort  pour 
vjure,que  de  hardiefle  6Cgrad  couraige  pour  mourir.Nous 
ne  pouuons  nyer  que  Caton  ne  parla  tort  faigemct,puis  que 
nous  voyons  tous  les  iours,voire  aux  perfonnes  vcrtueuies, 
endurer  fain,foif,froir,fafcheric,pouurete,  calfmies,rnrtefles, 
mimitiez,&  infortunes.  Toutes  lefquelles  chofes  vauldroit 
mieulx  ve^ir  leur  fin  en  vng  iour,q  deles  fouflFrir  achafcune 
heure-jCar  moindre  mal  eftvne  mort  honefte  que  vne  vie 
annuyeufe.O  Cobiefoticofiderezceulxqui  ne  pefcm  qu'ilz 
nont  q  a  mourir  vne  foi's,  puis  que  a  la  verite,q  des  ie  iour  q 
naiffons  comcce  noftreMorr,&  au  dernier  iour  acheuons  de 
mourir.  Ft  fi  la  Mort  n'eft  aultre  chofe,imon  fmir  la  vigucur 
delavie.RaifonnabIeferadedire,qnoftre  enfancc-mourur, 
noflre  ieuneffe  mourut,noftre  virilite  mourut,&meurt,3£ 
mourra  noftrc  vieillefle.De'queHes  raifons-pouuonsrccoli; 
ger,que  nous  mouronschafcun  an  chafque  moys,chafque 
iour,chafque  heure,&  chafque  momet.En  forte  que  penfans 
pafler  la  vie  fetnc,  La  Mort  va  rouiiours  en  emtnifcnc  aucc 
nous.Ecncpuisfcauoir,pourquoyon  fefpouurte  fi  fort  de 
mourir^puifque  des  le  poind  qu'on  vknt  a  naiftre,cn  ne 
cherche  aulrre  chofe  que  la  Mort.  Car  on  n'eut  lamais  bulte 
ck  temps  pour  mourjr,ne  iamais  nul  ne  C"eurerrer,ou  farllir 
Ie  chcmiii  de  ia  More.  Scncque  en  vac  lienne  epiftrecopr«; 

M  ij 


A  VTHORITEZ 

qu'avneRornaine  plorancfoniilzquiluyeitoic  mort  fore 
ieuncjluy  dj<ft  vng  Philofophe.  Pourquoy  pkures  tuco  Da« 
me,con  enfahtfEIle  luy  reipondic.  Ic  pleure,pource  qu'il  ne 
vefquit  que  qmnze  am^SC  ie  deiirois  qui]  euc  vefcu  cinquace. 
Car  nou  s  meres  aymons  ranr  noz  enfans,que  iamais  ne  iom* 
mesfaoulles  de  les  veoir,ne  iamais  cellbns  de  les  plourer* 
Alors  luy  did  ce  Philoiuphe«Dy  moy  ie  re  prieDame.Pour 
4juoy  ne  te  complains  tu  des  Dieux,pour  n'auoir  fai  A  naiflrc 
ton  lilz  pluficurs  ans-  au  parauanc,ccmme  tu  ce  complains, 
qu'iiz  n-:  lont  lanTeviure  aulrre  cinquanre  ans^Tu pleurcs 
qu'il  mourutdeuantEage'&tu  ne  plores  qu'il  nalquir  lant 
sard.  I  e  ce  dy  pour  vray  que  fi  cu  ne  maccordes  de  ne  te  con* 
trifterpour  i'ungtanr  peu  doibtztu  pleurerpour  l'aultre. 
A  cccy  f;  coforraant  Plmc  difoit,en  vne  Epiltreique  la  meil* 
kureloyque  lesDieux  auoient  donne  a  ihumaine  narure, 
cftoit  que  nul  n'euc  la  vie  perpetuelle.Car  auec  le  defordone 
deilr  dc  viure  longuement  iamais  ne  tafcherions  de  fbrtir  de 
<ce(k  peine.Difputans  deux  Philofbphes  deuant  i'Empercur 
Theodofien,lung  deiquelz  fesforcoic  dire,qu'il  eftoic  bofi  fe 
procurer  la  Morc.Ec  l'aultre  (emblablemcc  difoit  eftre  chofe 
necefiaire  abhorrirla  vie.Refponditle  bon  Thcodofe.Nou* 
aukres  mortelz  (omes  cat  arfe&ionez  a  aymcr^Sc  a  abhor rir, 
que  foubz  couleur  de  moult  aymer  la  vie^nous  nous  dSnos 
fort  mauluaife  vie*  Car  nous  (ourfrons  cant  de  chofes  pour 
Iaconferucr,qu'ilvauldroit  mieulx  aulcune  foys  la  perdre. 
Er  fi  dys  dauanraige.En  telle follic font  venuz  plufieurs  hora 
mes  vains,q  aulli  par  crainde  de  la  Mort  procurer  de  l'acce* 
Jerer.Et  penfant  acecy,feroisd'aduis,que  nous  n'aymiffion* 
trop  la  vk^nc  qu'auec  detefpoir  ne  cherchiffions  par  crop  la 
Mort.Car  les  homes  fors  SC  virillesyie  deburoient  abhorrir 
de  viu/t  cant  quilzpourront,n«  waindre  U  Mort  quandelk 


D  E  S  PH1LOSOPHES, 
leur  aduiendra.  Tous  louerenc  ce,c]uc.  did  1  hcodofe:  come 
le  recite  en  faviePauleDiachre.Or  diienr  tousles  Philo* 
iophescequ'ilzvoukirouCque  anion  petit  mgemenc  ilme 
femble,qu»!  celluy  feul  recepura  la  mort  fans  peincjeql  long 
temps  au  parauam  fc  (era  appareille  pour  U  receuoir.  Car 
routes  mortz foubdaincs  ne  font  ieullement ameres  a ccuix, 
qui  lagouftctaMais  aulfi  elpoucteceulx  qui  en  ouyet  parler. 
L)iioitLactance,quel'hommedoibt  viurecn  telle  manure, 
come  (d  debuoit  mourir  dens  vne  heurecCar  les  homes,qui 
tiennent  la  Mort  ,ou  fon  imaige  dcuant  les  yeulx,eft  impoui* 
hie  qu'ilz  donent  Jieu  aux  mauluaifes  penfees.  A  mon  aduis, 
&a  1  aduis  d'ApulIie  pareillcfollie  eft  de  vouloir  fuyrce,qui 
nefepeukeuiter,comedede(irerce,quon  ne  peukauoir*Ec 
iedycecy  pour  ceulxqui  rcBfuientle  voyage  de  laMort,de 
qui  le  chimin  eft  nereftairePourtant  a  le  fuyr  eft  importable. 
Ceuk  qui  one  a  faire  vng  grand  cheminjfi  leur  fault  quelque 
cholepArlechemin^'lz  empruntenr.  de  leurs  compaignons: 
SCf'ilz.oublient  quelque  chofe  au  logis,ilz  elcripuent  que 
lOn  le  leur  enuoye.  Pourtati'ay  dueil  de  ce,que,puifque  vne 
foys  fommes-  mortz,qu'on  ne  nous  laiife  mourner. Ne  nous 
ne  pourrons  parler ,  Sc  ne  nous  (era  permys  d'elcripre*  Car 
telz,quelznousferos  trOuuez,pour  telz  (erons  fentetiez.  Et 
que  eft  plus  terrible  que  tour,c'eft  que  I'xecutionySC  la  fer?s:ecc 
fedonnera  tout  en  vng  iour.Parpuoyie  coieille  atousies 
mortelz  que  nous  viuions  en  telle  maniere,qu!a  i'heure  de  la 
Mort  puiiftons  dire,que  jious  viuons,non  que  nous auons 
vefcu.Carqui  n'^  bienvefcu,ilvauldroitmieulxn'auoircu 
Vie,qui  ne  iera  pour  riens  comptee  vers  Dieu  irnmorcel,qui 
eft  irnmorteI,pour  aprcs  cefte  moitelle  vie  nous  faire  immor 
telzcommeluy,Auqucl  foitgloire,&honneur  auikekdes 
iiccks.         Amen* 

M  ij 


DB  LA   NECESSITB 

de  la  More  qui  ne  laiflc  riens 

eftre  pardura# 

blc. 


VIS  Q.VE  DE  LAMortauons 
rn6ftrc,&  les  ymaiges ,  &  les  admirablcs  6C 
falubreseffedz,  II  fault  aufli  pour  ceulx,$| 
trop  affeurez  nc  la  craignct  &  n  en  font  co 
pte,bailler  qlque  elguillo  de  h  fiene  ineuita 
blc  fatalite.D5t  ie  m'efbahis  comet  tl  peult 
eftre,q  la  memoire  de  la  Mort  Coit  ft  Icing* 
caine  de  la  penfee  de  pluiieurs,vcu  qu'il  n'ya  riens,q  iournel 
lemct  (e  reprefence  tant  deuat  noz  yeulx.  Pour  le  premier  les 
Mortclz  ne  foe  ilz  appellez  de  ce  vocable  de  MortfParquoy 
il  eft  impoffible  de  nous  nomer,que  noz  oreilles  ne  nous  ai 
moncftet  de  la  Mort.  Quelle  lethargie  eft  cela? Mais  de  quel* 
le  aflfeuraceCarfin  que  ie  ne  dye  infolece)peulc  venir,qu  on  y 
pcfc  (i  pcuCAuons  nous  tat  beu  de  ce  fleuue  Lethes,que  Ion 
di&fleuued'obliuionjquedecequi  neceffe  de  fei ngerereit 
noz  penf;es,n'en  ayos  memoirc,ne  fouuenacef  somes  nous 
fi  en  pierres  endurciz^qu'en  voyantySc"  ouyar.t  tat  de  Mortz 
en  ce  mode,penfon3  qu'elle  nenousdoibue  jamais  furpren* 
drefGn  voyos  nous  vng  feul  des  Anriens,qui  foit  fur  terre? 
En  noftre  teps  mefmes,en  voir  on  vng  auql  la  Mort  pardos 
ne.  LesMaieursfen  font  allez.  Et  leurcouient  bien  cedicl 
dt  Cicerojlz  one  vcfcu^Si  nous  fans  aulcune  difference  alios 
apres  eulx,&  noftre  pofterite  nous  fuy  ura.Et  a  la  forte  du  ra* 


DE    LA    NECBS.DB    LA    M  O  R  T. 

uilTanc  torrct^cn  Occidet  fommes  precipitez*  Au  milteu  de« 
occilions  des  mouras  moribudes  fommes  aucuglez.Et  coots* 
bien  que  ayons  vne  mefme  condition  6c  vns  mefme  fataiice 
des  noftre  naiflfance,nous  ne  craignons  d'y  paruenirjk  ieune 
perfonaige  dira.A  quoy  m'admoneftes  tu  dc  pcfer  a  SaMors 
pour  me  faire  perdre  routes  le  ioyes  de  ce  modcc'Mon  Eagc 
eft  encores  enrierjtt  Pen  fault  beaulcoup,  que  ie  n'aye  la  teftc 
grife,quc  le  front  ne  me  foit  ride.Ceulx  craignet  la  Mort,qui 
font  chenuz,&  decrepites.Mais  a  tel  fault  refpodre}Quel  act 
dieux  ti  promis  de  venir  chaulue,&  rid??  Si  Ion  ne  veoy  t  lea 
vieillardz  eftre  mys  en  (cpulture,ie  dirois  qu'il  ne  feuldroie 
iufques  en  vieilleflTe,penfer  ala  Mort.Mais  puis  qti'elle  vient 
BC  rauic  en  tout  Eage,voire  eftamcl  les  no  encor  nez,!es  gar* 
dant  pi  as  toft  de  venir  en  vieTq  les  en  oftlcSi  des m5m dies 
de  leurs  meres,elle  les  vient  fouuent  rauir,fi  elk  ne  faid  diflfc 
renceafexe,a  l'Eage,a  beaulti  a  laydeur.Si  Ion  voir  plus  de 
ieunesges,que  de  vieulx  porter  ala fepulture,ie  ne  fcay  que! 
le  ieune(Te,ou  aultre  abus  mondain  nous  pourra  aflfeurer? 
Voulez  vous  oultre  les  fimulachres,icy  ia  deflfus  figurez  dc 
ta  Mort,que  ie  vous  en  monftre  vng  naturel,der,&  manifc* 
fteCEn  la  Prime  verc  contemplez  vng  floriffant  arbre ,  qui 
efttant  couuert  de  fleurs,qu'apeine  y  peult  on  voir  ne  bran 
chesne  fueilles ,  prome&ant  au  voir  defi  efpe(Tes,&  belles 
fleursjfi  grade  habodance  de  frui<ftz,qu'il  femble  impoffiblc 
truouuer  licu^aflez  ample  pour  les  recueillir,  Mais  d'ungis 
grSt  nobre  de  flcurs  peu  en  vienent  a  bie.Car  vne  parrie  *# 
rogf  e  des  Chenilles  Jaultre  eft  des  Yraignes  corrfrpue.  Vne 
part  du  vet,ou  de  la  geleejaultre  de  la  pluye  eft  abartue,  Ft 
ce  qu'en  rcfte,  3d  qui  eft  form?  en  fruift,a  voftreaduis  vict  if 
tout  a  bone  maturitefCcrtes  no.Pluiieurs  frui&z  font  man* 
gcz  des  vers  Jes  aultres  foni  abatruz  des  ventz36t*  gaftez  d« 


DE    LA    NECES  SITE 

Tempefte*  Aulcunsibnrpourriz  par  trop  grande  pluyc«Et 

pluiicurs  par  infinitz  aultres  incoueniens  meuret.  Tellemcnc 

qu  a  la  fin  d'une  iiriche  efperace,on  n'en  recoit  q  biepeu  d« 

p5;nes.N5  demoinires  incoueniens  eft  perfecutee  la  vie  hu 

maine.Il  yamille  nos  de  maladies,mille  casfortuitz  deMorr, 

par  lefquelz  la  More  en  rauir  plus  deuat  Eage,qu'elle  ne  raift 

parmarurire  detcps.Ecapeine  entre  cent,  en  yailvng  qui 

meurenaturellement.C'eftadire,aqui  Ihumeur  radicallenc 

aye  efte  abbrcuiee,ou  gaftec  par  exces.Et  veu  q  a  tanc  de  pes 

nlz  de  Mortz  eft  expofre  la  vie  des  mortelz,quel  aueughflTo 

met  eft  cela  de  viure  aIli3come  (i  no9  ne  debuios  iamais  mou 

rirde  vo?  demade,Si  les  enemys  cftoict  a  noftre  porte  pour 

nous  doner  l'aflTaulr^irios  no^alors  pparer  baings,&baquetz 

pour  no9  gaudir^Et  la  Mort  eft  a  no9  plus  capitale  ennemye, 

qui  en  toute  place,a  toute  heure,cn  mille  embufches  eft  apres 

pour  no'Jfurpredre.Ce  pendat  no*ne  nous  en  (bucios.Nous 

nousmirons  a  noftre  Or,Argent&  a  noz  biens.  Nousnc 

fbucions  de  bie  nous  nourrir,couoitons  honneurs,  digm'rez, 

$C  offices.Certes  fi  no'  pefios  bie  a  ce  q  le  prophcte  no*'  diet 

cnlaperfonneduRoy  malade,Difpofe  a  ta  maifbii ,  Car  til 

mourras  incotinet.  Toutes  ces  vanitez  mufardes  no4>  (eroiec 

anicres.Leschofes  pcieules-nous  fcmblcron"tviles:les  nobles 

Ordes.Et  la  Mort  figuree.,fi  clle  icauoir  parler,diroit,A  quoy 

o  Auaricieux,amafies  tu  tat  de  ircfors,puifc]ue  roft  i'empor* 

teray  rout?  A  quoy  pour  vng  (i  brief  chemin  ppares  ru  tant 

de  baguaige.  As  tu  oublye  ce,qu'il  adult  a  ce  iot  Euagelique? 

auqucl  [c  refiouiflant  de  (es  greniers  bie  rempliz  8>C  (en  ,pro*» 

mctt5t  grad  chere,fut  dicT:,Sot,cefte  nuict  onte  oftera  1'ame.. 

Et  ces  chofes  par  toy  amaflfees  a  qui  (eront  ellesc'  Au  iour  de 

h  Mort,quetcrefterailde  toutes  ces  chofes,pour  lelquelles 

aouerirjtu  as  confume  tour  ten  EagcvDou  prendras  tu  ayde 

conforc. 


DE    LA    MORT. 

conforr,&  fecoursfAux  richefles^Elles  n'y  peuuent  rien$,3c 
deiia  dies  one  aultres  Seigneurs  .Aux  voluptez^Mais  scelles, 
comeauec  le  corps  dies  lbntaccrues,auluauecle  corps  clles 
meure  t.Rccourra  Ion  aux  forces  dcieuneflejas  a  vng  chafcu 
fa  vieilleile  eft  vnc  More.  Ou  aura  Ion  elpoir,a  la  grace  dc 
beaultc.par  laqilc  cnorguilliz,on  attiroit  chafcu  a  (o  amour? 
Mais  tour  cda  a  ia  mode  des  Rozcs,qui  trouffees  es  doigrz 
incotinet  font  flacques,& mortes^Ainli  beaultf ,cueillic  par 
la  iMorc  icotiner  fe  fteftrit.Mats  q  dy  ie  fleltrircMais  qui  plus 
cft,deuiet  en  horrcur.Car  nul  n'ayma  tant  la  forme  duviuac, 
comcil  a  en  horreur  le  corps  eftamd  d'ung  rrelpalfc.  Brief 
la  gloire  ne  nous  y  pourra  alors  icruir.Car  die  clt  efvanoyc 
auec  forrune,&  prolpcrice.Ne  moms  to9  tes  amys.Car  alors 
n'a  vng li fidcle,qui  ne  t'abandone.Et dequoy  te leruna,iilz 
lc  rompct  les  poicTrines  a  force  deplourer,lifinablemetilz 
fc  font  copaignos  de  ra  Mortc"  Les  maulx  qu'ilz  f  ameinet,ne 
te  peUuct  de  More  deiiurer.Soyos  docfaiges  de  bone  heurc, 
&appareillonslescho(es.,parle(quellesgarniz  auiour  de  la 
Morfjatreuremec  puiflios  attedrc  ce  dernier  iour.Les  nchefe 
Cesjcs  vOluptez,noblcflc,qui  aultre  foys  nous  auoiet  pleu,5C 
efte  vtilles^crtes  a  no*'  mouras  ne  font  qu-en  chargc,ck%n  eh 
nuy.Et  alors  vertu  nous  acomcce  a  eftre  en  vGuge*Elle  nous 
accopaigne  fans  no'*  pouuoir  eftre  oft*e,&  it  nous  en  fomes 
bie  garniz.  Certes  e'eft  alors,tj  les  vertu&feruent.  C'eft  alors 
qu'il  eft  befbing  q  l'home  moftre  fa  vertu,ia  coftace,&  fa  ma 
gnanimiee,pour  cobatrecotrele  monde,la  Mort,&  Sathan, 
qui  luy  preienterot  imaiges  trop  plus  horribles  que  cdlcs  cy 
deflus  peindes  &  defcriptes.  L a  font  reprefentez  tous  les  pe* 
chez.La  terrible  iuftice  de  DicuXa  face  de  defefpcratio.mais 
quoy:A  l'excple  de  noftre  Seignr  Iefuchrift,qui  en  la  Croix 
auoir  heu  femblables  faces  ck  ceatanons3quSd  on  luy  difoir, 

N 


DE    LA    NECESSITE 

Vah  qui  deftruis  le  Tcmple.,11  Paulue  les  aulcrcs  8C  ne  fe  peuk 
iau!uer,Sileft  fiizdeDieuqu'il  defcede,n,aduifoit  8C  ne  t'ar* 
reftoit  a  toutcs  ccs  chofes:Mais  a  Dieu  Ton  pere,auql  fl  rcco* 
manda  Ion  elpcrit.Semblablemet  par  vne  forme  foy,  Si  con* 
ftance,fauk  rege&er  routes  ces  tetar  ios,n'auoir  regard  a  noz 
maites,ou  demcrites:mais  feullemet  drefler  fa  penfee,a  la  mi 
fericordc  deDieuJaquclle  feulle  peuk  adoulcir  l'amertume 
qu'ondjct  e/tre  en  la  Morc,&  vaincre  plus5que  routes  noz 
torces78C  noz  ennemys, 

Peu  de  gens,ofent  dire  aux  malades 
la  verite  ,  bien  qu'iiz  congnoifiTent 
qu'iiz  fen  vont  mourir, 

|  'Eft  vne  piteufc  chok,&  en  doibt  on  auoir  gran#- 

decompaction  de  ceu!x,qui  maladians  fen  vont 

mourir.Non  pource  que  nous  les  voyons  rnoin 

_^rir:mais  pource  qu'il  n'ydame,quileur  dyece, 

qu'iiz  ont  a  faire,ne  coinenHiz  doibuent  difpofer  pour  eulx, 

oi  pour  leurs  fucceftcurs.Eccertes,aIors  les  princes,&gras  (a 

gneurs,font  en  plus  grans  perilz  quand  ilz  meuret,  que  le  pc 

tit  populaire,tant  par  la  fauke  des  medecins,  la  grande  turbe 

defquelz  perturbe  fi  bie  1'ung  l'aukre,quilz  nefcaiuct  qu'iiz 

foni:Sd  quelques  foys ,  ou  par  peur  de  defplaire  les  vngs  aux 

aukres,ou  par  crainte,que  fi  tout  (eul  opinoit,felon  la  vente 

de  la  medicine,  &  que  Dieu  vouluft  prendre  ce  Seigneur,  ilz 

laiuent  aleur  ordonner  medecine  conuenable>5C(burrrent 

par  diffimulation  leur  en  eure  baillec  vne  non  conuenablcy 

mais  du  tout  contraire  a  la  fante  du  patient.  Pareillement  les 

affiftans  au  pres  du  Seigneur  malade  nc  leur  ofent  dire,squ'il 

f'cnva  mourir^&beaucoupmoinslirydkonx  ilz,  cement  il 


DE    LA    M  OR  T. 

fault  qu'il  meure.Come  Ion  recite  de  ce  fol  dun  Roy  qui  ctv= 
tcndant  dire  aux  medecins7&  affiftas  aupres  dudicl  fcigncur 
eftant  au  licT:  de  la  Mort,qu'il  fen  alloit,le  fol  fen  alia  inconti« 
nent  houzcr,Oc  efperonncr,fappreftant  pout  fen  aller  auec 
Ton  R  oy,au  quel  i\  vint  dire:Sire,coment  va  celaC  t'en  veulx 
tu  nllcr  fans  moycToutes  tes  gens  difent  q  tu  t'en  vas,&  tou 
t cfTois  ie  n'en  veois  nul  apparik"  Cerres  plus  profita  la  follie 
de  ce  fol  auRoy,que  la  faulfe,&  cauteleufe  faigcfle  des  gcs  dc 
fa  court. Retournant  a  propos,  Plufieurs  vont  veoir  les  maa 
lades  ,  lefquelz  pleuft  a  Dieu  qui  ne  les  allaffent  vifiter ♦ Car 
voy as  le  malade  auoir  les yeulx  enfoncez,la  charneure  deiTei 
chee,les  bras  fans  poulx,lacollerc  ertflab«c,lachalleur  contis 
nuellcj'irrcpofabletourmetjalanguegrofle ,  8C  noire^  les 
efpritz  vitaulx  cofumez,&  finablemct  voyat'io  corps  ia  pref 
que  cadauerif, encores  luy  difent  ilz,qu'il  aye  bonne  efperSce 
qu'il  a  encores  plufieurs  bons  fignes  de  vie .  Et  comme  ainfi 
foil  que  les  kunes  gens  defirent  naturellcment  de  viure, 
8C qua  tous vieillardz  lew  foit peine  de mourir,quand  llz 
fe  vcoyct  en  celle  extreme  heure  il  n'eft  medecine,ne  fecours, 
ne  remede,qu'lz  ne  cherchent ,  n'efperance ,  en  qui  ilz  ne 
fe  rcconfortcnt  pour  prologerle  vie.  Etdelafenfuitqueles 
cherifz  meurent  bien  fouuent,fans  confeffion,fan3  rece* 
puoirleursfacrementz,&fans  ordonner,qu'on  repareles 
maulx  par  eulx  faictz,&  les  tortz  qu'ilz  tienent  d'aulrruy .  O 
fi  ceulx,qui  font  telles  chofes,fcauoicnt  le  mal  qu'jlz  fonr,ilr 
ne  comcrtroient  iamais  vne  fi  grande  fauIte.Car  de  mc  ofter 
mes  biens,per(ecuter  ma  perfbnne,denigrer  marcnommee, 
ruyner  mamaifon,deftruiremoparctaige,fcadalizcr  ma  fa* 
mille,criminer  mavie,ces  ouures  fot  dug  cruel  ennemy.Mais 
d'eftre  occafion,q  ie  perde  mo  ame,pour  no  la  cofciller  au  be 
fbing,c'eft  vne  oeuure  ctug  diable  d  Enfer.Car  pire  eft  q  vng 

N   r| 


DE    LA    NECESSITE 

diablc  1  homc,qui  trompe  lc  maladc:  Auquei  au  lieu  de  luy 
aydcr  k  met  a  rabufer,a  luy  promcrcre  qu'il  ne  mourra  pas. 
Car  pi9  conucnable  eft  alors  luy  doner  cofeil  pour  la  coicien 
ce,que  de  luy  dire  parolles  plaifates  pour  le  corps.Nous  fom 
mes  en  coures  chofes  defuergongnez  aue'e  noz  amys  durat  Li 
vic,5t  nous  nous  faifbns  vcrgoigncux  auec  eulx  a  la  Mort,cc 
qu'on  ne  deburoir.  iamais  faire,Car  fi  les  trefpaiTez  ne  fuflfent 
mortz,&  fi  nous  ne  voyos  les  p(entz  cous  les  lours  mourir, 
il  me  fcmble  q  ce  (eroit  hote,<5c  choie  efpouuetable  de  dire  au 
maladc  q  luy  (eul  doibc  mourir.Mais  puys  q  vo'}  fcauez  que 
iuy,&  luy  auifi  bien  que  vo'^q  tous  cheminos  par  cede  peril 
leufe  iournec,quel!evergoigne.)oucraincT:edoibt  on  auoir, 
de  dire  a  fo  amy,qu'il  eft  ia  ala  fin  d'icelle  iourn?e?Si  au  iouna 
d'huy  les  mortz  refu(citoient,ilz  (e  plaindroiet  merueilleufe* 
met  de  leurs  amis,n5  pour  aulcre  chofe,q  pour  ne  leur  auoir 
donebocoieil  al'heure  delaMort.Ern'y aaulcundagcr de 
les  bie  cofeiller  a  fby  pparer  bie  qu'ilz  fen  eftonnct.Pour  aul 
tant  q  nous  en  voyos  plufieurs  qui  en  ont  faict  leur  debuoir 
qui  appareillezde  mourir,e{chappec  bie0Ec  mourir  ceulx,g 
n'en  auoiet  fai &  aulcune  pparatio.Quel  dSmaige  font  ceulx, 
qui  vot  vifitcr  leurs  amys  malades,deleur  dire,qu'ilz  le  cons 
felTen^qu'ilz  facentleur  teftamcr,qu'ilz  diipoient  de  tout  ce, 
dot  llz  fc  fentet  chargez,qu'ilz  recoiuet  les  facremcs,qu'ilz  fe 
rccocilict  auec  leurs  ennemyscPour  certain  toutes  ces  chofes 
nefont  ne  plus  toft  mourir,ne  plus  loguemctviure  Jamais 
ne  fot  aucugliffemet  tant  aueugle,ne  ignorace  tant  craiTe  coc 
me  d'auoir  crainte,ou  hontc  de  cofeiller  aux  malades  aufqhr 
on  eft  ob!igc,ce  qu'ilz  ont  affairc,ou  qlz  feroyet,f ilz  cftoiec 
lains.Les  hoes  prudetz,&  faiges,auant  q  nature  leur  dcfaille, 
ou  les  corraigne  a  mourir^lz  doiuct  de  leur  bo  gre,&  frachc 
volute  mourir  >Ccitafcauoir,q  deuat  qu'ilz  fe  voyet  en  celle 


DE  LAMORT. 
eftroic"tc  heure,riennet  ordoaecs  les  chofes  de  leur  cofcience. 
Car  ii  nous  tenons  pour  fol  celuy.quiveult  paflcr  lamer  Sans 
nauire,tiedrons  nous  pour  faige  celiuy ,  qui  n'a  nul  apparcil 
pour  paflcr  de  ce  monde  en  lauitre?  Que  pert  vug  homnie 
d'auoir  ordone  de  Ton  cas,&  faicl:  Ton  teftarner,de  bone  heu« 
reCEn  ql  adueture  met  ii  Ton  honneur  de  Toy  recocilier  auant 
qu'il meure auec ceulx aufqlz auoit  haync  ou querelleCQuel 
credit  pert  celiuy  qui  reftitue  en  la  vk^ce  qu'il  made  reftituer 
aps  fa  mortCEn  quoy  fe  pcult  moftrer  vng  home  plus  faige,. 
que  a  (e  defcharger  de  fon  bongre,dece,que  apresfaiMorc 
on  Ie  defchargera  par  force  de  procescO  cobien  de  gras  per« 
fonages,&de  riches  peres  de  famille ,  cj  pour  na'uoir  occupc 
vng  feul  iour  aordoner  de  leur  cas,5C  faire  leur  teftamct,on£ 
faict  aller  leurs  heritiers,&  fucceffeurs ,  aprcs  plaid,&  proces 
toute  leur  viec"en  forte  que  pefans,quilz  laiflaiTent  des  biens 
pour  nourrir  leurs  heritiers,ne les  ont  laifle  qpour  elerez, 
procureurs,&  aduocatz.L'homme  qui  eft  bon,&  non  feincfc 
Chremcn,doibt  en  telle  maniere  ordoner,fbn  cas,6Ccorriger 
(a  vie  chafque  matinee,coment  fil  ne  debuoit  paruenir  iufqs 
a  la  nui<$,ou  come  fil  ne  debuoit  veoir  Paultre  matinee  fiiy* 
uante.Car  parlant  a  la  veritc  pour  fouftenir  noftre  vie  ii  y  ^ 
pluijcurs  trauaulxtMais  pour  choquerauec  la  Mortal  n'y  v 
que  vng  hurt,Si  15  donoit  foy  a  mes  parolks,ie  coieillei  ois  a 
toute  perfonnc,qu'il  n'ofaftviure  en  tel  eftat3au  ql  pour  touc 
lor  du  monde  il  ne  vouldroit  mourir.Les  riches.,  ck  les  pou* 
ures,les  grans,&  les  petitz  difent  treftous55Ciurent,qirilz  ont 
peur  de  la  Mort.Auiquelz  ie  dy,que  de  celiuy  feul  pduuons 
nous  auec  verite  dire  quil  craincl  a  mourir,auquel  ne  voyos 
faire  aulcun  amedemec  de  fa  vie.Parquoy  tons  fe  doibucnt 
achcuer  deuSc  quilz  f  acheuet,nnir  auat  qu'ilz  finiflent,Mou 
nr  dcuat  qu'ilz  meurer,&  f  enterrer  auan  c  qu'on  les  en terre , 

N  in 


DE    LA    NECESSITE 

Car  f ilz  achcuent  cecy  aucc  eulx,aucc  telle  facilite  laifferoc  la 

vie,come  ilz  fe  mueroient  d'une  maifon  en  vne  aultre.Pour 

la  plusgradparrie  tafchenr  les  homes  parler  de  loifir,aller  de 

Joiiir,boire  a  loifir,mager  aloifirifeullemet  au  moiirir  l'homc 

veulc  eftre  preffe.No  fans  caufe  dy,qu'au  mourir  les  homes 

font  haftifz  8C  preflifz:puifque  les  voyos  faire  leur  defcharge 

ahafte,ordoner  leurteftamet  a  hafte,fe  cofeffer  a  hafte,fc  co* 

muniquer  a  hafte,en  forte  quilz  le  prenent  &  demandet  tant 

tard,&  tant  fans  raifon,que  plus  prouffite  cefte  hafte  a  tous 

aultres-,qu'a  la  faluation  de  leurs  amcs.Que  prouffite  !e  gou* 

uernail,quand  la  nauire  eft  fubmargee?  Que  prouffi tent  les 

armes  apres  que  la  bataille  eftrompuec'Queprouffitentles 

emplaftres,ou  medicincs-.quadles  homes  lot  mortztle  veulx 

dire,dequoy  fert  aux  maladcs,apres  quilz  font  hors  du  fens, 

ou  quilz  one  perdu  lesfcnrimes,appeller  les  pftres  pour  les 

cofeflcr.Trefma^certes  fe  pourra  cofeffer  celluy  qui  n'a  iuge 

ment  de  fe  rcpenrir.Ne  fabirfent  les  gens  difans  quand  nous 

ferons  vieulx  nous  nous  amenderons.Nous  nous  repetirons 

a  la  Mort.  A  la  mort  nous  nous  cofefferos.  A  la  mort  ferons 

reftitution.Car a mon aduis cela  n'eft  dung  home  faige,ne 

d'ung  bon  Chrefrien,demader  qtfil  aye  reftc  de  temps  pour 

pecher,&  q  lc  teps  luy  faille  pour  foy  ameder,Pleuft  a  Dieu 

que  la  tierce  part  du  teps,que  les  gens  occupent  ieullemct  en 

penfer  come  ilzpecheror,qu'ilzI*occupaflent  apcfer,come 

ilz  doibuet  mourir.Er  la  fblicitude  qu'ilz  employer  pour  ac« 

complir  leurs  rnauluais  defirs,fempIoya  a  plourer  ducueur 

leurs  pechez.Dont  e'e/t  grad  malheur,q  aucc  l!  peu  de  foucy 

pafTcnt  la  vie  envices  6c  modanirez:come  f'il  n'y  auoit  point 

de  Dieu.qui  quelque  iour  leur  en  doibue  demader  comptc. 

Tout  Je  mode  a  bride  auallee  peche'.auec  efperace  qu'en  vicil 

kfle  ilz  k  amederont?3C  qua  la  Mort  ont-a  loy  repecir,dotu 


DE    LA    MORT, 

fe  vonldroye  demadcr  a  cclluy  qui  auec  telle  cofiance  cornet 
1c  peche.Quelle  certainete  il  a  de  venir  en  vieiUefTc.&  quelle 
alfeurace  il  a  d'auoir  loifir  a  la  Mort  de  Toy  repentirc'Car  par 
experiece  nous  voyons  plufieurs,ne  venir  a  vieillefie^  plu< 
fieurs  qui  meuret  foubdainemet,  II  n'eil  raifonnable  ne  iufte 
que  nous  cometrjons  rant  de  pechez  toute  noftre  vie,&  que 
ne  vueillons  que  vng  iour,ou  vne  feulle  heure  pour  les  pio* 
rer  8C  Pen  repentir.Combien  que  fi  grande  foit  la  diuine  cle* 
mece^u'il  fouffife  a  vng  perfonaige  d'auoir  vne  teulie  heure 
pour  foy  reperjr  de  fa  mauluaiie  vie.  Toucesfois  auec  cela  ie 
co(eillerois,que  puis  que  le  pecheur  pour  famedcr  ne  veuit 
que  vne  feulle  heure,que  cefte  heure  ne  rut  la  derriere;Car  le 
foufpir  qui  fe  raid  auec  bone  voulete,&  de  bon  grt,penetrc 
les  cieulx.  Mais  celluy  qui  fe  faid  par  cotrainde  6C  neceffite^i 
peine  paifc  il  la  couuerture  de  la  maifo.C'eft  cho(e  louable  q 
ceulx  qui  viiitet  les  malades,leur  cofcillenc  qu'ilz  fe  cofeffent, 
qu'ilz  (c  comumqu€t,rendcc  leurs  deuorions,foufpiret  pour 
leurs  pechez,  Finablemet  e'eft  tresbie  faid  de  faire  tout  cell. 
Touresfois  il  feroit  trop  meilleur  I'auoir  faid  au  parauanr  ,& 
de  bone  heure.Car  le  dextre  8C  curieuxmarinier  quad  lamer 
eft  calme,alors  fe  appareille  dC  f  apprefte  il  pour  la  tormente* 
Celluy  qui  profondement  vouldroit  confiderer ,  combien 
peu  on  doibt  e/hmer  les  biens  de  ce  monde^u'il  aille  veoif 
mourirvngrkheperfonnaige,comentileit  en  fa  chambre, 
ou  il  verra  comme  au  chetif  malade.  La  femme  demade  ion 
douaire.  Lune  desfilks  le  tiers.  Laultre  le  quart.  Le  filz  la 
meilleure  part  de  l'heritaige.Le  nepueu  vne  maifon.  Le  me* 
decim  (on  falaire.Lappoticaire  payemer  de  fes  drogues.  Les 
creanciers  leurs  debtes.Les  feruireurs  leurs  gaiges  Bt  falaires* 
Et  ce  qui  eft  Ie  pire  de  tout  nul  de  ceulx,qui  doibuet  heriter, 
ouenvaloirrojeulx,efi:  la*  pour  luy  bailler  vng  verre  d'eaue 


DE  LA  NECESSITE  DE  LA  MORT. 

pour  boire,ou  pour  luy  refraicher  fon  altere  e  bouchc.CeuI* 
out  lironr  cecy,ou  l'orronr,doibucnc  coBfarcr  que  ce,qu*ilz 
Vcircnc  faire  enlaMortde  kurs  voifinsyque  ce  mefmclcur 
adusedra a !a leur Mort.Car tout incorinenc qu'ng  riche fer* 
re  !cs  veulx/oubdain  a  grades  qucrclles  enrrcnt  fes  hentiers. 
Ercecyno  pour  vcoir  qui  mieulx  (e  chargera  de  fonAtne: 
mais  qui  plustoft  prcdra  poileilion  des  biens  qu'it  laiffe.Par 
quoy  vaulc  trop  mieulx  en  ordoner  de  bonne  iicure  auec  1c 
confdl  des  Jaiges^u'ainfi  a  la  hafte  en  ordoner  contre  raifon, 
&a  limporcunitc  des  defirans,dont  puis  eft  caufeequerellc 
&debatcncfc  eulx  fi  grandz&domajgeux,qu'ilz  en  maul* 
ditTcnt  lemort,5crheure  que  iamaisil.leur  a  laiffe  aulcuns 
biens.On  en  voit  I'cxperience  iournellemet.Parquoy  ieroit 
thofefuperflue  den  voiiloir  occuperle  papier.Me  cotentant 
pour  cefte  heure,d'aduifer  vng  chafcu  qu'il  doibt  vne  Mort 
a  Dieu  &  no  deux.Parquoy  q  de  bone  heure  on  face  ft  bone 
prouifion  de  la  luy  bic  payer,qu'il  nous  en  redone  en  laultrc 
monde  celle  vie  cant  bien  heurcufe,qui  ne  peulc  rnourir. 

Amen* 


Wni  melchior    et- 
g  as  par  trechsbi* 

JH  fRATRES.       mi 


The   Images  and 

STORIED     ASPECTS 

OF     DEATH     BOTH     ELEGANTLY 

pourtrayed  and  artiftically 
devifed. 


Tr (inflated  from  the  French  of  the  Lyons  edition 
of  1 538,  £j/ 

HENRY  GREEN,  M.A. 


To  which  are  added 

The  German  Rhymes  from 

RENTZ'S  REMEMBRANCES  OF 
Death  and  Eternity. 


MANCHESTER, 

Printed  by  CHARLES  S.  SIMMS. 

M^      D  C  C  C.      LX  IX. 


TO  THE  VERY  REVEREND 

Abbefs  of  the  religious  convent  of  S.  Peter 

at  Lyons,  Madame  Joanna  de 

Toufzele,  Salutation  from  a 

true  Zele. 

HAVE  good  hope,  Madame,  and  very  religious 
mother,  that  at  thefe  fearful  images  of  Death  you 
will  have  lefs  amazement  than  any  perfon  living : 
and  that  you  will  not  regard  it  of  bad  augury,  if 
to  you  rather  than  to  any  other,  they  are  addreffed.  For 
at  all  times,  by  mortification  and  aufterity  of  life,  —  though 
transferred  by  Royal  authority  to  fo  many  different  cloifters, 
and  being  there  the  example  of  religious  religion  and  of  re- 
formed reformation,  —  you  have  had  with  Death  fuch  fami- 
liarity, that  in  his  very  pit  and  fepulchral  dormitory  he 
could  not  more  ftraitly  enclofe  you,  than  in  the  fepulchre  of 
the  cloifter,  in  which  you  have  only  buried  the  body;  but  you 
have  had  heart  and  fpirit  now  and  then  to  look  with  fo  free 
and  entire  a  devotion,  that  you  would  never  wifh  to  come 
forth  thence,  except  like  faint  Paul,  in  order  to  go  to  lESVS 
CHRIST.  The  which  good  lESVS,  not  without  divine  provi- 
dence, has  baptized  you  by  name  and  furname  into  my 
unifounding  confonant,  except  in  the  fingle  letter  T,  a  letter 
by  fatal  fecret  the  capital  of  your  furname  ;  and  fo  far  as  it 
is  the  character  Thau, (i)  it  is  much  celebrated  among  the 
Hebrews,  and  among  the  Latins  taken  for  fad  death.  Alio 
by  faint  Jerome  (2)  it  is  called  the  letter  of  the  crofs  and  of 
falvation  ;  marvelloufly  agreeing  with  the  falutary  croffes 
borne  by  all  you  zvlio  are  zealous  for  holy  religion.  The 
which  zealous  ones  Death  has  not  dared  to  approach,  what- 


108  EPISTLE  OF  THE 

ever  vifitations  God  may  have  made  you  by  almofl  con- 
tinual maladies,  in  order  not  to  contradict  that  harbinger 
Ezekiel,  who  had  marked  you  with  his  Thau,  a  fign  prohi- 
bitory of  all  hurtful  Death,  and  which  makes  me  believe 
that  you  will  be  among  thofe  of  whom  it  is  written,  that 
they  fhall  not  tafte  its  death-producing  bitternefs.  And  as 
it  will  be  neceffary  that  you  reject  not  thofe  funereal  tales 
of  worldly  mortality  as  difagreeable  and  melancholy,  do 
you,  admonifhed  by  faint  James,  look  upon  the  face  of 
your  nativity  in  thofe  mortal  mirrors, — in  which  mortals  are 
mentioned  as  all  fubject  to  Death,  &  to  fo  many  miferable 
miferies, —  in  a  way  that  not  feeking  your  own  pleafures, 
you  will  ftudy  to  pleafe  God,  according  to  the  figure  related 
in  Exodus,  faying,  that  at  the  entrance  of  the  Tabernacle 
there  was  an  arrangement  of  mirrors,  to  the  end  that  thofe 
entering  might  in  them  be  able  to  contemplate  themfelves  ; 
&  at  the  prefent  day  there  are  fuch  fpiritual  mirrors  fet  at 
the  entrance  to  Churches,  &  Cemeteries  of  old  vifited  by 
Diogenes,  that  he  might  fee  if  among  thefe  bones  of  the 
dead  he  could  find  any  difference  between  rich  &  poor. 

And  if  Pagans,  in  order  to  refrain  from  doing  evil,  thus 
arranged  at  the  entrances  of  their  houfes  graves  and  tombs 
in  memory  of  the  mortality  prepared  for  all,  ought  Chrif- 
tians  to  have  a  horror  of  thinking  thereon  ?  The  images  of 
death,  will  they  be  fo  frightful  in  their  eyes,  that  they  are 
not  willing  either  to  fee  them  or  to  hear  fpeak  of  them  ?  It 
is  the  true  and  proper  mirror  in  which  we  ought  to  correct 
the  deformities  of  fin,  and  to  beautify  the  Soul.  For  as 
faint  Gregory  fays,  (3)  Whoever  confiders  in  what  ftate  he 
will  be  at  Death,  will  become  timorous  in  all  his  doings,  & 
as  if  he  will  not  dare  to  fhow  himfelf  even  to  his  own  eyes  : 
&  whoever  is  not  ignorant  that  he  muft  die,  confiders  him- 
felf as  already  dead.  For  this  caufe  the  perfe6l  life  is  the 
imitation  of  Death,  which  anxioufly  achieved  by  the  just, 


ASPECTS  OF  DEATH.  109 

conducts  them  to  falvation.  So  to  all  faithful  people  thefe 
fpectacles  of  Death  will  be  inftead  of  the  brazen  Serpent, 
which  when  looked  upon  cured  the  Ifraelites  of  the  ferpent- 
bites,  lefs  venomous  than  the  attacks  of  concupifcence,  by 
which  we  are  continually  affailed. 

Here  a  curious  queftioner  will  fay  : — What  figure  of 
Death  can  be  reprefented  by  a  living  perfon  ?  or,  How  can 
thofe  devife  it,  who  have  never  experienced  its  inexorable 
powers  ?  It  is  very  true  that  the  invifible  cannot  properly 
be  reprefented  by  the  vifible.  But  exactly  as  by  created 
and  vifible  things,  as  is  faid  in  the  epifble  to  the  Romans, 
one  can  fee  and  contemplate  the  invifible  and  uncreated 
God  ;  in  like  manner  by  the  things  into  which  Death  has 
made  irrevocable  openings,  that  is  to  fay,  by  bodies  in 
fepulchres  reduced  to  carcafes  and  under  their  monuments 
ftript  of  flefh,  we  are  able  to  draw  fome  images  of  Death 
—  images  I  name  then  truly,  becaufe  image  comes  from 
imaging  and  feigning  that  which  is  not.  And  although 
one  has  fcarcely  ever  found  any  thing  more  approaching 
to  the  likenefs  of  Death  than  the  dead  perfon,  one  has 
from  this  very  effigy  images  and  afpe6ls  of  Death,  in 
order  to  imprefs  upon  our  thoughts  the  memory  of  Death 
more  to  the  life,  than  could  all  the  rhetorical  descrip- 
tion of  orators.  For  this  eaufe  the  ancient  philofophy 
was  reprefented  in  images  and  figures.  And  that  we  may 
well  confider  it,  all  the  hiffcories  of  the  Bible  are  figured 
only  for  our  more  lafting  inftruftion.  lESVS  CHRIST  even, 
figured  he  not  his  doctrine  in  parables  and  fimilitudes,  in 
order  the  better  to  imprefs  it  on  thofe  to  whom  he  preached 
it  ?  And  our  holy  Fathers,  have  they  not  by  godly  hiftories 
figured  the  greater  part  of  the  Bible,  which  hiftories  are 
ftill  apparent  in  many  churches,  as  we  fee  them  in  the 
Choir  of  that  very  venerable  Church  at  Lyons  ?  Truly  of 
that  and  of  other  ancient  cuftoms  this  church  is  an  admirably 


no  EPISTLE  OF  THE 

conftant  obferver,  and  around  it  the  images,  there  elegantly 
arranged  in  relief,  ferve  the  illiterate  for  very  ufeful  & 
contemplative  literature.  However  thefe  furious  image- 
breakers  would  beat  them  down,  —  would  to  God,  that  with 
fuch  or  with  like  images  all  our  churches  were  covered,  and 
that  our  eyes  fliould  not  take  pleafure  in  other  more  hurtful 
fpectacles. 

Then  returning  to  our  figured  afpects  of  Death,  very 
greatly  do  we  come  to  regret  the  death  of  him  who  has 
here  imaged  forth  for  us  fuch  elegant  figures,  that  go 
beyond  all  thofe  hitherto  drawn,  even  as  the  paintings 
of  Apelles  or  of  Zeuxis  excel  the  modern.  For  his  fune- 
real hiftories,  with  their  defcriptions  ftriftly  rhymed,  to 
thofe  looking  on  excite  fuch  admiration,  that  from  them 
they  judge  the  dead  there  to  appear  very  life-like,  and  the 
living  to  be  reprefented  very  like  the  dead.  Which  makes 
me  think  that  Death,  fearing  left  this  excellent  painter 
fliould  paint  him  too  much  alive,  fo  that  there  fhould  be 
no  more  fear  of  death,  &  therefore  that  the  painter  would 
himfelf  become  immortal,  —  for  this  reafon,  I  fay,  Death  fo 
accelerated  the  artift's  days,  that  he  was  not  able  to  finifh 
many  other  figures  already  traced  by  him  :  as,  that  of  the 
wagoner  wounded  and  fhoulder-fprained  under  his  over- 
thrown wagon,  (4)  the  Wheels  and  Horfes  of  which  are  fo 
frightfully  upfet,  that  there  is  as  much  of  horror  in  feeing 
their  overthrow,  as  of  grace  in  contemplating  the  dainti- 
nefs  of  a  Death,  which  ftealthily  fucks  with  a  reed  the  wine 
from  the  fallen  tun.  To  which  imperfect  hiftories,  as  to  the 
matchlefs  heavenly  bow  named  Iris,  no  one  has  dared  to 
fet  the  laft  hand,  by  reafon  of  the  bold  ftrokes,  perfpe6lives 
and  fhadows  comprifed  in  this  mafter  piece,  and  there  fo 
gracefully  delineated,  that  we  can  take  in  them  a  delightful 
forrow  and  a  fad  delight  as  in  a  thing  fadly  joyous. 

Boldly  let  the  antiquaries  and  amateurs  of  ancient  images 


ASPECTS  OF  DEATH.  in 

ceafe  to  feek  more  ancient  antiquity  than  the  portraiture  of 
thefe  Dead  perfons.  For  in  that  portraiture  will  they  fee 
over  all  the  living  the  Emprefs  invincibly  reigning  from  the 
beginning  of  the  world.  It  is  fhe  who  has  triumphed  over 
all  the  Caefars,  Emperors  and  Kings.  It  is  truly  the  Hercu- 
lean ftrength,  which,  not  with  a  club  but  with  a  fcythe,  has 
mown  down  and  extirpated  all  the  monfters  and  bold 
Tyrants  of  the  Earth.  Not  Gorgons  looked  upon,  nor  the 
head  of  Medufa  in  old  time,  made  fuch  ftrange  Metamor- 
phofes  nor  fuch  divers  transformations  as  the  attentive 
contemplation  of  thefe  afpects  of  mortality  is  able  to  make- 
Now  if  Severus  the  Roman  emperor,  on  the  teftimony  of 
Lampridius, (5)  kept  in  his  cabinet  the  images  of  Virgil,  of 
Cicero,  of  Achilles,  &  of  the  great  Alexander,  in  order  by 
them  to  excite  himfelf  to  virtue,  I  fee  not  why  we  ought 
to  abominate  thofe  images  by  which  we  are  reftrained  from 
fin,  and  ftimulated  to  all  good  actions.  The  little,  —  but 
nothing  thoughtfully,  —  which  we  now  attribute  to  Death, 
makes  me  defire  another  Hegefias,(6)  not  to  excite  us  to 
put  violent  hands  upon  ourfelves,  as  he  did,  when  preaching 
the  bleffings  of  Death,  but  better  to  defire  to  arrive  at  that 
immortality  for  which  the  defperate  Cleombrotus  caft  him- 
felf into  the  fea  ;  then  how  are  we  fo  much  more  affured  of 
this  bleffednefs  promifed  to  ourfelves  and  not  to  the  Pagans 
and  unbelieving  ?  At  the  which  fince  we  cannot  arrive 
except  by  paffing  through  Death,  ought  we  not  to  embrace, 
love,  contemplate  the  figure  and  reprefentation  of  that  by 
which  we  go  from  pain  to  repofe,  from  Death  to  life  eternal, 
&  from  this  deceitful  world  to  God  the  true  and  infallible, 
who  has  formed  us  in  his  likenefs,  to  the  end  that,  if  we  do 
not  deform  it,  we  may  be  able  to  contemplate  him  face  to 
face,  when  it  fliall  pleafe  him  to  make  us  pafs  through  that 
Death  which  is  for  the  juft  the  moft  precious  thing  that  he 
had  been  able  to  give. 


ii2  EPISTLE,  ETC. 

Wherefore,  Madame,  you  will  take  in  good  part  this  fad 
but  falutary  offering  ;  and  you  will  perfuade  your  devout 
religious  women  to  keep  it  not  only  in  their  little  cells  or 
dormitories,  but  in  the  cabinet  of  their  memory,  as  faint 
Jerome  (7)  advifes  in  an  epiftle,  faying :  Set  up  before  thine 
eyes  that  image  of  Death  in  whofe  day  the  juft  will  fear  no 
evil,  &  for  that  reafon  the  juft  will  not  be  afraid,  becaufe  he 
will  not  hear  the  words,  Go  to  the  fire  eternal ;  but,  Come 
thou  bleffed  of  my  Father,  receive  the  kingdom  prepared 
for  thee  from  the  creation  of  the  world.  Wherefore,  who- 
ever will  be  ftrong  defpifes  Death,  and  the  weak  man  flees 
it ;  but  no  one  can  flee  Death  except  he  who  follows  life. 
Our  life  is  lESVS  CHRIST,  &  it  is  the  life  which  cannot  die. 
For  he  has  triumphed  over  Death,  in  order  to  make  us 
triumph  over  it  eternally.     Amen. 


Diuers  Pictures  of 

DEATH,     NOT     PAINTED, 

but  extracted  from  the  holy  fcripture, 

coloured  by  Doctors  of  the 

Church,  and  fhaded 

by  Philofophers. 

PEAKING  in  a  Chriftian  way 
concerning  Death,  I  fhould  not 
know  towards  whom  better  to 
addrefs  queftions  about  it,  than 
towards  that  good  S.  Paul, 
who  through  fo  many  deaths 
has  come  at  laft  to  the  glory 
of  him  who,  when  triumphing 
fo  glorioufly  over  Death,  faid, 
O  Death,  I  will  be  thy  Death. 
Wherefore,  was  uttered  that 
which  this  intrepid  Knight  of  Death  faid  in  the  epiftle  to  the 
Theffalonians.  (8)  I  find  that  there  he  calls  dying  a  fleep- 
ing,  and  Death  a  fleep.  And  indeed  better  could  he  not 
image  it,  than  by  comparing  it  to  fleeping.  For  as  fleep 
does  not  extinguifh  man,  but  holds  the  body  in  repofe  for 
a  time  ;  fo  Death  does  not  deftroy  man,  but  deprives  his 
body  of  its  movements  &  operations.  And  as  the  members 
lulled  to  fleep  when  excited  by  warmth  move,  live  and 
work  ;  fo  our  bodies,  by  the  power  of  God  refufcitated,  live 
eternally.    No  one,  indeed,  goes  away  to  fleep  in  order  per- 

C 


ii4  DIVERS  PICTURES 

petually  to  remain  on  the  couch  where  he  fleeps.  So  no 
one  is  buried  in  order  for  ever  to  remain  in  the  fepulchre. 
And  exactly  as  fleep  has  the  empire  and  dominion  over  the 
body,  and  not  over  the  foul,  —  for  while  the  body  fleeps  the 
foul  watches,  moves  and  works,  —  so  is  the  foul  of  man 
immortal,  and  the  body  only  fubject  to  Death.  And  Death 
is  nothing  elfe  than  a  feparation  which  the  foul  makes  from 
the  body.  The  foul  then  is  the  life  and  the  immortal  fpirit 
of  the  body,  which  foul  on  feparating  itfelf  leaves  the  body 
as  if  afleep  ;  and  the  body  will  awaken  when  it  fhall  pleafe 
him  who  has  lordfhip  over  foul  and  body.  And  one  owes 
not  to  one's  felf  too  much  grief  for  this  Chriftian  fleeping, 
any  more  than  one  owes  it  when  any  one  of  our  dear 
friends  retires  to  fleep,  expecting  that  he  will  awake  when 
he  fhall  have  flept  enough.  Thus  there  is  no  need  to  be 
forrowful  when  any  one  dies,  fince,  as  faint  Paul  fays,  it  is 
no  other  thing  than  fleep.  Wherefore  to  this  purport  faid 
a  Pagan  poet,  Whatever  fleep  may  be,  perhaps  it  is  only 
the  image  of  cold  Death. 

But,  in  order  to  reafon  concerning  this  Death  according 
to  natural  philofophy,  we  fay:  All  the  life  that  man  lives 
in  this  world  from  his  birth  up  to  his  death  is  a  growth  of 
nature.  In  fuch  a  way  that  when  man  is  born  from  the 
womb  of  his  mother,  he  enters  the  womb  of  natural  life ;  and 
this  very  man  dying  is  again  born  through  natural  power  ; 
under  which  propofitions  is  contained  all  human  philofophy. 
Wherefore  laying  afide  the  errors  of  the  Philofophers  who 
affirm  the  fpirit  of  man  to  be  mortal,  let  us  follow  thofe 
who,  through  a  better  opinion,  fay  that  man  has  two  con- 
ceptions, and  two  lives  without  any  death.  Now  in  order 
to  fet  forth  this  no  trifling  Philofophy,  worthy  indeed  of 
being  placed  in  memory,  it  is  neceffary  to  underftand  that 
man,  when  conceived  in  the  maternal  womb,  grows  in  it, 
and  there  is  maintained  by  his  own  Mother,  from  whom  he 


OF  DEATH.  115 

takes  his  entire  fubftance  and  nourishment,  which  is  the 
reafon  why  Mothers  more  tenderly  than  fathers  love  their 
children.  On  man  being  born,  the  natural  life  receives  him 
into  its  womb,  that  is  into  this  world,  which  then  nourifhes 
him  and  maintains  him  with  its  aliments  and  fruits  all  the 
while  that  he  is  held  in  this  worldly  womb.  And  as  the 
Mother  for  the  fpace  of  nine  months  ftrives  only  to  nourifh 
and  bring  forward  her  fruit,  in  order  to  carry  it  to  the  birth 
and  to  remit  it  to  the  charge  of  nature  in  this  worldly  life ; 
in  like  manner,  nature,  during  the  time  that  man  remains 
in  this  worldly  womb,  endeavours  only  to  fupport  him  and 
well  to  maintain  him  fo  as  to  carry  him  on  to  maturity, 
and  to  make  him,  when  he  dies,  be  born  again  for  the 
better  and  more  enduring  life. 

Then  at  the  firft  birth  man  denudes  himfelf  of  the 
covering  in  which  he  was  born  enveloped.  At  the  fecond 
birth  he  defpoils  himfelf  of  the  body ;  it  is,  that  the  foul 
may  iffue  from  prifon,  so  that  what  we  call  Death  is  only  a 
birth  for  better  life,  —  for  all  its  births  are  always  going  on 
better  and  better  ftill.  The  firft  growth  lafts  nine  months  ; 
the  fecond  commonly  an  hundred  years  ;  and  the  third  is 
eternal,  becaufe  that  from  the  womb  of  the  natural  ftate 
paffing  to  the  divine  ftate,  we  are  maintained  by  the  eternal 
fruition  which  renders  our  life  eternal.  In  the  Mother  we 
were  human,  —  our  food  was  human.  In  the  world,  living 
of  the  worldly  ftate,  we  are  worldly  and  tranfitory :  but  in 
God  we  fhall  be  divine,  becaufe  that  our  maintenance  will 
be  of  divine  fruition.  And  exactly  as  the  creature  in  the 
womb  of  its  Mother  paffes  many  dangers,  perils  and  incon- 
veniences, if  the  mothers  are  not  well  on  their  guard  and 
directed  by  women  of  experience  (through  want  of  whom 
at  the  delivery  often  it  happens  that  the  creature  is  born 
dead,  or  abortive,  or  killed,  or  idiotic,  or  with  fome  other 
natural  defects,  which  then  laft  all  the  life  of  the  creature 


u6  DIVERS  PICTURES 

thus  badly  delivered),  fo  not  lefs  defe6is  and  perils,  but  too 
often  more  pernicious  ones,  attend  the  fecond  growth : 
for  if,  during  the  time  that  we  live  in  the  natural  ftate,  we 
do  not  live  well  according  to  God  and  reafon,  inftead  of 
bringing  forth  we  die,  and  inftead  of  being  born  we  are 
annihilated  ;  infomuch  that  then  the  Soul,  through  thefe 
defects,  not  being  able  to  enter  into  nor  to  come  to  the 
light  of  the  divine  ftate,  is  engulphed  for  years  in  the 
peftiferous  infernal  Abyfs.  And  exactly  as  by  the  default 
of  experienced  nurfes  who  ought  wifely  to  relieve  and 
direct  at  the  time  of  birth,  many  creatures  die  on  iffuing 
from  the  maternal  womb  ;  —  fo,  through  the  fault  of  good 
teachers  and  fponfors  at  this  point  and  article  which  we 
call  Death,  but  which  I  here  call  birth,  many  perifh.  If 
then  for  the  firft  delivery  we  are  fo  careful  to  find  the 
moft  dexterous  and  expert  nurfes  that  we  know ;  for  the 
fecond,  which  is  Death,  ought  we  not  much  more  to  labour 
for  the  recovery  of  wife  and  holy  perfons,  who  know  well 
how  to  prepare  and  condu6t  to  a  good  harbour  the  fruit 
of  that  fecond  birth  which  is  paffing  from  this  life  to 
another,  fo  that  the  creature  may  arrive  there  without 
monftrofity,  or  the  mif-fhapen  uglinefs  of  fin.  And  this 
we  fhould  do,  becaufe  the  miftake  at  this  fecond  delivery 
is  for  ever  incorrigible  and  unamendable  ;  unlike  the  firft, 
which  often  is  corrected  and  readjufted  in  this  world, 
where  natural  defects  are  fometimes  as  medicines,  or,  in 
fome  other  way,  aids  and  fuccours.  And  inafmuch  as  it 
is  a  thing  of  fuch  great  importance,  it  feems  to  me  that  it 
is  a  great  blindnefs  to  be  fo  negligent  of  it  and  fo  badly 
advifed. 

If  any  one  wifhes  to  fail  on  the  fea,  it  is  marvellous  to 
behold  the  great  preparations  of  provifions  and  of  other 
neceffaries  which  are  made.  The  people  of  arms  and  the 
foldiers,  what  care  they  take  in  order  to  be  well  equipped ! 


OF  DEATH,  117 

With  what  anxiety  does  the  merchant  go  to  fairs  and  mar- 
kets !  What  travail  and  continual  labour  does  the  labourer 
omit  in  order  to  gather  fruit  from  his  agriculture  ?  What 
pains  do  fome  beftow  to  ferve  well,  and  others  to  command 
imperioufly !  Is  it  nothing  that  we  do  to  preferve  our 
bodily  health  ?  Indeed,  whatever  touches  or  pertains  to 
the  body,  we  procure  it  for  ourfelves  with  anxious  care ; 
but  for  the  wretched  foul  we  have  neither  care  nor  anxiety. 
We  know  very  well  that  one  day  the  foul  muft  be  born, 
and  that  on  its  iffuing  from  the  womb  of  the  body  we  have 
not  thought  of  making  ready  for  it  cloth  or  linen  in  order 
to  wrap  it  round,  —  though  thefe  are  the  good  works  with- 
out which  we  are  not  permitted  to  enter  the  kingdom  of 
Heaven.  The  good  works,  indeed,  are  the  rich  veftments 
and  gifts  with  which  David  wifhed  the  fpiritual  fpoufe  to 
be  clothed.  (9)  They  are  the  robes  with  which  faint  Paul 
defires  that  we  fhould  be  clothed,  to  the  end  that  we  may 
walk  honeftly. 

Let  us  watch  then  and  act  as  the  good  Mother  does, 
who,  before  coming  to  the  term  of  her  delivery,  makes 
preparations  and  apparel  for  that  event.  That  apparel 
is  the  learning  how  to  die  well,  which  here  is  called  to  be 
born  well.  Let  us  clothe  ourfelves  then  in  the  white 
garment  of  innocence,  —  a  fwaddling  cloth  dyed  red  with 
ardent  charity, —  a  waxen  taper  of  white  chaftity,  —  a  hood 
of  hope,  —  a  coat  of  faith,  bound  with  virtues  in  order  to 
mail  us  round, — a  coral  of  wifdom,  in  order  to  make 
glad  our  hearts.  And  that  the  divinity  may  be  our  nurf- 
ing  Mother,  and  fuckle  us  from  the  thrice-sweet  breafts  of 
knowledge  and  of  love,  let  us  cleanfe  ourfelves  firft  of  all 
from  the  filth  and  evil  derived  from  nature,  which  is  fin,  the 
old  Adam,  the  inclination  of  the  flefh,  the  rebellion  againft 
the  fpirit.  Let  us  wafh  ourfelves  with  tears  as  children  that 
weep  at  their  birth.     Let  us  fanctify  ourfelves  with  the 


n8  DIVERS  PICTURES 

Baptifm  of  repentance,  which  is  the  Baptifm  of  the  holy 
fpirit.  And  if  during  all  our  life  in  this  world  we  make  fuch 
a  preparation,  whenever  the  time  fhall  come  for  the  delivery 
of  Death,  we  fhall  be  born  as  the  faints  are  born,  the  Death 
which  we  call  birth,  —  for  then  began  they  to  live, 

And  inafmuch  as  thefe  preparations  and  provifions  are 
not  made  except  by  a  few  people,  —  fo  negligent  are  we  in 
that  refpeci,  —  and  we  have  only  care  to  be  able  to  have  at 
leaft  a  fhroud  or  winding  fheet,  in  order,  at  the  day  of  death 
to  be  enveloped  in  it,  and  not  to  be  inverted  in  any  robes 
when  the  foul  fhall  defpoil  itfelf  of  the  body,  —  I  fay,  it 
appears  to  me  that  careleffnefs  fo  foolifh  ought  to  be  greatly 
blamed  before  God  and  before  men  :  with  the  fhroud  or 
winding  fheet  the  body  is  buried  in  the  earth  to  the  end 
that  there  every  thing  may  be  eaten  of  worms.  And  with 
the  robes  of  the  foul,  if  they  are  of  good  works  woven,  we 
enter  on  the  glory  lafting  without  end  ;  and  for  miftake  in 
that,  we  have  neither  thought  nor  care. 

For  this  reafon  to  incite  the  living  to  make  provifion  of 
fuch  robes  and  veftments,  I  have  not  known  how  to  find 
means  more  exciting  than  to  place  in  view  thefe  afpects  of 
Death,  in  order  to  meet  that  which  may  be  faid  to  our  fouls, 
How  have  ye  come  here,  not  having  the  wedding  robe  ? 
But  where  fhall  we  find  thefe  garments  ?  Indeed  to  thofe 
men  and  thofe  women  who  from  not  knowing  how  to  read 
might  remain  naked,  not  having  the  key  to  open  the  trea- 
fures  of  the  holy  fcriptures  and  of  the  good  Fathers,  —  to 
them  are  prefented  thefe  fad  hiftories,  which  will  advife 
them  to  borrow  dreffes  from  thofe  who,  in  coffers  of  books, 
have  abundance  of  them.  And  this  borrowing  will  not  be 
fo  laudable  in  him  who  fhall  borrow,  as  profitable  to  the 
lender ;  and  there  is  not  any  one  fo  rich  as  not  to  have 
need  of  fuch  veftments.  Witnefs  that  which  is  written  in 
the  Apocalypfe,  at  the  third  chapter.  (10)   Let  us  prepare 


OF  DEATH.  119 

then  (fays  faint  Bernard  in  one  of  his  fermons),  and  let  us 
haften  to  go  to  the  place  more  fure,  to  the  field  more 
fertile,  to  the  repaffc  more  favoury,  to  the  end  that  we  may 
dwell  without  fear,  that  we  may  abound  without  want,  & 
without  vexatioufnefs  be  fed.  To  which  place  Death  will 
conduct  us,  when  He  who  has  conquered  him  fhall  be 
willing  in  us  to  make  him  die.  To  whom  be  glory  & 
honour  eternally.     Amen. 


120  DIVERS  PICTURES 


The  Images  and  Storied 

ASPECTS    OF    DEATH, 

TO     WHICH     ARE    ADDED     THE 

German  Rhymes  from  Rentz's 
Remembrances. 


I.     THE  CREATION. 

Gcncfis  I.  27.  IT.  7.  And  the  LORD  God  formed  man  of 
the  duft  of  the  ground,  —  created  him  in  his  own  image, — 
male  and  female  created  he  them. 

God  firfh  created  Heaven,  Sea,  Earth, 
From  nothingnefs  to  demonflrate  his  power, 
And  then  out  of  the  earth  he  created 
The  man  and  the  woman  in  his  own  likenefs. 

Dawomein  Urfprunghergenommen,Dorthin  iftauch  meinLaufgekoJhen. 
£)tc  (grfcfyaffimg  bc§  SSRcnfdjcn. 

Den  Erflen  Menfihen /chuff  der  Herr,  und  machte  ihn  aits  Erden, 
Nach  Seinem  BiLI,  und  Eva  muff  a  us  deffen  Rippe  werden  ; 
Drum  inach,  O  Mcnfch  !  dafs  ficJi  dein  Gcift  nur  ffets  zu  Gott  erhebe 
Damit  derfelbe  ffirbt  der  Leib,  mit  I/im  dock  cwig  lebe. 


OF  DEATH.  121 

II.     THE  TEMPTATION. 

Gencfis  III.  17.  Becaufe  thou  haft  hearkened  unto  the 
voice  of  thy  wife,  and  haft  eaten  of  the  tree,  of  which  I 
commanded  thee,  faying,  Thou  fhalt  not  eat  of  it,  &c. 

Adam  was  by  Eve  deceived, 
And  againft  God's  command  the  apple  ate  ; 
For  which  the  two  have  fuffered  death, 
And  mortal  every  man  has  fince  become. 

Du  wirjl  dich  nur  verletzen  und ins  Verderben  fetzen. 
<Der  %all  Adams  urtt>  Evje. 
Ach !  Adam  lafie  dich  dock  nicht  zum  effen  ilberreden  : 
Es  wird  dir  dicfer  Apffel-Bifs,  fo  Lab  als  Seek  toden. 
Doch  ach!  du  folgcft  nicht,  und  wir find deine  Wahre  Kinder 
Nach  dcincm  Ebcn-Bild  gezeugt,  und  meinfiens  frcche  Sunder. 

III.     THE  DRIVING  FORTH  FROM  EDEN. 

Gencfis  III.  23.  Therefore  the  LORD  GOD  fent  him  forth 
from  the  garden  of  Eden,  to  till  the  ground  from  whence 
he  was  taken. 

God  drove  out  the  man  from  pleafantnefs 

On  the  labour  of  his  hands  to  live  : 

Then  did  Death  come  to  feize  him, 

And  as  the  confequence  all  human  creatures. 

Sofehii  ich  mich  im  Elends-Stand,  Nach  Freijheit  und  dem  Vaterland. 

£)ie  Skrftofung  t>e3  SJlcnfcfyen. 

Eifs  ijl  das  Ungliicks-volle  Paar :  fo  aus  dem  Paradiefe, 
Durch  Hoffarth  und  durch  Eigen-Lieb  fich  felbfi  ins  Elend  fief. 
Und  dennoch  finden  /eider  !  fich,  noch  viele  Adamiten  : 
Diefalltfie  eine  Lufi-Seuch  an,  gar  leichte  find  beflritten. 

D 


122  DIVERS  PICTURES 

IV.     THE  CURSE  UPON  EARTH  AND  ON   MAN. 

Gcnefis  III.  17-19.  Curfed  is  the  ground  for  thy  fake,  in 
forrow  fhalt  thou  eat  of  it  all  the  days  of  thy  life  ;  ....  till 
thou  return,  &c. 

Accurfed  in  thy  labour  be  the  ground, 
Thy  life  in  labour  fhalt  thou  fpend, 
Until  that  Death  fhall  lay  thee  under  ground ; 
Duft  art  thou,  and  to  duft  thou  fhalt  return. 

Der  Betet,  Hojfet,  Sich  bemilht :  Ifts  fo  aus  mir  fich  Nutzen  zieht. 
Ubcr  btc  Skrflucfyung  bc3  Sttcnfcfyen. 

Wie  Elend  bist  du  Adam  !  doc/i,  durch  Ungehorfam  worden  ? 
Das  Erdreich  bringt  dir  Jlatt  der  Frucht,  nur  Dijlrfn  aller  Often. 

Wiljlu  fo  Kanjfu  nur  durch  Schweifs,  dein  Brod  hinjorter  effen, 
Dock  der  Verfprochne  Weibes-Saam  macht  diefe  La  ft  vergeffen. 

V.     THE  CHARNEL  HOUSE. 

Revelation  vni.  13.  Woe,  woe,  woe,  to  the  inhabiters  of 
the  earth. 

Gcnefis  VII.  22.  All  in  whofe  noftrils  was  the  breath  of 
life  ....  died. 

Unhappy  ye  who  in  the  world  are  living 
Filled  always  with  adverfities  ; 
For  any  good  which  may  abound  to  you, 
Yet  will  ye  all  be  vifited  by  Death. 

So  liegt des  Fleisfches  Schein  undPracht,  alsBlumcn  Gras  undHcu  veracht. 

Ubcr  tic  ©ebcinc  atter  Sflenfcfyen. 

Hier  fangt  der  Todtcn-ReijJH  fich  an,  Und zwar  durch  a  lie  Stdnde, 
Hoch  JViedrig,  Schon,  fo  Reich  als  Arm,  Eilt  ftcts  nach  feinem  Ende. 
Drum  Lent1  aus  diefen  Beinerndich  und  deine  Schwachheit  Kennen ; 
Softirbftdu  taohl,  undftirbfldoch  uicht,  wan  Leib  und SeeV  fich  trennen. 


OF  DEATH.  12 


VI.     THE  POPE. 


Jq/Jiua  XX.  6 until  the  high  prieft  may  die. 

Pfalm  CIX.  8 and  let  another  take  his  office.(i  i) 

Thou  who  doft  dream  thyfelf  to  be  immortal 
Shalt  foon  by  Death  be  hurried  far  away ; 
And  howfoever  great  a  prieft  thou  be, 
Another  fhall  poffefs  thy  bifhoprick. 

Treuer-Hirten  grofer  Lohn,  I/l  die  Schb'ne  Himmels-Cron. 

£)et  tyabft. 
Dir  Der  im  Leben  hatte  Mac/it  die  Siinde  zu  vergeben, 
Dir  fag1  ieli,  wird  die  Cron  geraubt  uhd  audi  zugleich  das  Leben : 
Dock  jene  Crone  folgt  dafiir,  die  ewig  Kan  ergot zen, 
Utui  Dich  will  Du  getrener  Knecht !  Der  Herr  in  Ruhe  fetzen. 

VII.     THE  EMPEROR. 

IfaiaJi  XXXVIII.  i.  Set  thine  houfe  in  order:  for  thou 
(halt  die  and  not  live. 

Ifaiah  XXII.  18.  There  fhalt  thou  die,  and  there  mail 
the  chariots  of  thy  glory. 

Thine  houfe  fhalt  thou  fet  in  order 
As  thine  own  tranfitory  good, 
For  where  thou  in  death  fhalt  reft 
Will  be  the  chariots  of  thy  glory. 

So  muffen  Kaijfer-Cronen  audi  Fall  nnd ' Jlerbenfrohnen. 

£>er  £djfcr. 
So  wie  dein  Stal  das  Bild  der  Macht,  wird  audi  dien  Leben  brechen, 
Zwingtfchondein  Gliidi,  dafs  OJiundWeJlvondeinenThatenfprechen, 

la,  alle  Welt  vor  deinen  Tliron  mufs  Jlehend  Frieden  bitten- 
Wird  dock  durch  mich  im  Augenblick,  dein  Leben  abgejdinitten. 


124  DIVERS  PICTURES 

VIII.     THE  KING. 

Ecclus.  X.  io.  And  he  that  is  to-day  a  king,  to- 
morrow fhall  die,  for  of  kings  no  one  had  other  lot. 

So  that  he  who  to-day  is  a  king, 
To-morrow  in  the  tomb  will  be  fliut  up. 
For  no  king  from  all  his  fplendour, 
Has  been  able  aught  elfe  to  carry  off. 

Auch  nicht  der  Trabanten  Schar,  fetzt  den  Konig  aus  Gefa/ir. 

£)er  jfcontg. 

So  wie  der  Konig,  fo  der  Kuecht,  eins  flieffet  aus  dem  andern. 
Don  Hirten  pflegt  in  Irre  auch  die  Heerde  nach  zu  wandern. 
Drum  weil  du  ah  zum  Vorbild  bijl  zu  leicht  enfundcn  worden, 
Stojl  auch  der  Ko/i'ge  Konig  dich,  aus  feinem  Kbnigs-Orden. 

IX.     THE  CARDINAL. 

Ifaiah  V.  23.  Woe  to  them  which  juftify  the  wicked 
for  reward,  and  take  away  the  righteoufnefs  of  the  righte- 
ous from  him. 

Evil  be  yours  who  juftify 

The  man  inhuman  and  full  of  malice  ; 

Through  gifts  ye  pronounce  him  holy, 

And  take  from  the  righteous  his  riohteoufnefs. 

Er  trifft  die  Ceder  auch  fo,  wie  den  K/einJIen  St  ranch. 

T)cx  Sarbinal. 

Du  warjl  ein  Grofer  Cardinal!  der  Kirchcn  Stiilz-und  Sdu/e, 
Der  Ketzer  Gifft  und  Pejlilentz  und  fchwehrer  Donncr-Keile. 
Jedoch,  die  Loofung  trifft  dich  nun,  zu  folgen  meinem  Rcijhcn  ; 
Drum  magjl  du  deiner  Wiffcnfchafft,  auf  Erden  dich  verzeijhen. 


OF  DEATH.  125 

X.     THE  EMPRESS. 

Daniel  IV.  37 and  thofe  that  walk  in  pride  he  is 

able  to  abafe. 

Ye  who  walk  on  in  pomp  of  pride, 
Death  one  day  will  make  you  yield. 
As  under  your  feet  ye  bend  the  grafs, 
So  will  he  humble  you. 

Sie  ijl  nothwendig,  Dock  hier  gar  wibeftandig. 
£)ic  ^aiiferin. 
Schaff  und  verordne  was  du  wiljl  and  dir  zum  Pracht  gef Lillet ; 
Jedoch  es  werde  audi  zugleich  vor  allem  mit  bcjlellet, 
Der  Ban,  in  welchem  du  hinfort  wirjl  unaufhorlich  wohnen. 
Drum  miihe  dich  der  Ewigkeit,  dem  eitlen  nicht  zu  frohnen  ! 

XI.    THE  QUEEN. 

Ifaiah  XXXII.  9,  10.  Rife  up,  ye  women,  that  are  at 
eafe  ;  hear  my  voice  ....  Many  days  and  years  fhall  ye 
be  troubled. 

Arife  ye  dames  who  in  wealth  abound, 
Hear  the  voice  of  thofe  paffed  away. 
After  many  a  year  and  day  have  paffed, 
Ye  fhall  be  troubled  and  grievine- 

Auch  Salo monis  Pracht  wirdihr  nicht  glcich  geacht. 
£)te  itontgm. 
Was  ijl  der  Titul  Konigfeyn  ?  die  £hr'  fo  Cronen  geben  ? 
Ein  Nejl,  wo  Sorge  Kumer  heckt ;  Ein  Marter  voiles  Leben. 
Entweich  demnach  du  eitler  Tand !  fo  Blumen  glcich  verfchwi?idet 
Mein  Hertze  fucht  was  himlifch  ijl  und  mich  mit  Gott  verbiindet. 


126  DIVERS  PICTURES 


XII.     THE  BISHOP. 


Matthew  XXVI.  31.  I  will  finite  the  fhepherd,  and  the 
fheep  of  the  flock  fhall  be  fcattered  abroad. 

Mark  XIV.  27.  I  will  fmite  the  fhepherd,  and  the  fheep 
fhall  be  fcattered. 

The  fhepherd  alfo  will  I  fmite, 

Mitres  and  crofiers  overthrown. 

And  when  I  fhall  entrap  him, 

Then  will  his  fheep  be  fcattered  abroad. 

Wann  der  Hirtfelbft  Wache  halt  IJl  die  Heerde  wohl  bejlclt. 

£>er  S3ifcr,off. 
Ein  Bifclwff foil  untrafflich  feijn,  Undfeine  Schafflein  weijden, 
Mit  Gottes  Wort  u:  Reiner-Lehr,  Und  von  den  Siinden  leiten. 
Wohl  Dir!  da  haft  ejl fo  gemacht,  Drum  wirft  dit  deiner  Bilrde 
Entlaftet,  u:  dein  Fleis  verfchafji  Dir  gr (if re  Himels-Wiirde. 

XIII.     THE  PRINCE  ELECTOR. 

Ezekiel  VII.  27,  24 and  the  prince  fhall  be  clothed 

with  defolation.     And  I  will  make  the  pomp  of  the  ftrong 
to  ceafe. 

Come,  prince,  with  me,  and  lay  afide 
Honours  of  the  world  fo  quickly  ending. 
The  only  one  am  I,  who  indeed  abafe 
The  pride  and  the  pomp  of  the  mighty. 

Audi  im  voriiber  gehen  Idftftefich  liebreich  feheu. 
£)cr  ptflt. 
Ein  Fit r ft  iftja  nicht  blofs  allein  zur  Luft  und  Pracht  gebohren, 
Vielmchr  zugleich  als  Haupt  und  Herr,  zu  hclffcn  auferkohrcn. 
Wo  armer  Wais-und  Wittven  Recht  wird freventlich  gekriincket ; 
Doch  kcinei/i  ift  vor  meiner  Macht  ein  Freijheits-Brieff 'gefchenckct. 


OF  DEATH.  127 

XIV.  THE  LORD  ABBOT. 

Proverbs  V.  23.     He  fhall  die  without  inftruction,  and  in 
the  greatnefs  of  his  folly  he  fhall  go  aftray. 

He  will  die,  for  he  has  not  obtained 
For  himfelf  any  training  of  wifdom  ; 
And  among  numbers  will  he  be  deceived 
By  the  folly  which  over  him  rules. 

Dcr  nicht  im  Geivijfen  rein,  Nur  dem  Kanjl  du  fchrocklich  feijn. 

£er  %bbt. 

Mich  fchrbckfl  du  gruffer  Strecheu-Bein,  gar  nicht  mit  deinen  Knochcn; 
Denn  mir  zu  Liebc,  wird  doch  nicht  der  Alte  Bund gebrochen, 
Doch  der  fuh  dafs  er  Jlerblich  iff,  mag  tdglich  wohl  betrachten, 
Kan  dich,  die  Welt  ujid  ihren  Pracht,  nebff  aller  Luff  verachten. 

XV.  THE  LADY  ABBESS. 

Ecclefiajles  iv.  2.     Wherefore  I  praifed  the  dead  which 
are  already  dead,  more  than  the  living  which  are  yet  alive. 

I  have  always  the  dead  more  praifed 
Than  the  living  in  whom  evil  abounds  ; 
Neverthelefs  Death  has  united  me 
To  the  rank  of  thofe  who  are  of  the  world. 

Ohl  muff  in  der  Lampen  brennen,  Soil  man  wis  vor  Klug  erkennen. 

©ie  2Cbbtifin. 

Kom  Liebffe  Abtiffin  auf,  auf !  zur  Hochzeit  mit  dem  Lamme, 
So  fchon  den  Handfchlag  mit  dir  Melt,  dort  an  des  Creutzes  Stame. 
Verlaffe  das  was  Jlerblich  heiff,  Keifs'  dich  aus  Kedars  Hiittcn, 
So  wird  der  Hiniel  dich  davor,  mit  Woluff  uberfchiilten. 


128  DIVERS  PICTURES 

XVI.     THE  NOBLE  KNIGHT. 

Pfalm  lxxxix.  48.  What  man  is  he  that  liveth,  and 
fhall  not  fee  death  ?  Shall  he  deliver  his  foul  from  the 
hand  of  the  grave  ?  (1 1) 

Who  is  that  man,  however  great  he  be, 
Who  is  able  to  live  on  without  dying  ? 
And  when  by  Death  wholly  borne  down, 
Who  again  can  make  his  foul  run  its  courfe  ? 

Wo  hi  ft  fait,  Wat3  fie  nochfo  hoch  geftclt. 

£)er  (Sbclmcn. 
KoTn  !  wehre  dich  lafz  Courtoifie  und  Gallanfiren  bleiben  ; 
Wend'1  deiner  Anne  Krajfte  an,  den  Feind  von  dir  zn  treiben  ; 
Dock  Laid  und  Degen  fait  fchon  weg  aits  den  verzagten  Handoi  ; 
Drum  muft  du  feigcr  Cory  don,  fo  Lieb  ah  Leben  enden. 

XVII.     THE  CANON. 
Mattheiv  XXVI.  45.     Behold,  the  hour  is  at  hand. 

To  the  choir  thou  goeft  to  fay  thine  hours, 
Praying  God  for  thyfelf  and  thy  neighbour. 
But  need  there  is  now  that  thou  die, 
Seeft  thou  not  the  hour  that  approaches. 

Die  Obficht  aufs  Gewickt,  Halt  mich  im  Gang  und  PflicJit. 

£)er  £>om-.£)cir. 

Wo  hi  Dir  !  dafs  deine  letzte  St  und,  dich  im  Bcgriffe  findet, 
Wozu  dich  Pflicht  und  Schuldigkeit  in  dcinem  Amt  vcrbindd. 
Erfchr'dckc  nicht !    Du  wirjl  hinfort,  rccht  Hofianna  fingen : 
Dem,  Welchem  aller  Engel  Chb'r,  das  Drcijmahl  Heilig !  bringcn. 


OF  DEATH.  129 

XVIII.     THE  CORRUPT  JUDGE. 

Amos  II.  3.     And  I  will  cut  off  the  judge  from  the  midft 
thereof. 

From  the  midft  of  them  will  I  take  you, 
Ye  judges  corrupted  by  gifts. 
From  Death  you  mall  not  be  exempt, 
For  elfe where  will  I  carry  you  off. 

Kliiger  und  BeMagter  miiffen  Durche  Verfwren  Recht  geniiffen. 

£)er  9vtd)ter. 

Entfcheid  und  mercke  wohl  die  Sack  uni  die  der  Anne  ieidet, 
Dufiehjl  dafzjener  mehr  aus  Hafz,  als  Lieb  zum  Rcchtejlreitet, 
Drum  richtcrecht !  zvilft  du  dereinjl  ein  gniidig  Urtheil  horen, 
Jlfus  der  von  dir  gedriickten  Stinun  nickt  jenen  auffpruch  Jloren. 

XIX.     THE  ADVOCATE. 

Proverbs  XXII.  3.     A  prudent  man  forefeeth  the  evil,  and 
hideth  himfelf :  but  the  fimple  pafs  on,  and  are  punifhed. 

The  crafty  man  has  feen  the  malicioufnefs 
That  would  make  the  innocent  be  bound, 
And  then  by  fome  way  of  the  law 
Has  he  come  to  afflict  the  poor. 

Er  nimt  jenen  Schein  nicht  an,  So  die  Prob  nicht  halt  en  kan. 

£)er  2Cb»ocat. 
Wann  fonjl gewiffenmafige  gelehrte  Advocaten 
As  Diejier  der  Ge7-echtigkeit  geprefter  Unfchuld  rathen, 
So  trachten  Rabuliften  Jlets  die  Warheit  zu  verjlecken 
Dich  du  foljl  deine  Hand  nicht  mehr  nach  den  gefchencken  Jlrecken. 

E 


130  DIVERS  PICTURES 

XX.     THE  SENATOR,  OR  MAGISTRATE. 

Proverbs  XXI.  13.     Whofo  ftoppeth  his  ears  at  the  cry  of 
the  poor,  he  alfo  fhall  cry  himfelf,  but  fliall  not  be  heard. 

The  rich  men  do  ye  always  counfel, 
And  to  the  poor  ye  fhut  the  ear. 
Aloud  will  ye  cry  at  the  laft  day, 
But  to  you  alfo  will  God  do  the  like. 

Um  alien  nutz  zu  feijn  verzehret  mieh  der  Schein. 
£)er  3tatf)e-£err. 
Schaff  recht  und  harden  Armen  an,  du  Raths-Herr,  Burger-meijler, 
Denn  das  ijt  deitie  Sehuldigkeit,  und  er  wird  dejlo  trdujler, 
Dir  feine  Noth  und  Iamerjland  recht  hertzlich  vorzutragen, 
Durch  difz  kanjl  du  das  Burger-Recht  im  Himel  dir  erjagen. 


XXI.     THE  PREACHER. 

Ifaiah  V.  20.  Woe  unto  them  that  call  evil  good,  and 
good  evil ;  that  put  darknefs  for  light,  and  light  for  dark- 
nefs  ;  that  put  bitter  for  fweet,  and  fweet  for  bitter. 

Evil  for  you  who  thus  are  bold 
To  blame  us  as  evil  though  it  is  good, 
And  to  hold  forth  as  good  though  it  is  evil. 
Placing  with  the  fweet  the  bitter. 

Leitung  Stimm  und  Sehall  hintertrcibt  den  Fall. 
£)cv  9)fard)evr. 
Auf!  ende  deine  Predigt  bald,  Die  Uhr  ijl  aufgeloffen, 
Wo  hi  dir,  wann  du  nach  Andes -Pflicht  Jlets  Gottes  Sinn  getroffen; 
Weh  !  aberfo  du  deine  Heerd  nicht  rein  und  treu  gelehret 
Und  offters  gar  aus  Schmeigeleij,  des  Hochjlen  Wort  verkehret. 


OF  DEATH.  131 

XXII.     THE  PRIEST. 

Wifdom  of  Solomon  VII.  1 .      I  myfelf  alfo  am  a  mortal 
man. 

I  bear  the  holy  facrament 
Defiring  to  fuccour  the  dying, 
I,  who  am  mortal  as  he  is, 
And  like  him  I  needs  muft  die. 

Werffe  mich  auff  alle  Seiten:  Nichts,  wird  meinen  Jland  beflreiten. 

£>er  Qiaplan. 
Ichfoll  as  Seelen-Artz  fo  fort,  kin  nach  dan  Krancken  gehcn, 
Und  felbigen  zur  letzten  Reis,  mit  Himmels-kofl  verfehen : 
Indeffen  hafcht  mich  fdbft  der  Todt,  und  leuchtet  mir  zu  Grabe : 
Dock  troflet  mich  dafs  ich  beij  mir,  der  Lebens-Filrflen  habe. 

XXIII.     THE  MENDICANT  FRIAR,  OR  MONK. 

Pfalm  CVII.  10.  Such  as  fit  in  darknefs  and  in  the  fha- 
dow  of  death,  being  bound  in  affliction  and  iron  :  (11)  ra- 
ther, bound  in  beggary. 

Thou  who  haft  neither  care  nor  remorfe 
Save  only  for  thy  ftate  of  beggary, 
Thou  wilt  follow  to  the  fhadow  of  Death 
In  order  to  free  thyfelf  from  neceffity. 

Durch  deiner  Krajfte  Schatz  Met  ich  den  Wetter  Trutz. 

£>er  gRimci). 

Was  wilfl  du  den  O  Tod  an  mir,  meinfl  du  mich  zu  erfchrecken  ? 
So  will  ich  in  den  Wunden  mich  defs  der  hir  ifl  verflecken. 
Lafz  Sand  und  Uhr  verlauffcn  feijn,  wer  tdglich  fucht  zu  flerben, 
Kan  doch  allcine  nur  durch  dich  das  Wahre  Leben  erben. 


H2  DIVERS  PICTURES 


XXIV.     THE  CANONESS,  OR  NUN. 

Proverbs  XXIV.  12.     There  is  a  way  which  feemeth  right 
unto  a  man,  but  the  ends  thereof  are  the  ways  of  death. (11) 

Such  a  way  is  to  human  creatures  good, 
And  to  man  it  appears  very  juft. 
But  the  end  of  it  gives  to  man 
The  Death,  who  all  Tinners  affembles. 

Freij  vom  Irrdifchen  zufeyn  Wunfcht  mein  Herzte  nur  allein. 

£)te  9fonne. 

Kan  fo  der  Engcl  Saiten -Spiel  auf  Erden  mich  erg'dtzen, 
In  was  vor  Frende  wird  nicht  e)-Jl  der  Himmel  tins  verfetzen  ? 
Drum  komm  nur  angenehmer  Tod .'  die  machefl  mir  kein  grauen, 
Weilfich  mein  Hertze  liingfil  gewiinfcht  Gott  ewig  anzufchauen  / 

XXV.     THE  AGED   WOMAN. 

Ecclus.  XXX.  17.     Death  is  better  than  a  bitter   life,  or 
continual   ficknefs. 

Long  time  have  I  lived  in  pain, 
So  that  no  more  have  I  wifh  to  live  ; 
But  of  a  furety  I  well  believe 
Better  is  Death  than  life. 

Diefes  Faulen  und  Verwefen,  macht fie  tender  neu  Gene/en. 

£>a§  arte  SSctb. 
Dein  Elend jamert  mich  fchon felbji du  abgelebte  Mutter! 
Drum  f chick  die  Seel  dem  HiiTiel  zu ;  den  Lcib  der  Wiirmer  Futter. 
Der  fchon  genugsam  abgematt,  wirff  und  fenck  in  die  Erdc, 
Auf  defs  was  du  in  Schwach licit  siift,  einjineu  bekrdfftigt  iverde. 


OF  DEATH.  133 

XXVI.     THE  PHYSICIAN. 

Luke  IV.  23.     Phyfician,  heal  thyfelf. 

Well  knoweft  thou  the  malady 
In  order  to  fuccour  the  patient, 
And  yet  knoweft  not,  blunder-head, 
The  ill  by  which  thou  art  about  to  die. 

Es  weis  wohlwas  es  foil  verfprechen,  Dock  nicht  wenn  es  felbfl  foil  zerbrechen. 

£)er  9flcbtcu§. 
Sprich  nicht  dafz  diefem  armen  Weib  der  Todftz  auf  den  Nacken; 
Es  wird  vielmehr  dich  angenblicks,  trotz,  deiner  Kunfl  anpacken, 
Sie  lebt !  duflirbft;  branch  Gold-Tinctur  und  alle  Panaceen, 
Brich  ich  den  Stab  fo  ifls  nm  dich  ja  felbfl  Galen  gefcheen. 

XXVII.     THE  ASTROLOGER. 

Job  XXXVIII.  18,  21 declare  if  thou  knoweft  it  all. 

....  Knoweft  thou  it,  becaufe  thou   waft   then   born  ?    or 
becaufe  the  number  of  thy  days  is  great.  (11) 

Thou  didft  tell  by  fpeech  of  double  meaning 
That  which  to  others  ought  to  happen. 
Tell  me  then  by  Aftrology 
When  thou  ouo-hteft  to  come  to  me. 

Dem  Ungewitter  zu  entweichen  Sucht  Er  die  Hohc  zuerreichen. 

£)er  ©ternfefyer. 

Du  riihmfl  dich,  andrer  Menfchen  Gliick  u:  Ungliick  vorzufagen, 
Wie  kan  dich  dan  dein  eigne r  Todt,  infolches  Schrecken  Jagen  ? 
0  !  wie  viel  beffer  ware  es,  du  hdttefl  vor  gelernet  ; 
Wie  man  durch  den  gewiefen  Todt  dem  Ungliick  fich  cut  for  net. 


134  DIVERS  PICTURES 

XXVIII.     THE  MISER. 

Luke  XII.  20.  Thou  fool,  this  night  thy  foul  fhall  be 
required  of  thee  :  then  whofe  fhall  thofe  things  be,  which 
thou  haft  provided  ? 

This  very  night  Death  will  feize  thee, 
And  to-morrow  wilt  thou  be  buried. 
But  tell  me,  fool,  to  whom  will  come 
The  goods  which  thou  haft  hoarded. 

Sie  famlen,  dock  nicht  Ihnen  Geitz  mm  fo  andern  dienen. 

£)er  $etd)e. 
Du  Reich  vom  Geitz  befeffner  Man!  Was  hilfft  dich  nun  deinfchinden, 
Kdnjl  du  beij  deinem  Kajien-Gott  im  fterben  beijfland  finden  ? 
Sprich  deine  Seele  nun  vergniigt.     Doch  Wehe  du  mufl  fcheiden  / 
Und  dein  mit  Qua/  erworbner  Schatz  Kan  dich  Mr  nicht  begleiten. 

XXIX.     THE  MERCHANT. 

Proverbs  XXI.  6.  The  getting  of  treafures  by  a  lying 
tongue  is  a  vanity  toffed  to  and  fro  of  them  that  feek 
death.  (11) 

Vain  is  that  man  who  fhall  hoard  up 
Great  wealth  and  treafures  for  untruth, 
Death  will  make  him  repent  of  it, 
For  in  Death's  fnare  will  he  be  taken. 

Ach  !  Kaufft  fur  Gold  und  Edle- Stein,  doch  lieber  diefe  Perle  ein. 

£)cr  ^auffmann. 
Hicr  komt  ein  Wexel  den  du  nicht  kanjl  mit protejl  abweifen : 
Wiljl  du  nicht  ewig  Banquerout  und  noch  Solvende  he  if  en. 
Drum  bringe  nur  dein  Manual,  Pafiv-und  Activ-Schulden 
Ins  Peine;  deuu  kein  bitten  hilfft  mich  lauger  zugedulten. 


OF  DEATH.  135 

XXX.     THE  SEAMAN  IN  A  STORM. 

I  TimotJiy  VI.  9.  But  they  that  will  be  rich  fall  into  temp- 
tation and  a  fnare,  and  into  many  foolifh  and  hurtful  lufts, 
which  drown  men  in  deftruction  and  perdition. 

In  order  to  acquire  worldly  goods 
Ye  enter  into  temptation, 
Which  places  you  in  fudden  perils 
And  leads  you  to  perdition. 

Olui  diefen  Schein,  kail  die  Fahrt  nicht  gliicklich  feijn. 

£)ie  ©cfytffenben. 

So  liijl  der  fckleckte  Uber-Rejl,  mit  Sckrocken  und  mit  grauen 
Nach  fo  viel  angewender  Miili  fich  jlatt  Gewinnes  fchanen 
Drum  ge)£  in  dick  bereue  bald,  die  Menge  deiner  Siinden, 
So  kanjlu  dock  aus  Capo  Sfiej,  nock  Porto  Cceii  finden. 

XXXI.     THE  ARMED  KNIGHT. 

Job  XXXIV.  20.  In  a  moment  mail  they  die,  and  the 
people  fhall  be  troubled  at  midnight,  and  pafs  away:  and 
the  mighty  fhall  be  taken  away  without  hand 

People  fuddenly  will  rife  up 

In  oppofition  to  the  inhuman, 

And  the  violent  will  they  take  away 

From  among  them  without  force  of  hand. 


e> 


Sich  den  Lajlern  widerfetzen,  Bringet  Sieg-und  Preifs-ergotzen. 

£)er  Slitter. 

Es  ijl  genug !  Entbrecke  dick,  mir  mehr  zu  widerjlreben, 
Du  kanft  mir  unterliegend,  auch  dock  nock  als  Sieger  leben ; 
Wo  fonjl  nur  deine  Ritterfckafft,  von  Lajlern  nicht  beflecket  ? 
Dan  11,  eben  diefen  Siegen-ob,  ifls :  wo  der  Adel  Jlecket. 


136  DIVERS  PICTURES 

XXXII.     THE  COUNT. 

Pfalm  XLIX.  17.      For  when  he  dieth,  he  fhall  take  no- 
thing away:  his  glory  fhall  not  defcend  after  him. (11) 

With  himfelf  he  will  carry  nothing  away, 
But  let  Death  only  once  make  him  fall, 
Nothing"  of  his  glory  will  he  take 
To  place  with  himfelf  in  his  tomb. 

Wie  grofs  Sie  war,  Stelt  uns  Sturtz  und  Fall  erjl  dar. 

£)er  ©raff. 

Du  bijl  ein  Graff,  ein  gr offer  Herr,  Jag,  ft 'ell  auf  Vogel-heerden 
Dis  zeigt  Dir  fei/i  im  Bilde  an  70 ie  Du  gefalt  wirjl  werden. 
Dannfchwindet  Hoheit,  Luff  und  Pracht,  Drumfuch  beij guten  tagen, 
Dir  divas  fo  kei/i  Moder  /riff,  den  Him  el zu  erjagen. 

XXXIII.     THE  OLD  MAN. 

Job  XVII.  1.     My  breath  is  corrupt,  my  days  are  extinct, 
the  graves  are  ready  for  me. 

My  fpirits,  how  they  are  weakened, 
And  my  life  is  paffing  all  in  vain. 
Alas  !  my  long  days  are  leffened, 
More  remains  not  for  me  but  a  tomb. 

End  und  Anfang  ffimt  zufanien,  Beijdes  brent  in  gleiehen  Flamen. 

£er  alte-SJtonn. 
Iffs  Alter  fonffen  Ehren  wehrt  vorfichfehon  vor  der  Jugend, 
So  iff  es  folehes  mehrers  noch,  fo  es  bckrbnt  die  Tugend. 
Denn  diefe,  nicht  die  Ja lire  finds,  fo  unfer  Ende  zieren. 
Wiefeelig!  der  f ein  lebens  Schiff  kanfo  in  Haafen  fiihren. 


OF  DEATH.  137 

XXXIV.     THE  COUNTESS,  OR  BRIDE. 

Job  XXL  13.      They  fpend  their  days  in  wealth,  and   in 
a   moment  go  down  to  the  grave. 

Midft  worldly  goods  their  days  they  fpend 

In  pleafures  and  in  fadnefs, 
Then  fudden  to  the  grave  defcend, 

Where  pafs  their  joys  to  fadnefs. 

Ihr  Pracht  und  fchoner  Schein  wird  bald  Staub  und  Afchefeijn. 

£ie  ©rafm. 
Was  du  jetzt  bijl  und  werden  wirji,  gibt  dir  ein  Blick  zu  kennen, 
Drum  wiljl  du  gleichfam  mit  gewalt  ?iicht  ins  Verderben  rennen. 
So  wirff '  hinweg  die  Eitelkeit,  und  fchmiicke  deine  Seek, 
Mit  Chrijii  Blut  und  Unfchuld  aus,J?att  Balfams,  Schmiinck  u.  Oele. 

XXXV.  THE  BRIDE  AND  BRIDEGROOM. 

Ruth  I.  17.     If  ought  but  death  part  thee  and  me. 

Tis  love  unites  and  makes  us  live, 
And  will  in  faith  our  hearts  prepare  ; 
Long  time  it  will  not  be  able  to  follow  us, 
Becaufe  Death  will  come  to  part  us. 

So  kan  wie  ichs  thu'  handeln,  Sick  Zweij  in  Bins  venvandeln. 

£)k  SSerlicbten. 

Umfaffet  fchertzt  und  Kiifst  euch  ?iur  dock  lernt  an  euren  Blumen, 
Wie  bald,  fchleicht  nur  der  Todt  herzu,  die  Liebe  mus  verflumen  ; 
Drum  ivolt  Ihr  lieben  ?  Liebet  Den,  Der  euch  zu  erjl  geliebet, 
Und  tdglich  Jliindlich  augenblicks,  an  euch  noch  Liebe  iibet. 

F 


138  DIVERS  PICTURES 

XXXVI.     THE  PRINCESS,  OR  DUCHESS. 

2  Kings  I.  4.     Thou  fhalt  not  come  down  from  that  bed 
on  which  thou  art  gone  up,  but  fhalt  furely  die.(i  1) 

From  the  bed  to  which  thou  haft  gone  up 
Thou  fhalt  not  come  down  at  thy  pleafure. 
For  thee  Death  will  have  quickly  fubdued, 
And  in  brief  time  will  he  come  to  feize  thee. 

Zur  Sicherheit  dient  Wachfamkeit. 

£>te  prjhn. 

Halt  Nacht  Mufic  unci  lafs  durch  fie  den  Schlaff  dir  lieblich  machen, 
So  lieffert  dick  mein  Bruder  mir  was  leichter  nur  im  Rachen, 
Undfo  verfchwindct  als  im  Schlaff,  die  gantze  Lujl  der  Erde?i 
Drum '  fieelig  !  der  fiefs  ivachtbar  kan  von  mir  betroffen  werden. 

XXXVII.     THE  PEDLAR. 

Matthew  XL  28.     Come  unto  me  all  ye  that  labour  and 
are  heavy  laden. 

Come,  and  walk  after  me, 
Ye,  who  are  too  much  laden. 
Enough  have  ye  followed  the  markets  : 
Ye  fhall  now  be  unloaded  by  me. 

So  fieht  der  Ein-und-Aufgang  aus,  vom  Kummer  vollen  Erden-Haus. 

£)cr  Cramer. 

Du  lauffejl  Nahrungs-KuTner  voll  von  einem  Ort  zum  andem, 
Und  mufi  mit  ?nancher  Lafi  befchwert  die  halbe  Welt  durch  ivandem. 
Was  aber  hafi  du  zum  Gewin  ?     Kaum  dein  erhaltnes  Leben ; 
Drum  kom  ich  will  dir  beffern  Kauffvor  Unruh  Rhue  geben. 


OF  DEATH.  139 

XXXVIII.     THE  PLOUGHMAN,  OR  FARMER. 

Genejis  III.  19.  In  the  fweat  of  thy  face  fhalt  thou  eat 
bread.  ( 1 1) 

In  the  fweat  of  thy  brow 

Thy  poor  living  (halt  thou  gain. 

After  long  toil  and  practice 

Behold  the  Death  which  conveys  thee  away. 

Soil  der  Acker  fruchtbar  feijn,  mach  ihn  bald  vom  Uhkraut  rein. 

£)er  %d erfmann. 

Halt !  wende  nur  den  Pflug  nicht  um  die  Miih  ift  fchon  vergebens ; 
Jedoch  war  fonjlen  wo  hi  bejlelt  der  Acker  deifies  lebens, 
So  wirft  du  jetz  imd  freudensvoll  die  fchonjlen  Gar  ben  binden, 
Und  nach  des  Creutzes-Somer-Hitz,  des  Lebe?is-Ende  finde. 

XXXIX.     THE  MOTHER  AND  YOUNG  CHILD. 

Job  XIV.  1,  2.  Man  that  is  born  of  woman  is  of  few 
days,  and  full  of  trouble.  He  cometh  forth  like  a  flower, 
and  is  cut  down  :  he  fieeth  alfo  as  a  fhadow,  and  conti- 
nueth  not. 

Every  man  from  woman  born 

Is  full  of  mifery  and  encumbrance, 

Thus  as  a  flower  foon  ending. 

He  comes  forth  and  then  flees  as  the  fhadow  doth. 

Er  wird  der  Welt  entnomen,  Eli  er  zur  Krafft  gekomen. 

£)a3  £tnt>. 

O  Mutter  !  Bruder  hclfft  mir  dock  !  rett  mich  aus  Todes-Ar?nen  / 
Find  dami  der  Jugend-B  Hit  he  nicht,  O  Tod!  beij  dir  Er  bar  men? 
Nein;  da-rum  bleibt  tvas  dorten  Jleht :  der  Menfch  vom  JFeib  gebohrcn 
Lebt  roller  Unruh  kurtze  Zeit.      Geht  Blumen  gleich  verlohren. 


140  DIVERS  PICTURES,  Etc. 

XL.     THE  LAST  JUDGMENT. 

Romans  XIV.  io.  For  we  fhall  all  ftand  before  the  judg- 
ment feat  of  Chrifl. 

MattJieiv  xxiv.  42.  Watch  therefore,  and  pray  :  for  ye 
know  not  what  hour  your  Lord  doth  come. 

Before  the  throne  of  the  mighty  Judge 
Each  one  for  himfelf  account  fhall  render, 
Watch,  therefore,  that  he  may  not  condemn  you, 
For  ye  know  not  when  he  will  come. 

Sie  lei  ft  zivar  den  Eintritt  often,  aber  keine?i  Aufgang  hoften. 

©a§  letje  ©ericfyt. 
Komt  ihr  Gerechte  erbt  das  Reich,  fo  euch  vorlangft  bereitet ! 
Hingegen  ihr  Verdommte geht,  von  ener  Schuld  beckleidet. 
Zur  H alien  Rein.      O  Unterfchicd !  Hier  Leben,  dorteti  Sterben. 
Lafz  IESU  aus  Barmhertzigkeit  21ns  doch  den  Himmel  erben. 

XLI.     THE  ESCUTCHEON  OF  DEATH 
IN  SYMBOLS. 

Ecclns.  VII.  36.    Whatfoever  thou  takeft  in  hand,  remem- 
ber the  end,  and  thou  fhalt  never  do  amifs. 

If  thou  wifheft  to  live  without  fin, 
Look  on  this  image  in  all  thy  purpofes, 
And  in  nothing-  wilt  thou  be  hindred 
When  away  thou  fhalt  goe  to  thy  reft. 

Alles  was  ich  kan  erreichen  fallt  und  mus  durch  mich  erbleichen. 

SBappen  t»c§  SobeS. 
So  fieht  der  Hclmen  Deckc  aus,  ?ind  manes  Wappens-Zierdc. 
Sag  !  Sterblicher  was  Jierblich  ift,  dem  ich  nicht  Triumphirtet 
Dcnn  was  mir  nicht  durch  Kranckheit  fich  will  untcriuurffig  machen, 
Siiirtzt  doch  das  Ungliick  ttoch  zuletzt  in  meine  Hand  und  Rachcn. 


I4i 


FIGU  RES     OF     DEATH 

morally  defcribed  &  depicted  according 
to  the  authority  of  fcripture 
&  of  the  holy  Fa- 
thers. 

Chapter  firft  of  the  firft  figured 
afpecf.  of  Death. 


H  O  is  he  that  has  laid  the  corner  ftone  ? 
says  Job  (xxxviii.  6).  Upon  which  words 
we  muft  note  that  the  {tone  is  called  in 
Latin  lapis,  which,  according  to  its  ety- 
mology, comes  from  lefwn,{\2)  or  injury 
of  the  foot.  For  by  travellers  ftones  are 
fometimes  met  with,  and  by  the  hindrance 
which  they  caufe  to  the  feet,  often  make  people  ftumble. 
Thus  Death  is  figured  to  us,  that  fo  unexpectedly  ftrikes 
wayfarers  and  lays  them  proftrate,  and  fo  much  the  more 
rudely  as  that  Death  finds  them  over  confident  and  off 
their  guard. 

Now  the  corner  ftone  is  fo  made,  that  in  whatever  way 
it  falls,  it  remains  upright,  by  reafon  of  its  equalities.  In 
like  manner  Death,  falling  equally,  levels  all  powers,  riches, 
haug'htineffes  and  pleafures, — at  one  blow  breaking  them  to 
pieces.  And  there  is  no  one  able  to  refift  his  impetuofity. 
As  it  is  figured  by  Daniel  (ii.  31-35)  where  he  faw  the  ftatue 
of  Nebuchadnezzar.  The  head  of  it  was  of  gold,  the  arms 
and  breaft  of  filver,  the  body  or  belly  of  brafs,  the  thighs  of 
iron,  and  it  had  the  feet  made  only  of  clay.  Afterwards 
follows  :  there  was  a  ftone  cut  from  the  mountain  without 


142  OF  THE  EIGHT  FIGURES 

hands,  and  the  ftatue  being  ftruck  was  broken  off  at  the  feet 
and  reduced  to  afhes.  This  is  nothing  elfe  but  the  figure  of  a 
great  rich  man,  having  the  head  of  gold  by  the  nobility  of  his 
blood  and  lineage  ;  and  the  arms  and  breaft  of  filver  by  the 
great  riches  which  he  had  acquired  through  care  and  labour. 
The  body  or  the  belly,  which  is  of  brafs,  fignifies  the  re- 
nown which  he  has  ;  for  brafs  is  founding.  By  the  thighs 
of  iron  is  denoted  the  power  and  force  which  he  poffeffes. 
But  the  feet  of  earth  and  of  clay  fignifies  to  us  his  mortality. 
The  ftone  is  cut  from  the  mountain  by  divine  juftice.  It  is 
to  make  known  human  Death,  which  is  wrought  by  the 
hand  of  God.  For  God  has  not  made  Death,  and  takes  no 
pleafure  in  the  perdition  of  the  living ;  but  they  are  our 
miferable  firft  parents  which  have  given  to  it  that  force. 
And  the  force  ftriking  men  unexpectedly  makes  them  all 
ftumble.  For  its  impetuofity  is  fo  uncertain  in  the  manner 
of  acting  both  as  to  what  place  and  at  what  time  it  nuift 
come,  that  human  prudence  is  infufficient  in  ability  to  ob- 
viate it.  Wherefore  faint  Auguftine  faid  (So/i/0.3):  (13) 
Opportune  Death  in  a  thoufand  ways  is  ever  fnatching  men 
off.  That  perfon  it  oppreffes  by  fever,  and  this  by  fevere 
pains.  One  is  confumed  by  famine,  the  other  quenched  by 
thirft.  Death  fuffocates  one  in  water,  another  it  deftroys  in 
flames.  One  it  flays  on  the  gibbet,  another  by  the  teeth 
of  favage  beafts  ;  the  one  by  iron,  the  other  by  venom.  So 
by  every  means  does  death  force  human  life  wretchedly  to 
end.  And  above  all  miferable  things,  the  moft  miferable 
is  to  behold  nothing  more  certain  than  Death,  and  nothing 
more  uncertain  than  the  hour  when  it  muft  come. 

Chapter  of  the  fecond  afpect  of  Death 
morally  depi<5ted. 


AND  ASPECTS  OF  DEATH.  143 

E  has  made  himfelf,  fays  the  Book  of  Kings  (ii. 
22)  horns  of  iron.  It  muft  be  known,  that  na- 
ture, with  a  view  to  their  defence,  has  fo  well 
provided  for  beads,  that  inftead  of  weapons, 
which  they  would  not  know  how  to  ufe,  fhe  has  given  to 
thofe,  which  have  not  teeth  to  bite,  horns  to  ftrike,  and 
notably  has  given  to  beafts  two  horns  that  they  may  ftrike 
on  all  sides.  So  to  the  end  that  he  may  ftrike  on  the  right 
and  on  the  left,  that  is  to  fay,  may  kill  young  and  old,  poor 
and  rich  by  his  blows,  Death,  as  a  horned  beaft,  is  armed 
with  two  very  bloody  horns,  and  holds  indifferently  each 
perfon  under  his  power  and  force  ;  which  Daniel  (ch.  viii.) 
faw  in  figure,  being  at  Susa  before  the  gate  of  the  palace, — 
where  he  faw  the  fheep  having  high  horns,  and  the  one  higher 
than  the  other,  —  and  thrufting  his  horns  againft  the  Eaft 
and  againft  the  Weft,  againft  the  South  and  againft  the 
North,  none  of  the  beafts  was  able  to  refift  him,  which  is 
no  other  thing  than  the  figure  of  that  Death  which  has  two 
horns.  And  if  we  avoid  one  of  them,  we  cannot  flee  the 
other. 

Death  ftrikes  at  the  Eaft,  that  is  to  fay  at  boyhood's 
age  ;  and  at  the  Southern  region,  which  is  impure  and  im- 
paffioned  youth.  He  ftrikes  alfo  at  the  cold  and  dry  North, 
which  is  old  age  ;  then  at  the  Weft.  For  fome  he  waits 
until  decrepitude  ;  and  fmites  thofe  very  perfons  the  more 
annoyingly,  the  more  the  groanings  and  forrows  of  the 
defpair  of  being  delivered  have  preceded  him.  And  to  this 
effect  faid  Seneca.  (14)  There  are  other  kinds  of  death  which 
are  mingled  with  hope.  Sometimes  the  malady  has  made 
its  courfe,  a  deep  tinged  inflammation.  Many  things  which 
it  has  engulphed  the  fea  cafts  back.  The  Knight  often 
recalls  the  fword  from  the  head  of  him  whom  he  was  wifh- 
ing  to  kill.  But  for  him  whom  decrepitude  conducts  to 
Death,  there  is  nothing  in  which  he  can  hope.  But  the 
good  Seneca,  in  his  book  of  natural  queftions,  (14)  offers  a 


144  OF  THE  EIGHT  FIGURES 

good  remedy  for  not  being  frightened  at  the  hard  moment 
of  Death.  He  fays  :  A61  fo  that  Death  may  be  familiar  to 
thee  in  thought,  and  mould  fortune  fo  permit,  that  you  may 
not  only  be  able  to  await  him,  but  alfo  may  boldly  look 
forward  to  him. 

Chapter  of  the  third  afpect  of  Death. 

F  thieves  and  malefactors  knew  how  to  transform 
and  difguife  themfelves  in  places  where  they  have 
done  ill,  oftentimes  would  they  avoid  the  gibbet, 
or  the  penalties  of  juftice.  But  generally  we  fee 
it  happen  that  they  are  always  taken  unexpectedly,  and 
that  their  fin  fo  leads  them  that  the  greater  part  of  them 
come  and  burn  themfelves  in  the  candle. (15) 

In  like  manner  if  the  fmners  of  this  world,  after  they 
have  offended  God,  knew  how  to  transform  and  tranfport 
themfelves  by  penitence  from  fin  to  grace,  the  eternal  Judge 
would  not  recognize  them,  in  order  to  condemn  them  to 
eternal  punifhment.  But  becaufe  they  truft  to  their  youth 
and  bodily  health,  or  to  their  temporal  goods,  the  hand  of 
the  judge  by  his  hangman,  or  officer,  that  is  to  fay,  by 
Death,  furprifes  them  when  they  are  thinking  to  be  moft  in 
fafety.  So  caught  he  hold  of  the  king  Belfhazzar  :  who,  as 
Daniel  recites  (ch.  v.),  made  a  great  feaft  to  his  nobles,  de- 
filing the  veffels  of  the  Temple,  out  of  which  he  gave  to  his 
concubines  to  drink  ;  and  at  that  hour  appeared  a  hand 
writing  on  the  wall  of  his  palace  thefe  three  words,  Mene, 
Tekel,  Peres.  Which  vifion  fo  greatly  amazed  the  King, 
that  he  caufed  all  the  Magicians,  Chaldeans  and  diviners  of 
his  kingdom  to  be  fummoned,  and  promised  them  great  gifts 
if  they  would  explain  to  him  the  meaning  of  that  writing. 
But  none  of  thefe  enchanters  underftood  any  thing  about  it 
Finally  Daniel  being  brought  there  fet  forth  the  words  in 


AND  ASPECTS  OF  DEATH.  145 

this  manner  :(i6)  Mene,  that  is  to  fay  thy  kingdom  is  num- 
bered, O  King,  to  give  thee  to  underftand  that  the  number 
of  the  days  of  thy  reign  is  accomplifhed.  Tekel  means 
that  thou  art  fet  in  the  balances,  and  that  thou  art  found 
very  light.  Penes  fignifies,  divided :  to  fliew  that  thy 
kingdom  fhall  be  divided  and  given  to  the  Perfians  and 
Medians.  And  that  was  accomplifhed  the  following  night, 
as  the  Mafter  of  histories  fays.  (17) 

But  what  figure  and  afpecl  of  Death  is  offered  to  us  by 
this  name  Belfhazzar,  (18)  which  is  interpreted  Confufion, 
and  defignates  the  ungrateful  finner,  for  whofe  converfion 
God  has  long  time  waited,  and  he  is  not  converted  ?  For 
which  caufe  the  divine  judgment  in  anger  fends  againft  his 
head  perturbation  or  difquiet :  becaufe  that  he  mifufed  the 
veffels  of  the  Temple.  For  on  pleafures  and  terreftrial 
delights  he  employs  the  memory,  the  will  and  the  under- 
fbanding,  which  ought  to  be  occupied  on  fpiritual  bleffings 
and  in  heavenly  contemplations.  But  when  he  thinks  to 
live  more  fecurely  and  more  happily,  and  flourifhing  in 
youth,  furrounded  with  delights,  pleafures  and  profperities 
of  the  body  and  of  goods,  fudden  Death,  rufhing  upon  the 
fallacious  and  fugitive  hope,  on  which  the  wretched  one 
refted,  fhatters  it  and  annuls  it.  And  then  thus  cut  off, 
Belfhazzar,  that  is  to  fay  the  finner,  warned  by  this  unex- 
pected perturbation,  fends  for  the  Chaldeans,  that  is  to  fay 
the  phyficians,  and  promifes  them  great  reward,  if  they  can 
preferve  him  from  Death.  But  not  all  the  phyficians,  nor 
all  the  drugs  can  fhow  the  caufe  of  that  malady  written  on 
the  wall  of  his  body,  or  know  how  to  prevent  Death,  once 
fent  there,  from  performing  his  office.  For  Daniel,  that  is 
to  fay  the  divine  judgment  and  irrevocable  decree  will  be 
executed.  So  it  is  faid  the  number  of  the  kingdom  is  enu- 
merated, for  that  the  term  is  accomplifhed  of  that  finner 
who  hath  not  amended,  however  long  God  may  have 
awaited  him.  <  i 


146  OF  THE  EIGHT  FIGURES 

And  fo  he  is  put  in  the  balance  of  examination,  where  he 
is  found  very  much  wanting.  For  he  has  not  taken  care 
to  keep  the  image  of  his  Creator,  &  the  talents  entrufted 
to  him,  namely,  memory,  underftanding  and  will ;  he  has 
fcattered  them  without  making  any  gain  for  them,  or  fpi- 
ritual  profit,  although  he  knew  that  the  Lord,  who  had 
beftowed  them  on  him,  that  is  to  fay  on  his  body,  expected 
from  them  fpiritual  ufury.  And  therefore  the  divine  judg- 
ment is  given  againft  him,  that  his  kingdom  be  divided  ; 
that  is  to  fay  his  body,  which  is  in  two  regions,  namely,  in 
the  fpiritual  and  in  the  corporeal,  which  are  the  Soul  and 
the  Body.  Of  these,  one  part,  which  is  the  Body,  will  be 
given  to  the  worms  to  gnaw  ;  and  the  Soul  to  the  fire  of 
Hell,  which  is  the  thrice  horrible  afpe<5t  of  Death,  there  to 
be  perpetually  tormented  :  from  which  may  God  be  willing 
to  preferve  us,  and  which  we  ought  to  be  afraid  to  fee. 

Chapter  of  the  fourth  afpecl:  of  Death. 

END  in  the  reaping  hooks  :  for  the  harvefts  are 
ripe,  fays  Joel  (iii.  13)  to  the  good  hufbandman, 
who  leaves  not  his  field  idle  on  feeing  the  time 
come  when  there  is  need  to  gather  in  the  grain. 
For  after  he  has  carried  the  wheat  he  fows  turnips  in  his 
field,  or  other  things  likely  to  grow.  Wherefore  he  is  anxi- 
ous to  harveft  the  corn  when  it  is  ripe.  In  like  manner  the 
Hufbandman  of  this  prefent  life  is  God,  &  each  one  of  us  is 
the  harveft,  which  ought  to  bear  fruit  in  the  field.  We  fee 
that  the  feeds  are  left  in  the  field  until  the  time  of  harveft, 
&  then  are  reaped  with  the  fickle,  and  we  leave  them  there 
no  longer,  and  the  ripe  are  harvefted  with  the  unripe.  Now 
to  fpeak  to  the  purpofe,  God  in  this  life  grants  us  time  to 
gather  in  the  harveft,  to  the  intent  that  we,  coming  to  the 


AND  ASPECTS  OF  DEATH.  147 

ripened  harvefl,  may  be  placed  in  the  garners  of  the  Lord, 
namely,  in  life  eternal,  &  not  be  fent  with  the  ftraw  to  be 
burned. 

And  if  we  produce  not  fruit  in  due  time,  divine  juftice 
will  not  permit  us  longer  to  remain  in  this  field  :  but  with 
the  fickle  of  Death  will  cut  us  from  the  field  of  this  prefent 
life,  whether  we  have  produced  fweet  deeds  or  four.  That 
saint  John  well  forefaw  in  his  Apocalypfe  (ch.  xiv.),  when  in 
vifion  was  mown  to  him  an  Angel,  who  was  commanded  to 
gather  the  harvest  becaufe  that  the  corn  was  ripe.  The 
hour  is  come,  fays  he,  when  the  harveft  muft  be  gathered. 
And  he  put  his  fickle  into  the  ground,  &  gathered  the 
harveft.  And  afterwards  it  follows  :  And  the  other  came 
forth  who  had  a  fharp  fcythe,  &  the  Angel  that  had  power 
over  the  fire,  faid  to  him  who  had  the  fcythe  :  Put  in,  faid 
he,  the  fharp  fcythe,  and  gather  in  the  buds  of  the  vine. 
Which  he  did,  &  that  which  he  gathered  in,  he  put  into  the 
lake  of  the  wrath  of  God. 

What  does  that  fcythe  fignify  or  figure  to  us,  if  not  hu- 
man Death  ?  And  with  good  reafon  :  for  however  much 
the  ears  of  wheat,  when  they  are  in  the  field,  may  be  one 
greater  than  the  other,  and  longer  and  bigger,  ever  towards 
the  root,  in  order  to  cut  it  with  the  fickle,  all  are  found 
equal.  And  fo  Death  does  with  human  beings.  For  of 
whatever  lies  in  the  field  of  human  life,  the  one  may  be 
higher,  more  excellent  than  another  in  greatnefs  of  nobility 
or  in  riches,  but  at  all  times,  when  Death  harvefts  them  and 
reduces  them  into  fheaves,  if  we  obferve  them  well,  we  fhall 
find  them  all  equal. 

Of  this  we  have  an  example  in  Diogenes,  who  could  not 
find  any  difference  between  the  bones  of  the  noble  and  of 
the  ignoble.  Whence  I  take  the  firft  fickle  for  the  Death 
of  the  jufb,  who  in  the  field  of  this  prefent  life  labour  un- 
injured amid  the  thickets  of  adverfity,  are  tried, —  then  arrive 


148  OF  THE  EIGHT  FIGURES 

at  perfe<5t  maturity  and  are  harvefted,  to  the  end  that  they 
may  no  more  be  fubjecl:  to  the  perils  of  tempefts  and  hail- 
ftorms  of  this  world  ;  &  that  the  heat  may  not  fall  upon 
them.     And  the  Death  of  fuch  is  precious  before  God. 

As  to  the  other  Angel  holding  the  fcythe  fo  fliarp,  who 
harvefted  the  buds  of  the  vine,  it  is  the  Death  of  finners, 
of  which  the  Pfalmift  fpeaks  :  the  Death  of  finners  is  dif- 
quieted.  And  it  is  the  Devil,  who  over  the  eternal  fire  has 
the  power  which  God  has  given  him,  and  who  by  the  per- 
miffion  of  God  commands  finners  to  be  gathered  as  the 
vintage,  and  to  be  torn  from  the  vine  of  this  prefent  life  ; 
that  is  to  fay,  when  they  have  accomplifhed  their  malice, 
and  when  in  due  time,  becaufe  inftead  of  producing  fweet 
grapes  they  have  produced  bitter  wild  grapes,  perfevering 
in  iniquity  &  malice  without  contrition  or  repentance,  &  cut 
off  from  the  vine,  they  are  thrown  into  the  lake  Infernal, 
where  they  will  be  caft  down  and  have  their  works  de- 
ftroyed.  Wherefore  of  fuch  well  faid  faint  Auguftine  (i 
Confcfs):  (13)  It  is  the  moft  juft  punifhment  of  fin,  that 
each  one  fhould  lofe  that  which  he  has  not  been  willing 
well  to  employ.  For  whoever  has  not  brought  forth  fruit 
in  this  world,  of  what  fervice  is  he,  but  to  be  cut  down  and 
caft  into  the  fire  ? 

Chapter  of  the  fifth  figured  afpe6l  of  Death. 

OT  without  a  grandly  figured  fimilitude  of  Death 
is  it  defcribcd  in  faint  Matthew  (ch.  xxiv.) :  As 
goeth  forth  the  lightning  of  the  thunder  from  the 
Eaft.  And  neceffary  is  it  to  underftand  that 
there  is  one  and  the  fame  caufe  of  the  lightning  &  of  the 
thunder,  and  they  are  as  if  one  and  the  fame  thing  ;  but  that 
one  thing  is  perceived  by  two  fenfes  ;  Namely  by  the  hear- 
ing and  the  fight :  &  the  lightning  is  feen  more  quickly 
than  the   thunder   is   heard.     But  always  they  come  both 


AND  ASPECTS  OF  DEATH.  149 

together.  And  this  priority  arifes  only  from  the  fenfation. 
For  the  vifible  kind  is  much  fooner  multiplied  than  the  au- 
dible :  as  we  fee  by  experience  when  we  ftrike  any  thing 
with  a  great  blow ;  The  blow  is  fooner  feen  than  the  found 
of  the  blow  is  perceived  by  thofe  who  are  at  a  diftance 
from  it. 

So  it  is  with  the  thunder  and  with  the  lightning  and 
fulguration  from  it.  But  fometimes  the  thunder  &  the 
lightning  ftrike  all  at  one  blow,  &  then  is  it  very  dangerous. 
For  it  is  a  fign  that  it  is  very  near  us.  Thus,  not  without 
caufe,  the  holy  fcripture  calls  Death  fulguration,  flajliing. 
For  the  courfe  of  the  lightning  is  from  Eaft  to  Weft.  And 
the  courfe  of  Death  is  from  birth  up  to  the  end.  Notwith- 
ftanding  this,  Death  is  like  what  the  fcripture  proclaims  ; 
when  it  fays,  —  It  is  appointed  for  all  men  once  to  die. 
We  fee  continually  this  thunderbolt  ftriking  here  and  there. 
But  we  do  not  liften  to  the  voice  of  one  faying,  Thou  fhalt 
die  &  not  live. 

And  yet  in  no  way  do  we  believe  that  we  muft  die.  As 
we  fee  from  the  example  of  him  who  is  in  a  fhip,  and  meets 
another  who  is  alfo  failing  on  the  fea  ;  it  feems  to  the  firft 
that  his  own  fhip  does  not  ftir,  and  that  the  other  alone 
makes  way  ;  although  both  are  equally  feen  approaching 
each  other.  Thus  men  in  the  flefh  living  according  to  the 
flefh,  conftantly  fee  the  decline  and  end  of  the  prefent  life 
with  refpect  to  each  other.  Yet  they  always  think  them- 
felves  to  be  immortal.  It  is  then  a  very  perilous  thing 
when  Death  at  one  and  the  fame  time  is  heard  and  feen. 
For  we  cannot  provide  for  it. 

In  like  manner  it  is  a  very  dangerous  thing  when  the 
firmer  does  not  in  his  life-time  hear  the  divine  fcripture, 
but  waits  to  make  trial  when  fudden  Death  fhall  come  to 
ftrike  him.  For  then  he  will  not  be  able  to  apply  a  remedy, 
as  Seneca  fays  :  (14)  O  thou  infenfate,  thou  forgetter  of  thy 


ISO  OF  THE  EIGHT  FIGURES 

frailty,  if  thou  art  afraid  of  Death  when  it  thunders,  &  not 
before  ?  We  read  a  beautiful  picture  in  Exodus  (ch.  ix.) 
where  it  is  written,  that  through  all  Egypt  were  made  thun- 
ders and  lightnings,  mixed  with  fire,  with  hail  and  tempeft. 
And  the  cattle  which  were  found  out  of  the  houfes  are  dead. 
Now  Egypt  is  interpreted  darknefs,  which  reprefents  to 
us  the  blindnefs  of  finners,  having  eyes  and  feeing  not. 
Indeed  the  fudden  thunders  and  thunderbolts  are  made 
when,  with  mortal  infirmity,  the  gehenna  of  Hell  overtakes 
them.  And  becaufe  they  are  found  outfide  the  houfe  of 
penitence,  wandering  through  the  fields  of  this  life's  vanity, 
putrifying  like  cattle  on  the  dung-heaps  of  the  flefh,  the 
tempeft  of  fudden  Death  defcending  upon  them,  forthwith 
they  are  deftroyed  ;  and  by  the  vexatious  Devils  they  are 
charmed  at  the  hour  of  death.  Refpecting  which  faint 
Gregory  (bk.  vi.  mor)  faid  to  this  purpofe  :  (3)  The  ancient 
enemy,  to  charm  the  fouls  of  finners  at  the  time  of  Death, 
unbridles  the  violence  of  cruelty  ;  and  thofe  whom  in  life  he 
has  deceived  by  flatteries,  waxing  in  cruelty,  he  charms, 
even  when  they  are  dying.  Well  ought  we  then  to  liften  to 
the  thunder  of  holy  fcripture,  faying :  There  where  I  fliall 
find  thee  will  I  judge  thee.  The  Sage  however  teaches  us 
to  confider  our  latter  days,  to  the  end  that  we  fin  not,  but 
may  be  always  prepared.  Wherefore  faid  faint  Gregory 
(bk.  xii.  mora)  :  Whoever  confiders  how  he  will  be  at  Death 
will  hold  himfelf  ready  for  Death.  (3) 

Chapter  of  the  fixth  figured  afpect  of  Death. 


EADING  that  which  is  written  in  Nehemiah  the 

prophet  (viii.  1):  The  people  gathered  themfelves 

together  before  the  water  gate ;  I  have  thereupon 

confidered  that  there  is  no  way  fo  long  which, 

by  continuation  of  walking,  may  not  fometime  be  finifhed, 


AND  ASPECTS  OF  DEATH.  151 

and  have  termination  or  end.  In  like  manner,  this  prefent 
life  is  a  way  fhut  in  and  terminated  between  two  points  ; 
namely,  between  birth  and  death.  And  notwithftanding  we 
all  are  travellers,  on  whom  neceffity  is  laid  to  come  to  the 
end,  and  to  the  gate,  that  is  to  fay  to  Death,  which  is  called 
the  end  of  the  prefent  life  &  the  beginning  of  the  next :  It 
is  very  true,  that  fometimes  the  gate  is  arduous.  And  be- 
caufe  that  it  is  ftrait,  it  needs  that  thofe  entering  by  it  be 
light  and  nimble,  left  hindered  by  fome  burden  they  mould 
not  be  able  to  enter,  but  fhould  be  fhut  out.  Speaking 
more  fpiritually  to  the  faithful  who  defire  the  future  life,  It 
is  neceffary  for  them  to  enter  by  the  gate  of  Death  with 
good  will,  &  to  prepare  themfelves  in  life  fo  as  on  the  day 
of  paffage  to  be  difburdened  of  the  fins  of  the  Devil,  who  is 
ready  then  to  facrifice  and  to  oppofe  the  finners  whom  he 
fliall  find  bufied  with  the  weight  of  fin.  Wherefore  faid 
Job  (v.  4)  :  His  children  are  far  from  fafety,  and  they  are 
crufhed  in  the  gate.  And  of  this  Jeremiah  (xvii.  21,  25) 
gives  us  a  reprefentation  in  the  paffage  where  he  relates  our 
Lord  to  have  faid  :  "  Take  heed  to  your  fouls,  and  be  not 
willing  to  bear  burdens  or  weights  on  the  Sabbath  day,  and 
bring  them  not  within  the  gates  of  Jerufalem."  (19)  And 
then  he  adds  :  Bring  no  burdens  through  the  gates  of  this 
city.  On  the  Sabbath  day  fhall  enter  by  them  the  princes 
of  the  kingdom  fitting  on  the  throne  of  David,  the  man  of 
Judah. 

The  Sabbath  day  reprefents  to  us  repofe,  &  the  day, 
which  is  the  laft  day  of  the  week,  that  is  to  fay,  the  laft  day 
of  man,  the  day  of  Death  ;  at  which  man  ought  not  to  be 
found  laden  with  ponderous  burdens  ;  for  then  are  they 
difficult  to  unload.  Ill  then  is  man  able  to  confefs  and  to 
eafe  his  foul  of  fin.  For  this  caufe  our  Lord  teaches  us  : 
Pray  that  your  flight  be  not  made  in  the  winter,  nor  on  the 


152  OF  THE  EIGHT  FIGURES 

Sabbath  day.  We  muft  one  day  enter  by  the  ftrait  and 
narrow  gate  of  human  Death,  which  is  of  fo  great  a  ftrait- 
nefs  that  if  beforehand  the  burdens  of  fin  are  not  put  off,  no 
one  thereby  can  freely  enter  :  whence  Seneca  (14)  de- 
duced this  moral :  If  we  wifh  to  be  happy,  if  we  wifh  not  to 
be  afraid  either  of  gods  or  of  men,  or  of  any  thing  elfe,  let 
us  defpife  fortune  when  promifing  fuperfiuous  things.  And 
when  Jeremiah  faid  :  By  this  gate  fhall  enter  the  kings,  it 
it  is  to  be  underftood  that  they  who  have  lived  well  and 
have  prevailed  over  their  vices,  by  confeffion,  difburdening 
themfelves  of  the  weight  of  fin,  and  entering  by  this  gate 
of  Death  common  to  all,  fhall  inhabit  the  celeftial  city, 
Jerufalem,  interpreted,  vifion  of  peace  ;  and  mail  not  be 
confounded,  as  faid  the  Pfalmift,  when  they  fhall  fpeak 
with  their  enemies  in  the  gate. 

Chapter  of  the  feventh  figured  afpecl  of  Death. 

H  E  worldly  minded,  however  great  the  company 
of  people  which  they  may  have,  or  however  great 
the  pleafure  which  may  delight  them,  are  at  all 
hours  melancholy,  fad,  &  peevifh.  And  they 
will  have  nothing  to  fay  among  themfelves  except' this:  I 
would  I  were  dead  ;  I  repent  of  having  done  that.  The 
wicked,  is  he  not  very  ungrateful  ?  Accurfed  be  the  world 
and  he  who  fhall  truft  therein.  I  am  no  longer  willing  to 
frequent  any  perfon's  fociety.  Never  more  will  I  truft  in 
any  man.  And  fuch,  or  even  ftranger  and  more  defperate 
avowals  will  you  hear  every  day  from  thofe  who  not  in 
God  but  in  men  place  their  confidence,  confolation  &  love. 
Wherefore  of  fuch  people  it  is  faid  by  the  Pfalmift  (cvii.  4): 
They  wandered  in  the  wildernefs  in  a  folitary  way,  &  they 
found  no  city  to  dwell  in.  And  indeed  that  way  is  very 
difficult  and  perilous  in  which  we  find  in  the  wildernefs  a 


AND  ASPECTS  OF  DEATH.  153 

doubtful,  wandering  and  unknown  path.  For  fometimes 
the  traveller  taking  this  road,  wanders  from  the  right  road, 
and  knows  not  how  again  to  return  to  it.  And  meanwhile 
he  is  in  danger  of  being  flain,  either  by  robbers  or  by 
favage  beafts.  Wherefore  ought  a  man  in  fuch  a  path  to 
take  fome  guide  and  never  to  abandon  him.  Is  not  in 
your  opinion  this  prefent  life  doubtful?  —  for  never  to  the 
threfhold  of  death  can  life  by  the  right  way  be  found. 
This  Job  teftifying  (xvi.  22)  fays  :  I  fhall  never  return  by 
the  path  along  which  I  go. 

We  ought  then  to  follow  the  guide,  even  him  who  well 
knows  the  road,  namely  our  Lord,  to  whom,  as  faint  Mark 
recites  (xii.  14)  it  was  faid  :  "  Matter,  we  know  that  thou  art 
true,  and  teacheft  the  way  of  God  in  truth."  Otherwife 
fhould  we  wander  from  the  way  of  righteoufnefs,  and  be 
taken  of  that  very  cruel  robber,  who  furrounds  us  night  and 
day  in  order  to  devour  us.  Which  has  been  well  figured 
to  us  in  the  book  of  Numbers  (ch.  xiv.),  when  the  children 
of  Ifrael,  unwilling  to  follow  Mofes  to  the  entrance  of  the 
land  of  promife,  perifhed  by  divers  punifhments.  So  not 
willing  to  follow  the  way  of  repentance  fhewn  to  us  by 
Jesvs  Christ  to  the  unknown  threfhold  of  terrible  Death, 
as  we  travel  through  the  deferts  and  wildernefs  of  this 
world,  we  are  in  danger  of  falling  among  cruel  robbers  and 
favage  beafts.  To  this  effect  faint  Bernard  {In  lib.  medi) 
fays  :  (10)  O  Soul,  what  fear  there  will  be,  when  having  left 
all  things  the  prefence  of  which  is  fo  pleafant  to  thee,  alone 
thou  (halt  enter  into  a  region  totally  unknown  to  thee, 
where  thou  wilt  behold  a  very  frightful  company  who  will 
come  to  meet  thee.  Who  is  he  that  on  the  day  of  fuch 
neceffity  will  determine  thee  ?  Who  will  defend  thee  from 
the  roaring  lions  ready  for  their  prey  ?  Who  will  confole 
thee  ?  Who  is  he  that  will  guide  thee  ?  And  there  follows : 
This  thy  friend  is  then   more  to  thee  than  all  thy  friends. 

II 


154 


OF  THE  EIGHT  FIGURES 


He  it  is  who  after  all  things  fhall  be  taken  away  from  thee 
will  keep  faithful  to  thee  at  the  day  of  thy  burial.  And  he 
will  conduct  thee  by  the  unknown  road,  leading  thee  to  the 
feat  of  the  Sion  which  is  above,  and  there  will  he  place  thee 
with  the  Angels  before  the  face  of  the  divine  majefty. 


Chapter  of  the  eighth  figured 
image  of  Death. 

E  read  this  in  the  book  of  Judges  (xv.  8)  :  He 
dwells  in  the  cavern  or  pit ;  —  demonftrating 
that  a  man  walking  through  mows  in  clear  wea- 
ther, when  the  fun  mines  upon  them,  on  arriving 
at  his  houfe  or  lodging,  no  longer  fees  any  thing.  And  the 
reafon  is,  that  this  furpaffmg  whitenefs  produces  fo  great  a 
difperfion  in  the  eyes,  and  leaves  a  phantafm  of  fo  great  a 
brightnefs,  that  he  is  not  able  to  fee  any  thing  elfe.  But 
when  he  enters  into  a  houfe,  or  better  into  a  dark  pit, 
he  feems  always  to  have  this  brightnefs  before  his  eyes. 
Whence  there  is  great  danger  within  the  houfe  or  the  pit, 
left,  by  fome  falfe  ftep,  he  fhould  injure  himfelf  by  (tum- 
bling. And  there  is  no  better  remedy  than  to  remain  there 
a  fpace  of  time  until  the  phantafm  of  this  brightnefs  may 
have  paffed  away. 

Applying  this  in  a  fpiritual  fenfe,  We  fhall  take  the  fnows 
for  the  profperities  of  the  prefent  life,  and  with  good  reafon. 
For  when  the  fnows  are  agglutinated  together,  they  appear 
very  white  and  mining.  And  then,  when  the  South  wind 
comes,  running  over  them,  they  become  very  dirty  and 
nafty.  So  the  profperities  of  this  world,  as  long  as  they 
adhere  to  a  man,  feem  very  bright,  beautiful  and  fhining. 
But  fortune  becomes  contrary  by  the  changefulnefs  of  her 
wheel,  and  they  are  converted  into  groaning  and  tears. 
And  becaufe  thofe  travelling  a  long  time  through  them  are 


AND  ASPECTS  OF  DEATH.  155 

fo  very  blind  in  heart  and  in  affection,  that  when  they 
ought  to  enter  into  the  abode  of  the  future  life,  through 
Death,  they  fee  nothing  there,  and  do  not  know  where  they 
are  going.  They  have  a  phantafm  fo  imprinted  on  their 
thoughts,  that  it  cannot  be  effaced  by  dark  and  gloomy 
Death.  They  are  unable  to  confider  the  fuddennefs  of 
Death,  or  the  pains  of  Hell,  or  the  fear  of  the  Judge.  And 
for  a  fhort  time  they  are  unable  to  think  of  any  thing,  fave 
the  happinefs  of  this  mortal  life,  fo  much  do  they  keep  their 
feet  in  the  grave  and  their  Soul  in  the  pain  of  Hell.  And 
notwithftanding  in  thefe  words  of  Job  (vii.  6)  :  My  days 
have  paffed  more  lightly  than  the  web  is  cut  off  by  the 
weaver,  —  faint  Gregory  fays,  (3)  that  there  is  nothing  on 
which  men  think  lefs.  For  even  when  Death  holds  them 
by  the  collar,  they  do  not  believe  him  to  be  coming  to  them. 
So  by  thefe  vain  and  fantaftic  illufions  of  the  world  man, 
being  prejudiced,  cannot  aim  at  his  deliverance.  And  the 
fovereign  remedy  for  this  is  to  think  attentively  and  with 
long  confideration  on  the  divine  abode,  that  is  on  Death, 
through  the  grave  and  the  dark  houfe.  Thence  fliall  we 
recognife  what  the  pomp  of  the  world  is  worth,  its  glory, 
its  riches,  and  its  delights.  And  he  who  fhall  defpife  and 
difown  all  thefe  things  fliall  fee  God.  Thus  treated  He 
the  good  Elias  (1  Kings  xix.  11- 13),  who  remained  at  the 
entrance  of  the  cave  watching  and  obferving.  And  nrft, 
there  paffed  by  a  great  and  ftrong  wind  that  brake  in  pieces 
the  rocks  ;  but  the  Lord  was  not  in  the  wind.  Secondly, 
there  paffed  by  an  earthquake,  but  the  LORD  was  not  in  the 
earthquake.  Thirdly,  there  paffed  by  a  fire,  but  the  LORD 
was  not  in  the  fire.  Fourthly,  there  paffed  by  the  whiffling 
of  a  gentle  breeze,  and  with  it  was  the  Lord.  And  Elias  faw 
the  Lord,  and  they  have  fpoken  together,  God  and  Elias. 

Now  to  fpeak  to  our  purpofe,  by  means  of  Elias,  who 
is  named  feeing,  is  defignated  a  provident  Chriftian  who, 


156  OF  THE  EIGHT  FIGURES,  Etc. 

knowing  himfelf  mortal,  always  meditates  upon  Death. 
And  becaufe  his  term  is  uncertain  he  ever  makes  himfelf 
ready  to  receive  it,  as  if  at  every  hour  it  might  come  to 
him.  And  to  a  man  thus  difpofed  Death  cannot  bring 
perturbation.  However  Seneca  faid:(  14)  None  of  us  knows 
how  near  his  term  may  be.  Thus  then  let  us  frame  our  cou- 
rage, as  if  we  were  come  to  extremity.  For  no  man  receives 
Death  joyoufly,  except  it  be  he  who  has  beforehand,  by 
long  meditation,  prepared  himfelf  to  receive  it.  And  if  thus 
we  prepare  ourfelves  betimes,  there  is  no  wind  of  pride,  nor 
earthquake  moved  by  wrath,  nor  fire  of  luft,  which  is  able 
to  harm  us.  But  at  laft  we  fhall  perceive  the  gentle  breath- 
ing of  the  fweetnefs  of  holy  fcripture,  where  God  fhall  fpeak 
health-giving  precepts,  by  which  we  fhall  evidently  fee  what 
to  fhun,  and  what  we  ought  to  follow,  without  tranfitory 
pleafures  being  able  to  blind  the  eyes  of  thought  by  any 
difperfion. 

God  grant  grace  to  us  all  fo  well  to  think  on  all  thefe 
afpecls  of  Death,  and  fo  intently  to  admire  them  and  medi- 
tate upon  them,  that  when  by  the  will  of  God  Death  fhall 
come  to  take  us,  affured  by  Him  who  has  triumphed  over 
it,  we  alfo  fhall  be  able  to  triumph,  that  through  the  merit 
of  that  triumphant  Chariot  of  the  Crofs  we  may  be  able  to 
arrive  at  that  life  where  Death  no  more  has  power  or  force. 
Amen. 

Praife  to  God. 


157 


The  diverfe  Deaths 

OF  THE  GOOD  AND  OF  THE 

bad  of  the  old  &  new 
Teftament. 


THER  than  the  funereal  figures  of  Death,  fo 
frightful  to  the  bad,  here  with  the  pencil  of 
fcripture  will  be  reprefented  the  Deaths  of 
the  juft  and  unjuft,  in  imitation  of  Lucian, 
(20)  who  in  his  dialogue  of  images  fays  : 
That  in  order  to  paint  a  perfect  beauty  of  a  woman,  it  is 
neceffary  only  to  recall  before  the  eye  of  memory  the 
particular  beauties  of  each  one  womanly  feature,  here  and 
there,  of  old  portrayed  by  excellent  painters.  In  like  man- 
ner, on  this  little  tablet  will  be  traced  all  the  beautiful  and 
hideous  deaths  of  the  Bible,  from  which  the  readers  will  be 
able  to  derive  hiftories  of  them  worthy  of  being  fliown  to 
the  unlearned.  The  whole  to  the  glory  of  Him,  who  permits 
Death  to  reign  over  all  the  living,  as  it  may  pleafe  him  and 
when  he  wills. 

Figure  of  Death  in  general. 

E CAUSE  the  fentence  of  God  is  true,  by  which 
he  faid  to  man  (Gen.  ii.  17):  "In  the  hour  that 
thou  eateft  thereof,"  that  is  to  fay  of  the  for- 
bidden fruit,  "  thou  fhalt  die  ; "  It  is  certain 
that  immediately  after  the  fin  man  dies.  Then  is  the 
living  man  as  if  continually  dying,  (13)  according  to  faint 


158  OF  THE  DEATH 

Auguftine  in  his  xiv.  chapter  of  the  City  of  God. 

As  it  may  be  that  men  before  the  deluge  (Gen.  v.)  lived 
through  fo  many  years,  notably  does  the  fcripture  after  the 
account  of  the  time  of  their  life  fay,  And  he  died. 

If  our  ancient  Fathers  feared  Death  and  defired  long  life, 
it  was  no  marvel ;  for  they  could  not  yet  mount  to  heaven, 
nor  enjoy  the  divine  vifion,  until  the  Saviour  had  come, 
who  opened  the  gate  of  Paradife.  Wherefore  good  Lot 
(Gen.  xix),  admonifhed  by  the  Angel  that  he  fhould  efcape 
to  the  mountain,  feared  to  go  there,  left  perchance  the  evil 
might  take  him  there,  and  there  he  might  die. 

Death  of  the  righteous,  faid  Balaam.  (Num.  xxiii.  10.) 

Alfo  the  bad  defire  to  die  ;  hence,  let  my  foul  die. 

It  is  evident  that  Mofes  (Deut.  iv.  21,  22)  was  not  willing 
to  obey  the  commandment  of  God,  who  willed  that  he 
mould  pafs  the  Jordan  ;  but  at  the  fame  time  we  fee  well 
enough  that  freely  he  would  have  lived  longer,  if  God  had 
willed.  Wherefore  he  faid  :  The  Lord  is  angry  with  me  ; 
behold  I  die  in  this  land,  I  fhall  not  pafs  over  the  Jordan. 

The  greateft  part  of  the  reward  of  the  Mofaic  Law  ap- 
peared to  confift  in  the  length  of  life  :  For  it  is  written 
(Deut.  xxxii.  42),  "  Set  your  hearts  to  all  the  words  which 
I  teftify  among  you,"  that  doing  them,  ye  may  continue 
a  long  time  in  the  land  into  which  ye  fhall  enter  in  order 
to  poffefs  it. 

Zebah  and  Zalmunna  (Judges  viii.  20,  21)  preferred  to  be 
killed  by  the  hand  of  Gideon,  a  valiant  man,  rather  than 
by  the  hand  of  J  ether  his  fon. 

When  Elijah  was  feated  under  a  juniper  tree,  he  de- 
manded for  his  foul  that  he  might  die,  faying  (1  Kings 
xix.  4)  :  "  It  is  enough  :  now,  O  Lord,  take  away  my  foul." 

Hezekiah  king  of  Judah  walked  before  the  Lord  in  truth 
and  was  good  (Ifaiah  xxxviii.  3).     Every  time  when  it  was 


OF  THE  BAD.  159 

announced  to  him  by  Ifaiah  that  he  muft  die,  He  prayed 
the  Lord  with  great  weeping,  to  the  end  that  ftill  he  would 
prolong  his  life. 

Tobit,  provoked  at  having  heard  the  anfwer  of  his  wife, 
fighed,  and  began  to  pray  with  tears,  faying  (Tobit  iii.  2)  : 
"  O  Lord,  thou  art  juft,  command  my  foul  to  be  received  in 
peace,  for  it  is  more  expedient  for  me  to  die  than  to  live." 
And  then  there  follows  in  chapter  iv.,  when  he  thought  that 
his  prayer  was  heard,  he  called  his  fon,  &c. 

Sara,  the  daughter  of  Raguel,  on  having  received  from 
one  of  the  chamber-maids  a  grievous  injury,  prayed  the 
Lord,  and  faid  among  other  things  (Tobit  iii.  11-13)  :  "I 
requeft,  O  Lord,  that  thou  abfolve  me  from  the  bond  of 
this  unfuited  ftate,  or  indeed  that  thou  take  me  from  upon 
the  earth." 

Before  the  king  Zedekiah  Jeremiah  offered  his  prayer 
(Jer.  xxxviii.),  that  he  might  not  kill  him,  and  that  he 
fhould  give  command  to  put  him  again  in  the  prifon,  in 
which  he  was  before  :  to  the  end  that  he  might  not  die  by 
the  Death  of  the  Crofs,  which  the  Saviour  was  willing  to 
bear,  &  this  mowed  manifeftly  that  not  only  was  he  willing 
to  die,  but  that  each  kind  of  Death  muft  be  fuffered  by  a 
juft  man  in  order  to  obey  the  divine  will. 

Before  the  advent  of  the  holy  Spirit  the  apoftles  too 
much  feared  Death,  for,  on  their  Lord  being  taken,  they 
all  forfook  him  (Mat.  xxvi.  56)  :  but  after  that  they  were, 
through  the  virtue  from  on  high,  ftrengthend  and  confirmed, 
on  being  led  before  princes  and  Tyrants,  they  fpoke  with 
confidence. 

Little  did  faint  Paul  fear,  and  not  at  all  did  he  fear  Death. 
(Acts  throughout).  He  faid  that  he  was  not  only  ready  to 
be  bound,  but  alfo  to  die  for  the  name  of  the  lord  Jefus. 

And  himfelf  in  another  place  faid  (Acts  xxv.  10)  :  If  it  is 
known  to  the  Jews  that  1  have  done  any  thing  worthy  of 


160  OF  THE  DEATH 

Death,  I  refufe  not  to  die.  At  all  times  muft  it  be  noted, 
that  after  avoiding  the  fnares  of  the  Jews,  he  fled  from  City 
to  City,  not  through  fear  of  Death,  but  giving  place  to  the 
bad  he  kept  himfelf  fo  as  to  be  ufeful  for  many  things. 

Of  the  horrible  Death  of  the  bad,  a  defcription 
painted  according  to  the  holy  fcripture. 

A  IN,  who  killed  his  brother  (Gen.  iv.),  was  flain 
by  Lamech.  Our  lord  fent  rain  of  fulphur  &  of 
fire  upon  Sodom  (Gen.  xix.  24),  and  overthrew 
five  cities  defiled  by  a  deteftable  fin. 

Shechem  the  fon  of  Hamor,  who  wronged  Dinah  the 
daughter  of  Jacob,  was  killed  by  the  fons  of  Jacob  (Gen. 
xxxiv.  25,  26),  and  all  the  people  of  the  city. 

The  water  of  the  red  fea  drowned  the  chariots  and  all  the 
equipment,  the  foldiers  and  the  army  of  Pharaoh,  and  not 
one  of  them  remained  (Exod.  xiv.  28).  And  indeed  very 
juftly  ;  becaufe  it  was  neceffary  that  the  body  fliould  be 
drowned  of  him,  whofe  heart  could  not  be  foftened. 

Nadab  &  Abihu,  fons  of  Aaron,  offering  ftrange  fire  be- 
fore God  (Lev.  x.  1,  2),  have  been  devoured  by  the  fire  of 
the  lord,  and  are  dead. 

By  the  commandment  of  our  Lord  the  fons  of  Ifrael  led 
forth  out  of  the  army  the  blafphemer,  and  beat  him  to 
death  with  ftones.  (Lev.  xxiv.  23.) 

Korah,  Dathan  &  Abiram  &  their  accomplices,  rebelling 
againft  Mofes,  went  clown  alive  into  Hell  (Num.  xvi.  31), 
being  fwallowed  up  by  the  earth. 

The  others,  murmuring,  and  committing  divers  fins,  died 
of  divers  deaths  in  the  defert :  fo  that  of  feven  hundred 
thoufand  men  of  war,  two  only  entered  into  the  land  of 
promife.  (Num.  xxvi.  65.) 

Becaufe  Achan  furtively  carried  off  the  treafures  offered 


OF  THE  BAD.  161 

in  Jericho  (Jofhua  vii.  25),  all  the  people  of  Ifrael  ftoned 
him,  &  confumed  by  fire  whatever  belonged  to  him. 

Jael,  the  wife  of  Heber  the  Kenite,  carried  off  the  nail  of 
the  tent  (Judges  iv.  21),  &  fixed  it  in  the  brain  of  Sifera, 
who  awaiting  the  fleep  unto  death,  fainted  and  died. 

If  Zebah  &  Zalmunna  had  kept  in  fafety  the  brothers  of 
Gideon  (Judges  viii.  19),  Gideon  would  have  pardoned  them. 
And  becaufe  they  killed  them,  they  were  flain  by  Gideon. 

The  fons  of  Ifrael  took  Adoni-bezek  (Judges  i.  6,  7),  and 
having  cut  off  the  tips  and  ends  of  his  hands  (as  he  had 
done  to  feventy  kings),  they  led  him  to  Jerufalem,  &  there 
he  died. 

A  woman,  calling  on  the  head  of  Abimelech  a  piece  of 
a  mill-ftone,  broke  his  fkull  (Judges  ix.  53)  ;  and  he  called 
his  armour-bearer,  &  commanded  that  he  fhould  kill  him. 
And  our  Lord  rendered  to  him  the  evil  which  he  had  done, 
in  putting  to  death  his  feventy  brothers. 

When  Eli  heard  that  the  ark  of  the  Lord  had  been  taken 
(1  Sam.  iv.  18),  he  fell  from  his  feat  backward  by  the  fide 
of  the  gate,  and  having  broken  his  neck  he  died. 

David,  a  young  ftripling  and  all  unarmed,  and  having 
no  practife  in  arms,  affaulted  the  proud  &  blafphemous 
Goliath,  and  killed  him  with  his  own  fword.  (1  Sam.  xvii. 

49-5 1  •) 

Saul,  moved  I  know  not  by  what  envy,  perfecuted  David. 
At  laft  he  took  his  own  fword,  and  cafbing  himfelf  upon  it, 
killed  himfelf.    (1  Sam.  xxxi.  4.) 

The  firft  fon  of  David  violated  his  filter  Thamar,  and  a 
little  after  was  killed  by  the  order  of  Abfalom  her  brother, 
as  he  was  feafting  with  him.    (2  Sam.  xiii.  28.) 

Through  the  luft  of  ruling,  Abfalom  did  very  much  afflicT: 
his  father  David.  (2  Sam.  xviii.)  But  before  he  arrived  at 
his  objecl;  he  was  hanged  between  Heaven  and  Earth. 

Ahitophel,  feeing  that  his  counfel  was  not  accepted  which 

I 


1 62  OF  THE  DEATH 

he  had  given  againft  David  (2  Sam.  xvii.  23),  went  away  to 
his  houfe  and  died  on  the  gibbet. 

Sheba  the  fon  of  Bichri  excited  the  people  againft  David 
in  the  city  of  Abel.  (2  Sam.  xx.  22.)  Where  he  thought  he 
had  refuge  &  aid,  there  was  he  beheaded. 

The  young  man,  who  boafted  of  having  killed  Saul,  was 
by  the  commandment  of  David  killed  (2  Sam.  i.  15),  when 
he  thought  to  announce  a  thing  agreeable  to  him. 

The  like  happened  to  two  thieves,  who  brought  the  head 
of  Ifh-boiheth,  fon  of  Saul.  (2.  Sam.  iv.  12.) 

However  noble  a  knight  Joab  was, — becaufe  he  flew  two 
men  traitoroufly  (1  Kings  ii.  34),  he  was  commanded  to  be 
killed  by  Solomon. 

Ahab,  wounded  in  war,  died  at  evening,  and  the  dogs 
licked  up  his  blood  (1  Kings  xxii.  38)  at  that  very  place  in 
which  they  licked  up  the  blood  of  Naboth,  who  was  (toned, 
Ahab,  who  could  fave  him  and  ought  to  have  done  it,  pre- 
tending not  to  notice  the  deed. 

Another  bad  king,  Elah,  reigned  tyrannically  in  Judah 
(1  Kings  xvi.  10),  againft  whom  Zimri  rebelled,  &  killed 
his  lord,  the  which  Zimri  then  died  wretchedly. 

When  Elifha  went  up  to  the  city  of  Bethel,  fome  ill 
taught  children  mocked  him.  (2  Kings  ii.  24.)  There  came 
forth  two  Bears  and  tore  in  pieces  forty-two  of  thefe  chil- 
dren. 

One  of  the  two  who  was  with  the  king  of  Ifrael  would 
not  believe  the  words  of  Elifha,  when  predicting  the  future 
abundance  ;  and  on  the  next  day  the  crowd  of  men  for  the 
spoils  fuffocated  him,  and  there  he  died.  (2  Kings  vii.  17.) 

Benhadad,  king  of  Syria,  who  caufed  many  evils  to  the 
children  of  Ifrael  (2  Kings  viii.  15),  was  in  the  end  flain  by 
his  fon  (fcrvant)  Hazael. 

Jehu,  feeing  the  wicked  Jezebel,  who  had  been  the  caufe 
of  many  evils,  commanded  that  fhe  fliould  be  call  down 
below  (2  Kings  ix.  33)  :    and  fhe  was  fo  trodden  upon  by 


OF  THE  BAD.  163 

the  crowd  of  horfes  that,  although  fhe  was  a  King's  daugh- 
ter, fhe  was  not  buried,  and  there  remained  only  the  fkull 
of  her  head. 

Athaliah,  the  mother  of  Ahaziah,  killed  all  the  Royal 
feed,  to  the  end  that  fhe  might  reign  over  the  people.  (2 
Kings  xi.  1.)  And  then  afterwards  villainoufly  was  fhe 
killed  by  the  commandment  of  Jehoiada  the  prieft. 

The  bad  and  ungrateful  king  Jehoafh,  who  caufed  Zacha- 
rias  the  fon  of  the  prieft  Jehoiada  to  be  cruelly  fhoned,  was 
afterwards  flain  by  his  own  people.  (2  Kings  xii.  20.) 

Sennacherib,  the  very  haughty  king  of  the  Affyrians,  & 
the  blafphemer  of  the  God  of  Heaven,  after  that  he  was  put 
to  flight  in  confufion  from  the  land  of  Judah,  was  killed  by 
his  own  children.  (2  Kings  xix.  37.) 

Zedekiah  the  king  of  Judah,  evil  towards  God  and  to- 
wards man,  was  taken  as  he  was  fleeing  (2  Kings  xxv.  7), 
and  before  his  eyes  the  king  of  Babylon  caufed  his  children 
to  be  killed.  After  they  had  put  out  his  eyes,  he  was  led 
to  Babylon,  and  died  there  miferably. 

Holofernes  took  and  deftroyed  many  countries  ;  finally 
going  to  fleep  drunk,  he  was  beheaded  by  the  hands  of  a 
woman.  (Judith  xiii.  8.) 

The  very  proud  Haman,  who  made  men  worfhip  him, 
was  hanged  on  the  gibbet  which  he  had  prepared  for  Mor- 
decai.  (Either  vii.  10.) 

Belfhazzar,  king  of  Babylon,  was  not  amended  by  the 
example  of  Nebuchadnezzar  his  father,  who  before  him  had 
been  hairy  as  a  beaft  (Dan.  iv.  33)  ;  and  at  the  banquet  he 
faw  the  writing  on  the  wall,  Mene,  Tekel,  Peres.  (Dan.  v.  25.) 
And  that  night  he  was  killed,  and  his  kingdom  transferred 
to  the  Medes  and  to  thofe  of  Perfia. 

The  accufers  of  Daniel  were,  by  the  commandment  of 
Darius  king  of  Perfia,  put  into  the  den  of  Lions.  (Dan.  vi. 
16.)     The  like  happens  in  chapter  xiv.  (11.) 


1 64  OF  THE  DEATH 

Then  when  Alexander  was  on  the  bed  of  ficknefs  (i  Mace, 
i.  5),  it  is  faid  that  he  perceived  that  he  fliould  die,  as  if 
before  he  had  no  knowledge  of  Death,  nor  the  remem- 
brance of  it. 

Alcimus  the  traitor  was  fmitten  and  impotent  from  para- 
lyfis,  he  could  no  more  fpeak  (1  Mace.  ix.  55),  "nor  give 
order  concerning  his  houfe."    And  he  died  in  great  torment. 

The  king  Antiochus  being  grieved,  becaufe  Andronicus 
had  unjuftly  killed  Onias  the  fovereign  prieft  (2  Mace.  iv. 
38),  commanded  Andronicus  to  be  killed  in  the  fame  place 
in  which  he  had  committed  fuch  great  impiety. 

Many  a£ts  of  facrilege  being  committed  in  the  temple  by 
Lyfimachus  (2  Mace.  iv.  39),  a  great  multitude  of  people 
was  affembled  againft  him,  &  near  to  the  Treafury  they 
killed  him. 

Antiochus,  who  had  troubled  the  bowels  of  mercy,  fuf- 
fered  fevere  pains  of  the  bowels,  and  by  a  miferable  death 
(2  Mace.  ix.  28)  died  in  the  mountain. 

The  wicked  Jafon  (2  Mace.  v.  6),  who  had  led  captive 
his  own  brother,  and  had  banifhed  feveral  people  of  his 
country,  died  in  exile,  and  remained  unpitied  and  unburied. 

Menelaus  in  a  fhort  time  malicioufly  obtained  the  princi- 
pality, but  foon  was  he  caft  headlong  from  a  high  tower 
upon  a  heap  of  afhes. 

It  is  the  rich  man,  whofe  field  had  produced  abundance 
of  fruit  (Luke  xii.  16),  who,  when  he  thought  of  deftroying 
his  barns  in  order  to  build  larger,  believed  in  living  longer, 
but  he  did  not.  For  it  was  faid  to  him  by  our  Lord,  Fool, 
this  night  thou  wilt  perifh. 

Very  terrible  is  the  example  of  that  famous  bad  rich 
man,  who  was  feafting  fo  much  (Luke  xvi.),  and  who  died 
and  was  buried  in  hell. 

Ananias  and  his  wife  Sapphira  (A6ts  v.  1),  becaufe  they 


OF  THE  JUST.  165 

fraudulently  kept  back  part  of  the  price  of  their  field  when 
fold,  died  terribly  at  the  reproof  of  faint  Peter. 

Herod,  feated  on  the  judgment  feat,  &  clothed  in  royal 
garments,  was  fpeaking  to  the  people.  (Acts  xii.  21.)  And 
the  people  cried  out,  "  The  words  of  God  &  not  of  men." 
Then  immediately  the  Angel  of  the  Lord  fmote  him : 
Becaufe  he  had  not  given  the  honour  to  God.  And  con- 
fumed  of  worms,  he  expired  miferably. 

Another  depicted  defcription  of  the 
precious  Death  of  the  juft. 

HEN  Abel  and  Cain  were  in  the  field,  Cain 
rofe  up  againft  Abel  and  killed  him.  (Gen.  iv.  8.) 
And  according  to  the  reafon  given  for  it,  be- 
caufe his  works  were  evil,  &  thofe  of  his  brother 
righteous. 

Enoch  walked  with  God,  &  appeared  not.  For  God  had 
taken  him.  (Gen.  v.  24.) 

Abraham  died  in  a  good  old  age  (Gen.  xxv.  8),  an  old 
man  and  full  of  days,  and  was  gathered  to  his  people. 

The  days  of  Ifaac  are  accomplifhed,  a  hundred  and  eighty 
years  (Gen.  xxxv.  28),  and  worn  out  by  age  he  died,  and 
was  gathered  to  his  people,  an  old  man  and  full  of  days. 

When  Jofeph  had  adjured  his  brethren  (Gen.  1.  25),  and 
had  faid  to  them,  Carry  up  with  you  my  bones  from  hence, 
&c,  then  he  died. 

Mofes  and  Aaron,  by  the  commandment  of  God  (Num. 
xx.  23),  went  up  into  mount  Hor,  before  all  the  multitudes, 
and  when  Aaron  had  defpoiled  himfelf  of  all  his  veftments, 
he  inverted  Eleazar  with  them,  and  there  Aaron  died. 

Mofes,  the  fervant  of  God,  died  in  the  land  of  Moab,  the 
Lord  commanding  him  (Deut.  xxxiv.  5,  6),  and  the  Lord 
buried  him.  And  no  man  has  known  his  fepulchre  unto 
this  prefent  day. 


1 66  OF  THE  DEATH 

David,  after  the  inftruction  to  his  fon  Solomon,  and  the 
prayer  which  he  made  to  the  Lord  for  him  &  for  all  the 
people  (i  Chron.  xxix.  10-19),  died  in  a  good  old  age,  full 
of  days,  of  riches  and  of  glory. 

When  Elijah  &  Elifha  were  travelling  together,  behold  a 
burning  chariot,  &  the  horfes  of  fire  divided  the  one  from 
the  other.  (2  Kings  ii.  11.)  And  Elijah  went  up  to  Heaven 
in  flafhing  fire. 

The  fpirit  of  God  clothed  Zechariah  the  fon  of  Jehoiada, 
and  faid  to  the  people  (2  Chron.  xxiv.  20) :  Why  tranfgrefs 
ye  the  commandment  of  the  Lord  ?  That  will  not  profit 
you.  The  which  people  being  gathered  together  againft 
him,  caft  ftones,  according  to  the  commandment  of  the 
King,  &  he  was  killed. 

At  the  hour  of  Death  Tobit  called  Tobit  his  fon  (21) 
(Tobit  xiv.  2),  and  feven  young  men  his  nephews,  &  faid  to 
them  :  My  end  is  near.  And  a  little  after  it  is  faid  of  his 
fon,  that  when  he  had  with  joy  accomplifhed  eighty-nine 
years  in  the  fear  of  the  Lord,  they  buried  him  with  all  his 
line,  &c. 

Job  lived  after  his  fcourgings  a  hundred  and  forty  years 
(Job  xlii.  16),  &  faw  the  fons  of  his  fons  unto  the  fourth 
generation,  &  he  died  old  and  full  of  days. 

David  would  not  weep  for  his  innocent  fon  when  dead, 
although  he  had  wept  when  he  was  fick.  But  he  wept  much 
for  the  fratricide  and  parricide  Abfalom  when  hanged.  (2 
Sam.  xii.  23,  &  xviii.  33.) 

After  the  inftruction  &  comforting  of  his  children,  Mat- 
tathias  bleffed  them,  &  died  and  was  gathered  to  his  fathers. 
(1  Mace.  ii.  69.) 

Judas  Maccabaeus,  feeing  the  multitude  of  his  enemies 
and  the  fewnefs  of  his  own  people,  faid  (1  Mace.  ix.  10)  : 
If  our  time  be  come,  let  us  die  manfully  for  our  brethren. 

Elcazer,  after  many  torments  offered  to  him  (2  Mace.  vi. 


OF  THE  JUST.  167 

31),  departed  from  this  life,  leaving  to  all  the  people  the 
great  memory  of  his  virtue  and  fortitude. 

Thefe  feven  brothers  with  their  fad  mother,  made  an 
admirable  end  by  commendable  means.  (2  Mace.  vii.  41.) 
And  many  examples  of  virtue  are  to  be  noted  there. 

For  the  truth  and  honourablenefs  of  marriage  S.  John 
Baptift  was  beheaded  by  Herod  the  Tetrarch.  (Mark  vi.  18.) 

Of  that  renowned  poor  man  Lazarus  it  is  written  (Luke 
xvi.  22),  that  there  begging  he  died,  and  that  he  was  carried 
by  Angels  to  Abraham's  bofom. 

However  that  thief  may  have  lived  to  whom  Jefus  Chrift, 
hanging  on  the  crofs,  faid  :  To-day  thou  fhalt  be  with  me 
in  Paradife,  he  died  happily. 

When  the  bleffed  Stephen  was  ftoned,  he  called  upon  the 
Lord  God,  and  faid  :  Lord  Jefus,  receive  my  fpirit.  (Acts 
vii.  59.)  And  kneeling  down  he  cried  with  a  loud  voice : 
Lord,  lay  not  this  fin  to  their  charge,  &c.  And  when  he  had 
faid  this,  he  fell  afleep  in  the  Lord.  To  which  Death  let 
us  make  our  own  like. 

And  our  faviour  Jefus  Chrift,  according  to  faint  Auguf- 
tine,  at  the  fourth  chapter  dc  Trinit.,  (13)  by  his  fingle 
Death  has  deftroyed  our  double  Death.  Which  Jefus,  as 
Auguftine  faid  afterwards  at  the  xiv.  chap,  of  the  City  of 
God,  (13)  gave  fo  much  grace  of  faith,  that  of  Death  (which 
is  contrary  to  life)  was  made  the  inftrument  by  which  we 
fliall  pafs  to  life  :  which  is  granted  to  us  by  the  true  author 
of  eternal  falvation  ;  Who  is  the  way,  the  truth  &  the  life  ; 
Who  has  over  life  &  Death  the  empire.  Who  with  the 
Father  &  the  holy  Spirit  lives  and  reigns  God  through 
endlefs  ages. 

Amen. 

Defcription  of  the  fepulchres 
of  the  juft. 


168  OF  THE  SEPULCHRES 

FTER  great  diligence  Abraham  bought  the  field 
in  which  he  buried  his  wife  when  fhe  was  dead. 
(Gen.  xxiii.  19.) 

Jacob  would  not  be  buried  with  the  wicked 
men  in  Egypt  (Gen.  xlvii.  30),  but  adjured  Jofeph  that 
when  he  mould  be  dead,  he  mould  be  carried  to  the  fepul- 
chre  of  his  Fathers,  which  Jofeph  accomplifhed  with  great 
folicitude.  (Gen.  xlix.  29,  &  1.  1  —  1 3.) 

On  going  forth  from  Egypt  Mofes  carried  the  bones  of 
Jofeph  with  him.  (Exod.  xiii.  19.) 

David  highly  praifed  the  men  of  Jabefh-gilead  becaufe 
that  the  bodies  of  Saul  and  his  fons  had  been  reverently 
buried  by  them.  (1  Sam.  xxxi.  11,  &  2  Sam.  i.  17-27.) 

The  punifhment  of  him  who,  contrary  to  the  command- 
ment of  God,  had  eaten  bread  in  the  houfe  of  the  evil 
Prophet,  was  this  only,  that  he  fhould  not  be  buried  in  the 
fepulchre  of  his  Fathers.  (1  Kings  xiii.  22.) 

Jehu,  king  of  Judah,  who  caufed  Jezabel  to  be  killed, 
caufed  her  alfo  to  be  buried  :  becaufe  fhe  was  the  King's 
daughter.  (2  Kings  ix.  34.) 

Tobit  is  praifed  for  this,  that  at  the  peril  of  his  life  he 
carried  off  the  bodies  of  the  flain,  &  carefully  gave  them 
burial.  (Tobit  i.  17  ;  ii.  3-7.) 

The  firft  admonition  among  thofe  falutary  ones  which 
Tobit  made  to  his  fon,  was  for  his  own  burial  and  for  that 
of  his  wife.  (Tobit  iv.  3.) 

The  Jews,  who  were  accufers  of  the  wicked  Menelaus, 
were  by  the  unjuft  judge  condemned  to  death.  Wherefore 
the  Tyrians,  indignant  at  this,  liberally  prepared  for  them 
burial.  (2  Mace.  iv.  49.) 

After  the  war  engaged  in  againft  Georgias,  came  Judas 
Maccabaeus  to  gather  up  the  bodies  of  the  dead,  &  to  bury 
them  with  their  kinfmen.  (2  Mace.  xii.  39.) 

The  difciplcs  of  faint  John  the  Baptift,  hearing  that  he 
had  been  beheaded  by  Herod,  came  and  took  his  body  & 
buried  it.  (Matt.  xiv.  12  ;  Mark  vi.  29.) 


OF  THE  JUST.  169 

It  appears  that  our  Lord  had  manifested  care  of  his 
burial,  becaufe  that  he  anfwered  Judas,  when  murmuring 
about  the  ointment,  which  according  to  him  ought  to  be 
fold :  Suffer,  faid  he,  that  flie  keep  it  for  the  day  of  my 
burial.  (John  xii.  7.) 

Our  Lord  was  buried  by  Joseph  and  Nicodemus  in  a 
newly  cut  fepulchre,  in  which  no  one  had  yet  been  laid. 
(Matt,  xxvii.  60 ;  Mark  xv.  46 ;  Luke  xxiii.  53  ;  John  xix.  41.) 

The  timorous  men  had  care  of  faint  Stephen  when  ftoned 
by  the  Jews,  &  made  a  great  lamentation  over  him.  (A6ts 
viii.  2.) 

MEMORABLE    AUTHOR- 

ities  &  fentences  of  the  Philofophers 

&  Pagan  orators  to  confirm 

the  living  in  not  fearing 

Death. 


ft 


|||<RISTOTLE  faid  concerning  the  ft  ream 
called  Hypanis,  (22)  which  deflects  from 
a  part  of  Europe  into  the  fea,  that  certain 
little  animals  are  born  which  live  only  a 
fingle  day.  And  that  which  dies  at  eight 
o'clock  in  the  morning,  is  then  faid  to  have 
died  early  ;  &  that  which  dies  at  Noon  has  died  of  old 
age.  Another,  which  before  its  Death  fees  the  Sun  fet,  is 
decrepid.  But  all  that  being  a  comparifon  of  our  very  long 
age  with  eternity,  we  fhall  be  found  in  the  fame  brevity  of 
time  as  that  in  which  thefe  little  animals  live.  And  ftill 
when  we  fee  any  young  perfon  die,  we  mult  think  that  he 
dies  in  the  morning.  Then  when  one  of  forty  or  fifty  years 
dies,  let  us  think  that  it  is  at  mid-day.  And  that  very 
foon  the  evening  will  come,  when  it  will  be  neceffary  for  us 

K 


170  AUTHORITIES 

at  laft  to  go  to  bed  in  order  to  fleep  as  the  others  do  ; 
and  when  the  hour  of  evening  fhall  come,  we  fliall  have 
little  or  no  advantage  from  having  remained  after  him, 
who  has  gone  away  at  eight  o'clock,  or  at  Mid-day  ;  fince 
at  the  end  of  the  day  we  alfo  muft  pafs  hence. 

Wherefore  faid  Cicero,  (23)  &  faid  it  well  :  Thou  haft 
fleep  for  an  image  of  Death,  and  every  day  thou  clotheft 
thyfelf  therewith.  And  if  thou  doubteft,  whether  in  Death 
there  is  any  feeling,  how  much  more,  when  thou  feeft  that 
in  his  image  uthere  is  no  feeling.  And  afterwards  he  fays, 
that  Alcidamus,  an  ancient  Rhetorician, (24)  wrote  the  praifes 
of  Death,  in  which  were  contained  the  numbers  of  the  evils 
which  affli6l  human  beings,  and  that  in  order  to  make  them 
defire  Death.  For  if  the  laft  day  bring  not  extinction,  but 
change  of  place,  What  more  is  there  to  be  defired  ?  And 
if  Death  extinguishes  and  effaces  every  thing,  What  is 
better  than  to  go  to  fleep  in  the  midft  of  the  labours  of 
this  life,  and  fo  to  repofe  in  an  eternal  fleep  ?  Nature  in- 
deed does  nothing  raflily  :  but  determines  every  thing  for 
fome  end.  She  has  not  then  produced  man,  that  after  he 
has  fuffered  many  labours  here,  fhe  may  fhut  him  up  in  the 
mifery  of  perpetual  Death  ;  but  that,  after  a  long  failing, 
fhe  may  conduct  him  to  a  peaceable  abode,  and  to  a  tran- 
quil harbour.  Wherefore  thofe  who  through  old  age  or 
difeafe  are  nearer  death,  are  by  fo  much  the  more  happy 
than  the  young  and  healthy  ;  juft  as  thofe  who,  having 
traverfed  many  feas  and  waving  tides  of  the  fea,  arrive  in 
harbour  with  greater  gladnefs  than  thofe  who  again  com- 
mence experiencing  the  perilous  dangers  of  the  long  navi- 
gation that  is  fcarcely  begun.  And  there  is  no  need  to 
fear  that,  either  at  this  port,  or  at  Death,  there  is  any  evil. 
For  it  is  the  very  end  of  all  evils,  and  endures  and  paffes 
oft'  in  the  twinkling  of  an  eye. 

.And  on  the  tcftimony  of  the   fame  Cicero  we  alfo  read 


OF  THE  PHILOSOPHERS.  171 

that  Cleobolus  &  Biton  (25)  were  the  fons  of  a  famous  lady, 
who  was  prieftefs  of  the  goddefs  Juno,  &  on  the  day  of  the 
grand  feftival  of  this  goddefs  arriving,  the  faid  children 
made  ready  a  chariot  in  which  they  wifhed  to  condu6l  the 
prieftefs  their  mother  to  the  temple.  For  the  cuftom  of  the 
Greeks  was,  that  every  time  when  the  Priefts  were  to  offer 
folemn  facrifices,  they  fliould  be  borne  either  of  the  people, 
or  in  chariots,  —  fo  much  did  they  value  their  priefts  ;  and 
that  if  they  had  put  a  foot  to  the  ground,  they  would  not 
for  all  that  day  confent  that  they  fhould  offer  any  facrifice. 
It  happened  thereupon,  that  this  prieftefs  going  in  the  cha- 
riot, the  horfes  which  fhould  condu6l  it  fell  dead  fuddenly 
in  the  middle  of  the  road,  and  fully  ten  thoufand  paces  from 
the  temple.  Her  children  feeing  this,  &  that  their  mother 
could  not  go  on  foot,  &  that  the  chariot  could  not  be  drawn 
by  any  other  animals  (for  there  were  none  there),  —  they 
determined  to  put  themfelves  into  the  place  of  the  horfes, 
&  to  draw  the  chariot,  as  if  they  were  animals.  Tuft  as 
their  Mother  carried  them  nine  months  in  her  womb,  in  like 
manner  would  they  carry  her  in  this  chariot,  through  the 
country  up  to  the  temple.  When  they  faw  this,  the  great 
multitude  of  the  people  that  came  to  this  feftival,  wondered 
at  it  greatly.  And  they  faid  that  thefe  young  children 
were  worthy  of  a  great  reward.  And  in  truth  merit  it 
they  did. 

After  the  feaft  was  nnifhed,  the  mother  not  knowing 
wherewith  for  merit  fo  great  to  fatisfy  her  children,  prayed 
the  goddefs  Juno  that  it  might  pleafe  her  to  give  to  thefe 
children  the  beft  thing  which  the  gods  could  give  to  their 
dear  friends.  This  the  Goddefs  willingly  accorded  to  her 
for  fo  Heroic  a  work.  Wherefore  fhe  caufed  the  faid  chil- 
dren to  fall  afleep  in  health,  and  on  the  morrow  that  they 
fliould  be  found  dead.  Then  to  the  mother  complaining  of 
this  Juno  faid  :  Cheer  thyfelf  up  ;  for  the  greateft  vengeance 


172  AUTHORITIES 

that  the  Gods  can  take  on  their  enemies  is  to  make  them 
live  long.  And  the  greateft  good  with  which  we  favour  our 
friends,  it  is  to  make  them  die  foon.  The  authors  of  this 
tale  are  Hizernachus  in  his  Politics,  (25)  and  Cicero  in  the 
firft  of  the  Tufculan  Oueftions. 

The  like  tale  belongs  to  Trophonius  and  Agamedes.  (26) 
Thefe,  for  having  rebuilt  that  ruinous  temple  of  Apollo 
which  in  the  ifle  of  Delos  was  fo  facred,  had  requefted  from 
the  faid  Apollo  for  their  reward  the  beft  thing  of  which 
human  beings  have  need  :  he  made  them  both  on  going 
out  from  fupper  fuddenly  die  at  the  entrance  of  the  faid 
temple.  I  have  willingly  brought  fonvard  thefe  two  exam- 
ples, to  the  end  that  all  mortals  may  know  that  there  is  no 
good  ftate  in  this  life,  except  when  it  is  finifhed.  And  it 
the  end  of  living  is  not  enjoyable,  at  leaft  it  is  very  profit- 
able. However  there  is  no  neceffity  for  grief,  to  complain  of 
or  to  fear  Death.  A  traveller  indeed  would  be  extremely 
unwife,  if  walking  and  toiling  on  the  road  he  was  fetting 
himfelf  to  fing,  and  then  for  having  finiflied  the  journey, 
was  beginning  to  weep.  Like  folly  would  a  failor  commit, 
if  he  was  forry  for  being  arrived  at  the  port :  or  that  man 
who  goes  to  battle,  and  fighs  over  the  victory  obtained  by 
him.  Much  more  is  that  man  unwife  and  foolifh,  who 
walking  on  in  order  to  go  to  Death,  is  vexed  with  himfelf 
for  having  met  with  it.  For  Death  is  the  true  refuge,  the 
perfect  health,  the  affured  port,  the  entire  victory,  the  flefh 
without  bone,  the  fifh  without  fpine,  the  grain  without  chaff. 
Finally  after  Death  we  have  no  reafon  for  weeping,  nor  any 
thing  left  to  defire. 

In  the  time  of  the  emperor  Hadman,  (27)  died  a  very 
noble  lady,  parent  of  the  Emperor,  at  whofe  death  a  Philo- 
fophcr  made  an  oration,  in  which  he  named  many  evils  of 
life  and    many  blcffings   of  death.     And   fo  the   Emperor 


OF  THE  PHILOSOPHERS.  173 

afked  him,  what  thing  Death  was.  He  anfwered  :  Death  is 
an  eternal  fleep,  a  diffolution  of  the  body,  a  terror  of  the 
rich,  a  defire  of  the  poor,  an  inevitable  event,  an  uncertain 
pilgrimage,  a  thief  of  men,  a  Mother  of  fleep,  a  fhadow  of 
life,  a  feparation  of  the  living,  a  company  of  the  dead. 
Finally,  Death  is  a  hangman  for  the  wicked,  a  fovereign 
reward  for  the  good.  On  which  good  words  we  ought 
continually  to  meditate.  For  if  a  drop  of  water  through 
continual  falling  penetrates  a  hard  rock  ;  alfo  by  continual 
meditation  on  death  nothing  is  fo  hard  but  that  it  may  be 
foftened. 

Seneca  in  an  epiftle  (14)  tells  of  a  Philofopher,  of  whom 
it  was  demanded,  what  evil  there  was  in  death  that  men 
mould  fear  it  fo  much  ?  He  anfwered  :  If  any  lofs  or  evil 
is  found  in  him  who  dies,  it  is  not  from  the  property  of 
death,  but  from  the  vice  of  him  who  dies.  In  like  manner 
we  can  fay,  that  as  the  deaf  cannot  judge  of  words,  nor  the 
blind  of  colours,  fo  little  can  he,  who  has  never  tafted 
Death,  fpeak  evil  of  Death.  For  of  all  thofe  that  are  dead, 
not  one  complains  of  Death  ;  and  of  thofe  who  are  living, 
all  complain  of  life.  If  any  one  of  the  dead  mould  return 
thence  to  fpeak  with  the  living,  and  as  one  who  had  expe- 
rience of  it,  fhould  tell  us  if  there  was  any  evil  in  Death, — 
that  would  be  a  reafon  for  having  fome  terror  thereof. 
Some  great  evil  mufb  they  have  done  in  life,  who  fear  and 
fpeak  ill  of  Death.  For  at  that  laft  hour,  and  at  that  final 
judgment,  —  it  is  there,  where  the  good  are  known,  and  the 
bad  are  difcovered.  There  are  neither  Kings,  Emperors, 
Princes,  Knights,  nor  rich,  nor  poor,  nor  found,  nor  fick, 
nor  happy,  nor  unfortunate,  nor  do  I  fee  any  one  who  lives 
contented  with  his  condition,  except  thofe  who  are  dead  : 
who  in  their  fepulchres  are  in  peace,  and  peaceably  there 


174  AUTHORITIES 

at  reft,  where  they  are  not  avaricious,  covetous,  proud,  nor 
fubject  to  any  vices,  —  in  a  way  that  the  ftate  of  the  dead 
mufb  be  the  moft  affured,  fince  in  this  ftate  we  fee  no  dif- 
content.  Next,  thofe  who  are  poor  feek  to  grow  rich;  — 
the  forrowful  to  rejoice,  —  the  lick  to  obtain  health;  but 
thofe  who  have  fo  much  fear  of  Death,  feek  no  remedy  fo 
as  not  to  have  fear  of  it.  Wherefore  I  fhould  advife  in  this 
way,  that  every  one  fhould  occupy  himfelf  in  living  well,  in 
order  not  to  fear  Death  fo  much.  For  the  innocent  life 
makes  the  affured  Death. 

The  divine  Plato,  (28)  being  afked  by  Socrates,  how  he 
was  demeaning  himfelf  during  life,  and  how  he  fhould  de- 
mean himfelf  at  death,  anfwered  :  "  Know,  O  Socrates,  that 
in  my  youth,  I  ftrove  to  live  well,  and  in  my  old  age  I  try 
to  die  well.  And  as  life  has  been  virtuous,  I  expect  Death 
with  great  cheerfulnefs,  and  as  I  hold  it  no  punifhment  to 
live,  I  fhall  hold  it  no  fear  to  die."  Such  words  were  cer- 
tainly worthy  of  fuch  a  man.  Much  are  people  irritated 
when  they  have  laboured  much,  and  one  pays  them  not  for 
their  toil :  when  they  are  faithful,  and  one  makes  no  ref- 
ponfe  to  their  loyalty  ;  when  for  their  great  fervices  friends 
are  ungrateful.  O  bleffed  are  thofe  who  die  !  to  whom  fuch 
misfortunes  have  not  happened,  and  who  are  in  the  fepul- 
chre  without  thefe  regrets.  For  at  that  divine  tribunal  Co 
equally  is  juftice  obferved  towards  all,  that  at  the  fame 
place  which  we  deferve  in  life,  at  that  are  we  ftationed  after 
death.  There  never  was,  nor  is,  nor  will  be  a  judge  fo  juft, 
who  renders  reward  by  weight  and  punifhment  by  meafurc. 
For  at  no  time  are  the  innocent  punifhed  and  the  guilty 
acquitted.  But  at  Death  it  is  (not)  fo.  For  each  one  muft 
hold  it  for  certain,  that  if  he  has  there  a  good  right,  he  will 
obtain  fentence  to  his  profit. 

Plutarch  in  his  Apophthegms  (29)  recites  that  at  the  time 
when  the  great   Cato  was  cenfor  at    Rome,   a   renowned 


OF  THE  PHILOSOPHERS.  175 

Roman  died,  who  at  his  death  fhewed  great  fortitude  and 
conftancy  ;  and  as  others  praifed  him  for  his  unchanging 
and  intrepid  heart,  and  for  the  conftant  words  which  he 
fpake  while  labouring  in  death  :  Cato  the  Cenfor  laughed 
at  thofe  who  praifed  this  dead  man  fo  much,  who  was  fo 
affured,  and  who  took  death  fo  well  in  accord,  —  faying  to 
them  :  "  You  are  terrified  by  that  which  I  laugh  at ;  and  I 
laugh  at  that  by  which  you  are  terrified.  For  confider  the 
labours  and  perils,  in  which  we  pafs  this  wretched  life,  and 
the  fecurity  and  repofc  with  which  we  die.  I  fay  that  there 
is  need  of  greater  effort  to  live,  than  of  hardihood  and  great 
courage  to  die." 

We  cannot  deny  that  Cato  fpoke  very  wifely,  fince  we  fee 
every  day  that  virtuous  perfons  endure  hunger,  thirft,  cold, 
vexation,  poverty,  calumnies,  fadneffes,  enmities,  and  mif- 
fortunes.  All  which  things  it  would  be  better  worth  feeing 
the  end  of  in  a  fingle  day,  than  to  fuffer  them  for  any  one 
hour.  For  an  honourable  death  is  a  lefs  evil  than  a  trouble- 
fome  life.  O  how  inconfiderate  are  thofe  who  think  not 
that  they  have  only  to  die  once,  but  that  in  truth  from  the 
day  when  we  are  born  our  death  begins,  and  at  the  lafb  day 
we  have  done  with  dying.  And  fo  Death  is  nothing  elfe,  if 
not  to  end  the  vigour  of  life.  Reafonable  will  it  be  to  fay, 
that  our  infancy  died,  our  youth  died,  our  manhood  died, 
and  dies  and  will  die  our  old  age.  From  which  reafons  we 
can  gather  that  we  are  dying  each  year,  each  month,  each 
day,  each  hour,  and  each  moment.  So  that  thinking  to 
pafs  life  fecure,  Death  is  always  going  into  ambufh  for  us. 
And  I  cannot  underftand  why  we  are  fo  very  much  afraid 
to  die,  fince  from  the  very  point  at  which  we  are  born  we 
feek  nothing  fave  Death.  For  we  never  have  want  of  time 
for  dying,  never  do  we  miftake  or  mifs  the  road  of  death. 

Seneca  in  one  of  his  epiftlcs  narrates  that  to  a  Roman 
matron  (14)  bewailing  her  fon  who  had  died  very  young,  a 


176  AUTHORITIES 

Philofophcr  faid  :  "  Why,  O  Lady,  doft  thou  bewail  thy 
child  ?"  She  anfwered  him  :  "  I  weep  becaufe  he  only  lived 
fifteen  years,  and  I  defired  that  he  fliould  have  lived  fifty. 
For  we  mothers  love  our  children  fo  much,  that  never  are 
we  furfeited  with  feeing  them,  never  do  we  ceafe  to  deplore 
them."  Then  this  Philofopher  faid  to  her  :  "  Lady,  I  pray 
thee  tell  me,  Why  thou  doft  not  complain  of  the  Gods  for 
not  having  made  thy  fon  be  born  many  years  before,  as 
thou  complained  that  they  have  not  let  him  live  another 
fifty  years  ?  Thou  weepeft  that  he  died  before  being  aged, 
and  thou  weepeft  not  that  he  was  born  fo  late.  I  tell  thee 
for  true  that  if  thou  doft  not  agree  with  me,  not  to  be  for- 
rowful  for  the  one,  thou  oughteft  not  to  weep  for  the  other." 

To  this  conforming  himfelf  Pliny  faid,  (30)  in  one  of  his 
Epiftles,  that  the  beft  law  which  the  Gods  had  given  to 
human  nature  was,  that  nothing  had  perpetual  life.  For 
with  the  inordinate  defire  of  living  long,  never  fhould  we 
attempt  to  go  forth  from  this  ftate  of  trouble. 

Two  Philofophers  arguing  before  the  Emperor  Theodo- 
fius,  (31)  one  of  them  forced  himfelf  to  fay,  that  it  was  good 
to  procure  Death  :  and  the  other  in  like  manner  faid,  that 
it  was  a  neceffary  thing  to  abhor  life.  The  good  Theodo- 
fius  anfwered  :  We  mortals  delight  fo  much  in  loving  and 
abhorring  that  under  colour  of  loving  life  much,  we  give 
ourfelves  a  very  troublefome  life.  For  we  fuffer  fo  many 
things  in  order  to  preferve  it,  that  it  would  at  any  time  be 
worth  while  to  lofe  it.  And  fo  fay  I  moreover.  To  fuch 
folly  have  many  vain  men  come,  that  alfo  through  fear  of 
death  they  beftow  care  to  accelerate  it.  And  thinking  of 
this,  I  fliould  be  of  opinion,  that  we  fliould  not  love  life  too 
much,  nor  through  dcfpair  fhould  we  feck  death  too  much. 
For  men  hardy  and  courageous  ought  not  to  abhor  living 
as  much  as  they  may  be  able,  nor  to  fear  death  when  it 
fhall  come  to  them. 


OF  THE  PHILOSOPHERS.  177 

All  praised  what  Theodofius  faid,  as  Paul  the  Deacon  (32) 
recites  in  his  life.  Now  the  Philofophers  may  fay  what  they 
will,  but  in  my  fmall  judgment  it  appears  to  me,  that  he 
only  will  meet  death  without  reluctance  who  for  a  long 
time  before  fhall  have  made  himfelf  ready  to  meet  it.  For 
all  fudden  death  is  not  only  bitter  to  thofe  who  tafte  it ; 
but  alfo  terrifies  thofe  who  hear  fpeak  of  it. 

Lactantius  faid  (33)  that  man  ought  to  live  in  fuch  a  man- 
ner as  if  he  muft  die  in  an  hour.  For  men,  who  hold  Death 
or  its  image  before  the  eyes,  it  is  impoffible  that  they  give 
place  to  evil  thoughts.  In  my  opinion  and  in  the  opinion 
of  Apuleius,  like  folly  it  is  to  wifh  to  fhun  that  which  cannot 
be  avoided,  as  to  defire  that  which  cannot  be  had.  And 
this  I  fay  for  thofe  who  refufe  the  journey  of  Death,  the 
road  to  which  is  a  neceffity.  However  to  flee  it  is  impof- 
fible. Thofe  who  have  to  make  a  great  journey,  if  they 
need  any  thing  by  the  road,  they  borrow  from  their  com- 
panions ;  and  if  they  forget  any  thing  at  their  lodging,  they 
write  that  it  may  be  fent  to  them.  However  I  forrow  for 
this,  that  when  once  we  are  dead,  we  are  not  fuffered  to 
return.  We  fhall  not  be  able  to  fpeak,  and  we  fhall  not  be 
permitted  to  write.  Such  as  we  fhall  be  found,  for  fuch 
fhall  we  be  fentenced. 

And  what  is  more  terrible  than  all  this  is,  that  the 
execution  and  the  fentence  will  take  place  all  in  one  day. 
Wherefore  I  advife  all  mortals,  that  we  fliould  live  in  fuch 
a  manner,  that  at  the  hour  of  death  we  may  be  able  to 
declare  that  we  are  living,  not  that  we  have  lived.  For  he 
who  has  not  lived  well,  it  will  be  better  for  him  not  to  have 
had  life,  which  before  the  immortal  God,  who  is  immortal, 
will  be  counted  as  nothing  for  making  us  after  this  mortal 
life  immortal  like  himfelf.  To  whom  be  glory  and  honour 
in  the  age  of  ages.     Amen. 


i78 


OF    THE    NECESSITY 

of  the  Death  which  lets  nothing- 
be  durable. 


^INCE  of  Death  we  have  fliown  both 
the  image  and  the  admirable  and  fa- 
lutary  effects,  it  is  neceffary  to  offer 
fome  proof  of  its  inevitable  fatality 
to  thofe  who,  being  too  much  affured, 
do  not  fear  it,  and  make  no  account 
of  it.  At  which  I  am  amazed  how 
it  can  be,  that  the  remembrance  of 
death  mould  be  fo  diftant  from  the  thought  of  many,  feeing 
that  there  is  nothing  which  every  day  prefents  itfelf  fo 
much  before  our  eyes. 

Firft,  Mortals,  are  they  not  fo  called  from  this  little  word 
Mort,  death  ?  Wherefore  it  is  impoffible  to  name  ourfelves, 
except  our  ears  admonifh  us  of  Death.  What  lethargy  is 
that  ?  But  from  what  affurance  (I  do  not  fay  infolence)  can 
it  happen,  that  we  think  fo  little  of  it  ?  Have  we  drunk 
fo  much  of  this  river  of  Lethe,  which  is  called  the  river  of 
oblivion,  that  of  what  ceafes  not  to  thruft  itfelf  into  our 
thoughts,  we  have  neither  memory  nor  remembrance  ?  Are 
we  fo  hardened  into  ftone  that  on  feeing  and  hearing  fo 
much  of  death  in  the  world,  we  think  it  ought  never  to 
overtake  ourfelves  ?  Do  we  fee  a  fingle  one  of  the  Ancients 
that  is  ftill  upon  the  earth  ?  In  our  time,  ever  do  we  fee 
one  of  them  whom  Death  has  paffed  over  ? 

The  Elders  have  departed.  And  to  them  well  fuits  the 
faying  of  Cicero  :  (23)  They  have  lived,  and  we  without  any 
diftinclion  are  going  after  them,  and  our  pofterity  will  fol- 
low us.  And  in  the  manner  of  the  rufhing  torrent  we  are 
precipitated  to  the  Weft.     In  the  midft  of  the  (laughter  of 


OF  THE  NECESSITY,  Etc.  179 

the  dying,  we,  about  to  die,  are  blind.  And  however  much 
we  have  one  &  the  fame  condition  and  one  &  the  fame 
fatality  from  our  birth,  we  fear  not  to  arrive  at  it.  A  young 
perfon  will  fay  :  "  Why  doft  thou  admonish  me  to  think  of 
death,  in  order  to  make  me  lofe  all  the  joys  of  this  world  ? 
My  age  is  ftill  entire.  Very  much  is  needed  ere  I  may  have 
the  head  grey,  and  the  brow  wrinkled.  Let  thofe  fear  death 
who  are  old  and  decrepid."  But  to  fuch  a  one  it  muft  be 
anfwered  :  Which  of  the  gods  has  promifed  wind,  heat, 
and  wrinkle  ?  If  we  faw  only  the  old  men  placed  in  the 
fepulchre,  I  fliould  fay,  that  until  old  age  it  would  not  be 
neceffary  to  think  of  Death.  But  Death  comes  and  carries 
off  at  every  age  ;  it  fees  thofe  extinguifhed  that  are  not  yet 
born,  keeping  them  from  coming  into  life,  oftener  than 
taking  them  away  from  it.  If  from  the  breafts  of  their 
mothers  it  often  comes  to  match  them  off,  —  if  it  makes  no 
difference  between  fex,  age,  beauty,  uglinefs  ;  if  we  fee  more 
of  the  young  people  than  of  the  old  borne  to  the  fepulchre, 
I  know  not  what  youth,  or  any  other  worldly  delufion  will 
be  able  to  affure  us. 

In  addition  to  the  images  of  death,  here  already  figured 
above,  do  you  wifh  that  I  fhould  fhow  you  one  of  them 
natural,  clear  and  manifeft  ?  In  the  firft  fpring  contemplate 
a  fiourifhing  tree,  which  is  fo  covered  with  flowers,  that 
fcarcely  is  it  poffible  to  fee  upon  it  either  branches  or 
leaves  ;  it  puts  forward  into  fight  flowers  fo  thick  and  beau- 
tiful, of  fruits  fo  great  an  abundance,  that  it  appears  impof- 
fible  to  find  a  place  large  enough  for  gathering  them.  But 
of  fo  great  a  number  of  flowers,  how  few  of  them  come  to 
any  good !  For  one  part  is  gnawn  by  caterpillars,  — 
another  is  fpoiled  by  fpiders  ;  one  part  by  the  wind,  or  by 
the  froft ;  another  is  beaten  down  by  the  rain.  And  that 
which  is  left,  and  which  is  formed  into  fruit,  does  it  in  your 
opinion  all  arrive  at  full  maturity  ?  Certainly  not.  Many 
fruits  are  eaten  by  worms,  others  are  beaten  down  by  the 


180  OF  THE  NECESSITY 

winds  and  fpoiled  by  the  tempeft.  Some  are  rotted  by  too 
much  rain.  And  many  die  through  countlefs  other  calami- 
ties. So  that  at  the  end  of  fo  rich  a  hope,  we  obtain  only 
a  very  few  apples.  (23) 

Nor  is  human  life  purfued  by  lefs  calamities.  There 
are  a  thoufand  names  of  maladies,  a  thoufand  fortuitous 
cafes  of  Death,  by  which  Death  tears  away  more  before 
full  age  than  it  does  by  maturity  of  time.  And  fcarcely 
among  a  hundred  is  there  one  that  dies  naturally  ;  that  is 
to  fay,  for  whom  the  humour  at  the  root  of  life  may  not 
have  been  leffened  or  fpoiled  through  excefs.  And  feeing 
that  the  life  of  mortals  is  expofed  to  fo  many  perils  of 
death,  what  blindnefs  is  that  of  living  fo  as  if  we  were  never 
obliged  to  die.  I  afk  you,  If  enemies  were  at  our  gates  to 
give  us  the  affault,  mould  we  then  go  to  prepare  baths  and 
banquets  in  order  to  make  merry  ?  And  death  is  for  us  a 
more  capital  enemy  ;  in  every  place,  at  every  hour,  in  a 
thoufand  ambufcades  he  is  near  in  order  to  furprife  us. 
Meanwhile  about  it  we  take  no  care.  We  admire  our  gold, 
filver,  and  our  goods.  We  care  not  to  be  nourifhed  up  in 
goodnefs  ;  we  covet  honours,  dignities  and  offices. 

Certainly  if  we  thought  well  of  what  the  prophet  tells  us 
in  the  perfon  of  the  fick  King,  —  "  Set  thine  houfe  in  order, 
for  at  once  mud  thou  die,"  —  all  thefe  dawdling  vanities 
would  be  bitter  to  us.  Precious  things  feem  vile  to  us,  — 
the  noble,  nafty.  And  the  figured  Death,  if  he  could  fpeak, 
would  fay  :  For  what,  O  avaricious  man  !  doft  thou  amafs 
fo  many  treafures,  fince  fo  foon  I  fhall  carry  all  away  ? 
Why  for  fo  brief  a  road  doft  thou  prepare  fo  much  luggage  ? 
Haft  thou  forgotten  what  in  the  Gofpel  happened  to  him, 
to  whom,  when  rejoicing  in  his  well  filled  barns,  and  pro- 
mifing  himfclf  great  cheer,  it  was  faid  :  "  Fool,  this  night  thy 
foul  fliall  be  taken  away,  and  thofe  things  amaffed  by  thee, 
to  whom  fliall  they  belong  ?"  At  the  day  of  death  what  will 
there  remain  to  thee  of  all  thefe  things,  for  the  acquiring  of 
which  thou  haft  fpent  all  thine  age  ?  Whence  wilt  thou 
obtain  aid,  comfort  and  fuccour  ?    From  thy  riches  ?    They 


OF  DEATH.  181 

can  do  nothing,  and  already  have  they  other  lords.  From 
pleafures  ?  But  thefe,  as  with  the  body  they  have  grown, 
fo  with  the  body  they  die.  Shall  we  have  recourfe  to  the 
powers  of  youth  ?  Wearied  of  each  one,  its  old  age  is  a 
death.  Or  fhall  we  have  hope  in  the  comelinefs  of  beauty, 
by  which  puffed  up  we  would  draw  every  one  to  our  love  ? 
But  all  that  has  the  fafhion  of  the  Rofes,  which  bound  up 
in  the  fingers  immediately  are  drooping  and  dead.  So 
beauty,  gathered  by  death,  immediately  fades.  But  why 
do  I  fay  it  fades  ?  —  nay  more,  that  it  becomes  an  abhor- 
rence ?  For  no  one  has  loved  the  form  of  the  living  fo  much 
as  he  has  had  in  abhorrence  the  extinct  body  of  one  dead. 

Briefly,  glory  will  not  be  able  then  to  ferve  us.  For  fhe 
is  evanefcent  with  fortune  and  profperity.  Nor  lefs  fleeting 
are  all  thy  friends.  For  then  there  is  not  one  fo  faithful  as 
not  to  abandon  thee.  And  what  will  it  ferve  thee,  though 
they  break  their  hearts  through  weeping,  if  at  laft  they 
make  themfelves  companions  of  death  ?  The  evils  which 
they  bring  on  themfelves  cannot  deliver  thee  from  death. 
Let  us  then  be  wife  in  good  time,  and  make  ready  the 
things,  with  which  furnifhed  at  the  day  of  death,  we  fhall 
affuredly  be  able  to  await  that  laft  day.  Riches,  pleafures, 
nobility,  and  whatever  at  other  times  had  pleafed  us  and 
been  ufeful,  certainly  are  only  a  burden  and  a  vexation  to 
us  when  dying.  And  then  virtue*  has  begun  to  be  of  fervice 
to  us.  It  accompanies  us  without  the  poffibility  of  being 
taken  away  from  us  ;  and  if  we  are  well  furnifhed  with 
them  it  is  then  doubtlefs  that  the  virtues  help  us.  It  is 
then  that  there  is  need  a  man  fhould  mow  his  virtue,  his 
conftancy  and  his  magnanimity,  in  order  to  combat  againft 
the  world,  Death  and  Satan,  which  will  prefent  to  him 
images  far  more  horrible  than  thofe  here  above  painted 
and  defcribed. 

There  all  fins  are  reprefented  ;  —  the  terrible  juftice  of 
God  ;  the  very  afpe6l  of  defperation.  But  why  ?  According 
to  the  example  of  our  Lord  Jefus  Chrift,  who  on  the  Crofs 
having  had  like  afpe6ts  of  temptations,  when  it  was  said  to 


182  OF  THE  NECESSITY 

him  :  "Ah !  thou  who  deftroyeft  the  temple  ;  He  faved 
others  ;  himfelf  he  cannot  fave  ;  if  he  is  the  foil  of  God  let 
him  come  down  ;"  he  did  not  confider  any  of  thefe  things, 
nor  did  he  hefitate  at  them  ;  but  to  God  his  father  he  com- 
mended his  fpirit.  In  like  manner  by  firm  faith  and  con- 
ftancy  we  muft  reje6l  all  thefe  temptations  ;  nor  have  regard 
to  our  merits  or  demerits  ;  but  only  direct  our  thoughts  to 
the  mercy  of  God,  which  alone  can  fweeten  the  bitternefs 
that  is  faid  to  be  in  Death,  and  can  conquer  more  than  all 
our  powers  and  our  enemies. 

Few  people  dare  to  fay  to  the  lick 
the  truth,  although  they  perceive 
that  they  are  about  to  die. 

T  is  a  pitiable  thing,  and  therefore  we  ought  to 
have  great  compaffion  for  thofe,  who  being  fick 
are  themfelves  about  to  die.  Not  becaufe  we  fee 
them  die  ;  but  becaufe  there  is  not  a  foul  to  tell 
them  what  they  have  to  do,  nor  how  they  are  to  arrange  for 
themfelves  and  for  their  fucceffors.  And  doubtlefs  princes 
and  great  lords  when  they  die  are  then  in  much  greater 
perils  than  are  the  little  people  ;  and  that  is  through  the 
fault  of  the  phyficians,  the  great  crowd  of  whom  fo  much 
difturb  one  another  that  they  know  not  what  they  are  do- 
ing. And  fometimes,  either  through  dread  of  difpleafing  one 
or  the  other,  or  through  fear  that  if  a  man  mould  form  an 
opinion  entirely  according  to  the  verity  of  medicine,  and 
that  God  fhould  wifli  to  take  this  Lord,  they  would  let  alone 
the  fuitable  medicine  to  be  ordered  him,  and  through  dif- 
fimulation  allow  an  unfuitable  medicine  to  be  given,  and 
one  altogether  contrary  to  the  health  of  the  patient. 

In  like  manner  the  attendants  near  the  fick  Lord  dare 
not  fay  to  him,  that  he  is  about  to  die  ;  and  much  lefs  will 
they  fay  to  him  how  needful  it  is  that  he  fhould  die.     Thus 


OF  PREPARATION  FOR  DEATH.  183 

it  is  told  of  that  King's  fool,  who  hearing  the  phyficians 
fay,  and  alfo  the  attendants  of  the  faid  lord  around  the 
bed  of  death,  that  he  was  about  to  depart,  —  the  fool  began 
immediately  to  drefs,  and  put  on  his  fpurs,  making  himfelf 
ready  for  going  away  with  the  king  ;  to  whom  he  went  on  to 
fay  :  "  Sire,  how  comes  it  that  you  wifh  to  go  away  without 
me?  Everybody  fays  that  you  are  going  away,  and  no 
where  do  I  fee  any  preparation  for  it."  Doubtlefs  the  folly 
of  this  fool  was  of  more  profit  to  the  king,  than  the  falfe 
and  cautious  wifdom  of  the  people  of  the  court. 

Returning  to  our  fubje£t :  Many  go  to  fee  the  fick  ;  and 
I  would  to  God  that  they  did  not  go  to  vifit  them.  For 
feeing  the  fick  man  having  his  eyes  funk,  the  flefh  dry,  the 
arms  without  pulfe,  the  colour  inflamed,  the  heat  continual, 
the  reftlefs  pain,  the  tongue  fwollen  and  black,  and  the  vital 
fpirits  confumed ;  and  finally,  feeing  his  body  already  almoft 
a  corpfe,  they  neverthelefs  fay  to  him,  that  he  may  have 
good  hope,  and  that  ftill  there  are  many  good  figns  of  life. 
And  fo  it  may  be  that  young  people  naturally  defire  to  live, 
and  that  for  all  old  men  it  may  be  a  trouble  to  them  to  die, 
when  at  this  laft  hour  themfelves  fee,  it  is  not  medicine,  nor 
fuccour,  nor  remedy  that  they  feek,  nor  is  it  hope  in  which 
they  may  take  comfort  in  order  to  prolong  life.  And 
thence  it  follows  that  very  often  the  wretched  die  without 
confeffion,  without  receiving  their  facraments,  and  without 
giving  orders,  that  the  evils  done  by  them  mould  be  re- 
paired, and  the  wrongs  which  they  held  from  others. 

O  !  if  thofe  who  do  fuch  things  knew  the  evil  which  they 
do,  they  would  never  commit  fo  great  a  fault.  For  to  take 
away  from  me  my  goods,  to  perfecute  my  perfon,  to  blacken 
my  good  name,  to  ruin  my  houfe,  to  deftroy  my  parentage, 
to  fcandalize  my  family,  to  criminate  my  life  ;  —  thefe  are 
deeds  of  a  cruel  enemy.  But  to  be  the  occafion  that  I 
fhould  lofe  my  foul,  from  not  advifing  it  in  neceffity,  that  is 
a  deed  of  a  devil  of  hell.     For  worfe  than  a  devil  is  the  man 


1 84  OF  THE  NECESSITY 

who  deceives  the  Tick.  To  whom  inftead  of  giving  aid,  he 
fets  himfelf  to  do  injury,  by  promifing  him  that  he  fhall  not 
die.  More  fuitable  then  is  it  to  give  him  counfel  for  the 
confcience  than  to  fpeak  to  him  words  pleafant  for  the  body. 
We  are  in  all  things  fhamelefs  with  our  friends  during  life, 
and  we  make  ourfelves  fhameful  to  them  at  death  ;  and  this 
is  what  we  ought  never  to  do.  For  if  the  departed  were  not 
dead,  and  if  we  do  not  fee  thofe  prefent  every  day  dying,  it 
appears  to  me  that  it  would  be  a  fliame,  and  a  fearful  thing 
to  fay  to  the  fick,  that  he  alone  muft  die.  But  fince  you 
know  that  he,  and  he  as  well  as  you,  that  we  are  all  walking 
along  this  perilous  journey,  what  fliame  or  fear  ought  one 
to  have  in  faying  to  his  friend  that  he  is  at  the  termination 
of  this  journey  ?  If  to-day  the  dead  fhould  arife,  they  would 
marvellously  complain  of  their  friends,  not  for  any  thing 
elfe,  but  for  not  having  given  them  good  counfel  at  the 
hour  of  death. 

And  there  is  no  danger  in  counfelling  them  well  to  pre- 
pare themfelves,  although  they  may  be  furprifed  at  it.  For 
inafmuch  as  we  fee  many  of  thofe  who  have  done  their  duty 
and  who  prepared  for  dying,  efcape  well  ;  and  thofe  die  who 
had  made  no  preparation  for  it ;  what  injury  do  thofe  per- 
fons  caufe  who  go  to  vifit  their  fick  friends  to  tell  them, 
that  they  fhould  make  confeffion,  that  they  fhould  execute 
their  will,  that  they  fhould  difpofe  of  whatever  they  feel 
themfelves  to  be  burdened  with,  that  they  fhould  receive 
the  facraments,  that  they  fhould  be  reconciled  with  their 
enemies  ?  For  certainly  none  of  all  thefe  things  make  us  die 
fooner  or  live  longer.  Never  was  blindnefs  fo  blind,  nor 
ignorance  fo  grofs  as  to  be  afraid  or  afhamed  to  counfel  the 
fick  to  whom  we  are  under  obligation,  as  to  what  bufinefs 
they  have,  or  what  they  would  do  if  they  were  well.  Pru- 
dent and  wife  men,  before  nature  fails  them,  or  forces  them 
to  die,  ought  of  their  own  good  accord  and  free  will  to  die  ; 
—  that  is  to  fay,  before  they  fee  themfelves  at  this  ftrait 


OF  PREPARATION  FOR  DEATH.  185 

hour,  they  fhould  keep  in  due  order  the  things  of  their  con- 
ferences. For  if  we  hold  him  foolifh  who  wifhes  to  pafs  the 
fea  without  fhip,  mail  we  hold  him  wife  who  has  no  pre- 
paration in  order  to  pafs  from  this  world  to  the  other? 
What  does  a  man  lose  through  having  made  due  order  of 
his  condition  and  executed  his  will  betimes  ?  At  what 
venture  does  he  place  his  honour  by  reconciling  himfelf 
before  he  dies  with  thofe  with  whom  he  had  hatred  or  quar- 
rel ?  What  credit  does  that  man  lofe  who  in  life  makes 
restitution  of  what  he  direfts  to  be  reftored  after  death  ? 
In  what  can  a  man  fhew  himfelf  wifer  than  in  difcharging 
himfelf,  by  his  own  good  will,  of  what  after  his  death  he 
will  have  to  difcharge  by  force  of  law  ?  O  how  many  grand 
perfonages  and  rich  fathers  of  families,  from  not  having 
occupied  a  fingle  day  in  ordering  their  eftate  and  in  making 
their  will,  have  caufed  their  heirs  and  fucceffors  to  go  after 
plaint  and  procefs  all  their  life  ?  So  that,  thinking  they  had 
left  goods  to  nourifh  their  heirs,  they  have  only  left  them 
to  clerks,  attorneys,  and  advocates. 

The  man  who  is  a  good  and  not  a  pretended  Chriftian 
ought  in  fuch  a  manner  to  order  his  condition,  and  to  cor- 
rect his  life  every  morning,  as  if  he  might  not  arrive  at  the 
night,  or  as  if  he  might  not  fee  the  following  morning.  For 
to  fpeak  the  truth,  in  order  to  fuftain  our  life  there  are  many 
labours,  but  to  clafh  with  death  there  is  but  one  blow.  If 
faith  is  given  to  my  words,  I  would  counfel  every  perfon, 
that  he  fhould  not  dare  to  live  in  fuch  a  ftate,  in  which  for 
all  the  gold  of  the  world  he  would  not  be  willing  to  die. 
The  rich  and  the  poor,  the  great  and  the  little,  all  fay  and 
fwear  that  they  are  afraid  of  death.  To  which  I  anfwer, 
that  of  him  alone  are  we  able  to  fay  with  truth,  that  he 
fears  to  die,  in  whom  we  do  not  fee  made  any  amendment 
of  his  life.  Wherefore  all  ought  to  finifh  before  they  make 
a  finifh,  to  end  before  they  make  an  end,  to  die  before  they 
are  dying,  and  to  be  buried  before  any  one  buries  them. 

M 


1 86  OF  THE  NECESSITY 

For  if  they  finifh  this  very  thing  with  themfelves,  with  fuch 
facility  will  they  leave  this  life,  as  they  would  remove  from 
one  houfe  to  another. 

For  the  moft  part  men  ftrive  to  fpeak  at  leifure,  to  go  at 
leifure,  to  drink  at  leifure,  to  eat  at  leifure  ;  only  man  is  not 
willing  to  be  urged  on  to  die.  Not  without  caufe,  I  fay, 
that  to  die  men  are  haftened  and  urged  on  ;  fince  we  fee 
them  make  their  difcharge  in  hafte,  order  their  will  in  hafte, 
confefs  themfelves  in  hafte,  join  in  the  communion  in  hafte, 
fo  that  they  take  it  and  demand  it  fo  much  later  and  fo  much 
without  reafon,  that  more  does  this  hafte  profit  all  others 
than  the  falvation  of  their  own  fouls.  What  does  the  helm 
profit  when  the  fhip  is  funk  ?  What  do  weapons  profit 
after  that  the  battle  is  broken  ?  What  do  plafters  and  me- 
dicines profit  when  the  men  are  dead  ? 

I  mean  to  fay,  what  does  it  ferve  the  fick  after  they  are 
out  of  their  fenfes,  or  have  loft  their  thoughts,  to  call  the 
priefts  to  confefs  them  ?  Very  badly  indeed  can  that  man 
make  confeffion  who  has  not  judgment  to  repent.  Are  not 
people  miftaken  in  faying,  when  we  are  old  we  will  amend  ? 
we  will  repent  at  death  ?  at  death  we  will  confefs  ?  at  death 
we  will  make  reftitution  ?  In  my  opinion  that  is  not  the 
part  of  a  wife  man  or  of  a  good  Chriftian,  to  demand  that  he 
fhould  have  the  remainder  of  his  time  for  finning,  but  that 
time  fails  for  amending  his  life.  Would  to  God  that  the 
third  part  of  the  time  which  people  occupy  only  in  thinking 
how  they  fhall  fin,  were  occupied  by  them  in  thinking  how 
they  ought  to  die.  And  would  that  the  anxioufnefs  which 
they  employ  in  order  to  accomplifh  their  evil  defires  were 
employed  with  the  heart  in  deploring  their  fins.  Whence 
it  is  a  great  misfortune  that  with  fo  little  care  they  pafs  life 
in  vices  and  worldly  purfuits,  as  if  there  were  no  God,  who 
fome  day  muft  demand  from  them  an  account  of  their  deeds. 

With  bridle  hanging  down  every  body  fins  ;  with  the 
hope  that  in  old  age  they  will  amend,  and  that  at  death 


OF  PREPARATION  FOR  DEATH.  187 

they  have  to  repent.  Wherefore  I  would  wifh  to  demand  of 
him,  who  with  fuch  confidence  commits  fin,  what  certainty- 
there  is  of  coming  to  old  age  ?  and  what  affurance  there  is 
of  having  at  death  leifure  to  repent  ?  For  by  experience  we 
fee  many  not  coming  to  old  age,  and  many  who  fuddenly 
die.  It  is  neither  reafonable  nor  juft  that  we  fhould  com- 
mit fo  many  fins  all  our  life,  and  that  we  wifh  only  a  fingle 
day  or  a  fingle  hour  in  order  to  deplore  them  and  to  repent 
of  them.  However  great  may  be  the  divine  clemency,  can 
it  fuffice  a  perfon  to  have  only  a  fingle  hour  in  order  to 
repent  of  his  evil  life  ?  Therefore  at  all  times  would  I 
advife,  that  fince  the  firmer  in  order  to  amend  wifhes  only 
a  fingle  hour,  that  this  hour  fhould  not  be  the  laft.  For 
the  figh  which  is  made  with  good  will  and  with  good  accord 
penetrates  the  heavens  :  but  that  which  is  made  through 
conftraint  and  neceffity,  fcarcely  does  it  pafs  beyond  the 
covering  of  the  houfe. 

It  is  a  laudable  thing  that  they  who  vifit  the  fick,  fhould 
counfel  them  that  they  fhould  confefs,  that  they  fhould  join 
in  the  communion,  pay  their  vows,  and  figh  for  their  fins. 
Finally  it  is  efpecially  well  done  to  do  all  that.  Ever 
would  it  be  better  to  have  it  done  beforehand  and  betimes. 
For  the  dexterous  and  painftaking  mariner,  when  the  fea  is 
calm,  then  arrays  himfelf  and  makes  ready  for  the  tempeft. 
He  who  would  wifh  deeply  to  confider  how  little  one  ought 
to  efteem  the  goods  of  this  world,  when  he  goes  to  fee  a 
rich  man  die,  will,  on  entering  his  chamber,  behold  him  as  a 
pitiable  fick  man.  The  wife  demands  her  dowry  ;  one  of 
the  daughters  her  thirds,  —  the  other  her  fourths  ;  the  fon 
the  better  part  of  the  heritage  ;  the  nephew,  a  houfe  ;  the 
phyfician,  his  falary  ;  the  apothecary,  payment  for  his  drugs ; 
the  creditors,  their  debts  ;  the  fervants,  their  wages  and 
falaries.  And  that  which  is  worfe  than  all,  of  thofe  who 
muft  inherit  or  be  the  better  for  it,  there  is  none  to  give  him 


188  OF  THE  NECESSITY,  Etc. 

a  glafs  of  water  to  drink,  or  to  refrefh  for  him  his  thirfty 
mouth. 

Thofe  who  fhall  read  this  or  hear  it,  ought  to  confider 
that  what  they  fee  done  at  the  death  of  their  neighbours  — 
this  fame  on  their  own  death  will  happen  to  them.  For 
immediately  that  a  rich  man  clofes  his  eyes,  fuddenly  do  his 
heirs  enter  on  great  difputes.  And  this  not  to  fee  who  fhall 
beft  take  charge  of  his  foul ;  but  who  the  quickeft  fhall  take 
poffeffion  of  the  goods  which  he  leaves. 

Wherefore  it  is  much  better,  with  the  advice  of  the  wife, 
to  order  fuch  things  betimes,  than  thus  in  hafte  to  order 
them  contrary  to  reafon  and  at  the  importunity  of  thofe 
who  defire  them.  Otherwise  quarrel  and  contention  are 
caufed  among  the  furvivors  fo  great  and  injurious  that  they 
curfe  the  dead,  and  the  hour  at  which  he  ever  left  them 
any  goods.  Daily  we  fee  experience  of  this.  Wherefore  it 
would  be  a  fuperfluous  thing  to  with  to  occupy  this  paper 
therewith. 

At  this  hour,  contenting  myfelf  with  warning  each  perfon 
that  he  owes  one  death  to  God  and  not  two,  I  fay  ;  where- 
fore let  every  one  betimes  make  fuch  good  provifion  for  well 
paying  that  debt  to  his  Creator,  that  for  it  he  may  give  us 
back  in  the  other  world  that  life  fo  greatly  happy,  which 
cannot  die. 

Amen. 


NOTES   AND    APPENDIX 


TO   THE 


IMAGES  AND  ASPECTS  OF 
DEA  TH. 


NOTES. 


OBSERVATIONS  on  fome  of  the  ftatements  made  in 
the  text,  or  on  the  authors  therein  referred  to,  feem 
required  by  a  work  like  the  prefent,  were  it  only  to  fave 
the  reader  trouble  or  uncertainty.  Notes  therefore  are 
given,  which,  without  aiming  at  being  exhauftive  of  their  refpeclive 
fubjects,  will  render  it  eafier,  mould  the  inclination  arife,  to  trace 
up  to  their  fources  various  quotations  and  allufions,  and  alfo  to 
judge  with  what  degree  of  accuracy  references  have  been  intro- 
duced. My  own  perfuafion  is  that  the  writer  of  the  Epiftle  and  of 
the  Divers  Pictures,  Figures  and  Afpecls  of  Death,  &c,  does  not 
pretend  to  exaclnefs,  but  rather  to  exhibit  the  fenfe,  not  the  very 
words,  of  the  authors  of  whofe  fentiments  he  makes  ufe  in  order  to 
illuftrate  and  confirm  his  own. 

Plainly,  therefore,  it  is  not  neceffary  to  hunt  out  every  quota- 
tion or  to  multiply  explanations.  The  work,  whether  in  its  text 
or  in  the  artiftic  fkill  lavifhed  upon  it,  fpeaks  for  itfelf;  and  the 
intelligent  reader  and  fpectator  will  gain  more  by  the  exercife  of 
his  own  thought  and  eye-fight  than  by  a  fuperfluity  of  editorial 
comment. 

Indeed  the  guidance  fupplied  for  examining  the  authors  men- 
tioned is  very  flight,  and  excepting  when  the  Scriptures  are  quoted, 
never  extends  to  chapter  and  feclion,  much  lefs  to  edition,  volume 
or  page ;  and  fome  of  the  works,  to  which  a  brief  reference  is 
made,  are  fpread  over  four  or  five,  or  even  over  ten  or  twelve  folio 
tomes.  Had  a  complete  body  of  notes  been  attempted,  the  labour 
muft  have  been  greater  than  the  refults  could  juftify. 


1 92  NOTES. 

( i )  — CHARACTER  THAU  D  OR  T. 

Page  107.  The  dedication  to  "  Madame  Jehanne  Toufzele," 
from  "  un  vray  Zele,"  contains  a  play  upon  the  words  which  has 
rendered  it  neceffary  to  treat  "  Toufzele  "  and  "  Zele "  as  proper 
names,  and  to  leave  them  untranflated.  It  is  the  letter  T,  from 
the  Hebrew  character  Thau,  on  which  the  author  grounds  his  re- 
marks, and  curious  if  not  interefting  are  the  enquiries  to  which  he 
leads. 

Firft  of  all,  however,  we  muft  briefly  remark  that  in  the  phrafe 
"  Salut  dun  vray  Zele  "  is  given  a  clear  intimation  of  the  authorfhip 
of  this  dedication,  and  probably  of  the  entire  French  text  of  this 
1538  edition  of  the  Images  of  Death.  As  mentioned  elfewhere, 
"  dun  vray  Zele"  was  the  motto  of  a  celebrated  clergyman  of  Lyons, 
who  flourifhed  as  a  poet  and  an  author  when  this  work  appeared, — 
his  name  Jean  de  Vauzelle,  —  and  to  him  we  are  inclined  to  attri- 
bute, at  any  rate,  the  little  Effays  and  Differtations  of  the  original 
work. 

As  is  well  known  the  lall  letter  of  the  Hebrew  alphabet  i~l  thau 
or  Tau,  was  reprefented  on  ancient  Samaritan  coins  in  the  form 
X,  and  in  the  Coptic  alphabet  by  the  form  T,  the  fame  as  the 
Greek  tau  and  the  Roman  T.  Both  forms  have  been  ufed  as 
fymbols  or  figns. 

In  his  Ancient  Egypt,  vol.  ii.  p.  32,  Kenrick  informs  us,  ''the 
tau,  the  emblem  of  life  and  key  of  myfteries,  is  placed  on  the  lips 
of  the  king."  The  Hebrew  text  of  Ezekiel  ix.  4,  correfponding  to 
the  words  "  fet  a  mark  upon  the  foreheads  of  the  men,"  is  tranflated 
in  the  Vulgate,  "  et  figna  tau,"  mark  thou  the  tau,  or  crofs. 

A  friend  of  mine,  who  is  learned  in  this  lore,  informs  me,  that 
here  in  Ezekiel  the  tau  is  the  mark  of  life,  or  of  life  that  does  not 
die  ;  that  Cain,  the  type  of  the  natural  man,  or  the  Jew,  killed 
Abel,  the  type  of  the  fpiritual  man,  or  Chrift ;  and  that  the  mark 
or  token  given  to  Cain  was  the  tau,  on  him  the  emblem  of  life 
upon  earth.  He  adds  that  the  fubjecl  is  treated  of  in  Godfrey 
Higgin's  Celtic  Druids,  vol.  iv.  p.  7,  who  refers  the  tau  to  the  "  crux 
aurata  "  f,  golden  crofs,  of  the  Egyptian  monuments,  where  O  is 


NOTES.  193 

the  emblem  of  divinity,  and  T  the  mark  of  life  :  that  Sharpe's 
Egyptian  Mythology  frequently  illuflrates  it,  and,  at  p.  3,  calls  it 
the  character  of  life  ;  that  the  T,  the  mark  of  life  on  earth,  was  the 
form  of  the  crofs  in  the  wildernefs  on  which  the  brazen  ferpent  was 
elevated  :  and  that  when  our  Lord  was  crucified,  the  T  was  ren- 
dered complete  in  him,  becoming  -j-  :  and  now  to  Chriftians  it  is 
I.  H.  S.  i~>  "in  hoc  -f  figno  vinces,"  by  this  fign  1"  thou  wilt  con- 
quer. 

Very  much  more,  many  pages  might  be  added,  but  thefe  remarks 
will  fupply  materials  for  thinking  on  the  text,  "  ce  caractere  de 
Thau,  tant  celebre  vers  les  Hebrieux."  For  the  ufe  of  the  crofs  in 
Chriftendom  a  brief  expofition  is  fet  forth  in  Walcott's  Sacred  Ar- 
chceology,  p.  19 1-7,  8vo,  Reeve,  London,  1868.  The  fubjecl:  is  alfo 
juft  alluded  to  in  the  next  note,  Jerome. 

(2)  — SAINT  JEROME. 

Eufebius  Hieronymus  Sophronicus,  a  native  of  Stridon,  a  town 
on  the  confines  of  Dalmatia,  was  born  probably  about  a.d.  345, 
and  died  a.d.  420.  He  was  a  man  of  great  eloquence  and  learn- 
ing, and  efpecially  of  piety  and  virtue.  An  edition  of  his  works 
by  Erafmus  was  iffued  at  Bale,  in  nine  volumes  folio,  in  15 16,  and 
reprinted  there  in  1526.  It  was  during  this  time  that  Erafmus  and 
Holbein  became  acquainted.  See  Wornum's  Life  and  Works  of 
Holbein,  p.  131-40.  The  portrait  at  Hampton  court,  "  Erafmus 
writing"  the  undoubted  work  of  Holbein,  has  on  it,  among  other 
books,  one  marked  "  Hieronymvs  :" 

All  the  works  of  S.  Jerome  were  alfo  publifhed  in  Paris  by 
Claude  Chevallon,  in  1533.  In  volume  V.  of  this  edition,  leaf 
107  M,  the  letter  jl  thau  is  thus  treated  of: 

"Et  vt  ad  noftra  veniamus,  antiquis  Hebrseoru  Uteris,  quibus  vfq;  hodie 
vtuntur  Samaritani,  extrema  thau  litera,  crucis  habet  fimilitvdinem  :  quae  in 
Chriftianorum  frontibus  pingitur,  &  frequenti  manus  infcriptione  fignatur." 

And  when  we  come  to  our  times,  in  the  ancient  letters  of  the  Hebrews, 
which  the  Samaritans  ufe  at  this  very  day  [about  A.D.  410],  the  laft  letter  Thau 
has  the  image  of  the  crofs,  which  is  painted  on  the  foreheads  of  Chriftians,  and 
by  frequent  infcription  marked  on  their  hands. 

N 


194  NOTES. 

It  may  be  here  mentioned  that  the  words  of  the  fac-fimile  text 
are  not  a  clofe  quotation  ; — the  fame  want  of  exactnefs  belongs  to 
ftveral  other  of  our  author's  references. 

(3)  — SAINT  GREGORY. 

The  title  "  Great  "  is  ufually  affixed  to  this  name.  He  was  of 
an  illuftrious  Roman  family,  born  in  a.d.  544,  prefect  of  Rome  in 
573,  and,  quitting  fecular  employment,  elected  pontiff  in  590,  an 
office  which  he  filled  with  great  honour,  until  his  death  in  604. 

An  edition  of  his  Moralia  in  Job,  is  dated  at  Bale  about  1470  • 
and  of  his  Epifllcs  at  Bruffels  about  1475.  The  Benedictine  edi- 
tion of  all  his  works,  in  four  volumes  folio,  appeared  at  Paris,  1 705, 
and  from  a  copy  in  the  Chetham  Library,  Manchefter,  the  quotation 
is  taken  here  : 

Page  108.    "  Whoever  conftders  in  what/later  (Vol.  i.  col.  428,  E.) 

" Dies  mei  breinabnntur  &•  folum  mihi  fuperefl  fepulchrum."  (Job  xvii.  1.) 
"  §  33.  Quienim  confiderat  qualis  erit  in  morte,  femper  fit  timidus  in  operatione  : 
atque  unde  in  oculis  fuis  jamquafi  non  vivit,  hide  veraciter  in  oculis  fui  conditoris 
vivit.  Nil  quod  tranfeat  appetit,  unclis  prcefentis  vitae  defideriis  contradicet  : 
&  pene  mortuum  fe  confiderat,  quia  moriturum  minime  ignorat.  Perfecla  enim 
vita  eft  mortis  imitatio,  quam  dum  jufli  follicite  peragunt,  culparum  laqueos 
evadunt.  Unde  fcriptum  eft :  In  omnibus  operibus  (ais  memorare  noviffima 
tna,  6°  in  sternum  non peeeabis."  (Ecclefiaft.  vii.  40),  i.e. 

My  days  will  befliortened,  and  the  grave  alone  remains  for  vie.  For  whoever 
confiders  what  he  will  be  at  death,  always  becomes  timid  in  action :  and  fince 
in  his  own  eyes  he  is  as  if  not  living,  therefore  truly  in  the  eyes  of  his  maker  does 
he  live.  He  feeks  after  nothing  which  may  be  paffmg ;  all  the  defires  of  the 
prefent  life  he  oppofes ;  and  he  confiders  himfelf  almoft  dead,  becaufe  leaft  of 
all  is  he  ignorant  that  he  is  about  to  die.  For  perfect  life  is  the  imitation  of 
death,  which,  while  the  juft  anxioufly  pafs  through,  they  efcape  the  fnares 
of  fin.  Whence  it  is  written :  In  all  thy  works  remember  the  end,  and  net'er 
will  thoic  do  amifs.    (Ecclus.  vi.  36.) 

Page  \^o.  "  Refpccling  which  faint  Gregory  /aid .•"  See  Works, 
1705,  vol.  i.  col.  203,  cap.  31,  §  49. 

"  Et  befliam  terra:  non  formidabis.  Callidus  quippe  aduerfarius  beftia  terrse 
dicitur :  quia  ad  rapiendas  mortis  tempore  peccatorum  animas  violentia  crudeli- 
tatis  efferatur.     Quos  enim  viuentes  blandiens  decipit,  morientes  farviens."  i.e. 

And  thoufhalt  not  dread  the  bcajl  of  the  earth.     Forfooth  the  crafty  adverfary 


NOTES.  195 

is  called  the  bead  of  the  earth  :  becaufe  in  order  to  (leal  away  the  fouls  of  fin- 
ners  at  the  time  of  death  he  grows  fierce  in  the  violence  of  his  cruelty.  For 
thofe  whom  while  living  he  deceives  with  blandifhments,  when  they  are  dying 
he  vifits  with  rage. 

See  alfo  vol.  i.  col.  408,  bk.  xii.  Mor. 

Page  155.  "  There  is  nothing  on  which  men  think  tefs."  The 
text  refers  to  the  paffage  in  Job  vii.  6,  on  which  S.  Gregory  com- 
ments, vol.  i.  col.  253,  §  25,  but  the  quotation  is  really  from  another 
part  of  his  works.  At  the  reference  indicated  (Job  vii.  6),  the  holy 
father  fays  : 

"  Amore  praefentium  non  tenetur,  qui  vitae  hujus  brevitatem  recogitat;"  and 
"§  26.  Congrua  valde  fimilitudine  tempus  carnis,  telse  comparatur;  quia  ficut 
tela  filis,  fie  vita  mortalis  diebus  fmgulis  proficit ;  fed  quo  ad  argumentum  pro- 
ficit,  eo  ad  incifionem  tendit :  quia  ficut  et  fuperius  diximus,  cum  tempora  per- 
cepta  piaetereunt,  ventura  breviantur :  &  de  univerfo  vitas  fpatio  eo  hunt  pauciora 
quae  veniunt,  qui  multa  funt  qiue  tranfierunt,"  &c.   i.e. 

By  the  love  of  prefent  things  he  is  not  held,  who  often  meditates  on  the 
brevity  of  this  life ;  and  By  a  very  fuitable  comparifon  the  time  of  the  flefli  is 
likened  to  a  web  of  cloth ;  becaufe  as  the  web  advances  by  threads,  fo  does  life 
by  fingle  days,  but  juft  as  it  advances  in  the  argument,  fo  does  it  tend  to  a  cut- 
ting off;  becaufe,  as  we  have  faid  above,  when  the  times  in  poffeffion  pafs  by, 
times  future  are  fhortened ;  and  univerfally,  in  proportion  as  there  are  many  days 
which  have  paffed  away,  by  that  very  fpace  of  life  the  days  which  are  coming 
are  made  fewer. 

(4)  — THE  WAGONER. 

Page  no.  "  Under  his  overthrown  wagon."  The  wagoner  here 
mentioned  is  reprefented  on  plate  xlvi.  in  Douce's  edition  of 
Holbein's  Dance  of  Death,  8vo,  London,  1S33.  The  plates  of  that 
edition  were  chiefly  taken  from  the  "Imagines  Mortis,"  Images  of 
Death,  a  duodecimo  printed  at  Lyons  in  1547  ;  they  include  all 
the  plates  of  our  fac-fimile reprint  of  the  Lyons  edition  of  1538,  and 
eight  others,  —  in  all  forty-nine. 

The  wagoner  deferves  all  the  praife  that  our  text  beftovvs  upon 
it.  When  the  French  edition  of  1538,  the  frf?  that  was  publifhed, 
was  in  progrefs,  the  wood-cut  of  the  wagoner  was  not  fufhciently 
advanced  to  be  admitted  into  the  feries,  and  the  death  of  the 


196  NOTES. 

engraver  is  affigned  as  the  reafon  why  it  was  not  then  finifhed. 
Some  other  hand  gave  it  the  lad  touches, — and  with  feven  others, 
the  defigns  of  which  have  alfo  been  attributed  to  Holbein,  the 
wagoner  was  printed  in  1547  among  the  Images  of  Death. 

(5)  — LAMPRIDIUS. 

Aelius  Lampridius  Spartianus,  a  Latin  writer  of  the  fourth  cen- 
tury, was  one  of  the  fix  authors  Hijloria  Aiigujlce,  which  extends 
from  Hadrian  a.d.  117,  to  the  death  of  Carinus  a.d.  284.  Editions 
of  thefe  writers  were  iffued  at  Milan  in  1475,  and  at  Venice  in 
1489  ,  alfo  in  15 16  and  15 19,  juft  before  Holbein's  fame  was  efta- 
blifhed. 

To  Lampridius  are  afcribed  the  Biographies  of  Commodus,  a.d. 
161-92;  Antoninus  Diadumenus,  208-18;  Elagabulus,  205-22; 
and  Alexander  Severus,  205-35. 

Page  in.  " Severus  .  .  .  kepi  in  his  cabinet  the  images  of  Virgil" 
&c.     The  paffage  referred  to  is  the  following : 

' '  Virgilium  autem,  Hatonem  poetarum  vocabat,  eiufque  imaginem  cum 
Ciceronis  fimulacro,  in  fecundo  larario,  vbi  &  Achilles  &  magnorum  virorum. 
Alexandrum  vero  magnum  inter  diuos  &  optimos  in  larario  maiore  confecrauit. " 

See  Historicc  Auguflcc  Scriptores  VI.  Folio.  Paris  m.dc.xx., 
p.  114  D.     Alfo, 

"In  larario  fuo  (in  quo  &  diuos  principes,  fed  optimos  electos  &  animas 
fanctiores,  in  queis  &  Apollonium,  &  quantum  fcriptor  fuorum  temporum  dicit 
Christvm,  Abraham  &  Orphevm,  &  huiuscemodi  deos  habebat,  ac  maiorum 
effigies  rem  diuinam  faciebat."  i.e. 

He  called  Virgil  the  Plato  of  poets,  and  his  image  with  the  likeness  of 
Cicero  he  placed  in  his  fecond  houfehold  flirine,  where  alfo  -were  the  figicres  of 
Achilles  and  of  great  men.  But  Alexander  the  Great  he  confecrated  in  his 
greater  houfehold  flirine  among  the  Gods  and  the  moft  excellent  of  men. 

In  his  own  flirine  he  performed  divine  rites,  and  there  he  placed  deified 
princes,  and  chofen  men  of  excellence,  and  the  more  facred  minds,  among 
whom  he  accounted  as  gods  Apollonius,  and  as  a  writer  of  his  own  times  fays, 
Chrift,  Abraham  and  Orpheus,  and  the  effigies  of  his  anceftors. 

Among  the  Roman  emperors  few  are  of  fairer  fame  than  Alexander 


NOTES.  197 

Severus  ;  and  after  recording  that  "  he  feems  to  have  affected  a  kind 
of  univerfalifm,"  Milman,  in  his  Hijlory  of  Chriflianity  vol.  ii.  p.  230, 
gives  the  fubftance  of  the  above  extracts  from  Lampridius  :  "  In 
his  own  palace,  with  refpectful  indifference  he  enfhrined,  as  it  were, 
as  his  houfehold  deities  the  reprefentatives  of  the  different  religions 
or  philofophic  fyflems  which  were  prevalent  in  the  Roman  empire, 
—  Orpheus,  Abraham,  Chrift,  and  Apollonius  of  Thyana." 

(6)  —  HEGESIAS. 

A  difciple  and  teacher  of  the  Cyrenaic  feci;,  who  maintained  that 
the  prefent  hour  is  to  be  enjoyed  and  that  life  and  death  are  indif- 
ferent. About  300  B.C.,  "he  wrote  a  book  to  prove  that  death, 
as  the  cure  of  all  evil,  is  the  greateft  good.  Hence  he  obtained 
the  appellation  of  irei<JiQavaro<^,  the  advocate  of  death"  See  En- 
field's Hift.  of  Philofophy,  vol.  i.  p.  198;  and  Smith's  Greek  and 
Roman  Blog.,  vol.  ii.  p.  368. 

Page  in.  " Makes  me  defire  another  Hegefias."  From  Cicero's 
Tufculan  QuefUons,  bk.  i.  p.  34,  we  learn  that  the  work  of  Hegefias 
was  fo  perfuafive  as  to  impel  feveral  perfons  to  feek  death  as  pre- 
ferable to  life.  Having  faid  that  death  leads  from  evils,  not  from 
bleffmgs,  Cicero  continues  with  the  ftatement : 

"  Hoc  quidem  a  cyrenaico  Hegefia,  fie  copiofe  difputatur,  ut  is  a  rege 
Ptolemaeo  prohibitus  effe  dicitur  ilia  in  fcholis  dicere,  quod  multi,  his  auditis, 
mortem  fibi  ipfi  confcifcerent.  Callimachi  quidem  epigramma  in  Ambracia  tain 
Cleombrotum  eft ;  quern  ait,  quum  nihil  ei  accidiffet  adverfi,  e  muro  fe  in  mare 
abjeciffe,  lecto  Platonis  libro.  Ejus  autem,  quem  dixi ;  Hegefiae  liber  eft, 
AiroxapTepa>v,  quod  a  vita  quidem  per  inediam  difcedens,  revocatur  ab  amicis : 
quibus  refpondens,  vitss  humanae  enumerat  incommoda,"  &c.  i.e. 

This  fubject  is  fo  copioufly  argued  by  Hegefias,  a  cyrenaic  philofopher,  that 
he  is  faid  to  have  been  prohibited  by  king  Ptolemy  from  fpeaking  thofe  things 
in  the  fchools,  becaufe  many  on  hearing  them  became  guilty  of  their  own  death. 
There  is  an  epigram  by  Callimachus  on  Cleombrotus  of  Ambracia,  who,  though 
nothing  adverfe  had  happened  to  him,  after  reading  Plato's  book,  threw  him- 
felf  from  a  wall  into  the  fea.  Of  the  Hygefias,  whom  I  have  named,  there  is  a 
book  named  Giving  up  Life,  or  Refolving  to  die,  becaufe  a  certain  man  departing 
from  life  by  means  of  hunger  is  called  back  by  his  friends  ;  to  whom  on  anfwer- 
ing  he  enumerates  the  difadvantages  of  life. 


198  NOTES. 

(7)  — SAINT  JEROME. 

Page  112.  "  Advifes  in  an  epiJHe?  "S.  Hieronymi  EpiSTOLiE" 
had  been  printed  at  Rome  as  early  as  1468  and  1470;  and  a 
French  tranflation  was  ifmed  at  Paris  in  1520.  Of  Jerome's 
Works,  the  Benedictine  edition,  1 693-1 706,  in  five  folio  volumes, 
contains  1 26  epiftles  from  or  to  the  holy  father  ;  and  that  of  Villarfi, 
Verona,  1734-42,  in  eleven  volumes  folio,  publifhes  no  lefs  than 
150  of  thefe  epiftles.  The  quotation  given  in  the  text  we  have 
not  verified  ;  but  in  Epiftle  47,  Benedictine  edit,  vol.  iv.  fecond 
part,  col.  562,  Jerome  writes  to  Furia  : 

"  Cogita  quotidie  te  effe  morituram,  et  nunquam  de  fecundis  nuptiis  cogita- 
bis  ;"  i.e.  Think  daily  that  thou  art  about  to  die,  and  never  wilt  thou  think  of 
fecond  nuptials. 

The  Epitaphium  of  Marcella,  vol.  i.  1.  43  B,  Paris  1534,  fets  up 
the  precept : 

"Memento  femper  diem  mortis,  &  nunquam  peccabis."  Remember  always 
the  day  of  death,  and  never  wilt  thou  fin. 

(8)  —  THESSALONIANS. 

Page  113.  "  In  the  epijlle  to  the  Theffa Ionia ns.u  This,  as  in  other 
cafes,  is  a  very  loofe  reference,  there  being  two  epiftles.  The  paf- 
fage  which  our  author  had  in  view  is  in  the  Firft  Epiftle,  iv.  13,  14, 
according  to  the  received  Englifli  verfion  : 

"  But  I  would  not  have  you  to  be  ignorant,  brethren,  concerning  them  which 
are  afleep,  that  ye  farrow  not,  even  as  others  which  have  no  hope.  For  if  we 
believe  that  Jefus  died  and  rofe  again,  even  fo  them  alfo  which  lleep  in  Jefus 
will  God  bring  with  them." 

The  fame  thought  is  expreffed  by  one  of  earlier  time,  in  the  book 
of  Daniel,  xii.  2,  3  : 

"  And  many  of  them  that  deep  in  the  duft  of  the  earth  fliall  awake,  fame  to 
everlafting  life,  and  fame  to  fhame  and  everlafting  contempt.  And  they  that  be 
wife  fliall  fliine  as  the  brightnefs  of  the  firmament ;  and  they  that  turn  many  to 
righteoufnefs  as  the  ftars  for  ever  and  ever." 

A  line  or  two  before  the  reference  to  the  first  Epiftle  to  the 


NOTES.  199 

Theffalonians  occurs  the  exclamation,  "  O  Mort,  ie  feray  ta  Mort." 
To  this  there  is  a  fimilar  expreffion  in  the  prophet  Hofea  xiii.  14, 
which  the  writer  had  probably  in  mind  :  "  O  death,  I  will  be  thy 
plagues  ;  O  grave,  I  will  be  thy  deft.ru clion." 

S.  Jerome,  vol.  i.  f.  70  A,  Paris  1534,  refers  to  the  paffage  in 
Hofea,  and  ufes  the  words  : 

"  Ero  mors  tua  O  mors,  ero  morfus  tuus  inferne :" 

and  juft  after,  f.  70  B,  remarks  that  S.  Paul  calls  death  a  deep  : 
"Neq;  enim  mors,  fed  dormitio  &  fomnus  appellat." 

(9)  — DAVID  — SAINT  PAUL. 

Page  117.  "  The  fpiritual  fpoufe"  —  "  They  are  the  robes."  In 
what  is  often  regarded  as  the  Marriage  Song  of  Chrifl  and  his 
Church  (Pfalm  xlv.),  David  thus  fpeaks  of  the  fpiritual  fpoufe, 
(verfes  13,  14): 

' '  The  king's  daughter  is  all  glorious  within :  her  clothing  is  of  wrought  gold. 
She  fhall  be  brought  unto  the  king  in  raiment  of  needle- work. " 

Saint  Paul  not  unfrequently  fpeaks  of  Chriftian  graces  as  the 
vefture  in  which  we  fhould  be  clothed.  Thus,  in  Coloffians  iii. 
12-14,  he  fays  : 

"  Put  on  therefore,  as  the  elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindnefs,  humbJ  enefs  of  mind,  meeknefs,  longfuffering ;  forbearing  one  another, 
and  forgiving  one  another,  if  any  man  have  a  quarrel  againft  any :  even  as  Chrift 
forgave  you,  fo  alfo  do  ye.  And  above  all  thefe  things  put  on  charity,  which  is 
the  bond  of  perfeclnefs." 

But  the  words,   "  affin  que  cheminons  honneftemet,"  point  to 

1  Theffalonians  iv.  10-12  : 

' '  We  befeech  you,  brethren,  that  ye  increafe  more  and  more,  and  that  ye 
ftudy  to  be  quiet,  and  to  do  your  own  bufinefs,  and  to  work  with  your  own 
hands,  as  we  commanded  you :  that  ye  may  walk  honeftly  toward  them  that 
are  without." 

(10)  — SAINT  BERNARD. 

S.  Bernard,  the  juftly  celebrated  abbot  of  Clairvaux,  in  Cham- 
pagne, was  born  at  Fontaine,  in  Burgundy,  a.d.  1091,  and  died  in 


200  NOTES. 

his  convent  a.d.  1153.  He  was  canonized  in  the  year  11 74,  and 
is  one  of  the  moft  diftinguilhed  names  in  the  Roman  calendar. 
For  his  life  confult  Neander's  St.  Bernard  and  his  Times ;  Berlin 
1813  ;  or  the  various  Biographical  Dictionaries. 

Of  his  writings  various  portions  were  printed  previous  to  the  time 
of  Holbein ;  as  his  Sermons  in  14753  his  Epijllcs  in  1481  ;  his 
Muftc  in  1 5 1 7  ;  and  his  treatife  On  the  way  of  living  well  in  the 
ChriJHan  religion  in  1520.  Of  his  collected  Works  the  beft  edition 
is  that  of  Mabillon,  2  vols,  folio,  Paris  1690;  and  again  1719. 
Our  references  however  are  to  Sancli  Bernardi  Opera  omnia,  folio, 
Antwerp  1620. 

Page  118.  "  Written  in  the  Apocalypfe"  (iii.  18.)  "I  counfel 
thee  to  buy  of  me  gold  tried  in  the  fire  that  thou  mayfl  be  rich,  and 
white  raiment  that  thou  mayft  be  clothed." 

As  a  comment  on  thefe  words  we  may  take  a  paffage  in  Ber- 
nard's Works,  col.  1 25 1,  where  he  fpeaks  of  the  plain  and  humble 
veflments  in  which  the  Church  of  Chrift  delights  : 

"Talia  debent  effe  veftimenta  feruorum  &  ancillarum  Dei,  in  quibus  nihil 
poffit  notari  nouitatis,  nihil  fuperfluitatis,  nihil  vanitatis,  nihil  quod  pertineat  ad 
fuperbiam  &  ad  vanam  gloriam."  i.e. 

Such  ought  to  be  the  veftments  of  the  fervants  and  hand-maidens  of  God,  in 
which  there  can  be  noted  nothing  of  novelty,  nothing  of  fuperfiuity,  nothing  of 
vanity,  nothing  which  pertains  to  pride  and  vain  glory. 

Page  119.  "  Let  us  hajicn  to  go  to  the  place  more  fure."  To  illus- 
trate this  exhortation  we  may  take  the  declaration,  col.  74  M  : 

"In  petra  exaltatus,  in  petra  fecurus,  in  petra  firmiter  fto.  Securus  ab 
hofte,  fortis  a  cafu,  &  hoc  quoniam  exaltatus  a.  terra.  Anceps  eft  enim  &  cadu- 
cum  terrenum  omne.  Conuerfatio  noftra  in  cadis  fit,  &  nee  cadere  nee  deiici 
formidamus.      In  ccelis  petra,  in  ilia  firmitas  &  fecuritas  eft." 

On  the  rock  exalted,  on  the  rock  fecure,  on  the  rock  I  firmly  ftand.  Secure 
from  my  enemy,  brave  againft  falling,  and  this  becaufe  I  am  exalted  from  the 
earth.  For  doubtful  and  failing  is  every  earthly  thing.  Let  our  converfation 
be  in  heaven,  and  we  fhall  dread  neither  to  fall  nor  to  be  caft  down.  In  heaven 
there  is  rock,  and  on  that  rock  firmnefs  and  fecurity. 

So  S.  Bernard  declares,  col.  127  I,  death  to  be  "ianua  vita;, 
porta  glorias,"  the  door  of  life,  the  gate  of  glory. 


NOTES.  20 1 

Page  153.  "  To  this  effeB  faint  Bernard  ( In  lib.  medi.)  fays." 
A  reference  that  remains  unverified. 

(n)  — NUMBERING  OF  PSALMS,  &c. 

Pages  123,  131,  132,  133,  134.  136,  139.  The  numbering  of  the 
Pfalms  in  the  Latin  Vulgate,  which  was  ufed  in  Holbein's  Simula- 
chres  &  Hifioriees  Faces  de  la  Mort,  differs  from  the  numbering  in 
our  authorifed  Englifh  verfion ;  hence  the  apparent  difcrepancy 
between  the  fac-fimile  reprint  of  The  Images  of  Death  and  the 
translation.  This  remark  applies  to  all  the  quotations  from  the 
book  of  Pfalms.  And  in  the  other  books  of  the  Scriptures  the 
numbering  of  the  chapters  as  given  in  The  Images  of  Death  is 
fometimes  inaccurate  ;  in  fuch  cafes  we  of  courfe  adopt  the  corre<5t 
reference. 

Page  138.  In  the  Latin  Vulgate  there  are  reckoned /tf//r  books 
of  Kings,  the  firft  and  fecond  of  Samuel  being  accounted  the  firfl 
and  fecond  of  Kings. 

Page  163.  "  The  like  happens  in  chapter  xiv."  The  book  of 
Daniel  of  the  Old  Teflament  counts  only  twelve  chapters ;  but  in 
the  Apocrypha  there  are  certain  fragments,  which  are  affigned  to 
the  fame  book.  One  of  thefe  is  the  Hiflory  of  the  Deflruclion  of 
Bel  and  the  Dragon,  which  is  faid  to  have  been  cut  off  from  the  end 
of  the  book  of  Daniel;  it  narrates  at  the  31st  verfe,  that  Daniel 
was  a  fecond  time  caft  into  the  den  of  lions,  "where  he  was  fix 
days."  This  portion,  originally  written  in  Greek,  conftitutes  chapter 
xiv.  in  the  Septuagint.  See  Schuman's  Introduclion  to  the  books  of 
the  Old  and  New  Teflament,  London  1849,  PP-  I92~4>  on  tne 
Additions  to  Daniel. 

S.  Jerome,  in  his  Proem,  ad  Comm.  on  Daniel,  plainly  declares 
thefe  additions  to  be  fables,  or  as  he  terms  them,  "a  falfe  ftory 
written  in  the  Greek  language." 

o 


202  NOTES. 

(12)  — LESION. 

Page  141.  "  Lapis  ...  comes  from  lefion."  Laefio,  from  laedo /<> 
hurt,  undoubtedly  means  injury,  but  derivations  as  our  author 
makes  them  are  fo  extremely  fanciful  as  not  to  deferve  either  refu- 
tation or  amendment. 

(13)  — SAINT  AUGUSTIN. 

Of  Aurelius  Augustinus,  "  the  moft  illuftrious  of  the  Latin 
Fathers,"  a  very  able  and  interefting  memoir  is  fupplied  in  Dr. 
Smith's  Dictionary  of  Greek  a?id  Roman  Biography,  vol.  i.  p.  420- 
423.  He  was  born  at  Tagafte  in  Numidia,  a.d.  354,  and  after  a 
life  of  fmgular  variety  he  died  bifliop  of  Hippo,  a.d.  430.  His 
writings  are  very  voluminous.  The  earlieft  edition,  in  nine  volumes 
folio,  was  printed  at  Bale  in  1506  ;  and  from  that  city  in  1529  pro- 
ceeded, in  ten  folio  tomes,  the  edition  which  Erafmus,  the  friend  of 
Holbein  fuperintended,  and  which  probably  was  the  edition  ufed 
by  the  author  of  Images  and  Afpecls  of  Death.  It  is  however  to 
the  Paris  Benedicline  edition,  in  eleven  tomes  or  eight  volumes 
folio,  1 67 9-1 7 00,  that  our  references  are  made. 

Page  142.  "  Opportune  Death  in  a  tlioufand  ways."  The  refer- 
ence is  to  Auguftin's  Soli  to.  3. 

Page  148.  "  //  is  the  mojl jujl  punijhment  of  fin." — the  reference 
being  to  the  Confeffions  1.  A  fimilar  fentiment  occurs  in  vol  i. 
col.  631,  being  bk.  iii.  ch.  18,  §  53  : 

"  Ilia  eft  enim  peccati  poena  juftiffima,  ut  amittat  quifque  quo  bene  uti  noluit, 
ciim  fine  ulla  poffet  difticultate,  fi  vellet.  Id  eft  autem,  ut  qui  fciens  recte  non 
facit,  amittat  fcire  quid  rectum  fit :  &  qui  recle  facere  cum  poffet  noluit,  amittat 
poffe  cum  velit. "  i.e. 

That  is  a  moft  juft  punifliment  of  fin,  to  caufe  any  one  to  lofe  whatever  he 
hath  been  unwilling  to  employ  well,  fince  without  any  difficulty  he  could  do  it, 
if  he  would.  That  is,  — whoever  knowing  the  right  does  not  practife  it,  fhould 
lofe  the  power  of  knowing  what  may  be  right :  and  whoever  has  been  unwilling 
to  act  rightly  when  he  could,  fhould  lofe  the  power  when  he  wills. 


NOTES.  203 

Page  157.  "  Then  is  tJie  living  man  as  if  continually  dying''' 
The  lafl  part  of  the  preceding  fentence,  probably  by  error  of  the 
prefs,  omits  the  negative,  and  mould  be  read,  u  It  is  certain  that 
man  does  not  die  immediately  after  the  fin.'"  The  reference  given  is 
to  the  work  De  Civitate  Dei;  and  at  bk.  xiv.  col.  349,  cap.  1,  we 
read : 

' '  Per  inobedientiam  primi  hominis  in  fecundaa  mortis  perpetuitatem  ruituros 
omnes  fuiffe,  nifi  multos  Dei  Gratia  liberaret."  i.e. 

Through  the  difobedience  of  the  firil  man  all  were  about  to  rufh  into  the  per- 
petuity of  the  fecond  death,  unlefs  God's  Grace  mould  fet  many  free. 

And  again  : 

"Mortis  autem  regnum  in  homines  ufque  adeo  dominatum  eft,  ut  omnes  in 
fecundam  quoque  mortem,  cujus  nullus  eft  finis,  poena  debita  prascipites  ageret, 
nifi  inde  quofdam  indebita  Dei  gratia  liberaret."  i.e. 

The  kingdom  of  death  ruled  over  all  men  fo  far  that  the  punifhment  due 
would  have  driven  all  headlong  into  the  fecond  death  of  which  there  is  no  end, 
unlefs  the  undeferved  grace  of  God  fhould  therefrom  fet  certain  men  free. 


s1 


Page  167.  "Jefus  Chrifl .  .  .  by  his  fingle  death  has  deflroyed  our 
double  death T  See  De  Trinitate,  bk.  iv.  ch.  3,  §  5  and  6,  in  vol. 
viii.  cols.  812-15  ;  Paris  fob  1694.  The  fubject  treated  of  is  that 
the  one  death  and  refurreclion  of  Chrift's  body  led  to  falvation 
from  our  double  death  and  to  the  refurrection  of  body  and  foul ; 
and  alfo  that  the  fingle  death  of  Chrifl  compenfates  for  our  double 
death  ;  the  conclufion  being : 

"Una  ergo  mors  noftri  Salvatoris  duabus  mortibus  noftris  faluti  fuit."    i.e. 
Therefore  the  one  death  of  our  Saviour  hath  been  falvation  from  our  two 
deaths. 

S.  Jerome  to  Theodora,  vol.  i.  fol.  70  B,  Paris  1534,  ufes  the 
expreflion  : 

"  Vt  mors  illius  morte  moreretur,"  —  that  death  by  his  death  might  die. 

(14)  —  SENECA. 

Again  we  refer  to  Dr.  Smith's  Dictionary,  vol.  iii.  pp.  778-83, 
for  information.  L.  Ann^eus  Seneca  was  a  native  of  Cordova  in 
Spain,  born  a  few  years  before  Chrifl.     He  was  fuffocated  in  a 


204  NOTES. 

vapour  bath,  a.d.  65,  in  the  reign  of  the  infamous  .Nero,  whofe 
tutor  he  had  been.  His  numerous  writings,  chiefly  on  moral  and 
philofophical  fubjecls,  have  gained  for  him  a  lafting  renown  ;  they 
were  firft  printed  at  Naples  in  1475,  folio.  Various  portions,  both 
in  the  original  Latin,  and  in  tranflations,  French,  Spanifh  and 
Italian,  had  been  iffued  before  and  during  Holbein's  days.  Our 
references  however  are  to  the  beautiful  Elzevir  edition,  3  vols. 
i2mo.    Leyden  1640. 

Page  143.  "  There  are  other  kinds  of  death  mingled  with  hope." 
See  Seneca's  Epiftle  xxx.,  vol.  ii.  p.  83  : 

"  Alia  genera  mortis,  fpei  mixta  funt.  Defmit  morbus,  incendium  extingui- 
tur,  ruina  quos  videbatur  oppreffura  depofuit :  mare  quos  hauferat,  eadem  vi 
qua  forbebat,  ejecit  incolumes ;  gladium  miles  ab  ipfa  perituri  cei-vice  revocavit  : 
nihil  habet  quod  fperet,  quern  feneclus  ducit  ad  mortem :  huic  uni  intercedi 
non  poteft."  i.e. 

Other  kinds  of  death  are  mingled  with  hope.  Sicknefs  ceafes,  fire  is  extin- 
guifhed,  deftruclion  has  refigned  thofe  whom  it  appeared  about  to  overwhelm : 
the  fea  thofe  whom  it  had  drawn  in,  it  has  caft  forth  unharmed,  by  the  fame 
force  with  which  it  fwallowed  them  up ;  and  the  foldier  has  called  back  the 
fword  from  the  very  neck  of  him  who  was  about  to  perifli ;  but  nothing  which 
he  can  hope  in  hath  the  man  whom  old  age  is  leading  to  death :  for  him  alone 
it  is  not  poffible  to  make  interceffion. 

It  will  be  feen  that  the  quotation  by  our  author  is  not  exact,  — 
but  as  in  many  other  inftances  it  is  an  adoption  of  the  fentiment 
without  an  exact  verbal  agreement. 

Page  143.  "  The  good  Seneca  .  .  .  offers  a  good  remedy."  In  his 
6th  book  of  Natural  Quejlions,  vol.  ii.  p.  675,  Seneca  is  declaring : 
"  Death  is  the  law  of  nature,  death  the  tribute  and  duty  of  mortals, 
and  is  the  remedy  of  all  evils.  Whoever  fears  it  will  defire  it." 
He  then  adds  : 

"Omnibus  omiffis,  hoc  unum,  Lucili,  meditate,  ne  mortis  nomen  reformides  : 
effice  illam  libi  cogitatione  multa  familiarem :  ut  fi  ita  tulerit,  poms  illi  vel  ob- 
viam  exire. "  i.e. 

All  other  things  being  omitted,  this  one  thing,  O  Lucilius,  meditate,  that 
thou  mayft  not  dread  the  name  of  death  :  by  much  thought  make  death  familiar 
to  thee :  that  if  fo  it  be  required,  thou  mayft  be  able  even  to  go  forth  and  meet 
him. 

A  fine  fentiment  feebly  expreffed  in  the  French  text. 


NOTES.  205 

Page  149.    "  O  thou  infenfate,  thou  forgetter  of  thy  frailty?    The 

quotation  is  from  the  2nd  book  of  Natural  Queflions,  ch.  lix.  vol.  ii. 
p.  569: 

"  O  te  dement  em  &  oblitum  fragilitatis  tuse,  fi  tunc  mortem  times,  cum 
tonat  !"  i.e. 

O  infenfate  and  forgetful  of  thy  frailty,  if  then  thou  feareft  death,  when  it 
thunders  ! 

Page  156.  "None  of  us  knows  how  Jiear  his  term  may  be."  See 
Epiftle  ci.  vol.  ii.  p.  396  : 

"Stat  quid  em  terminus  nobis,  ubi  ilium  inexorabilis  fatorum  neceffitas  fixit: 
fed  nemo  fcit  noftrum,  quam  prope  verfetur.  Sic  itaque  formemus  animum,  tan- 
quam  ad  extrema  ventum  fit :  nihil  differamus,  quotidie  cum  vita  paria  faci- 
amus."  i.e. 

There  Hands  indeed  a  boundary  for  us,  where  an  inexorable  neceffity  of  the 
fates  has  fixed  it :  but  no  one  of  us  knows  how  near  it  may  be.  Let  us  there- 
fore fo  form  our  mind  as  if  the  laft  day  were  come ;  let  us  defer  nothing ;  daily 
let  us  fettle  our  accounts  with  life. 

Page  173.  "  Seneca  in  an  epiflle  tells  of  a  Philofopher."  Among 
Seneca's  writings  there  is  a  treatise  Concerning  Confolation,  vol.  i. 
pp.  152-87.  It  is  addreffed  to  Marcia,  a  rich  and  cultivated  lady, 
on  occafion  of  the  death  of  her  fon  ;  but  this  does  not  appear  to  be 
the  Roman  matron  intended  by  our  French  author.  Similar  fenti- 
ments  to  thofe  quoted  occur  indeed  in  the  treatife,  but  not  the  fame. 
Befides  the  reference  is  to  one  of  Seneca's  Epiflles.  Of  thefe  epif- 
tles  the  lxiii.,  vol.  ii.  p.  161,  offers  confolation  refpecling  the  death 
of  a  friend ;  and  the  xcix.,  vol.  ii.  p.  385,  concerning  the  death  of  a 
fon ;  but  neither  of  the  two  contains  exactly  the  fame  exprefiions 
with  thofe  in  The  Images  and  Afpecls  of  Death.  As  in  other  in- 
ftances,  it  is  likely  that  the  reference  is  of  a  general  nature,  to 
Seneca's  thoughts,  rather  than  to  his  very  words. 

Page  175.  "  Bewailing  her  fon  who  had  died  very  young."  This 
quotation  from  Seneca  has  the  appearance  of  fo  much  exactnefs, 
that  I  have  been  very  reluctant  to  fay  I  do  not  find  it  in  his  epiflles, 
to  one  of  which  reference  is  made.  Confult  ed.  1640,  vol.  i.  p.  165  ; 
vol.  ii.  pp.  164,  385,  717. 


206  NOTES. 

(15)  — CORROZET. 

Page  144.  "  They  come  and  burn  themf elves  in  the  candle."  This 
is  a  proverbial  expreffion  which  may  be  illustrated  from  a  contem- 
porary work,  —  Corrozet's  Ilecatomgraphie,  Paris  1540.  We  there 
find  the  Device  of  The  Butterflies  and  the  Candle,  set  to  the  motto, 
"  La  guerre  doulce  aux  inexperimentez,"  and  explained  by  a 
flanza,  very  fimilar  in  conflruclion  to  thofe  which  explain  the 
Images  of  Death. 

"Les  Papillons  fe  ont  brufler 
A  la  chandelle  qui  relucyt. 
Tel  veult  a  la  batlaille  aller 
Qui  ne  fcaicl  combien  guerre  nuyct." 

To  the  fame  effect  is  the  motto  in  Giovio  and  Symeoni's  Sen- 
tentiofe  Imfrefe,  Lyons  1562:  "  Cofi  troppo  piacer  conduce  a 
morte, — too  much  pleafure  leads  to  death,  the  device  being  the  fame 
.as  in  Corrozet. 

' '  //  moderato  amorfc  loda  &  prezza, 

Ala  il  troppo  apporta  danno  &■  di/Jionore, 
Et  fpejfo  manca  net fauerchio  ardore, 
Qualfeniplicefarfo.ua  at lume auuezza."  i.e. 
In  moderation  Love  is  praifed  and  prized,  — 
Lofs  and  difhonour  in  excefs  it  brings  : 
In  burning  warmth  how  fail  its  boafted  wings, 
As  fimple  butterflies  in  light  chaftifed. 

It  may  be  noted  that  Gilles  Corrozet  wrote  the  French  com- 
mendatory verfes  for  Holbein's  /cones  Hijloriarum  Veteris  Teflla- 
menti,  Lyons  1547  ;  and  it  has  been  conjectured  that  the  French 
ftanzas  to  Holbein's  Simulachres  &■-  Hifloriees  Faces  de  la  Mort, 
Lyons  1538,  were  alfo  of  his  compofition.*  The  flanza  and  the 
ftyle  are  very  fimilar  to  thofe  of  the  ITecatomgraphie,  1540,  — which 
is  undoubtedly  a  work  by  Corrozet. 

(16)  — MENE  .  .  .  TEKEL  .  .  .  PERES. 

Page  145.  "Daniel  .  .  .  fet  forth  the  words  in  this  manner." 
On  the  paffage  in  Daniel  v.  25-28,  Dr.  Adam  Clarke  observes: 

*  Some  however  affign  the  ftanzas  to  Jean  de  Vauzelles. 


NOTES.  207 

"  Each  word  flands  for  a  fhort  fentence,  £212  mene,  fignifies  nu- 
meration ;  7DJI  tekel,  weighing;  and  D"12  pheres,  division. 
And  fo  the  Arabic  tranflates  them  ;  makeefon,  meafured  ;  meuzonon, 
weighed  ;  mokefoomon,  divided. 

(17)  — HERODOTUS. 

Page  145.  "  As  the  Mafier  of  Hiftories  fays /'  i.e.  Herodotus, 
one  of  the  earlieft  of  Greek  hiftorians.  He  was  born  at  Halicar- 
naffus,  a  renowned  city  of  Caria  in  Afia  Minor,  b.c.  484,  and  fur- 
vived  the  beginning  of  the  Peloponnefian  War,  B.C.  431.  In  his 
celebrated  Hiftories,  Clio  I.  c.  191,  he  defcribes  the  capture  of 
Babylon,  by  Cyrus  and  the  Perfians,  on  a  feftival  day,  when  the 
river-gates  were  unguarded. 

A  Latin  verlion  of  Herodotus  was  printed  at  Venice  in  1473, 
and  the  Greek  text  also  at  Venice  in  1502  ;  it  may  be  to  this  edi- 
tion that  our  author  refers. 

(18)  — BELSHAZZAR. 

Page  145.  "  BelfJiazzar,  which  is  interpreted  Confufion."  Avery 
different  and  more  probable  fignification  has  been  affigned  to  the 
name  Belfhazzar, — Mafier  of  treafures ;  but  in  the  firft  fyllable, 
the  idea  of  mixture  or  confufion  fometimes  prevails. 

(19)  — JERUSALEM. 

Page  151.  "Within  the  gates  of  Jerafalem."  Here,  as  elfewhere, 
our  author's  quotations  from  the  Holy  Scriptures  are  not  made 
with  entire  exaclnefs  ;  the  fenfe  is  accurately  maintained,  but  the 
very  words  are  not  adhered  to.     See  Jeremiah  xvii.  21  : 

"Thus  faith  the  Lord  :  Take  heed  to  yourfelves  and  bear  no  burden  on  the 
fabbath  day,  nor  bring  it  in  by  the  gates  of  Jerufalem."  And  verfes  24,  25  :  "If 
ye  diligently  hearken  unto  me,  faith  the  Lord,  to  bring  in  no  burden  through 
the  gates  of  this  city  on  the  fabbath  day,  but  hallow  the  fabbath  day,  to  do  no 
work  therein ;  then  fhall  there  enter  into  the  gates  of  this  city  kings  and  princes 
fitting  upon  the  throne  of  David,"  &c. 


2o8  NOTES. 

(20)  — LUCIAN  OF  SAMOSATA. 

He  was  a  Greek  writer  of  Syrian  parentage  and  birth,  a.d.  120- 
200.  His  fame  refts  not  fo  much  on  his  numerous  works  as  on  his 
unfcrupulous  wit  and  humour.  To  recapitulate  them  would  occupy 
too  much  fpace ;  and  we  refer  to  the  account  given  of  them  in  the 
Greek  and  Roman  Biog.,  vol.  i.  p.  812-22.  His  Dialogues  were 
firft  printed  at  Florence  in  1496,  and  his  Works  at  Venice  in  1503. 
Ufeful  editions  of  his  Works  were  iffued  at  Amflerdam,  in  2  vols. 
8vo,  in  1687  ;  and  in  3  vols.  4to  in  1743. 

Page  157.  "  Lucian  ....  in  his  Dialogue  of  Images?  Our  au- 
thor's direct  reference  is  to  Lucian's  El/cove?  Images,  a  work  in 
which,  according  to  Wieland,  the  writer  fought  to  flatter  the  wife 
of  Marcus  Antoninus ;  but  many  illuftrations  of  The  Images  and 
Afpecls  of  Death  might  be  derived  from  01  Nefcpi/cdl  AcaXoyoc, 
Dialogues  of  the  Dead,  a  feries  of  fatires  on  the  vanity  of  human 
purfuits.  There  are  imitations  of  thefe  Dialogues  in  French,  by 
Fontenelle,  in  his  Nouvcaux  Dialogues  des  Moris,  1 21110,  Paris  1693  ; 
and  in  Englifh  by  Lord  Lyttleton's  Dialogues  of  the  Dead,  of  which 
the  fourth  edition,  corrected  and  completed,  was  published  in  8vo, 
in  1765. 

The  whole  of  the  Dialogue  known  as  El/coves,  or  Images,  is 
devoted  to  the  defcription  of  the  abfolutely  perfect  woman,  perfect 
in  beauty  of  outward  form,  and  perfect  in  the  graces  of  inward 
lovelinefs  and  virtue.  And  the  image,  "  exprefs  and  admirable ; 
in  action  like  an  angel ;  in  apprehenflon  like  a  god ;  the  beauty  of 
the  world,  the  paragon  of  animals,"  Hamlet,  act  ii.  fc.  2,  —  is  really 
built  up  by  Lucian  out  of  the  collected  excellencies,  bodily  and 
mental,  of  the  moft  eminent  of  womankind.  He  has  defcribed  to 
his  friend  Polyftrates,  how  the  hair  was  from  the  great  painter 
Euphranor,  the  eyebrows  from  Polygnotus,  the  rofinefs  of  the 
cheeks,  the  clothing,  the  lips  from  Aetion,  and  the  reft  of  the  body 
from  Apelles ;  when  the  objection  is  raifed,  vol.  ii.  p.  8:  "  ra>v 
Se  ttjs  ^Jrv^i]^  ayaOow,  adearos  el,  ovSe  oca 0a  baov  to  rcdWos 
e/celro  ear iv  avTr)?,  fiafcpro  ran  afiecvov,  /cal  0eo€cSearepov  rov 
acofiaros"  i.e. 


NOTES.  209 

Thou  art  incapable  of  feeing  the  beauties  of  the  foul ;  neither  knoweft  thou 
how  great  that  beauty  is,  and  how  it  is  far  better  and  more  divine  than  any 
beauty  of  the  body. 

The  qualities  of  the  foul  are  then  defcribed,  and  the  acknow- 
ledgment freely  made:  "  AXrjdrj  </>?}?,  to  AvKive  ware  el  80/cel, 
dvayui^avre^  ifir)  ra?  eii<,6va<;,  i)v  re  aii  eirXaaa^,  rrjv  tov  adopaTO^, 
Ka\  a?  eyco  t?}?  ^X^  eypanfrdfiijv,  p'tav  e'£  diracrow  avvdevres 
fii[3\iov  tcaradepevoi,  irapeywpW  airacri  davpa^etv,  rot?  ye  vvv 
ovai,  Kal  T0Z9  ev  varepco  eaopevois"     Vol.  ii.  p.  15. 

You  fpeak  the  truth,  Lucian,  fo  that  if  you  think  well,  having  already  mixed 
the  images, — the  one  which  thou  haft  fafhioned  being  of  the  body,  and  that 
which  I  have  defcribed  of  the  foul,  —  out  of  all  we  make  one,  — we  fet  them 
together  in  a  book,  and  exhibit  them  for  all  men  to  admire,  both  for  the  prefent 
generation  and  for  the  future. 

(21)  — TOBIT. 

Page  166.  "  Tobit  called  Tobit  hisfon,"  &*c.  The  book  of  Tobit, 
probably  a  fiction  and  not  a  hiftory,  is  a  very  pleafing  pi6lure  of 
domeftic  life,  and  fhows  how  by  divine  aid  fevere  trials  may  be 
overcome.  The  original,  compofed  in  Hebrew,  has  been  loft,  but 
the  narrative  exifts  in  feveral  verfions.  See  Schumann  On  the  Old 
and  New  Tejlament,  pp.  174-75.  Jerome  is  the  firft  to  mention 
the  book  ;  Auguftin  recommended  it,  and  Luther  agrees  with  him. 
The  paflage  referred  to  is  chapter  xiv.  2  : 

"And  when  he  was  very  aged,  he  called  his  fon  and  the  fix  fons  of  his  fon, 
and  faid  to  him :  Take  thy  children :  for  behold  I  am  aged,  and  am  ready  to 
depart  out  of  this  life." 

The  nth  verfe  of  this  chapter  adds  : 

"When  he  had  faid  thefe  things,  he  gave  up  the  ghoft  in  his  bed,  being  an 
hundred  and  eight  and  fifty  years  old,  and  he  buried  him  honourably." 

(22)  — ARISTOTLE  OF  STAGEIRA. 

A  name  too  famous  to  need  any  other  notice  here  than  the  dates 
of  his  birth  and  death;  b.c.  384-322.  For  a  full  account  of  his 
life  and  works  confult  Smith's  Gk.  and  Rom.  Biog.,  vol.  i.  pp.  317— 

P 


2ro  NOTES. 

344.  The  first  edition  of  his  works  in  Greek  is  the  Aldine, 
Venice  1495-98,  in  five  folio  volumes;  and  in  1531  this  edition 
was  followed  by  another  at  Bale,  two  tomes  in  one  volume  folio. 
It  was  edited  by  the  care  of  Erafmus.  Again  therefore  can  we 
bring  into  juxta-pofition  Holbein's  name  and  that  of  the  famous 
fcholar  whofe  friendfhip  he  enjoyed.  The  edition  however  which 
we  make  ufe  of  is  Scaliger's  Arijiotelis  Hijioria  de  Animalibus,  folio, 
Tolofse  16 19. 

Page  169.  "  Arijiotle /aid concerning  the  Jlreain  called Hypanis" 
"  Tlepl  Se  tov  'Tiravrjv  TroTa/xbu  tov  irepl  Bocnropov  tov  Ktp.- 
fxeptKov,  V7r6  rpo7ra<;  Oepivas,  fcaracf)epovrac  eVt  rod  7TOTCtp,ov 
olov  OukaKot  /zei£by<?  payywv  •  e£  &v  p^yvufievcov,  k^epyerai  £toov 
TrrepcoTov,  Tepdrrovv  •  t,f)  he  kcu  wereTaL  fie^pi  ShiXt]?  •  Kcna- 
(^epofievov  Se  tov  i)\iov,  uTropLapaivrjTai,  kcu  ci/xe  6vop,evov  airo- 
OvrjGKei,  Blovv  rjfxepav  fiiav,  hib  /cal  KaXelrai  Efyi'ipbepov? 
Bk.  v.  §  231.  p.  605.  See  alfo  Bekker's  Arijiotle,  4to,  Berlin  1S31, 
vol.  i.,  p.  552,  bk.  v.  cap.  19. 

On  the  river  Hypanis,  which  flows  into  the  Cimmerian  Bofphorus,  about  the 
fummer  folftice  there  are  brought  down  upon  the  river  alone  bags  larger  than 
berries,  from  which,  when  broken,  there  iffues  forth  a  winged  four-footed 
animal.  And  it  lives  and  flies  about  until  evening.  But  as  the  fun  goes  down 
it  grows  weak,  and  at  fun-fet  it  dies,  living  a  fingle  day ;  wherefore  it  is  called, 
Ephemeron,  i.e.  day-lafting. 

(23)  — M.  TULLIUS  CICERO. 

For  this  name  of  renown  we  alfo  refer  to  the  Gk.  and  Rom. 
Biography,  vol.  i.  pp.  708-45.  He  was  born  near  Arpinum  in  Italy 
E.c.  106,  and  was  affaffinated  b.c.  43.  The  collected  works  of 
Cicero  were  firft  printed  at  Milan,  in  four  vols,  folio,  in  1498. 
Other  editions  followed,  and  in  1528  there  was  one  publifhed  at 
Bale,  in  two  vols,  folio.  The  fame  year  Erafmus  revifed  for  Froben, 
the  celebrated  printer,  "a  new  edition  of  Cicero's  Tufculan  Difpu- 
tations,"  and  he  prefixed  to  it  an  elegant  preface,  in  which  the 
merits  of  Cicero  were  very  zealoufly  upheld.  Thefe  Tufculan 
Difputations  or  Queftions  are  feveral  times  quoted  in  Holbein's 


NOTES.  211 

Images  and  A f peels  of  Death.  Portraits  both  of  Erafmus  and  of 
Froben  were  painted  by  Holbein,  and  they  have  furvived  to  the 
prefent  day.  See  Woltmann's  Holbein  and  feine  Zeit ;  Leipzig 
1868.     Erfter  Theil,  pp.  260  and  272. 

Page  170.  "  Cicero  . . .  /aid  it  well :  Thou  haft fleep  for  an  image 
of  Death?  The  quotation  is  from  the  Tufculan  Difputations  :  fee 
Kiilmer's  edition,  Jena?  1846,  vol.  i.  38,  §  92,  p.  145.  Cicero  is 
affirming  that  death  is  without  feeling,  and  adds  : 

"  Habes  fomnum  imaginem  mortis  eamque  quotidie  induis.  Et  dubitas, 
quin  fenfus  in  morte  nullus  fit,  quum  in  ejus  fimulacro  videas  effe  nullum 
fenfum  ?"  i.e. 

Thou  haft  fleep  as  an  image  of  death  and  daily  doft  thou  put  it  on.  And 
doft  thou  doubt  there  may  be  no  feeling  in  death,  when  thou  feeft  that  in  its 
image  there  is  no  feeling. 

The  whole  paffage  comparing  Sleep  and  Death  is  admirable,  and 
as  Shakefpeare,  according  to  Woltmann,  vol.  ii.  p.  121,  has  in  one 
inftance  at  leaft  taken  his  "  £)avjMlltngen,"  reprefentations  from 
Holbein's  Images  of  Death,  ed.  1547,  we  may  without  rafhnefs  fup- 
pofe  that  the  letterprefs  was  known  to  the  dramatift  as  well  as  the 
wood-cuts.     Thus  in  Meafurefor  Meafure,  act  iii.  fc.  1,  1.  17-19  : 

"Thy  beft  of  reft  is  fleep, 
And  that  thou  oft  provok'ft ;  yet  groffly  fear'ft 
Thy  death,  which  is  no  more." 

Or  in  the  Winter's  Tale,  act  v.  fc.  3,  1.  18-20,  before  Hermione 
as  a  ftatue  : 

' '  Prepare 
To  fee  the  life  as  lively  mock'd,  as  ever 
Still  fleep  mock'd  death." 

Or  when  Macduff  raifes  the  alarm,  Macbeth,  act  ii.  fc.  3, 1.  71-73  : 

"Malcolm  !  awake  ! 
Shake  off  this  downy  fleep,  death's  counterfeit, 
And  look  on  death  itfelf  !  " 

And  in  that  noble  foliloquy  of  Hamlet,  act  iii.  fc.  1,  1.  60  &  64 : 

To  die,  —  to  fleep,  — 

No  more  ; 

To  die, — to  fleep  ;  — 


To  flee-.  e's  the       j 

And  D  .v  a      g 

.  :     .  .        .  .    ".  .      ig;  h«  -    I 

.::    -• res  that  every  part  it        -        ts  -  .     ept 

the  foul      ".:.-     §c  ...:•    owt€  —apovc..    awn  aw  iovcra  oparai. 

:'  &rrw  (now  »;  Se  tow  ai^pawnou  ^jrvyi)  rare  -    iroi    feco- 
Tari|  Kora^aiverat,  «ai  rar€  ri  twv  peXXorroN    Trpoop.'.     rare 

-;<:.\  ;•>   ^-.ve \.-r.:   Ar.rc;;:"-.:..        X,  -  - 

- .  5   r  o,   :  l 

i.e foal  alone,  whether  prefent  or  d k 

foul  of  man  then  a]    ears  gofth* 

-V:    :  -     -  -   -       -  -  ;-'C 

.    t  y  8  . 

A         tation  fought  for  but  not  four 

At  t&e  em; 
\lrnoft  the  fan.       g     lent  is 

^  -----      v  -  ■.-- 

- 

.  . .        -  - 

-  - 

■.■.-..■.:-.-.:■;■  :.:■:.  :..  .  :  ..  •   :'.'.. '  :   .V  lOTOS  lakes  ■"•  ■  ••  fife  from  th«  '■  I  Bag  .  maturity  .    •.. 

\Am  the  old. 

DAM    - 

He     as  a  native  <  -  Minor,  — 

a  pupil       Giorgias 

■  He  v 


NOTES.  213 

on  the  evils  of  human  life,  and  a  Eulogy  on  Death.  What  remain 
of  his  orations  were  published  in  the  Oratores  Grceci  by  the  Aldi, 
Venice  1513  ;  but  it  is  from  Cicero,  Tufcul.  Quufl.,  vol.  i.  p.  48, 
that  our  author  has  obtained  his  information  : 

"  Alcidamas  quidem  rhetor  antiquns,  in  primis  nobilis,  fcripfit  ctiam  lauda- 
tionem  mortis,  quae  conftat  ex  enumeratione  humanorum  malorum :  cui  rationes 
ex,  quoe  exquifitius  a  philofophis  colliguntur,  defuerunt;  ubertas  orationes  non 
defuit. "  i.e. 

A  certain  Alcidamas,  an  ancient  rhetorician,  efpecially  well  known,  wrote 
the  praife  of  death,  which  confifls  of  an  enumeration  of  human  evils  :  to  which 
treatifeare  wanting  thofe  reafons  which  are  the  more  accurately  gathered  up  by 
philofophers;  but  fulnefs  of  fpeech  is  not  wanting. 

The  Evils  of  Human  Life,  and  the  Eulogy  on  Death,  by  Alcida- 
damas,  may  indeed  have  fuggefted  to  Shakefpeare  the  argument 
which  he  puts  into  Hamlet's  mind,  act  iii.  fc.  1,  1.  68  : 

"  There's  the  refpect 
That  makes  calamity  of  fo  long  life ; 
For  who  would  bear  the  whips  and  fcorns  of  time, 
The  oppreffor's  wrong,  the  proud  man's  contumely, 
The  pangs  of  difpriz'd  love,  the  law's  delay, 
The  infolence  of  office,  and  the  fpurns 
That  patient  merit  of  the  unworthy  takes, 
When  he  himfelf  might  his  quietus  make 
With  a  bare  bodkin  ?_," 

(25)  — CLEOBOLUS  AND  BITON. 

Page  171.  Though  the  teflimony  of  Cicero  is  adduced  for  the 
beautiful  tale  refpecling  Cleobolus  and  Biton,  we  will  go  to  the 
original  in  the  Clio,  c.  31,  of  Herodotus,  who  recites  it  as  part  of 
the  converfation  between  Solon  and  Crcefus.  The  king  demanded 
of  the  fage,  Whom  he  judged  to  be  the  happiefl  of  all  mankind? 
The  firft  place  was  affigned  to  a  poor  man  of  Athens,  becaufe  he 
lived  to  fee  a  ftrong  and  healthy  family  of  children  grown  up  around 
him,  and  himfelf  died  in  defence  of  his  country.  The  fecond  place 
was  given  to  Cleobis  and  Biton,  who  manifefted  fuch  ftrong  filial 
love  to  their  mother,  the  prieflefs  of  Juno.     And,  fays  the  hiftory  : 

"  Before  the  image  flie  flood  and  prayed  for  Cleobis  and   Biton  her  children 


214  NOTES. 

who  greatly  honoured  the  goddefs,  that  the  goddefs  would  give  them  what  is 
accounted  the  beft  for  man.  After  this  very  prayer,  as  they  offered  facrifice  and 
were  partaking  of  the  feftival,  the  young  men,  having  fallen  alleep  in  the  tem- 
ple, no  more  arofe,  but  met  with  this  end.  The  Argives  had  images  of  them 
made  which  were  fet  up  at  Delphos,  and  they  were  accounted  the  beft  of  men." 

Page  172.  "  The  authors  of  this  tale  are  Hizenarchus  .  .  ,  and 
Cicero."  Who  the  former  of  thefe  authors  is  I  have  not  afcertained. 
In  the  Tufcul.  Quce/l.,  vol.  i.  p.  47,  taking,  as  above,  Herodotus 
for  his  informant,  Cicero  thus  narrates  : 

"  Primum  Argia;  facerdotis,  Cleobis  et  Biton  filii,  prsedicantur.  Nota  fabula 
eft :  quum  enim  illam  ad  folemne  et  ftatum  facrificium  curru  vein  jus  effet,  fatis 
longe  ab  oppido  ad  fanum,  morarenturque  jumenta;  tunc  juvenes  ii,  quos  modo 
nominavi,  vefte  pofita  corpora  oleo  perunxerunt :  ad  jugum  accefferunt.  Ita 
facerdos  advecta  in  fanum,  quum  currus  effet  ductus  a  filiis,  precata  a  dea  dici- 
tur,  ut  illis  praemium  daret  pro  pietate,  quod  maximum  homini  dari  poffet  a  deo  : 
poft  epulatos  cum  matre  adolefcentes,  fomno  fe  dediffe ;  mane  inventos  effe 
mortuos."  i.e. 

Firft  are  publicly  proclaimed  Cleobis  and  Biton,  fons  of  the  prieftefs  Argia. 
The  tale  is  known ;  for  when  the  law  was  that  at  a  folemn  and  appointed  facri- 
fice flie  fhould  be  carried  in  her  chariot,  fufficiently  far  from  the  town  to  the 
temple,  and  the  beafts  of  burden  were  delayed,  then  thofe  youths  whom  juft  now 
I  have  named,  laying  afide  their  vefture,  anointed  their  bodies  with  oil ;  and 
they  fet  themfelves  to  the  yoke.  So  the  prieftefs  was  carried  to  the  fane;  and 
fince  the  chariot  had  been  drawn  by  her  own  fons,  fire  prayed,  it  is  faid,  from 
the  goddefs,  that  (he  would  beftow  upon  them  as  a  reward  for  their  filial  affec- 
tion, the  greateft  which  could  be  given  to  man  from  god.  After  celebrating 
the  feftival  with  their  mother,  the  young  men  refigned  themfelves  to  deep ;  and 
in  the  morning  they  were  found  dead. 

(26)  — TROPHONIUS  AND  AGAMEDES. 

Page  172.  "  The  like  tale  belongs  to  Trophonius  and  Agamcdes." 
The  myth  generally  related  of  them  is,  that  they  were  the  fons  of 
Erginus,  king  of  Orchomenus  in  Greece,  and  celebrated  for  their 
fkill  in  architecture ;  and  that  on  one  occafion  they  diihoneftly 
turned  their  fkill  to  their  own  profit  by  the  manner  in  which  they 
built  a  treafury  for  king  Hyrieus  in  Boeotia.  Cicero  however,  in 
the  Tufcul.  Quafl.,  vol.  i.  §  47,  in  continuation  of  his  narrative 
reflecting  Cleobolus  and  Biton.  fays  : 


NOTES.  215 

"  Simili  precatione  Trophonius  et  Agamedes  ufi  dicuntur;  qui  quum  Apollini 
Delphis  templum  exredificaviffent :  venerantes  deum,  petierunt  mercedem  non 
parvum  quid  em  operis  et  laboris  fui,  nihil  ante,  fed  quod  effet  optimum  homini. 
Quibus  Apollo  fe  id  daturum  oftendit  poft  ejus  diei  diem  tertium ;  qui  ut  illuxit, 
mortui  funt  reperti.  Judicaviffe  deum  dicunt,  et  eum  quidem  deum,  cui  reliqui 
dii  conceffiffent,  ut  prseter  ceteros  divinaret."  i.e. 

Trophonius  and  Agamedes,  men  fay,  made  ufe  of  a  like  prayer.  When  at 
Delphi  they  had  built  a  temple  for  Apollo,  while  worfhipping  the  god,  they 
afked  no  fmall  reward  for  their  work  and  labour,  nothing  lefs  but  what  might 
be  the  beft  for  man.  Apollo  mowed  them  that  he  would  grant  their  requeft  the 
third  day  after,  and  when  that  day  fhone  forth,  they  were  found  dead.  People 
fay  the  god  judged  fo,  —  indeed,  that  very  god  to  whom  the  other  gods  con- 
cede that  beyond  others  he  can  divine. 


(27)  — P.  ^LIUS  HADRIANUS. 

Page  172.  "Died  a  very  noble  lady,  parent  of  the  Emperor.'''  If 
the  noble  lady  was  Hadrian's  mother,  fhe  was  the  aunt  of  the  em- 
peror Trajan,  his  predeceffor  in  the  empire.  Hadrian  was  born  at 
Rome  a.d.  76,  became  emperor  in  117,  and  died  in  138.  His  Life 
is  told  by  Spartianus,  one  of  the  fix  "  Scriptores  Hiflorice  Augujtce." 
Of  thefe  writers  three  or  four  editions  preceded  Holbein's  Images 
and  Afpctls  of  Death ;  as  that  of  Milan,  folio,  1475  5  °f  Venice, 
1489  ;  of  the  Aldi  in  1516  ;  and  of  Florence  in  1519.  The  tale  of 
the  emperor  and  the  philofopher  however  is  not  narrated  by  Spar- 
tianus, but  the  emperor's  fpirit  may  be  judged  of  from  the  verfes 
faid  to  be  fpoken  by  him  at  the  point  of  death ;  fee  the  Paris  folio 
of  Spartianus,  1620,  p.  12. 

"  Animula  vagula,  blandula,  i.e.   Wandering  little  foul,  fo  winning, 
Hofpes,  comefque  corporis,  Companion  mine  and  body's  gueft, 

Qua;  nunc  abibis  in  loca  In  what  places  wilt  thou  reft 

Pallidula,  rigida,  nudula,  Pale  and  ftiffening,  cold  and  naked, 

Nee  ut  foles,  dabis  iocos."  Nor  ready  for  the  accuftom'd  jeft. 

(28)  — PLATO. 

Plato  the  philofopher  was  born  at  Athens  b.c.  430,  and  died  B.C. 
347.  Of  his  fame  and  of  his  writings  it  would  be  pretentious  here 
to  fpeak ;  —  the  reader  may  refer  to  any  of  the  numerous  biogra- 


216  NOTES. 

phies  of  him  which  have  been  written.  The  firjl  edition  of  his 
entire  Works  was  printed  by  the  Aldi  in  Venice  in  15 13;  and  then 
in  1534  an  edition,  folio,  appeared  in  Holbein's  city,  Bale  ;  it  was 
edited  by  Simon  Gryngeus,  a  Greek  profeffor  of  great  erudition, 
who,  like  Holbein  himfelf,  vifited  England  with  letters  of  com- 
mendation from  Erafmus  to  Sir  Thomas  More  and  others.  The 
other  editor,  John  Oporinus,  alfo  a  Greek  fcholar,  was  a  native  of 
Bale,  born  in  1507  :  at  one  time  he  was  employed  by  John  Froben, 
whofe  epitaph  Erafmus  wrote  ;  and  afterwards  he  eftablifhed  an 
extenfive  printing  office,  and  was  praifed  by  Erafmus  as  "  bonus  et 
doctus  vir,"  a  good  and  learned  man.  He  too  was  probably  well 
known  to  Holbein. 

Page  174.  "  The  divine  Plato,  being  qfked  by  Socrates:'  At  the 
death  of  Socrates,  B.C.  399,  Plato  was  only  about  31  years  of  age, 
fo  that  the  converfation  here  alluded  to,  and  intimating  that  he  and 
Socrates  were  old  men  together,  may  be  claffed  among  the  many 
fictions  which  paffed  current  reflecting  the  Great  Mailer  and  his 
difciples.  Befides  Plato  does  not  any  where  appear  as  one  of  the 
fpeakers  in  his  dialogues,  and  the  alleged  converfation  is  out  of 
character  with  his  writings. 

Sentiments  however  very  fimilar  to  thofe  of  our  text  are  to  be 
found  in  Plato's  works,  and  the  quotation  almoft  points  to  a  paf- 
fage  in  the  beginning  of  the  Republic,  bk.  i.  See  Frankfort  edition, 
folio,  1602,  pp.  572  C-573  B.  Here  Socrates  is  reprefented  as 
converfing  with  Cephalus,  who  died  full  of  years,  B.C.  443.  Their 
fubject  is  (p.  572  D):  "o  Srj  eVt  7>;pao?  ou8a>  cpaaiv  eivai  01 
TTOLrjrai"  what  the  poets  declare  to  be  the  threfhold  of  old  age.  The 
old  man  avers  :  "™  8e  /z^Sev  iavra,  ahacov  ^vveihon  i)8eia  ekiri^ 
del  irdpeari  koX  dya6>j  <ytipoTpo<$>o<; : 

To  him  who  is  confeious  to  himfelf  of  no  wrongdoing,  afweet  hope  is  ever  pre- 
fent,  and  a  good proi'ifion  for  old  age. 

Again  he  goes  on  to  fay  : 

"  Whoever  pajfes  through  life  jufily  and  kolily,  afweet  hope  in  the  heart  ac- 
companies him,  making  glad  his  age." 


NOTES.  21 7 

(29)  — PLUTARCH. 

Plutarch,  immortalifed  by  his  Parallel  Lives  of  forty-fix  eminent 
Greeks  and  Romans,  was  born  at  Chaeroneia  in  Boeotia  about  a.d. 
50.  The  time  of  his  death  is  not  known,  but  he  was  living  after 
Trajan's  reign,  a.d.  117.  Of  his  works  a  Latin  verfion  was  printed 
at  Rome  in  1470,  — followed  by  Italian  and  Spanifh  verfions  ;  and 
the  Greek  text  itfelf  was  firft  printed  at  Florence  in  15 17.  Plu- 
tarch's Parallel  Lives  were  alfo  published  at  Bale  in  folio,  in  1533, 
John  Bebelius  being  the  printer,  for  whom  Holbein  defigned  the 
device,  —  a  Palm-tree,  on  the  branches  of  which  refts  a  heavy 
cover,  beneath  is  a  man  lying  on  his  back,  and  with  hands  and 
feet  guarding  himfelf  againft  the  burden.  See  Woltmann's  Holbein, 
vol.  ii.  p.  430,  Leipzig,  1868. 

Page  174.  "  Plutarch  in  his  Apophthegms."  The  Apophthegmata 
were  iffued  at  Louvain  in  152 1,  and  at  Paris  in  1530.  For  the 
quotation  in  our  text  the  Paris  edition,  2  vols,  folio,  1624,  has  been 
confulted,  but  among  the  Apophthegmata,  vol.  i.  pp.  172-236,  with- 
out fuccefs.  At  pages  198,  199,  the  fayings  of  Cato  Major  are 
recorded,  —  but  there  is  nothing  like  the  text,  —  nor  indeed  in  the 
Life  of  Cato,  vol.  ii.  pp.  336-56. 

(30)  — PLINIUS  C^FCILIUS  SECUNDUS. 

This  Pliny  was  the  nephew  of  C.  Plinius,  the  celebrated  author 
of  the  Natural  Hiflory,  and  is  known  chiefly  from  his  Epiflles.  He 
was  born  in  a.d.  61  or  62  ;  in  a.d.  103  he  was  appointed  pro-praetor 
of  the  province  Pontica  in  Afia  Minor,  but  of  the  time  of  his  death 
nothing  has  been  afcertained.  His  Epiflles  were  firft  publifhed  at 
Venice  in  147 1,  and  again  in  1485  ;  and  afterwards  were  frequently 
repeated,  as  at  Paris  in  1515,  and  by  Robert  Stephens  in  1529. 

Page  176.  "  Pliny  fa  id  in  one  of  his  Epiflles^  It  is  doubtful  if 
the  exact  words  of  our  text  are  to  be  found  in  Pliny.  For  an  illuf- 
tration  of  it  we  may  appeal  to  that  fine  letter,  Epiflles,  bk.  iii.  16, 

Q 


218  NOTES. 

in  which  he  defcribes  the  character  of  Arria,  "  quae  marito  &  fola- 
tium  &  exemplum  fuit,"  who  was  to  her  husband  both  a  folace  and 
an  example.  Her  noble  felf-command  on  the  death  of  her  fon, 
and  her  heroic  refolutenefs  when  her  husband  Pcetus  was  ordered 
by  the  emperor  Caligula,  a.d.  42,  to  put  an  end  to  his  life,  mufl 
ever  excite  admiration,  if  not  approval.  She  took  up  the  dagger 
to  ihow  him  how  to  ufe  it;  fhe  pierced  her  own  breaft,  and  held 
forth  the  weapon  to  him,  and  as  Pliny  recites  the  deed,  added  the 
word  immortal  and  almofl  divine,  "Pectus,  it  does  not  pain." 

And  the  fupporting  faith,  what  was  it?  We  muft  read  Pliny 
himfelf : 

"  Sed  tamen  ifta  facienti  dicentique  gloria  &  feternitas  ante  oculos  erant: 
quo  maius  eft  fine  prasmio  reternitatis,  fine  prasmio  glorise  abdere  lachrymas, 
operire  luctum,  amiffoque  filio  matrem  adhuc  agere."  i.e. 

Yet  to  her  doing  and  faying  thefe  things  glory  and  eternity  were  before  her 
eyes  ;  than  which  it  is  even  greater,  without  the  reward  of  eternity,  without  the 
reward  of  glory,  to  hide  her  tears,  to  cover  over  her  grief,  and  yet  to  do  the 
part  of  a  mother  for  her  loft  fon. 

In  this  connexion  we  may  alfo  allude  to  the  Epiftle,  bk.  vi.  16, 
to  Cornelius  Tacitus,  in  which  the  terrible  eruption  of  Vefuvius  is 
fo  graphically  defcribed,  when  Pliny  the  Naturalifl  loft  his  life,  and 
the  cities  of  Herculaneum  and  Pompeii  were  overwhelmed.  The 
Epiftle  fays,  that  amid  the  terrors,  "  erant  qui  metu  mortis  mortem 
precarentur,"  there  tuere  thofe  70/10  through  fear  of  death  prayed  for 
death. 

"Many  raifed  their  hands  to  the  gods;  more  now  thought  there  were  no 
gods,  and  that  upon  the  world  had  come  the  final  and  eternal  night." 

Need  we  a  more  finking  comment  on  the  words,  that  "the  beft 
law  given  to  man  is,  that  nothing  in  this  prefent  world  fhould  be 
eternal "  ? 

(31)  — THEODOSIUS. 

The  emperor  Theodofius  I.  was  born  in  Spain  about  a.d.  346, 
and  was  declared  Auguftus  in  a.d.  379;  —  his  death  occurred  in 
A-D-  395-  The  glowing  pages  of  Gibbon  contain  many  notices  of 
this  emperor,  but  a  better  and  more  collected  account  is  in  the 
Gk.  and  Rom.  Biography,  vol.  iii.  pp.  1062-68. 


NOTES.  219 

Theodofius  II.,  fon  of  Arcadius  and  grandfon  of  the  firft  Theo- 
dofius,  was  born  in  a.d.  401,  and  fucceeded  his  father  in  408  ;  — 
his  reign  continued  down  to  his  death  a.d.  450, — when  the  Huns, 
under  Attila,  had  already  invaded  and  taken  poffeflion  of  large 
provinces  of  the  empire,  and  were  in  the  receipt  of  a  yearly  tribute. 

Page  176.  "  Two  Philofophers  arguing  before  the  Emperor  Theo- 
dofius.'''' The  exact  authority  for  this  ftatement  has  not  been 
afcertained,  and  confequently  we  leave  it  doubtful  which  of  two 
emperors  is  intended.  In  note  32  however  an  hiftorian  is  named, 
but  it  will  be  feen  that  there  is  flill  fome  inaccuracy  in  the  reference. 

(32)— PAUL  THE  DEACON. 

Page  177.  "  All  praifed  tvhat  Theodofius  faid ';  as  Paul  the 
Deacon  recites  in  his  life?  Paul,  deacon  it  is  faid  of  Forijulium  in 
Aquileia,  was  fecretary  to  Didier  the  lafl  king  of  Lombardy,  and 
afterwards  in  the  fervice  of  Charlemagne,  died  a.d.  801.  He  wrote 
Concerning  the  origin  and  deeds  of  the  Longobards,  down  to  the 
death  of  Luitprand  in  774;  and  to  his  work  there  were  additions 
completing  the  hiftory  to  the  time  of  Leo.  III.  a.d.  806.  Thefe 
histories  were  printed  with  Eutropius,  at  Rome,  in  147 1,  and  a 
French  verfion  was  iffued  at  Paris,  in  folio,  in  1521.  There  have 
been  feveral  editions  fince,  one  at  Bale  in  1569. 

The  fplendid  work  by  Muratori,  twenty-five  tomes  folio,  "  Rerum 
italicarum  Scriptores,  Milan  1723-51,  contains  in  vol.  i.  pp.  405- 
511,  "  Pauli  Warnefridi  Diaconi  Forijulienenfis  de  Geflis  Latigo- 
bardorum."  This  work  however  does  not  contain  the  narrative 
refpecting  Theodofius  and  the  Philofophers. 

There  are  alfo  two  other  authors  named  Paul  the  Deacon ;  fee 
Gloffarium  Aledioz  et  infinite  Tatiuitatis,  vol.  vii.  pp.  413-14,  4to, 
Paris  1850,  —  but  neither  of  them  is  the  author  whom  the  text 
quotes. 

(33)  — LACTANTIUS. 
Firmianus  LaCtantius,  a  very  eloquent  and  Chriflian  writer  of  the 


220  NOTES. 

fourth  century,  was  engaged  when  advanced  in  life  to  be  tutor  to 
Crifpus,  the  fon  of  Conftantine,  a.d.  312-18,  and  died  about  a.d. 
328.  His  writings  are  remarkable  for  their  purity,  grace  and  power. 
The  chief  among  them  are  feven  books  on  the  D'mine  Inflitntions, 
i.e.  of  Chriftianity.  As  early  as  1465  the  works  of  Laclantius  were 
printed  in  folio  at  the  monaftery  of  Subiaco  on  the  Anio,  in  Italy, 
being  the  firft  book  with  a  date  printed  in  that  country.  Before 
1538  there  had  been  ten  or  twelve  editions,  of  which  two  were  at 
Bale  in  15 21  and  1523,  and  one  iffued  by  the  Aldi  at  Venice  in 
1535.  The  treatife  of  Lactantius,  On  the  formation  of  Man,  was 
edited  by  Erafmus  in  1529  from  an  ancient  manufcript. 

A  folio  edition  was  printed  at  Bale  by  Henry  Peter,  his  device 
being  a  rock.  To  the  Leyden  edition,  8vo,  1660,  Gallseus  added 
many  learned  notes. 

Page  177.  "  Laclantius  fa  id,  that  a  man  ought  to  live  in  f itch  a 
manner  as  if  he  mufl  die  in  an  hour?  Almoft  as  a  converfe  to  the 
quotation  in  the  text  we  may  adduce  the  fine  fentiment,  bk.  vi.  De 
Vero  Cultu,  concerning  true  worfhip,  §  8,  p.  569,  ed.  1660  : 

"  Quisquis  autem  rectum  iter  vitse  tenere  nititur,  non  terrain  debet  afpicere 
fed  caelum,  &  (ut  apertius  loquar)  non  hominem  fequi  debet,  fed  Deum  :  non  bis 
terreftribus  fimulacbris,  fed  Deo  fervire  ccelefti;  non  ad  corpus  referre  omnia, 
fed  ad  mentem ;  non  huic  vitas  dare  operam,  fed  reternae.  Itaque  fi  oculos  in 
coelum  femper  intendas,  &  folem,  quam  oritur,  obferves,  eumque  habeas  vitse, 
quafi  navigii  ducem;  fua  fponte  in  viam  pedes  dirigentur;  &  illud  coelefte 
lumen,  quod  fanis  mentibus  multo  clarius  fole  eft ;  quam  hie,  quern  carne  mor- 
tali  videmus ;  fie  gubernabit,  ut  ad  fummam  fapientioe,  virtutifque  portum  fine 
ullo  errore  perducat."  i.e. 

But  whoever  drives  to  keep  the  right  road  of  life  ought  not  to  regard  earth 
but  heaven,  and  (that  I  may  fpeak  more  openly)  ought  not  to  follow  man  but 
God ;  not  to  ferve  thefe  earthly  images,  but  the  heavenly  God ;  not  to  labour  for 
this  life,  but  for  eternity.  Therefore  if  you  always  fix  the  eyes  on  heaven,  and 
obferve  the  fun  where  he  rifes,  and  have  him  leader  of  life,  as  of  a  voyage;  then 
of  their  own  will  thy  feet  will  be  directed  into  the  way ;  and  that  heavenly  light, 
which  to  found  minds  is  far  brighter  than  the  fun,  —  than  this  which  we  fee  in 
mortal  flefli,  — will  fo  govern,  that  without  any  miftake  it  may  guide  to  the  height 
of  wifdom,  and  to  the  port  of  virtue. 


NOTES.  221 

(34)  —  APULEIUS. 

Page  177.  "In  the  opinion  of Apuleius."  Apuleius  was  a  native 
of  Madura  in  Africa,  and  flourifhecl  in  the  early  part  of  the  fecond 
century.  The  moil  celebrated  of  his  works  is  named,  Of  the 
Metamorphofes  of  the  Golden  Afs,  in  eleven  books.  It  is  highly 
allegorical,  and  has  fome  great  defects  ;  yet  it  contains  many  excel- 
lent moral  reflections,  and  may  be  regarded  as  having  for  its  object 
to  trace,  according  to  Plato's  philofophy,  the  progrefs  of  the  foul 
to  a  higher  ftate.  Various  editions  appeared  before  1500.  It  was 
tranflated  into  German  as  early  as  1480;  into  Spanifh  in  15 13  ; 
and  into  Italian  and  French  in  15 18.  The  German  verfion  of 
1538,  printed  at  Augsburg,  in  folio,  contains  feventy-nine  wood 
engravings  by  Hans  Schauffelein,  a  fcholar  and  imitator  of  Albert 
Durer.  Kugler,  vol.  ii.  p.  240,  fpeaks  of  "  an  excellent  rich  com- 
pofition,"  by  Schauffelein,  "  der  Aribetung  des  Zammes,"  of  the 
Adoration  of  the  Lamb,  of  the  year  1538. 

For  reference  or  fearch  the  Delphin  edition,  4to,  Paris  16S8, 
excels  others,  having  an  index  of  252  pages.  The  edition  of  1650, 
"Z.  Apvlei  Metamorphofeos,  Libri  xi.,  cum  annotationibvs  Uberiori- 
bus  Joannes  Priccei,  is  valuable  for  its  notes. 


223 


APPENDIX. 


R  O  M  the  Epiftle  Dedicatory  to  the  French  edition 
of  The  Images  of  Death*  Lyons  1538,  it  is  evident  that 
there  was  at  that  time  one  defign  at  leall,  the  Wagoner, 
already  drawn  and  nearly  engraved,  but  which  the 
death  of  the  wood-engraver  prevented  being  then  finifhed.  And 
from  the  Proofs,  in  the  Print-room  of  the  Britifh  Mufeum,  of 
Holbein's  celebrated  defigns,  including  drawings  of  Boys,  to  which 
a  date  as  early  as  1530  may  very  reafonably  be  afcribed,  it  is  alfo 
evident  that  this  clafs  of  fubjedts  poffeffed  an  eftablifhed  authority 
for  being  included  in  the  feries.  Douce  indeed  has  left  the  Boys 
out,  but  admits  eight  additional  woodcuts  which  he  found  in  the 
Imagines  Mortis,  Lyons  1547  ;  and  of  which  one,  "extremely  fine, 
particularly  the  beggar's  head,"  fays  Douce,  occurs  in  the  edition 
of  1545  by  George  yEmylius,  and  which  is  inferted  in  our  Ap- 
pendix i°.  Of  additional  wood-cuts  ttvelve  were  firft  given  in  the 
Lyons  edition  1547,  —  and  the  fame  twelve,  though  by  a  different 
engraver,  appear  in  the  Cologne  edition  of  1566,  and  are  included 
in  our  Appendix  2°  They  are  prefented  with  the  view  of  adding 
to  the  fulnefs,  if  not  to  the  completenefs,  of  our  work,  and  of  fur- 
nifhing  the  means  within  the  fame  volume  of  contrafting  the  later 
feries  of  wood-cuts  with  the  earlier. 

How  many  of  thefe  ttvelve  fubjecls  additional  to  the.  forty-one  of 
the  year  1538  are  to  be  attributed  to  Holbein's  pencil  cannot  now 
be  determined.  Of  fo  fecund  an  artift  there  would  be,  in  his  own 
day,  many  fketches  that  passed  from  hand  to  hand  or  were  trea- 
fured  by  friends  and  admirers,  but  which  the  tooth  of  time  has  now 

*  The  Englifh  is  printed  at  p.  no  of  this  edition,  1S69,  with  a  note  at  p.  195. 


224  APPENDIX. 

utterly  corroded,  and  they  have  perifhed  ;  yet  the  internal  evidence 
of  fimilarity  of  defign  and  of  treatment  of  fubjecl  pleads  for  thofe 
twelve,  and  for  fome  others  not  here  included,  the  diftinction  of 
being  affigned  to  the  fame  fkill  that  drew  the  forty-one,  though  not 
to  the  fame  hands  that  give  them  fixure  upon  the  wood.  There 
was  one  defigning  mind,  —  there  have  been  two  or  more  workmen 
to  engrave  the  thoughts. 

The  thoughts  indeed  have  fructified  in  various  ways,  —  whether 
in  the  indifferently  executed  plates  of  Emblems  of Mortality \  edited 
by  J.  Sidney  Hawkins,  in  17S9,  or  in  the  brilliant  and  elaborate 
engravings  by  Rentz,  at  Augsburg,  in  1750.  There  is  no  neceflity 
to  follow  out  all  the  ramifications  of  the  original  designs,  and  we 
are  perfuaded  the  chief  among  them  are  fufficient  for  our  obi  eel:. 


225 


IMAGINES 

MORTIS^ 


HI!        ACCESS  ER.VNT, 

epigram  m  ATA,  e  Gattico  idiomate  A  ceor. 
gio   aemyliowi ~L*tmum tiransktu. 

AD       H  AE  C  , 

medicina  animae, ton ijs qui ftrma,c{ukm 
qui  aduerfa  carpark  ualetudine  pr<£diti  fu>nt,  ma 
xirnt  ncceffaricL 

ratio  cenfoUndi  ob  morbi  grauitotem  pcricu* 

lofc  dectmbentes. 

0__y  ae  hisaddita  funt,lequttispagi«a 
commonftrabit. 


L  V  G  D  V  N  I ,     SVB    SCVTO 
COL  ON  I  ENS  I.     IS  4^ 


226 


indkx  corum qu.e bis  mortis  imagU 
mbiis  dccefjhrunt. 

D.  C  AE  C  r  L  1 1     CYPRIAN!    epifcOpi  CdYtbdr 

ginenfis, Strmo de  mortalitate. 
oRATiodt?DEVM,  dpud  tgrotum dum muU 

fitur  dtcenda. 
oratio  (hicHRisTvM  in  graui  morbo di* 

cendd. 

©.  chrysostomi  Pdtridrcbx  ConftdiUinos 
poliwusdc  Vdtientid ,  C7  ConfummutionehuM 
feculiydckcundo  AduentuDominudecj;  teterws 
luilorwm  gaudiiSyQT  Mdlorum  pccms,de  Siletu 
tioycralijskommi  Cbri&ww  utile  mceffarijs, 
Sermo. 


2  27 


Zyrecjuies  teternd, 


ECCLESIAST.  XXX 


228 

IMAGINES 

MORTIS- 

Hli      ACCESSERVNT 

EpigrammaTa,  e  Gallico  idiomatea 
Georgio  Aemylio  in  Latinum  translata. 

AD    HAEC, 

Medicina  ANiMAEjtamijsjquiiirma, 
quam  qui  ad uerfa  corporis  valetudinc 
praBditifunt,maxini^necefrana. 

QV AE  bis  addita Junt,  feqitms  pagint* 
dcmonfirabU. 


COLONIAE 

Apud  hmdes  Arnoldi  Birckmanni. 
zANNQ  is  6 4. 


229 


CREATIO   MVNDL 
pormauit  cDommus.  T>  E  VS  hommem  de  !t~ 
mot  errand  ima^wem  fuam  crea.nn  ilium, 
mufcKlum  crforminam  ere  ah  u  cos. 

GEN.  I.   &  II 


*Principio  Czlwm,  Terr  am,  Fontum^Jonantem 
Ex  mhilo fecit  voce  potent e  Deus. 

Indelem  terra.  dimn<tmentu imatro 

GignitHr^httmAnHin  Fcemrna-  FvrLj3gemn~ 


230 


T)c  lettulo,fkperquem  afievdiHi,  non  defctn» 
dssjedmorte  morieris. 

1 1 II.  REG.  1. 


Quern  premis,o  Virgo,  iuuenih  cor  pore  letlum, 
Non hinc  dura  tib't  far gere  fata  dabunt. 

Nam  priiis  exanimete  mors  'violent a  domabitt 
TatticU^  m  tumulum  corporafalce  irahet. 


231 


Omnes flabmus  ante  tribunal      Ro.XIIII 

Vigilate  cr  curate,  qitta  nefiitis  cjpui  hora  ventn- 

rusjit  Domims.      JWAT.      XXI I IL 


Omlibct  vtpojsitrationem  reddere,  cuncli 
Indicts  (Zterniffiabimu  r  ante  ihrpnttm, 

Proptereatoto  vigdcmuspectore,  m  Ch'm 
Veneris  irato  wdicet  '>■>  e  Deus, 

Et  cfuta  nemo  tenet  vent  ttri  iftdicis  horam> 
EJJe  decct  vigiles  in  ftationepm* 


232 


filemorare  nouifsima  &  in  aternum  nonpeo- 

cablS. 

EC  CLE.    VII 


Si  cup.'s  immunemvitijs  traducere  vitam, 
Ijhijit  ante  oculos jemper  trrwgoruos. 

Nam  te  -Centura  crebro  de  A  forte  monebtt 
Quam  repetens  omni  tempore  cautta  rris. 

Da  precor  vt  verotcpettore  Chrtjie  cola^tmi 
Omnibus  adcoelupijic  patefiet  iter. 


233 


SIMOLACHRI, 

HISTORIE,    E     F  U 


G  V  R  E     D  E 


L  A 


La  medicina  de  L'arrima. 
]I  modo,c  la  viadi  coniblargh'nfernu. 
Vnfermonedi  SanCipriano,dcJa  mortalita. 
Dueorarioni,i'vnaa  Dic,el'a!traa  christo. 
Vn  fermonedi  S.  Giouan  chriibfrorriOjCheci  e(Tor«> 
taapatienza. 

-Amntouidi  nuouo  moke  figure 
maipiuftampate. 


IN   LYONE   APPRESSO 

GIOVAN      FRELLONE, 

M.  D.  X  L  I  X. 


234- 


Difpotie  domui  tuce,  morieris  cnim 
tu,&  non  vines. 

E  S  A  I  AE       XXXVIII. 

Ibi  morieris,  &ibi  eric  currus  gloria:  tux. 

ESAIAE  XXII. 


Prouedi  a  fatti  tuoi,  che  morir  dei: 
E  non  ti  creder  di  reftarpiu  in  vita: 

Anchor  tu,  comeglialtri,  mortal  fei, 
Elatua  gloria  teco  fia  fmarrita. 


235 


Quis  eft  homo ,  qui  viuet *  &  non  videbit 
mortem  ,  eruetque  animam  fuam  de  ma- 
nu  infer!  > 


PSA  I.     LXXXVIII, 


Chi  fera  mai  cos!  gagiiardo,e  forte, 
Che'n  quefto  modo  fempre  viuer  polia: 

E  ie  man  fuggir  tanto  de  la  morte, 
Ch'a'l  fin  non  caggia  ne  la  icura  folia. 


236 


Cum  fords  armatus  cuftodit  atriu  fuu,&c. 
Siautemfortior  eo  fuperueniens  vice- 
ric  eum  ,  vniuerfa  eius  arma  aufert ,  in 
quibus  confidebat 

IVC    xi. 


Mentre  ha  vita^  vigor}armato,e  forte 
II  buon  foldato,il  luogo  fuo  difende, 

Soprauenendo  poi  l'amara  morte, 

Li  toglie  larme,c  lorapifce,&  prcnde. 


237 


Quid  prodeft  homini,  fi  vniuer/um  Mun- 
dum  lucretur,  animal  autem  fuaj  detri- 
mentum  patiatur? 

MATT.       XVI. 


Chegiotia  al'  huom,che  tuttoi  mondo  ac- 
quifti, 

Se  1'almafuapoi  ne  ricette  danno? 
Onde  ne  i  luoghi  tenebrofi,  &  trifU 

Pianga  dannata  a  fempiterno  affanno. 


238 


Ne  inebriemini  vino  ,  in  quo  eft  luxuria. 


e  p  h  e  s.       v. 


Fuggi  I'ebricta.da  cui  prociede 
Lufluria,ond'  a  mal  far  t'auezzi,&v{i, 
Che  morte  contra  te,  mouendo  i  piede 
Non.ti  croui  nel  fin  con  gli  occhi  chitifi. 


239 


Quafi  agnus  !afchuen.<;>&  ignorant,  nefcit 
quod  advincula  ftulcus  trahatur. 


rnovERB.      v  r  i 


Viuefi  Ueto  il  pazzo,&  ignorante, 
Ec  mentre  fta  dchTuo  gioir  ficuro 
Come  femplice  agnel,  la  morte  auante 
Lo  conduce  al  fuo  varco  acerbo,  &  duro. 


240 


Domine ,  vim  patior. 


isaiae     xxxvii  r. 


Surge  '1  ladron  di  mezza  notte,  e  inuola 
La  foftanza  che'l  pouero  nouifce, 

Q^uel  piange,&  ecco  morte  ch'alla  gola 
Del  ladro  auolgevn  laccio,&  qui  finifcc. 


241 


Carcus  c&cum  ducic :  8c  am  bo  in  fbueam 
cadunc. 

M  A  T  T  H.      XV, 


II  cicco  guida'l  cieco,onde  egualmente 
Caggiono  Infieme  entro  vna  fofla  ofcura, 
Cosi  chi  viuer  penfa  lungamentc, 
Morte  incauto  il  conduce  in  fepoltura. 


24-2 


Corruit in  currufuo. 


i.  ch  r  o  n.   xx  r  I. 


^j§a< 


Sopra  d'un  carro,per  fuggir  la  morte, 
Corre  l'auriga,ella  con  freta  mofla 
Tanto  lo  fegue,che  per  fatal  forte 
Si  rompe  '1  carro,c  di  lui  frange  l'ofla. 


243 


Mifer  ego  homo!  Quis  me  tiberabit 
de  corpore  mortis  huius? 


i\  o  M.       VI  i. 


Cluviuerbrama  in  ciclo,cterna  vita, 
Brama  vfcir  di  qua  giu,ne  morte  teme. 
Trammideilaprcgionpoco  gradita, 
Grlda  i  i  ouero ,  mentre  in  Chrifto  ha 


fpeme. 


244 


Confodietur  iaculis. 

e  x  o  D  I     IX. 


II  femplice  fanchil  contra  la  morte 
ArcUto,in  mano  ha  la  faetta,e'l  fcudo, 
Ella  di  lui  via  piu  poffente,&  force 
Trafrigecon  fuoi  ftrali  il  corpo  ignudo. 


24-5 


Pueri  in  Hgno  corruerunt. 

THREN.      V. 


Per  diiio  di  giocar  femplicemente 
Caualcano  vnacanna  arditi  &  prefU 
I  tanciulli  ma<;ao;2;ion  pveftamente, 
i-alciando  i  corpi  efangu^atri ,  &  funefti. 


24  G 


Quorum deus  venter  eft. 


PHILIP.    III. 


A  guifadi  fancinl  fenza  penfiero 
Viae  colui,che  aile  lafciuie  e  intento, 
Ma  queljli  corno  pefo  afiai  ieggiero 
Morce  ne  toglie;quando  e  piu  contenco. 


Fortium  diuidet  fpolia. 


i  s  A  I  AE      LIU. 


D'  hauer  lepiuhouorate3aicere,cdegtic 
Anime  fciolie  dalle  membra  morce, 
Horadiuide  1'acquiftace  infegne 
D'o^n'  huomo.al  fin  la  vencitrice  forte. 


•AS 


Rom.y. 

Come  per  vn  huo- 
mo  il  Peccato  entrb 
nelMondo ,  eper  il 
Peccato  laMorte:e 
cosi  la  Morte  e  pari 
mete  peruenuta  (o- 
pra  tutti  gli  huomi- 
ni,  inauanto  che  tut 
ti  han  peccato. 


249 


3°—  EPIGRAMMATA  LIII. 
BY  GEORGE  ^EMYLIUS. 


I.     The  Creation.     £)te  (grfcfyaffimg. 
Principio  Cesium,  Terrain,  Pontumq;  fonantem 

Ex  nihilo  fecit  iioce  potent e  Devs. 
Inde  leui  terra  diuincz  mentis  imago 

Gignitur,  humanum  Foemina  Virq;  genus. 

II.     The  Temptation.     Qcx  ©i'tnbenfatt. 

Fa  Hit  it  r  infelix  a  flulta  coniuge  coniunx, 

Inuito  comedens  trifiia  poma  Deo. 
Commeruere  granem  fcelerato  crimine  Mortem, 

Legibus  Jiinc  fati  fubdita  turba  fumus. 

III.    The  Driving  forth  from  Eden.    £)te  SSerjlofung. 

Expidit  Omnipotens  hominem  de  fede  beata, 
Nutriat  ut  proprio  membra  labor e,  Devs. 

Pallida  tunc priniii  uacuum  Mors  uenit  in  orbem  : 
Humanum  rapiunt  hinc  mala  fata  genus. 

IV.  The  Curse  upon  Earth  and  on  Man.   £)ie  S3erflud)img. 

Sit  malcdicla  tuo  flerilis  pro  crimine  Tellus. 

Vita  tibi  multi  plena  labor  is  erit  : 
Donee  in  exigua  te  Mors  tellure  reponet, 

Quod fueras  primum,  turn  quoq;  puluisjris. 

U 


250 


APPENDIX. 

V.    The  Charnel  House,    ©ebetne  atler  5^cnfd)en. 

Vce  nimium  nobis  mifero  qui  uiuitis  orbe, 
Tempora  uos  mnlto  plena  dolor e  mancnt. 

Quautumcunq;  boni  nobis  fort  una  miniftret, 
Pallida  Mors  ueniens  omnibus  hofpes  erit. 

VI.     The  Pope.     £)er  SPabft. 
Qui  non  mortalis  uitce  tibi  muncra  fingis 

Rebus  ab  humanis  eripiere  breui. 
Maximus  es  quanuis  Pom  ana  in  fede  Sacerdos, 

Quod  geris  officiuni  qui  gcrat  alter  erit. 

VII.     The  Emperor.     £)cr  jtaijfer. 

Sic  tibi  difponas  commijji  muncra  regni, 

Vt  tranfire  alio  pojfe  repent e putes. 
Cm  ?  quia  cum  uifam  fufcepta  morte  reponcs, 

Tunc  tua  diuulfus  gloria  cur r us  erit. 

VIII.     The  King.     £)er  iftjnig. 

Splendida  fert  hodie  regni  qui  fceplra  fuperbus, 

Craflina  lux  illi  trijiiafataferet. 
Quisquis  enim  regni  fummas  moderatur  habenas 

Munera  difccdens  non  mcliora  feret. 

IX.     The  Cardinal.     <Dcr  (^arbitral. 

Vce  nimium  nobis  qui  iuflificatis  iuiquum, 

Erigitifq;  malos,  deprimitifq;  bonos. 
Donaq;  feclantcs  fallacis  inania  mundi, 
IufUtia  uerum  t  oiler e  unit  is  iter. 

X.     The  Empress.     £)ie  Jtatifcrm. 

Vos  quoq;  quos  uitce  deleclat  pompa  fipcrbce, 

hnplicitas  fat  is  auferet  una  dies. 
Herba  it i reus  pedibus  ecu  conculcatur  euntis, 
Vlti ma  fie  trifli  uos  pede  fata  tereut. 


EPIGRA  MM  A  TA.  251 

XI.     The  Queen.     £)ie  JTomgin. 

Hue  etiam  domince,  matronaq;  dives  adefte, 

Sic  etenim  nobis  mortua  turba  refert. 
Poft  hilar es  annos,  6°  inanis  gaudia  mundi 

Turbabit  Mortis  corpora  uejlra  dolor. 

XII.     The  Bishop.     £)er  S3ifd)off. 

Mors  ego  pcrcutiam  paftorem,  dicil,  ii/ermem, 

II I  ins  in  terrain  mitra  pednmq;  cadent. 
Turn  pajlore  fno  per  unlncra  Mortis  adempto, 

Inc/iftoditce  difijcicufnr  ones. 

XIII.    The  Prince-Elector.    £)er  §UrfL 

Princeps  magne  ue/ii,  perituraq;  gandia  linquas. 

Qnicquid  c^  incerti  innndns  honoris  habet. 
Sola  queo  Regnm  fnblimes  uincere  fajlns, 

Lnperio  cedit  fplendida  pompa  vieo. 

XIV.     The  Lord  Abbot.     £)er  %bbt. 

Iain  moriere  mifer,  quia  difciplina  piornm 

Nunquam  tier  a  tibi,  fed  ftmulata  fuit. 
Stultiticvq;  tutz  magno  deceptus  aceruo 

Es  flolida  falfum  n/ente  fecutus  iter. 

XV.     The  Lady  Abbess.       £)te  2tbbttfjm. 

Plus  ego  laudaui  Mortem,  quain  uiucre,  fe/uper 

Vita  quod  hac  uarijs  eft  onerata  mails. 
Nunc  ingrata  tamen  me  Mors  detrufit  ad  illos 

Fatorum  rigida  qui  cccidere  man//. 

XVI.     The  Noble  Knight.     £)er  (Sbelman. 

Qi/is  tarn  grandis  homo,  fan/  fort  i  peclore  uii/it 

Qui  maneat  fen/per  nefcia  uita  necis  ? 
Qi/is  uitare  poteft,  quod  deijeit  omnia,  lethum  ? 

Eripiens  anin/am  Mortis  ab  enfe  fuam. 


252  APPENDIX. 

XVII.     The  Canon.     T)ZX  £)om-.£)err. 

Tn  petis  ecce  cJiorum  pompa  comitante  frequently 

Mox  age  die  horas  uoce  precante  tuas. 
Nam  tefata  uocant,  ilia  morieris  in  hora 

Quce  tlbl  fert  trifle  in  non  reuoeanda  diem. 

XVIII.     The  Corrupt  Judge.     £)er  SRicfyter. 

Vos  ego  qui  donls  corrupt  I  falfa  probatls 

E  medio  pop  nil  iudicioq;  traham. 
Non  erltls  iufla  fatorum  lege  folutl 

Quam  modo  qui  ulult  nemo  cauere  potefl. 

XIX.     The  Advocate.     £er  2Cfc>D0Cflt. 

Vldit  homo  cautus  delicla,  malumq;  probauit : 

Pauperis  d°  iufll  caufa  rcpulfa  full, 
luflltlce  tltulo  uexatur  egenus  6°  info/ is, 

Leglbus  &=  mains  munera  pondus  habent. 

XX.    The  Senator,  or  Magistrate.    25er  fftaty$-$tXX. 

Confulitls  dltes  omul  locuplciibus  hora, 
Pauperis  &=  claufa  fpemltls  aure preces. 

Sed  uos  extrema  quando  clamabltis  hora, 
Sic  eilam  claufa  negliget  aure  Devs. 

XXI.     The  Preacher.     £)er  $)farrt;err. 

Vce  qui  taxatls  pro  falfo  crlmlne  rcclum, 
Quodq;  malum  uere  eft,  dlcltls  effe  bonum. 

Ex  tenebrls  lucem  facltls,  de  luce  tencbras, 
Mcllaq;  cum  trifli  dulcia  file  datls. 

XXII.     The  Priest.     £)er  (Sapfon. 

Ecce  Sacramcntum  ccelcflia  munera  porto 
Vnde  feral  certain  lam  morlturiis  opem. 

Sum  quoq;  mortalis,  fimili  quia  forte  crcatus, 
Tempora  cum  uenient  cogar  ut  illc  moii. 


EPIGRA  MM  A  TA.  253 

XXIII.     The  Mendicant  Friar,  or  Monk.     £)er  -jJJJond). 

Hcec  uia  fallendi  mortales  pulchra  itidetur 

Qua  tegitur fida  rettigione  malum. 
JVanq;  foris  fimulant  magnum  pietatis  amor  em, 

Omne  uoluptatum  fed  genus  intus  habent. 
At  cum  finis  adefil,  ueniunt  trijtiffima  dona  : 

Accumidat  cunclos  Mors  inimica  malos. 

XXIV.     The  Canoness,  or  Nun.     £)ie  9Zonne. 

ApoJlropJie  ad  Mortem. 
Quid  facram  terres  Mors  inuidiofa  puellam  ? 

Gloria  de  uicta  uirgine  parua  uenit. 
I procul,  e?-3  fenio  confeclis  retia  ponas  : 

Hancfine  delicijs  incubuiffe  fuis. 
Conueniunt  hilari  lufufq;  iociq;  iuuentce, 

Sumptaq;  furtiuo  gaudia  Iceta  thoro. 

XXV.     The  Aged  Woman.     £)a§  atte  2Bdb. 

Vita  diu  mi  hi  pama  fin  it,  me  nulla  uoluntas 

Licit  at,  ut  cupiam  longius  effe  fuper. 
Mors  melior  uita,  certa  mihi  mente  uidetur, 
Qua.  redimit  cunclis  peclora  feffa  malis. 

XXVI.     The  Physician.     £)er  9flcbtcu§  or  2Crf§. 

Tu  bene  cognofcis  niorbos,  artemq;  medendi 

Qua  fimul  cegrotis  fubueniatur,  hades. 
Sed  caput  6  Jlupidum,  cum  fata  alicna  retardes 

Ignoras  morbi  quo  moriere  genus. 

XXVII.     The  Astrologer.     £)er  ©terrtfefyer. 

Afpiciens  curuum  ficta  fub  imagine  ccelum 

Euentura  alijs  dicer e  fata  foles. 
Die  mihi,  fi  bonus  es  uenturce  fort  is  arufpex, 

Ad  me  quando  tibi  fata  uenire  dabunt  ? 
Lifpice  prafentem  quam  fert  inea  dexter  a  fpharam, 

Te  melius  fati  prczmonet  ilia  tui. 


254  APPENDIX. 

XXVIII.     The  Miser.     £)er  Sfotcfye. 

Hac  te  node  manu  rapid  Mors  trijlis,  auare, 
Inq;  breui  tutriba  eras  tumulatus  en's: 

Ergo  cum  procul  June  uita  priuatus  abibis 
Quo  bona  peruenient  accumulata  tibi  ? 

XXIX    The  Merchant.     £er  jtauffmamt. 

Thefauros  cumulat  qui  per  mendacia  magnos, 
Et  bona  corradit  plurima,  Jlulta  facit. 

Mors  etenini  quando  trahet  in  fua  retia  captum, 
Hunc  faciet facli  peenituiffe  fui. 

XXX.     The  Seamen  in  a  Storm.     £te  <3d)iffcnt>en. 

Vt  bona  mortales  //obis  mundana  parefis, 

Obijeifis  uarijs  peclora  ucjlra  malis. 
Sic  fortuna  potens  in  multa  pericula  lapfos 

Ad  fummum  ducit pcrditionis  iter. 

XXXI.     The  Armed  Knight.     £er  fitter. 

In/urgent  populi  contra /era  bell  a  gerentem 
Qui  nihil  humanee  commoda  pads  an/at. 

Magnanimo  freti  uiolentum  robore  tollent, 
Ipfe  cadet  nulla  percuticnte  manu. 

Nam  genus  humanum  ualidis  qui  laferit  armis, 
Aufcret  hunc  fato  Mors  uiolentagraui. 

XXXII.     The  Count.     £er  ©raff. 

Nob  His  hand ullos  fecum  porta  bit  ho //ores 

Deijciet  fummo  Mors  ubi  dura  loco. 
Non  celebres  titulos,  clarceq;  infignia  gentis 

Aufcret,  in  tumba  nil  niji  puli/is  crit. 

XXXIII.    The  Old  Man.    £cr  atre-9flann. 

Attenuate/,  mcis  fugerunt  robora  meinbris, 
Vitaq;  curreutis  flu/ninis  injlar  abit. 


EPIGRA  MM  A  TA.  255 

Quam  cito  prceterijt  nunquam  reuocabile  tempits, 

Et  reli quit  111  tumbam  nil  mihi prater  erit. 
Triftia  iam  longce  pert  a  fits  munera  iiitce 

Me precor  id  iubeant  numina  fumma  mori. 

XXXIV.     The  Countess,  or  Bride.  ®ie  ©riifttt. 

Confumunt  uitam  per  gaudia  multa  puellce, 

Omne  uoluptatum  percipiuntq;  genus. 
Triftitia  eurifq;  vacant,  animoq;  foluto 

Otia  delicijs  condita  femper  amant. 
Sed  miferce  tandem  fato  mittuntur  ad  Ore  inn, 

Vertit  ubi  fummus  gaudia  tanta  dolor. 

XXXV.    The  Bride  and  Bridegroom.    2>te  SSevltebten. 
Hie  eft  uerus  amor  qui  nos  coniungit  in  uuum, 

Et  ligat  czlerna  mutita  cor  da  fide. 
Sed  nimis  lieu  par uo  durabit  tempore,  nanque 

Mors  cito  coniunclos  diuidet  una  duos. 

XXXVI.    The  Princess,  or  Duchess.    2)ie  Surjltn,  or  ^erjogm. 

Quern  premis,  0  uirgo,  iuueuili  corpore  leclum, 

Non  hinc  dura  tibi  furgere  fata  dabunt. 
Nam  prius  exanimem  te  Mors  uiolenta  domabit, 

Pallidaq;  in  t u mulum  corpora  falce  trahet. 

XXXVII.     The  Pedlar.     £er  Cramer. 

Hue  ades,  <S°  promptus  ucfligia  noftra  fequaris 

Pondera  qui  fejfo  tergore  tanta  geris. 
Iam  fat  is  eft  nummos  pro  merce  forumq;  fecutus. 

Omnibus  his  curis  exoneratus  eris. 

XXXVIII.    The  Ploughman,  or  Farmer.    £er  2Ccferfmann. 

Ipfe  tibi  multo  panem  fudore parabis, 

Prcebebit  uiclum  nee  nifi  cultus  ager. 
Poft  uarios  ufus  rerum  uitceq;  labores 

Finiet  arumnas  Mors  uiolenta  tuas. 


256  APPENDIX. 

XXXIX.    The  Mother  and  young  Child.    $>Ǥ  JUnb. 

Omnis  homo  ueniens  grauida  mulieris  ab  a/no, 
Nafcitur  ad  uarijs  tempora  plena  malis. 

Flos  citb  marcefcens  ueluti  decedit,  &  Me 
Sic  perit,  &*  tanqnam  corporis  umbra  fugit. 

XL.     The  Soldier.    S)er  itriegfmann. 

Fortis  &=  armatus,  dum  vis,  6°  vita  fuperfd, 

Tut  a  fui  feruant  atria  prarfuiij  : 
Ecce  fuperuenit  iunclis  Mors  fortior  armis, 

Hunq;  male  tida  de  ftatione  rapit. 

XLI.     The  Gamester.     £er  (Spieler. 

Quid prodejl  Ji07Jiini  totum  ft  fortibus  orbem, 

Acaleai  innumeras  arte  lucrctur  opes : 
Detrimentum  auimoz  fato  patiatur  acerbo, 

Nulla  quod  ars,  f rails,  fors,  pbjl  reparare  queat. 

XLII.     The  Drunkard.     £er  ©iiufer. 

Parcite  mortales  nimio  vos  mergere  Baccho, 
Qui  Venus  expumans,  lux  us  &=  omnis  ineft: 

Ne  veniens  cogat  fomno,  vinoq;  fepultos, 
Mors  animam  vomit u  reddcre  purpurea. 

XLIII.     The  Idiot  Fool.     2)er  9larr. 

Infanirc,  &*  ftcire  nihil,  ftuauiftima  vita  eft: 
Optima  non  itidem.     Quid  furiofus  agit  ? 

Securus  fati,  fanplcx  lafciuii  vt  aguus, 
Nefcius  ad  mortis  vinculo,  quod  trahitur. 

XLIV.    The  Robber.    £er  9vauber. 

Vt  uigilent  homines  furgunt  de  nocle  latrones  : 
Tollunt  quce  plaiis  fert  anus  in  ca  la  this. 

Vim  patio  r,  da  mat,  mortem  mitt  it  Deus  vltor, 
Qua  per  carniftcem  Jlrangulat  hos  laqueo. 


EPIGRA  MM  A  TA.  257 

XLV.     The  Blind  Man.     Tct  33linbe. 

Pro  duce  cceais  habet  ccecum.     Dum  incertus  vtcrque 

Ambulat :  in  foueam  lapfus  vterque  ruit : 
Vlterius  namfperat  homo  dum  pcrgere,  twnbce 

In  tcnebras  ilium  Mors  mala  prcccipitat. 

XLVI.     The  Wagoner.     iTcr  farmer. 

Fertur  equis  auriga,  nee  audit  currus  liabeuas, 

Dum  Mortis  pugnat  cum  ratione  timor. 
Corporis  exilie/ite  rota,  deuoluitur  axis  : 

Vina  fiuunt  ruptis  fanguinoleuta  cadis. 

XLVII.     The  Beggar.     £er  @tcd)C. 

Qui  cupit  exolui,  &  cum  Chrifto  viuere,  morte 

Non  mctuit.     Tali  voce  fed  aftra  ferit, 
Infelix  ego  homo.     Quis  ab  liuius  corpore  mortis 

Liber ct  (licit )  mifcrum  ?  me  mifcrum  eripiat. 

XLVIII.    The  Boy  with  Shield  and  Dart.     S)cr  .Knabe. 

Hie  pucr  oztate  impr  tides,  eft  f anguine  f emeus, 
Cum  par  ma  iaculum  (ccetera  nudttsj  habet. 

Infelix  puer,  at  que  impar  congreffus  atroci 
Morti,  qua  iaculis  confodit  hunc  proprijs. 

XLIX.     Boys  riding  on  Spear  and  Bow.    ^tnbcr-gritppen. 
Luder e par  impar,  equitarc  in  a r undine  louga, 

Socratico  &*  pueros  currcre  more  iuuat. 
Ecce  repente  ruunt  equites  in  cattdice  ligui, 
Ligneus  vt  Troice  Pergama  vcrtit  equiis. 

L.     The  Boy-Bacchanals.     Jtinber-gruppen. 

Non  f ecus  ac  pueri  fine  folicitudinc  viuunt, 
Quorum  maximus,  eft  venter  c^  efca,  Pens. 

Quern  pinguem  e>-  nit  id  it  m,  bene  curata  cute  tolluut, 
Fronde  coronation,  Mors  leue  toilet  onus. 

X 


258  APPENDIX. 

LI.     The  Boy-Triumph,     jtinber-gruppen. 

Clara  triumphatis  hominum  uiftoria  fummis, 
Vt  fummos  doceat  quosque  dediffe  mantis; 

Diuidit  ereftis  fpolia  exarmata  trophceis 
Vittrix  vittorum  Mors  vioienta  vinim. 

LI  I.  (40).     The  Last  Judgment.     SungjteS  ©crtd)t. 

Quilibet  ut  pqffit,  rationem  redder e,  cuncli 

Iudicis  (zterni  Jiabimus  ante  thronum. 
Propterea  toto  uigilcmus  peclore,  ne  cum 

Venerit,  irato  iadicet  ore  Devs. 
Et  quia  nemo  tenet  uenturi  iudicis  horam, 

Effe  decet  uigiles  in  Jlatione  pios. 

LIII.  (41).    The  Escutcheon  of  Death.    SBa^cn  t>c3  S£ot>e§. 

Si  cupis  immunem  uitijs  traducere  uitam, 

IJiafit  ante  oculos  femper  imago  tuos. 
Nam  te  uentura  erebro  dc  Morte  monebit, 

Quam  repetens  omui  tempore  cautus  eris. 
Daprecor  ut  uero  te  peclore  Christe  colamus  : 

Omnibus  ad  avium  pic patejiet  iter. 


2  59 


^•  —  QUOTATIONS   FOR  THE  TWELVE 
ADDITIONAL  PLATES. 


XL.  The  Soldier.  Luke  xi.  21,  22  :  When  a  ftrong  man  armed 
keepeth  his  palace,  his  goods  are  in  peace  :  But  when  a 
ftronger  than  he  mail  come  upon  him,  and  overcome  him, 
he  taketh  from  him  all  his  armour  in  which  he  trufted. 

XLI.  The  Gamesters.  Matt.  xvi.  26  :  For  what  is  a  man  pro- 
fited, if  he  mall  gain  the  whole  world,  and  lofe  his  own  foul  ? 

XLII.  The  Drunkards.  Eph.  v.  18  :  And  be  not  drunk  with 
wine,  wherein  is  excefs. 

XLI  1 1.  The  Idiot-Fool.  Prov.  vii.  22  :  As  an  ox  goeth  to  the 
flaughter,  or  as  a  fool  to  the  correction  of  the  flocks. 

XLIV.  The  Robber.    Ifaiah  xxxviii.  14:  O  Lord,  I  am  oppreffed. 

XLV.  The  Blind  Man.  Matt.  xv.  14  :  And  if  the  blind  lead  the 
blind,  both  fliall  fall  into  the  ditch, 

XLVI.  The  Wagoner.  2  Kings  ix.  24  :  And  he  funk  down  in 
his  chariot. 

XL VII.  The  Beggar.  Rom.  vii.  24  :  O  wretched  man  that  I 
am  !  who  fliall  deliver  me  from  the  body  of  this  death  ? 

XLVI II.  The  Boy  with  Shield  and  Dart.  Exod.  xix.  13  :  He 
mail  furely  be  ftoned  or  fliot  through.  Hcb.  xii.  20  :  It 
fliall  be  ftoned  or  thruft  through  with  a  dart. 

XLIX.  Boys  riding  on  Spear  and  Bow.  Lam.  v.  13  :  And  the 
children  fell  under  the  wood. 

L.  The  Boy- Bacchanals.  Phil.  iii.  19  :  Whole  God  is  bodily 
appetite. 

LI.  The  Boy-Triumph.  Lfaiah  liii.  12  :  And  he  fliall  divide  the 
fpoil  with  the  ftrong. 


26o 


-VARIOUS  EDITIONS  OF   HOLBEIN'S 
IMAGES  AND  ASPECTS  OF  DEATH. 


HEN  Holbein's  Devices,  reprefenting  a  dramatic  feries 
of  Figures  of  Death  and  his  Victims,  were  firft  defigned 
and  drawn  by  the  great  artift,  and  then  engraved  on 
wood  and  publifhed,  is  not  exactly  determined.  Nei- 
ther is  it  known  with  certainty,  whether  as  portions  of  them  were 
executed,  the  artift's  proofs  of  them  may  not  have  been  collected 
and  given  to  his  friends,  and  exift  to  this  day  in  national  mufeums, 
as  fragmentary  editions. 

As  in  the  later  iffues  after  1538,  new  fubjects  were  inferted, 
on  the  woodcuts  of  them  being  completed, — fo  in  the  earlier, 
preceding  the  year  1530.  there  may  have  been  fent  forth,  firft, 
a  fet  of  thofe  devices  that  had  firft  been  engraved,  and  then  other 
fets,  with  the  addition  of  new  plates  in  the  order  of  their  work- 
manfhip. 

We  know  that  a  procefs  of  this  kind  was  adopted  by  Andrew 
Alciat,  a  writer  of  emblems,  contemporary  with  Holbein.  What- 
ever the  number  of  emblems  in  the  very  firft  traditionary  edition, 
that  of  Milan  1522,  it  is  certain  that  his  Augsburg  edition  of  153 1 
had  104  emblems  and  98  devices;  that  of  Paris  in  1534  gave  113 
emblems  with  as  many  devices;  the  Venice  edition  of  1546  con- 
fined itfelf  to  86  emblems  and  84  devices  entirely  new ;  and  the 
Lyons  edition  of  155 1  collected  and  raifed  the  total  number  of 
emblems  to  213,  —  a  number  to  which  more  than  120  editions 
afterwards  pretty  clofely  adhered. 

Of  Holbein's  Figures  of  Death,  Woltmann,  vol.  ii.  pp.  109  and 
408,  intimates  that  the  early  feries  of  40  or  41   plates  had  been 


VARIOUS  EDITIONS.  261 

printed  at  Bale  before  a.d.  1527,*  about  the  time,  according  to 
Wornum,  p.  192,  when  Holbein  took  up  his  refidence  in  England. 
But  previous  to  this  early  feries,  may  it  not  have  been  the  fact  that 
the  "  UrtttoUftartbige  (Srcmptarc"  imperf eft  copies,  or  fragmentary  fets 
of  Holbein's  Figures  of  Death,  which  exift  in  Vienna,  Drefden, 
Berlin  and  Oxford,  owe  their  origin  to  fucceffive  "^llfgabcn"  out- 
givings or  iffues  of  the  original  plates  as  they  were  made  up  into 
fets?  The  fragmentary  copy  in  Berlin  numbers  only  28  plates; 
that  of  Drefden  30  •  the  Bodleian  copy  reaches  to  33  ;  and  the 
Vienna  copy  to  39.  May  not  this  order  in  amount  reprefent  the 
order  of  time  in  which,  from  the  firft  iffue  of  the  plates,  until  the 
number  40  or  41  was  complete,  the  fets  had  been  collected  and 
printed,  if  not  publifhed  ?  This  fuppofition  obtains  fupport  from 
the  remark  of  Brunet,  vol.  iii.  col.  255  :  "  Avant  que  les  41  planches 
des  Simulachres  paffent  ainfi  reunies  en  corps  d'ouvrage,  il  en  avait 
ete  tire  des  epreuves  feparees,  qui  n'ont  d'autre  texte  que  le  nom 
du  fujet  exprime'  en  allemand  au  haut  de  chaque  planche  :  telles 
font  les  deux  fuites  de  grande  beaute,  exiftant  au  cabinet  des 
eftampes  de  la  Bibliotheque  impe'riale." 

Affuming  a.d.  1527  as  the  date  at  which  the  feries  of  40  or  41 
plates  from  Holbein's  Figures  cf  Death  had  been  completed,  we 
may  note,  according  to  Woltmann,  vol.  ii.  pp.  407-10,  that  the 
editions  from  thofe  original  wood-blocks  fall  under  two  principal 
diviftons ;  the  one  having  under  it  2,  and  the  other  3  daffes.f 

*  Wornum,  p.  182,  under  the  year  1526,  fpeahing  of  Holbein's  claim  to  be 
regarded  as  the  inventor  of  the  Figures  of  Death,  fays  :  "There  may  be  added 
the  fignificant  fact  that  two  copies  of  this  '  Dance  of  Death'  were  preferved  in 
the  Amerbach  cabinet  at  Bafel,  among  the  works  after  Holbein ;  and  one  of 
them  may  pofhbly  have  been  placed  there  even  by  Holbein  himfelf,  a  gift  to  his 
intimate  friend  Boniface  Amerbach." 

t  The  authorities,  chiefly  ufed  in  preparing  the  lift  of  editions,  have  been 
Douce's  Holbein's  Dance  of  Death,  1833  and  1858;  Brunei's  Manuel  du  Li- 
braire,  1860-1S65  ;  Wornum's  Holbein's  Life  and  Works,  1868;  Woltmann's 
.ftolbCtn  Uttb  fettle  3^,  J866,  186S  ;  and  Langlois'  Ejffai  fur  les  Danfes  des 
Morts,  Rouen,  2  vols.  8vo,  1851.  In  feveral  inftances  I  have  examined  and 
collated  copies  of  the  editions. 


262 


APPENDIX. 


I.  —  Containing  the  Original  Series,  imprinted  at  Bale,  on  one 
fide  only  of  the  paper,  with  German  titles,  and  without  date. 

Meafurement  of  the  plates:  height,  about  6.5  centimetres,  or  2.559  inches  : 
width,  about  4.5  c,  or  1.77  in. 

Class  i.  According  to  Woltmann,  vol.  ii.  p.  407  ;*  40  Plates. 


1.  Die  fchopffung  aller  ding, 

2.  Adam  Eua  im  Paradifs, 

3.  Vfstribung  Ade  Eve, 

4.  Adam  bawgt  die  Erden, 

5.  Der  Bapft,  The  Pope. 

6.  Der  Cardinal,     The  Cardinal. 

7.  Der  Bifchoff,       The  Bilhop. 

8.  Der  Thumherr,  The  Canon. 

9.  Der  Apt,  The  Abbot. 

10.  Der  Pfarrherr,     The  Parfon. 

1 1.  Der  Predicant, 
Der  Munch, 


The  creation  of  all  things. 
Adam  and  Eve  in  Paradife. 
Expulfion  of  Adam  and  Eve. 
Adam  tills  the  Earth. 


12. 

13- 
14. 

i5- 
16. 

17- 
18. 
19. 
20. 


Der  Artzet, 
Der  Keyfer, 
Der  Ktinig, 
Der  Hertzog, 
Der  Richter, 


The  Preacher. 
The  Monk. 
The  Phyfician. 
The  Emperor. 
The  King. 
The  Duke. 
The  Judge. 


21.  Der  Edelman, 

22.  Der  Ratftherr, 

23.  Der  Rychman, 

24.  Der  Kauffman, 

25.  Der  Kramer, 

26.  Der  Schiffman, 

27.  Der  Ackerman, 
Der  Altman, 
Die  Keyferinn, 
Die  Kuniginn, 


Der  Fiirfprach,   The  Advocate. 
Der  Groff,  The  Count. 

Der  Ritter,  The  Knight. 

37.  Dafs  jung  kint, 

38.  Gebeyn  aller  Menfchen, 

39.  Dafs  Jiingft  Gericht, 

40.  Die  Wapen  defs  Thotfs. 


28 
29, 
30 
31- 
32 
33 
34 
35 
36. 


The  Nobleman. 
The  Councillor. 
The  Richman. 
The  Merchant. 
The  Pedlar. 
The  Shipman. 
The  Ploughman. 
The  Old  Man. 
The  Emprefs. 
The  Queen. 


Die  Hertzoginn,+  The  Duchefs. 
Die  Grefnnn,  The  Countefs. 


Die  Edelfraw, 

Die  Aptiffinn, 
Die  Nunne, 
Dafs  Altweyb, 

The  young  child. 

Bones  of  all  Men. 

The  Laft  Judgment. 

The  Arms  of  Death 


The  Lady. 
The  Abbefs. 
The  Nun. 
The  Old  wife. 


Class  2  is  the  fame  with  Clafs  1,  except  that  No.  23  is  Der  Stcrncn- 
fecher,  the  Aflronomer  ;  and  by  this  infertion,  all  the  reft  re- 
maining in  the  fame  order,  the  number  is  raifed  to  41  Figures. 

II. — Alfo  containing  the  Original  Series,  printed  at  Lyons, 

on  both  fides  of  the  paper,  with  Differtations,  texts  of  Scripture,  and 

verfes  of  rhymes. 

Meafurement  of  the  plates,  the  fame  as  in  Divifion  I. 

*  Wornum,  p.  182,  gives  a  very  different  order. 

t  This  plate  of  the  Duchefs  bears  the  monagram  r-L  for  Hans  Liitzelburger, 
who  is  generally  allowed  to  have  been  the  engraver  of  the  woodcuts  for  the 
Figures  of  Death. 


VARIOUS  EDITIONS. 


263 


Class  3.   The  Editions  iffued,  1 538-1 545,  containing  41  Plates. 


1.   Erfchaffung  Evas, 

Creation  of  Eve. 

2.    Siindenfall, 

The  Fall,  or  Temptation. 

3.   Vertreibung  aus  dem  Pai 

'adiefe, 

Expulfion  from  P: 

xradife. 

4.   Adam  baut  die  Erde, 

Adam  tills  the  earth. 

5.   Gebein  aller  Menfchen, 

Bones  of  all  Men. 

6. 

Papft, 

Pope. 

24. 

Nonne, 

Nun. 

7- 

Kaifer, 

Emperor. 

25- 

Alt  Weib, 

Old  woman. 

8. 

Konig, 

King  . 

26. 

Arzt, 

Phyfician. 

9- 

Cardinal, 

Cardinal. 

27. 

Stern  enfeher, 

Aftrologer. 

10. 

Kaiferin, 

Emprefs. 

28. 

Reicher, 

Richman. 

11. 

Konigin, 

Queen. 

29. 

Kaufmann, 

Merchant. 

12. 

Bifchof, 

Bifhop. 

3°- 

Schiffer, 

Seaman. 

13- 

Herzog, 

Duke. 

3i- 

Ritter, 

Knight. 

14. 

Apt, 

Abbot. 

32. 

Graf, 

Count. 

i5- 

Aeptiffin, 

Abbefs. 

33- 

Altman, 

Old  man. 

16. 

Edeimann, 

Nobleman. 

34 

Grafin, 

Countefs. 

i7- 

Domherr, 

Canon. 

35- 

Edelfrau, 

Lady. 

18. 

Richter, 

Judge. 

36. 

Herzogin, 

Du  chefs. 

19- 

Fiirfprech, 

Advocate. 

37- 

Kramer, 

Pedlar. 

20. 

Ratfherr, 

Senator. 

38. 

Ackerman, 

Ploughman. 

21. 

Pradicant, 

Preacher. 

39- 

Kind, 

Child. 

22. 

Pfarrer, 

Prieft. 

40. 

Jiingftes  Gericht, 

Laft  Judgment. 

23- 

Monch, 

Monk. 

41. 

Wappen  des  Todes, 

Arms  of  Death. 

Class  4.    The  Editions  iffued  1545-1562,  containing  53  Plates. 
1-39  are  the  fame  as  1-39  in  Class  3. 


40.  Kriegfmann, 

41.  Spielei", 

42.  Saufer, 

43.  Nan-, 

44.  Rauber, 

45.  Der  Blinde, 

46.  Der  Karrner, 


Soldier. 

Gam  eft  er. 

Drunkard. 

Idiot-fool. 

Robber. 

The  Blind  Man. 

The  Wasjoner. 


47.  Der  Sieche,  The  Beggar. 

48.  Kinder  gruppen,  Group  of  children. 
49-         >>  '>  "  " 

5^-         "  '»  "  " 

5'-  )!  >>  >»  " 

52.  Jiingftes  Gericht,       Laft  Judgment. 

53.  Wappen  des  Todes,  Arms  of  Death. 


Class  5.    Editions  iffued  in  1562,  with  58  Plates.     1-44  are  the 
fame  as  1-44  in  Class  4. 

45.  Kinder  gruppe,  Group  of  children. 

46.  Junge  Gatten,  Young  wife. 

47.  J unger  Gatte,  Young  husband. 

48.  Kinder  gruppe,  Group  of  children. 


264  APPENDIX. 

49-57.   The  fame  as  45-43,  Class  4. 

58.  Muficirende  Kinder,     Children  practifing  mufic* 

ORIGINAL  SERIES.  — DIVISION  I. 

Class  i.  Containing  40  Plates,  with  fuper-fcriptions  in  the  Ger- 
man language,  and  in  afiantiug  Italian  type. 

1.  In  the  order  of  the  plates  under  Clafs  1,  p.  262  : 

A  very  brilliant  copy  in  the  Cabinet  of  Prints  of  the  Imperial 
Library  of  France.     See  Brunet's  Manuel,  vol.  iii.  col.  255. 

2.  Varying  llightly  from  the  order  of  this  Paris  copy  : 

A  copy  in  the  Cabinet  of  Prints  at  Berlin.  See  Woltmann,  vol. 
ii.  p.  408,  (Stnfctttge  2(bbrUcfe,  —  one  fide  impreffions :  Bale. 

3.  Also  perfect,  a  copy  in  the  Mufeum  at  Bale. 

4.  And,  in  the  Print  Room  of  the  Britifh  Mufeum,  from  the 
Ottley  Collection,  purchafed  at  Sotheby's  fale  in  1837,  is  a  volume 
bearing  on  its  back  the  title  :  "  Holbein's  Dance  of  Death  j"  a 
folio  of  20  leaves,  unnumbered. 

In  this  volume,  mounted  on  the  right  hand  fide  of  eleven  of  the 
leaves,  are  95  Proofs,  printed  before  the  letter-prefs  below  them,  of 
Holbein's  celebrated  woodcuts  of  the  Death-Figures.  The 
leaves  12,  13,  17,  18,  19  and  20  are  blank.  The  other  leaves 
contain  : 

No.  1.  A  manufcript   Memorandum  of  the  different  editions  of  the 

Death-Figures  publifhed  at  Lyons. 
2-7.       Each/.*  plates,  and  No.  8,  five  plates  ;  all  with  German  fuper- 
fcriptions,  but  without  verfes,  forty-one  plates. 
9,  10.     Each  two  plates,  and  No.  11,  one ;  all  with  French  fuper-fcrip- 
tions and  verfes  ;  in  all  five  plates. 

14.  Twenty-four  Initial  Death-figured  Letters  of  the  fame  fet,   and 

one  other  ;  in  all  twenty-five. 

15,  16.  Each  twelve  plates ;  in  all  twenty-four;  a  fet  which  Douce  does 

not  mention. 

*  This  58th  plate  in  Clafs  5  is,  fome  pages  later,  inferted  between  preface 
and  text  of  the  additional  differtation,  La  Medecine  d  V Ame. 


VARIOUS  EDITIONS.  265 

Meafuremenis :  The  bound  volume  meafures  27.3  centimes  by  37.6;  or 
10.74  inches  by  14.3;  the  fuperficial  contents,  9.26  centi-ares,  or  158.95  fquare 
inches.  The  46  German  and  French  plates,  each  about  6.5  c.  by  4.5  ;  or  2.559 
inches  by  1. 77.  The  firjl  fet  of  25  Initial  Letters,  each  about  2.5  c.  fquare, 
or  .984  in.  And  the  fecond  fet  of  Initial  Letters,  each  about  4.5  c.  by  3.5  ;  or 
l.77in.  by  I.37. 

Contents :  Plates  41,  with  German  titles,*  the  feries  of  Death-Figures. 

Plates  5,  of  which  two  are  figures  of  boys,  with  French  titles  and  verfes. 

Plates  25.  A  fet,  purchafed  in  April  1858  of  Monfieur  Durand  de  Lancon, 
of  proofs  of  the  Capital  Letters  of  the  alphabet,  one  of  which  bears  the  imprint 
of  "Hans  Lutzenburger." 

Plates  24.  A  fet  altogether  different  from  the  others  and  larger ;  they  are 
unknown  to  Douce  and  other  writers. 

5.  Imperfect  copies.     See  Woltmann,  vol.  ii.  p.  409. 

Class  2.  A  feries  of  41  plates,  ber  ©temenfeher,  the  AJlronomer, 
being  inferted  the  23rd  in  order.  The  fuperfcrlptions  differ 
in  part  from  thofe  of  Clafs  1,  and  are  in  bold,  upright,  gothic 
writing. 

Of  this  Clafs  only  imperfect  copies  are  known,  as  the  one  mentioned  both  by 
Brunet,  vol.  iii.  col.  255,  and  Woltmann,  vol.  ii.  p.  409,  as  exifting  in  the  Ca- 
binet of  Prints  in  the  Imperial  Library  at  Paris. 

ORIGINAL  SERIES.  —  DIVISION  II. 

Class  3.  The  Editions,  iffued  at  Lyons,  between  1538  and  1545 
inclufive. 

1.  "  Les  Simulachres  &  hiftoriees  faces  de  la  Mort,  avtant  ele- 
gammet  pourtraicles,  que  artificiellement  imagine'es,"  (the  Trechfel 
device,  with  the  mottoes  TNflQI  HEATTON  and  Vfus  me 
Genuit).  A  Lyon,  Soubz  Vefcu  de  Coloigne  m.d.xxxviii.  Plates 
41. 

*  The  order  of  the  plates  appears  in  Wornum,  pp.  182-3.  His  36th  plate, 
£>te  ^ei'tjogtnit/  the  Duchefs,  prefents  on  a  fmall  fhield  the  monogram  H_, 
affumed  to  be  the  initials  of  the  engraver,  and  to  denote,  fays  Douce,  ed.  1833, 
p.  98,  and  ed.  1858,  p.  86,  "in  all  probability,  Hans  Leuczellberger  orLutzen- 
berger,  fometimes  called  Franck." 

Y 


266  APPENDIX. 

Colophon :  "  Excudebant  Lvgdvni  Melchior  et  Gafpar  Trechfel 
fratres.     1538."* 

Small  4to.  Signatures  A-N,  in  fours  =  104  pages,  unnumbered;  only  p.  2 
is  blank. 

Volume  18  c.  by  13. 2;  or  7.08  in.  by  5.196;  i.e.  237.6  centi-ares,  or  36.78 
fquare  inches;  full  pages  12.8  c.  by  9. 7;  or  5.03  in.  by  3. 81 ;  plates  about  6.5 
c.  by  4.5  ;  or  2.56  in.  by  1. 77. 

Contents:  (pp.  3-8);  "  Epiftre  des  Faces  de  la  Mort."  (9-15);  "Diuerfes 
Tables  de  la  Mort."  (16-56);  Les  41  Planches.  (57-72) ;  Figvres  de  la  Mort 
moralement  defcriptes,  &c.  (73-85) ;  Les  diuerfes  Mors  des  bons  et  des  maul- 
uais.  (84-93);  "Memorables  Authoritez,"  &c.  (94- 104) ;  "  De  la  Neceffite 
de  la  Mort,"  and  "  De  la  Neceffite  de  la  preparation  pour  la  Mort." 

2.  Les  Simula ch res  et  hiftoriees  faces  de  la  mort,  contenant  La 
medicine  de  l'ame,  utile  et  neceffaire  non  feulement  aux  malades, 
mais  a  tous  ceux  qui  fout  en  bonne  difpofition  corporelle.  Da- 
vantage,  la  forme  et  maniere  de  confoler  les  malades.  Sermon  de 
Sainct  Cecile  Cyprian,  intitule  de  Mortalite.  Sermon  de  S.  Jan 
Chryfoflome  pour  exhorter  a  patience  :  traiclant  auffi  de  la  confom- 
mation  de  ce  fiecle,  et  du  fecond  aduenement  de  Jefus-Chrift;  de 
la  joie  eternelle  des  juft.es,  de  la  peine  et  damnation  des  mauvais, 
et  autres  chofes  neceffaires  a.  un  chafcun  chreftien,  pour  bien  vivre 
et  bien  mourir.  A  Lyon  a  Pefcu  de  Coloigne  chez  Jan.  ct  Francois 
Frellon freres."     1542.     Sm.  8vo.     Plates  41.  * 

To  the  plates  are  added,  as  in  No.  1,  the  Latin  quotations  from  Scripture 
and  the  French  quatrains. 

3.  Imagines  de  Morte,  et  epigrammata,  e  gallico  idiomate  a 
Georgio  ^Emylio  in  Latinum  tranflata.  Lugduni  fub  fcuto  Colo- 
nienfi,  apud  Joannem  et  Francifcum  Frellonios  fratres.  1542.  Sm. 
8vo.     Plates  41. 

*  The  copy  ufeel  for  this  title,  and  indeed  for  this  Fac-femile Reprint,  was  lent 
by  its  owner,  the  Rev.  Thomas  Corfer,  M.  A.,  of  Stand,  near  Manchefter,  and  has 
within  it  the  book-mark  of  "Edward  Vernon  Utterfon,"  his  arms  and  motto, 
"  Spe  otii  laboro."  There  is  written  in  pencil,  "  Premiere  edition,  tres  rare;" 
and,  "The  Gift  of  my  efteemed  friend,  F.  Douce,  Esq.  ;"  figned  "  E.  V.  U," 
alfo  "F.  Douce."  At  Mr.  Utterfon's  fale  in  1856  this  copy  fold  for  17/.  fjs. 
according  to  Brunei's  Manuel,  vol.  iii.  col.  255.  This  day,  20th  March  1S69, 
it  has  been  fold  at  Sotheby's  for  18/.  i8j. 


VARIOUS  EDITIONS.  267 

In  this  edition  the  French  verfes  of  1538  and  1542  are  tranflated  into  Latin, 
and  by  a  German  writer,  ©COVQ  ^Dcmmel,  a  clergyman  of  repute,  and  the 
brother-in-law  of  Luther.  Had  there  been  a  German  original  of  the  verfes,  the 
translation  into  Latin  would  have  been  made  from  the  German  and  not  from  the 
French.     See  Douce's  Holbein,  ed.  1858,  p.  93,  and  Woltmann,  vol.  ii.  p.  109. 

4.  "  Imagines  Mortis  ;  his  acceffervnt,  Epigrammata,  I  Gal- 
lico  idiomate  a  Georgio  tEmylio  in  Latinum  tranflata.  Ad  hsec, 
Medicina  Anim^e,  tarn  ijs  qui  firma,  quam  qui  aduerfa  corporis 
ualetudine  prcediti  funt,  maxime  neceffaria.  Ratio  confolandi  ob 
morbi  grauitatem  periculofe  decumbentes.  Qu^e  his  addita  funt, 
fequens  pagina  commonftrabit."  (Device,  Crab  and  Butterfly, 
Matvra.)  Lvgdvni,  svb  scvto  Coloniensi.  1545."  Sm.  8vo. 
Plates  42. 

Colophon :  "  Lugduni  Excudebant  Ioannes  &  Francifcus  Frel- 
lonii  fratres.     I545-" 

Sm.  8vo.  Reg.  Sign.  A-K  in  eights,  L  in  four  =  84  leaves  or  168  pages, 
unnumbered;  2  pages  blank.  Perfect.*  Copy  ufed, — from  the  Keir  library, 
Sir  Wm.  Stirling  Maxwell's. 

Volume:  14.4  c.  by  9.4;  or  5.66  in.  by  3.7;  i.e.  fuperficial  meafure,  135. 
centi-ares;  or  20.9  fq.' inches.  Full  pages,  12.  c.  by  7.7,  including  margin  ; 
or  4.72  in.  by  3.03.     Devices,  6.5  c.  by  4.8;  or  2.55  in.  by  1.88. 

Contents:  On  A  v,  Index;  A  2,  "Ad  Leclorem  chriftianum,  Epigramma," 
24  lines  of  Latin  verfe;  A  2  v,  "  Fraxinevs,  /Emylio  fvo,"  in  2  lines,  and  a 
quotation  from  Ambrofivs ;  A  3-C  7,  the  41  plates,  &c.  of  Images  of  Death  ; 
C  8-G  3,  "Medicina  Animce;"  G  4-H  4,  "Ratio  &  Methodus  confolandi;" 
H  5-I  7,  "  Cypriani  Sermo  de  Mortalitate ;"  I  7  v,  an  extra  plate,  the  Beggar, 
in  count  the  42nd ;  I  8,  K,  "  Oratio  ad  Devm  ;"  K  2,  "  Oratio  ad  Chriftvm  ;" 
K  3-L  4,  "  Chryfoftomi  Sermo  de  Patientia;"  L  4  v,  Colophon. 

Of  the  42  devices,  41  are  the  fame  with  thofe  of  Les  Simulachres  6fc.  de  la 
Mart,  Lyons  1538,  but  there  is  a  Latin  ftanza  inftead  of  a  French  quatrain;  the 
42nd  device,  Lazarus  at  the  rich  man's  gate,  is  inferted  at  signature  I  7  v. 

The  owner  of  the  copy  collated  records  on  a  fly  leaf.  "  Douce  believes  the 
defigns  to  have  been  made  by  one  Reperdius,  and  the  woodcuts  to  have  been 
executed  by  Hans  Lutzenberger,  whofe  monogram  or  initial  appears  h-L  on 
plate  36."  He  adds:  "The  prefent  edition,  the  4th,  was  tranflated  from  the 
edition  in  French  in  1542.  The  blocks  were  frequently  ufed  in  later  editions,in 
1547,  1549,  1554  and  1562." 

*  In  this  copy  no  trace  on  the  firft  plate  of  the  crack  from  top  to  bottom,  of 
which  Woltmann  fpeaks,  vol.  ii.  p.  409.  Did  the  accident  happen  while  the 
edition  was  in  the  prefs,  and  fo  a  portion  efcape  uninjured  ? 


268  APPENDIX. 

Class  4.    The  Editions,  iffued  at  Lyons,  between   1545  and 
1562. 

5.  Imagines  Mortis  ;  duodecim  imaginibus  praster  priores,  &c. 
cumulate.  Litgdieni,  Joan,  et  Franc.  Frellonii,  1545.  Sm.  8vo. 
Plates  53. 

6.  Imagines  Mortis  ;  duodecim  imaginibus  praeter  priores,  toti- 
demque  infcriptionibus  prseter  epigrammata  e  gallicis  a  Georgio 
^mylio  in  Latinum,  cumulatae.  Quae  his  addita  funt,  fequens 
pagina  commonftrabit.  Lugduni  fub  fcuto  Colonienfi.  1547.  Sm. 
8vo.     Plates  53. 

Colophon:  "  Excudebat  Johannes  Frellonius.     1547." 

As  early  as  the  year  1538  only  the  name  of  one  of  the  brothers  Frellon  fome- 
times  appears.  See  Woltmann,  vol.  ii.  p.  58.  Under  the  date  1547  there  is 
an  edition  bearing  the  names  of  the  two  brothers  "Joan.  &  Franc.  Frelloniii." 
Some  copies  of  the  edition  No.  6  have  on  the  titlepage,  "  Icones  Mortis," 
inftead  of  "Imagines  Mortis,"  but  fuch  copies  are  in  every  other  refpect  the 
fame  with  the  edition  of  1547,  No.  6,  above  defcribed. 

7.  Les  Images  de  la  mort,  aux  quelles  font  adiouftees  douze 
figures.  Davantage,  la  medecine  de  l'ame ;  la  confolation  des  ma- 
lades  ;  un  fermon  de  mortalite,  par  Sain<5t  Cyprian ;  un  fermon  de 
patience,  par  Samel  Johan.  Chryfoftome.  (Device,  Crab  and  But- 
terfly.) A  Lyon  A  Vefcu  de  Cologne  chez  Jehan  Frellon.  1547. 
Sm.8vo.     Plates  53. 

Colophon :  "  Imprime  a  Lyon,  a  l'efcu  de  Coloigne,  par  Jehan 
Frellon.     1547." 

8.  Simolachri,  hiftorie,  e  figvre  de  la  morte.  La  medicina  de 
l'anima.  II  modo,  e  la  via  di  confolar  gl'infermi.  Vn  fermone  di 
San  Cipriano  de  la  mortalita.  Due  orationi,  l'vna  a  Dio  e  l'altra 
a  Chrifto.  Vn  fermone  di  S.  Giouan  chrifoftomo,  che  ci  efforta  a 
patienza.  Aiuntoui  di  nuouo  molte  figure  mai  piu  ftampate.  (De- 
vice, Crab  and  Butterfly.)  In  Lyone  appreffo  Giovan  Frellone. 
m.d.xlix.     Sm.  8vo.     Plates  53. 

Though  the  plates  of  this  edition  are  of  the  Original  Series,  the  Italian  tranf- 
lation  has  been  adopted  from  a  Venice  edition,  "Appreffo  Vincenzo  Valgris  al 
fegno  d' Era/mo,  1545."     Sm.  8vo.     Plates,  41.      Thefe  41  Venice  plates  were 


VARIOUS  EDITIONS.  269 

from  new  blocks,  and  were  ufed  again  in  1 546  for  an  edition  with  a  Latin  title. 
Twenty-four  of  them  alfo  ferved,  fays  Brunet,  vol  iii.  col.  257,  for 

"Discorsi  morali  del  fig.  Fabio  Glissenti  contra  il  difpiacer  del  morire, 
detto  Athanatophilia."     Venetia  1609.     4to. 

A  beautifully  perfect  copy  belonging  to  H.  Yates  Thompfon,  Efq.,  fupplies 
the  means  of  completing  our  notice  of  this  edition  of  the  Simolachri,  1549  : 

l2mo.     Reg.     Sign.  A-O  in  eights  =  112  leaves,  all  unnumbered. 

Volume:  14.9  c.  by  9. 1 ;  or  5-86  in.  by  3. 5S ;  i.e.  fiiperjicial  meafnre,  136. 
centi-ares ;  or  21  fquare  inches ;  full  pages,  12. 1  c.  by  6.6  ;  or  4.76  in.  by  2. 59 ; 
devices  about  6.4  c.  by  4.6;  or  2. 5 1  in.  by  1.81. 

Contents:  At  A  2,  "Alii  Saggi  et  Givdiciofi  Lettori;"  A  3-D  5,  the  53  Latin 
mottoes,  Figures  of  Death  and  Italian  ftanzas;  D  5  v,  Rom.  v.  12;  D  6-8, 
"  Prefatione  de  la  Medicina  de  Tanima  ;  D  8  w-K  2,  "La  Medicina  de  l'anima;" 
K  2  57-L  5,  "  La  Maniera  del  confolar  gl'infermi ;  L  5  v—M  8,  "  Sermone  di  San 
Cipriano;"  N  3,  "  Oratione  a  Dio  ;"  N  3V-4,  "  Oratione  a  Chrifto ;"  N  5-O  8, 
"Sermone  di  San  Giovan  Crifoftomo;"  0  8z',  Colophon;  device,  Crab  and 
Butterfly,  "Matvra." 

The  emblems  are  53,  each  with  a  Latin  text,  a  device,  and  an  Italian  ftanza  of 
four  lines.  There  are  12  emblems  additional  to  thofe  in  the  French  edition  of 
1538,  and  they  are  given  in  photo-lith  fac-fimile  in  our  reprint,  Appendix  2°, 
pp.  (233)- (248).  It  may  be  of  interefl  to  compare  them  with  thofe  which 
Douce  gives  from  the  Lyons  edition  of  1547. 

The  devices,  drawn  by  Holbein,  and  for  the  moft  part,  that  is  in  forty-one 
inftances,  cut  by  Lutzenberger,  are  admirable.  Some  of  the  impreffions  are 
even  better  than  thofe  which  were  printed  at  Lyons  in  1538  with  a  French  text. 

9.  Icones  mortis ;  duodecim  imaginibus  prseter  priores,  todi- 
demque  infcriptionibus  praeter  epigrammata  e  gallicis  a  Georgio 
tEmylio  in  Latinum  verfa,  cumulatae.  Quae  his  addita  funt,  fequens 
pagina  commonilrabit.     Bafilice  1554.     8vo.     Plates  53. 

Class  5.     The  Edition  of  1562,  with  58  plates. 

10.  Les  Images  de  la  mort,  aux  quelles  font  adioufle'es  dix-fept 
figures.  Davantage,  la  me'dicine  de  Fame.  La  confolation  des 
malades.  Un  fermon  de  mortalite,  par  Saint  Cyprian.  Un  fer- 
mon  de  patience,  par  Saint  Jehan  Chryfoflome.  (Device,  Crab 
and  Butterfly,  Matvra.)  A  Lyon  par  Jehan  Frellon.  1562.  8vo. 
Plates  58. 

Colophon:  '■'■A  Lyon,  par  Symphorien  Bar  bier." 

According  to  Woltmann,  vol.  ii.   p.  410,  Weigel  accounts  this  edition  as 

almoft  the  rarefl  of  all,  and  names  moreover  another  edition  of  1562,  that  is 

without  the  increafed  number  of  figures. 


270  APPENDIX. 

Though  the  editions  above  named  do  not  abfolutely  complete 
the  lift  of  imprints  after  the  model  and  woodcuts  of  the  Lyons 
edition  of  1538,  they  are  amply  fufficient  for  fetting  forth  a  very 
full  view  of  the  feries  of  which  that  edition  is  the  reprefentative 
head.  For  the  different  feries  of  editions  which  are  not  imme- 
diately related  to  the  work  here  prefented  to  our  readers  in 
Photo-lith  fac-fimile,  we  refer  to  Douce's  full  and  lucid  pages,  or  to 
Brunet,  Langlois,  Wornum  and  Woltmann.  We  will,  however, 
catalogue  a  few  of  the 

MISCELLANEOUS  EDITIONS. 

1.  Tcr  Sobtentanj,  The  Dance  of  the  Dead.  1542.  Folio. 
Plates  42. 

A  copy  in  the  Britifh  Mufeum,  marked  "  C.  43.  d."  The  plates  and  the 
text  are  mounted  on  tinted  paper. 

Folio.  Reg.  Sign.  %-%  in  fixes  =42  leaves,  unnumbered.  Initial  page 
blank.     41  printed  pages. 

Volume:  29.2  c.  by  20.3;  or  11.49  in.  by  7.99;  i.e.  592.7  centi-ares;  or  91.8 
fq.  inches.  Plates,  about  19.4  c.  by  14.4;  or  7.63  in.  by  5.66.  Full  pages,  17.5 
c.  by  10.4;  or  6.S8  in.  by  4.09. 

Contents :  Forty-two  devices,  rudely  but  expreffively  fculptured,  and  all  co- 
loured. Of  thefe  forty-one  are  each  followed  by  a  Latin  motto  and  fome  ftanzas 
of  Gentian  verfe;  —  the  42nd  on  leaf®  \)i  verfo  has  neither  motto  nor  ftanza, 
but  is  ufually  named  Death's  Efcutcheon.  By  whom  the  plates  were  engraved 
is  not  known. 

As  a  fpecimen  we  add  the  letterprefs  of  plate  1 : 

"  Principio  omnipotens  coelum  terramq^  creauit." 

©ott  Ijat  erfd)affen  menfd)lid)3  gcfd)cd)t 

3u  crfl  inn  tonfdjulb  frumb  vnb  grecbt 
gormteret  nad)  bev  bUtmufj  fcen 

SSnb  geben  \m  bte  erben  een 
•Darjii  mit  bcrrfd)afft  fyod)  erfjebt 

SBaft  uber  nebe§  tf)ter  fo  liebt 
3£m  frepen  wttten  gtaffen  aud) 

£>a§  c§  gut  obcr  bofcm  nad) 
£)od)t  berpen  £>a§  bod)  nit  tang  groert 

£)cnn  feen  natur  real  fo  wrtbert 


MISCELLANEOUS  EDITIONS.  271 

£>a3  fie  ml  mer  jit  argern  gnaigt 

SBte  fid)  ann  erften  tfyat  er^aigt 
©cm  fcfyafyen  war  nod)  atle  nad) 

SSnb  fallen  jreet§  inn  toft  tjait  aud) 
SBcpl  vmfer  flatfd)  iji  fo  tierberbf 

£>a§  c§  bte  ftjnb  t»on  2Cfc>am  crbt 

This  «7r/>'  German  may  be  compared  with  the  later  given  from  Rentz's 
Remembrance  of  Death  and  Eternity,  in  our  reprint  at  pp.  1 20-2 1. 

2.  Imagines  Mortis.  His  accesservnt  Epigrammata  e 
Gallico  idiomate  a  Georgio  yEmylio  in  Latinum  tranflata.  Ad  h^ec 
Medicina  AnimjE,  tarn  ijs,  qui  firma,  quam  qui  aduerfa  corporis 
valetudine  praediti  funt,  maxime  necefiaria.  Qvae  his  addita  fitnt, 
feqttens  pagina  demonjirabit.  (Device,  Tree  and  Hen,  Arnold 
Birckman.)  Coloniae,  Apud  hceredes  Artwldi  Birckmanni.  Anno 
1566.     Sm.  8vo.     Plates  53. 

Sm.  8vo.  Reg.  Sign,  of  a  copy  from  the  Keir  library,  A-L  in  eights;  M 
in  fevens  =  95  leaves,  or  190  pages,  unnumbered.     Perfect;  a  good  copy. 

Volume:  14.  c.  by  9;  or  5.51  in.  by  3.54;  i.e.  fuperficial  meafure,  126  centi- 
ares,  or  19.5  fq.  inches.  Full  pages,  11.8  c.  by  7.5  with  margin;  or  4.64  in. 
by  2.95.     Devices,  about  6.7  c.  by  5.4;  or  2.63  in.  by  2.12. 

Contents:  Very  fimilar,  except  in  fome  of  the  devices,  to  thofe  of  the  edition 
of  1545  by  George  ^-Emylius. 

The  53  devices  are  not  from  the  fame  blocks  as  thofe  of  editions  1538  and 
1545  ;  though  of  41  of  them  the  defigns  are  the  fame,  they  have  been  frefh  drawn 
and  frefh  cut,  and  prefent  the  subjects  reverfed.  There  are  39  the  fame  in 
fubject  as  thofe  of  editions  1538  and  1545. 

7  others,  with  death-figures  introduced. 

I  is  Lazarus  at  the  rich  man's  gate,  in  edition  1545. 

4  are  boys:  i°.  with  fpear  and  fhield;  20.  riding  on  long  reeds;  30.  baccha- 
nals; 40.  marching  in  triumph. 

hXfign.  B  2,  the  Abbefs,  and  dXfign.  B  3,  the  Canon,  the  monogram  A  may 
be  obferved ;  alfo  on  C  6v,  Death  and  the  Soldier,  the  figure  of  death  is  armed 
with  "the  common-place  dart";  and  generally  the  plates  of  this  edition  are 
reverfed,  as  may  be  feen  in  the  plates  of  the  Creation,  the  Duchefs,  the  Laft 
Judgment  and  the  Efcutcheon  of  Death,  in  their  fac-fimiles  under  the  Appen- 
dix, i°  b,  pp.  (228H232). 

This  edition  of  1566  is  regarded  by  Douce,  1833,  pp.  1 13-14,  as  oneofaferies 
of  "  furreptitious  editions,"  of  which  the  firft  appeared  at  Cologne  in  1555,  and 
was  repeated  in  1566,  1567  and  1573.  "  Though  not  devoid  of  merit,  they  are 
very  inferior  to  the  fine  originals." 


272  APPENDIX. 

N.B.  A  volume  in  the  Douce  collecton  of  the  Bodleian  library,  marked 
"M.  M.  661,"  has  written  in  it:  "Copies  of  the  fpurious  cuts  by  A."  The 
obfervation  may  be  applied  to  the  whole  feries  of  cuts  in  Birckmann's  and  in 
fimilar  editions;  they  have  not  the  ring  of  genuine  gold. 

3.  Le  Triomphe  de  la  Mort  grave  d'apres  les  Deffeins  de  Hol- 
bein, par  W.  Hollar.     8vo. 

This  copy,  in  the  Bodleian  library,  Douce  collection,  "M.  M.  662,"  has  a 
curious  portrait  of  Holbein,  in  purple  and  gold,  lettered  "  H.  H,  /£.  45." 
The  collation  and  examination  of  it  give  the  following  remits : 

8vo.  No  fignatures  except  A ;  no  pagination.  In  count  there  are  46  leaves, 
of  which  30  have  plates  on  one  fide  only  of  the  leaf,  one  leaf  is  blank,  and  15 
leaves  are  printed  on  both  fides. 

Volume:  17-1  c.  by  11.9;  or  6. 73  in.  by  4.68;  i.e.  fuperficies 203.5  centi-ares, 
or  3 1. 59  fq.  inches.  The  plates  meafure  about  7. 5  c.  by  5.5;  or  2.95  in.  by  2. 16; 
the  text  is  rather  larger  than  the  plates. 

Contents:  Plates  and  "  explications  des  fujets  du  triomphe  de  la  Mort,"  in- 
terpofed.  The  plates  have  each  a  Latin  text  at  the  foot  from  Holy  Scripture ; 
they  are,  Douce  declares,  "original  impreflions  before  rebiting." 

4-  Gmnnerungen  be§  £obe§  unb  ber  (Srrnqfctt  bet)  jtret)  unb 
funfjig  von  ben  bcrufymten  9R.  9vent§,  in  .ftupfer  gefihxfyenen  SSorfiel- 
lungen  vodtyt  jur  (Srwecf ung  getfHicfyer  ©ebanfen,  unb  jur  ttebung 

ber  Sugenb  bienen.  (Device,  Cupid  forrowing  at  a  tomb.)    £3^3/ 
in  ber  1 1  afabemifcfyen  33ud$anWung.     1779.   Folio.    Plates  52. 

The  copy  ufed,  from  the  collection  of  Henry  Yates  Thompfon,  Esq.,  fur- 
nifhes  the  following  defcriptive  remarks  : 

Folio.  Reg.  Sign.  Frontifpiece  and  title,  2  leaves ;  %  ~3j  in  twos  =  94 
leaves;  then  51  plates  on  51  leaves;  total,  145  leaves  or  290  pages.  Initial,  4 
unnumbered,  1-182  numbered,  and  final  2  unnumbered  =  188  pages;  add  the 
plate  leaves  51,  or  102  pages.  Total,  290  pages.  Perfect,  and  in  fine  con- 
dition. 

Volume:  33.3  c.  by  20.5  ;  or  13. 11  in.  by  8.07;  i.e.  fuperficies  682.6  centi- 
ares;  or  105.89  fq.  inches;  full  pages,  about  27.2  c.  by  15.7;  or  10.7  in.  by 
6.18.     Devices,  copperplate,  about  24.5  c.  by  14.5  ;  or  9.64  in.  by  5.7. 

Contents:  Frontifpiece,  " Die erwogene  Eytelkeit  aller  Menfchlichen  Binge." 
Title.  Pages  1-3,  difcourfe,  "The  proved  vanity  of  all  human  things."  Pages 
3-182,  fifty-one  difcourfes  on  the  emblems  and  their  devices.  Page  183, 
regifter  of  the  52  fubjects.     Finally,  on  51  leaves  51  copperplates. 

Thefe  devices  are  founded  on  and  derived  from  Holbein's  Figures  of  Death, 
but  are  far  more  ornate  and  embellifhed.  To  each  at  the  top  is  a  rhyming  Ger- 
man motto,  and  below  a  German  title,  followed  by  a  German  ftanza  of  four 
lines.      Of  the  ftanzas  41  are  given  at  pages  120-40  of  this  our  work. 


MISCELLANEOUS  EDITIONS.  273 

The  order  of  arrangement  of  fubjecls  in  this  edition  gives  the  precedence  in 
all  offices  to  the  church  above  the  ftate.     At  the  head,  of  courfe,  ftand  the 
Creation,  the  Fall,  the  Expulfion,  the  Curfe,  and  Death's  founding  forth  of 
Triumph, — but  then  from  Pope  to  Nun,   the  ecclefiaftical  rank,  with  a  pre- 
tence even  to  a  fhred  of  the  linen  veftment  of  Aaron,  lead  the  way  in  this  Grand 
Drama  of  Art,  and  Kaifer,  Kaiferinn,  down  to  the  Idiot-fool,  the  Blind  and  the 
Beggar,  follow  on  in  due  fucceffion,  — till  the  final  Judgment  clofes  the  array. 
As  Satire  or  as  Truth  the  Drama  is  equally  impreffive : 
' '  The  glories  of  our  blood  and  ftate 
Are  fhadows,  not  fubftantial  things  ; 
There  is  no  armour  againft  fate  ; 
Death  lays  his  icy  hand  on  kings  : 
Sceptre  and  Crown 
Muft  tumble  down, 
And  in  the  duft  be  equal  made 
With  the  poor  crooked  fey  the  and  fpade." 

F.  Shirley. 

5.  Deuchar's  Holbein.  French  and  English.  4to.  Edinburgh 
1786-88.     Plates  51. 

Engraved  title.  "  Le  Triomphe  de  la  Mort,  Grave*  d'apres  les 
Deffins  origineaux  de  Jean  Holbein,  par  David  Deuchar.     1786." 

Plain  title.  "The  Dances  of  Death  through  the  various 
ftages  of  Human  Life,  wherein  the  Capricioufnefs  of  that  Tyrant 
is  exhibited  in  forty-fix  Copper-plates,  done  from  the  Original 
Defigns  which  were  cut  in  Wood,  and  afterwards  painted  by  John 
Holbein,  in  the  town-houfe  at  Bafil.  To  which  is  prefixed  Defcrip- 
tions  of  each  Plate  in  French  and  Englifh,  with  the  Scripture  Text 
from  which  the  defigns  were  taken.     Edinburgh  m.dcclxxxviii." 

A  title  with  miftakes  almoft  as  numerous  as  the  lines. 

4to.  Reg.  Sign.  A-L  in  twos ;  M  i  =  23  leaves  or  46  pages  of  letter-prefs. 
Including  the  engraved  title  and  the  portraits  there  are  51  plates  inferted. 

Volin?ie:  18.9  c.  by  15. 2;  or  7.44  in.  by  5.98;  i.e.  fuperficies  287.2  centi- 
ares;  or  44.49  fq.  inches;  engraved  title,  11.  c.  by  9.8;  or  4.33  in.  by  3.85; 
full  pages,  15.  c.  by  8.8;  or  5.9  in.  by  3.46;  devices,  II.  c.  by  9.3;  or  4.33  in. 
by  3.66. 

Contents:  Preface  in  2  pages;  then  pp.  1-46,  explanations  of  the  plates,  in 
French  and  Englifh  ;  befides  the  inferted  plates. 

All  the  engravings  have  borders  of  rich  workmanfhip.  "David  Deuchar," 
obferves  Douce,  1858,  p.  120,  "is  fometimes  called  the  Scottifh  Worlidge," 
but  his  imitations  of  Holbein  are  very  inferior  to  thofe  by  Hollar.     Full  parti- 

Z 


274  APPENDIX. 

culars  refpecting  his  Dances  of  Death  are  fupplied  at  the  pages  of  Douce  to 
which  we  have  juft  referred. 

The  number  of  Mifcellaneous  Editions  it  would  be  eafy  to  in- 
creafe,  but  what  we  have  named  and  defcribed  fully  fliow  the 
variety  of  artifls  who  have  bellowed  their  fkill  in  variations  upon 
the  hitherto  unmatched  workmanfhip  of  Lutzelburger's  transfer- 
ences of  Holbein's  Defigns.  The  Effai  by  Langlois  contains 
abundant  information,  as  well  as  Douce's  Holbein. 

FAC-SIMILE  EDITIONS. 

Thefe,  in  a  confiderable  degree,  have  been  reflricted  to  the  re- 
production of  the  original  woodcuts  which  exifted  in  1538,  or  of 
which  the  defigns  foon  after  that  date  were  accepted  as  Holbein's 
work.  Artifls,  indeed,  did  not  always  take  the  bell  examples  for 
their  models,  and  fometimes  introduced  their  own  fanciful  orna- 
mentation ;  but  their  aim  was  to  prefent  to  the  public  again  and 
again  the  forms  which,  as  Death-figures,  had  obtained  fo  great 
celebrity. 

The  firft  reproduction,  containing  41  plates,  was  iffued  at  Venice 
in  1545  by  Vincenzo  Valgris,  and  the  editor,  fays  Brunet  (vol.  hi. 
col.  256),  "flattered  himfelf  that  his  plates  were  fuperior  to  the 
French  engravings."    At  any  rate  they  poffeffed  confiderable  merit. 

Wenceflaus  Hollar,  befides  engraving  feveral  of  Holbein's  por- 
traits, executed,  about  the  year  1651,  thirty  etchings  of  his  Death- 
figures  ;  thefe  are  furrounded  by  borders,  and  certainly  evince  the 
artill's  power.  Only  in  part,  however,  has  he  followed  the  models 
of  fimple  beauty  prefented  by  the  woodcuts  of  the  Lyons  edition 
of  1538  ;  in  the  greater  number  of  inftances  he  has  copied  from 
"the  fpurious  engravings"  that  appeared  at  Cologne  about  the 
middle  of  the  fixteenth  century. 

Refpecting  this  and  feveral  other  imitations  of  Holbein's  Death- 
figures,  the  very  beft  account  in  Englifh  may  be  found  in  chapter 
viii.  at  pages  111-120  and  121-137  of  the  following  work  ;  which 
Woltmann  characterifes  as  "the  mod  mark-worthy  of  modern 
copies  :" 


FACSIMILE  EDITIONS.  275 

"  The  Dance  of  Death  exhibited  in  elegant  engravings  on 
wood,  with  a  Dissertation  on  the  feveral  reprefentations  of  that 
fubject,  but  more  particularly  on  thofe  afcribed  to  Macaber  and 
Hans  Holbein.  By  Francis  Douce,  Esq.,  F.A.S.  &c.  8vo. 
London,  Pickering.      1833." 

The  wood-engravings  of  this  work  are  by  Meffrs.  Bonner  and  Byfield,  and  are 
as  near  an  approach  to  the  perfect  fac-fimile  reprint  as  the  unaffifted  ikill  of  the 
human  hand  can  attain.  The  fame  work  forms  part  of  Bonn's  edition,  1858, 
which,  for  the  information  to  which  reference  is  made  above,  may  be  confulted 
at  pages  98-107  and  107-21. 

As  a  worthy  "  con-frere  "  to  Douce's  Holbeifi,  we  name  alfo  the 
work  by  Langlois  : 

"  Essai  Hiftorique,  Philofophique  et  Pittorefque  fur  les  Danses 
des  Morts,  par  E.  H.  Langlois  du  Pont-de-1'arche,  accompagne' 
de  cinquante-quatre  planches  et  de  nombreufes  vignettes;  Defmees 
et  Gravees  par  E.  H.  Langlois,  M1Ie  Efperance  Langlois,  MM. 
Breviere  et  Tudot :  fuivi  D'une  lettre  de  M.  C.  Leber  et  d'une  note 
de  M.  Depping  fur  le  meme  fujet.  Ouvrage  complete  et  publie  par 
M.  Andre  Pottier,  confervateur  de  la  Bibliotheque  de  Rouen,  et 
M.  Alfred  Baudry."  2  vols.  8vo.  Rouen,  a  Lebrument,  Libraire, 
Quai  Napoleon,  45.     m.dccc.li. 

A  work  of  great  beauty  and  excellence,  as  well  on  "  Les  Danfes  Macabres" 
as  on  "Les  Danfes  des  Morts."  They  are  treated  of  both  as  ecclefiaftical  cere- 
monies, and  with  a  view  to  their  moral  effect.  The  fecond  volume,  pp.  1-207, 
is  devoted  to  the  explanation  of  the  plates,  and  the  firft  volume,  pp.  325-366, 
prefents  a  bibliography  of  the  publications,  whether  in  French  or  in  other  lan- 
guages, having  a  direct  reference  to  the  fubject. 

It  is  however  to  Photography  and  its  kindred  arts  we  mufl  look 
for  having  the  trueft  fac-fimile  reprints.  Among  them,  in  con- 
nexion with  our  own  reprint,  we  may  name 

1.  Hans  Holbein's  Todtentanz,  in  53  getreu  nach  den  Holz- 
fchnitten  lithographirten  Blattern,  heraufgegeben  von  J.  Schlott- 
hauer,  k.  Profeffor  mit  erklarendem  Texte.  Miinchen  1832.  Sm. 
8vo. 

This  is  accounted  a  very  exact  production  of  the  ancient  woodcuts.  German 
verfes  accompany  the  plates,  but  they  are  of  modern  date. 


276  APPENDIX. 

2.  'La  Danse  des  morts,  deffinee  par  Hans  Holbein,  gravee 
fur  pierre  par  Jos.  Schlotthauer,  expliquee  par  Hyppolyte  Fortoul." 
Paris,  Labitte.    Sm.  8vo.     Plates  53. 

3.  In  reference  to  Holbein's  £ot>tcntanj  by  A.  Woltmann  ; 
"  ^I)oto3rapI)ten  berfelben  SMatter,  nacfy  SScrliner  sprobcbrucfen,  %. 
SBoltmamt."    Berlin. 

4.  "  Hans  Holbein's  celebrated  Dance  of  Death,  illuftrated  by 
a  feries  of  Photo-lithographic  Fac-fimiles  from  the  copy  of  the  firft 
edition  now  in  the  Britifh  Mufeum,  accompanied  by  Explanatory 
Defcriptions  and  A  Concife  Hiftory  of  the  Origin  and  Subfequent 
Development  of  the  Subjecl,  by  H.  Noel  Humphreys."  Sm.  4to. 
London,  Qjiaritch,  1868.     Plates  41,  and  3  Illuftrations. 

Contents:  Pages  1-32,  "Hans  Holbein  and  the  Dance  of  Death."  Pages 
33-115,  the  feries  of  fac-fimiles  from  Holbein's  "Dance  of  Death,"  1-41. 
Pages  116-20,  three  illuftrative  plates.  Pages  121-25,  the  treatment  of  the 
devices  of  the  "Dance  of  Death,"  after  the  time  of  Holbein. 

The  laft  page  of  this  work,  p.  125,  refers  to  the  fources  whence  further  in- 
formation is  to  be  obtained,  and  after  naming  them,  concludes:  "  M.  Keftner, 
in  the  ' Danfes  des  Morts,'  (Paris  1852),  gives  a  ftill  more  extenfive  lift, 
claffified  in  a  well-conftrucfted  tabular  form;  and  this  elaborated  work  may  be 
confulted  by  all  who  are  interefted  in  the  origin  and  fucceffive  phafes  of  artiftic 
treatment  of  the  great  pictorial  epic  of  the  middle  ages." 

What  room  or  demand  is  there,  then,  for  another  Fac-fimile  Re- 
print of  Holbein's  Figures  of  Death!  Simply  this.  Hitherto,  in 
modern  times  there  has  been  no  reprint,  much  lefs  a  Photo-litho- 
graphic Fac-fimile  of  the  entire  work,  in  the  execution  of  which 
Holbein,  Lutzelburger,  and  Jean  Vauzelles  were  combined,  and 
which  firft  iffued  from  the  prefs  of  Lyons  in  1538.  That  is  now 
attempted  as  a  prelude  to  fimilar  enterprifes. 

In  conclufion,  we  ftate  that  this  our  reprint  of  the  whole  work 
was  commenced  before  the  publication,  or  any  knowledge  of  the 
publication,  of  Noel  Humphreys'  very  interefting  volume. 


277 


STANZE  LIII.     DEI  SIMOLACHRI  &c. 
DE  LA  MORTE. 

In  Lyone  appreffo  Giovan  Frdlone,  m.  d.  xlix. 


N.B.  The  Texts  of  Holy  Scripture  in  Latin  which  precede  the  Devices  are 
the  fame  in  the  Italian  verfion,  as  in  the  French  original,  and  in  the  Latin 
verfion  by  /Emylius. 


I.     Creation  del  Mondo. 

Di  loto  formb  l'huomo  a  fua  fembianza 
I  Facitor  de'l  cielo,  e  de  la  terra, 
E  lo  rifpofe  in  quella  amena  ftanza. 
Senza  pefier,  trauaglio,  affanno,  6  guerra. 

II.     Il  Peccato. 

Perch'  hai  attefo  a'l  dir  de  la  tua  moglie, 
Et  hai  mangiato  de'l  vietato  pomo, 

Viurai  feco  molt'  anni  in  molte  doglie, 
Et  poi  morrette,  e  cost  fia  d'ogn'  huomo. 

III.     La  Scacciata. 

Scacciollo  il  Signor  Dio  de'l  Paradifo, 
A  lauorar  la  terra,  ond'  era  nato. 

Allhor  fi  volfe  in  pianto  ogni  fuo  rifo, 
Et  hebbe  fempre  poi  la  morte  al  lato, 


278  APPENDIX. 

IV.     Maleditione. 

Maledetto  il  terren  ne  li  tuoi  ftenti : 
Tu  viuerai  de  le  fatiche  tue  : 

Fin  che  li  giorni  tuoi  fian  da  me  fpenti, 
E'l  corpo  torni  in  polue,  v'prima  fue. 

V.     La  festanza  de  la  Morte. 

Guai,  guai  a  gli  habitanti  de  la  terra  : 
Tutt'  in  cui  fu  fpiracolo  di  vita 

Sentit'  han  de  la  Morte  l'afpra  guerra  : 
Ne  fu  giamai,  ch'  in  cib  trouaffe  aita. 

VI.     Il  Papa. 

Efca  di  vita  il  Sacerdote  grande, 

Che  par  che  cura  di  morir  non  haggia  : 

Spengafi  infieme  il  nome,  ch'  egli  fpande, 
E'l  vefcouato  fuo  in  altrui  caggia. 

VII.     L'Imperatore. 

Prouedi  a  fatte  tuoi,  che  morir  dei : 
E  non  ti  creder  di  reftar  piti  in  vita : 

Anchor  tu,  come  gli  altri,  mortal  fei, 
E  la  tua  gloria  teco  fia  fmarrita. 

VIII.     Il  Re. 

Hoggi  egli  e  Re,  domane  inutil  pondo  : 
Ne  fi  troua,  ch'  alcun,  per  effe  Sire, 

Ne  poffeffor  de  l'vniuerfo  mondo, 
Habbia  potuto  mai  Morte  fuggire. 

IX.     Il  Cardinale. 

Guai,  guai  a  voi,  che  per  ingordi  doni, 
Ingiuftamente  fate  giufli  gli  empi : 

Leuando  la  giuftitia  da  li  buoni, 

E  dando  a'l  mondo  fcelerati  efempi. 


SIMOLA  CHRI.  279 

X.     L'Imperatrice. 

Iddio  abbaffa  il  gir  fuperbo,  e  altero, 

E  con  la  morte  pauentofa,  e  dura, 
Mentre  gir  penfi  per  miglor  fentiero, 

Ti  conduce  a,  la  negra  fepoltura. 

XI.     La  Regina. 

Morbide  donne,  ricche,  &  ociofe 

Leuateui,  et  vdite  la  mia  voce, 
Dopo  alcun  giorno,  &  anno  difpettofe 

Verrete  a  foftener  mia  forte  atroce. 

XII.     Il  Vescovo. 

Percottero'l  Paflor  d'afpra  percoffa, 

E  le  fue  pecorelle  fian  difperfe : 
Ne  fera  Morte  da'l  fuo  officio  moffa 

Per  mitre  :  b  manti,  6  cofe  altre  diuerfe. 

XIII.     Il  Principe. 

II  Prencipe  infelice,  &  l'alto  flato 

Si  veftira  di  dolorofi  guai : 
Abbafferb  i  Potenti,  e  non  e  flato 

Che  potuto  fuggir  m'  habbia  giamai. 

XIV.     L'Abbate. 

Gli  conuerra  pur  gir  dietro  a  la  morte  : 

E  perche  difciplina  mai  non  hebbe, 
Ne  la  fua  gran  ftoltitia  fu  per  forte 

Trouato  e  fece,  quel  ch'  ogn'vn  far  debbe. 

XV.     La  Badessa. 

Maggior'  inuidia,  fenza  dubbio,  porto 

A  quelli,  che  gia  fon  di  vita  priui, 
E  del  breue  lor  viuer  giunti  a'l  porto  : 

Non  ch'  a  quelli,  che  fono  a'l  modo  viui. 


28o  APPENDIX. 

XVI.     Il  Cavaliere. 

Chi  fera  mai  cosi  gagliardo,  e  forte, 

Che'n  quefto  modo  fempre  viuer  poffa  : 

E  le  man  fuggir  tanto  de  la  morte, 
Ch'  a'l  fin  non  caggia  ne  la  fcura  foffa. 

XVII.     Il  Canone. 

Ecco,  che  l'hora  extrema  f'auicina 
Di  quefta,  che  ti  par  fi  dolce,  vita  : 

Girann'  i  tuo  penfier  tutti  a  ruina, 
Ne  fia  chi  contra  me  ti  porga  aita. 

XVIII.     Il  Giudice. 

Difperderb  del  mezzo  de  le  genti, 
II  giudice  co'l  cor  pien  d'auaritia  : 

Che  facendo  i  pill  pouero  dolenti, 
A  chi  piu  porge,  vende  la  giuftia. 

XIX.  L'Avvocato. 

L'aftuto  di  lontan  vede  l'inganno, 
Et  fi  retrae,  perche'l  tutto  fcorge  : 

E  l'innocente  ne  patifce  danno, 
Perche  de  la  malitia  non  f'accorge. 

XX.  Il  Senatore. 

Colui,  ch'  al  gran  gridar  de'l  bifognofo 
Chiude  gli  orecchi,  e  gli  altri  fentimeti, 

Egli  ancor  gridera  tutto  dogliofo  : 
E'igridi  fuoi  ne  porteranno  i  venti. 

XXL     II  Predicatore. 

Guai  a  voi,  che  gracchiado  tutto'l  giorno, 
Dite'l  mal  effer  bene,  e'l  bene  male  : 

E'l  giorno  effer  la  notte,  e  notte'l  giorno, 
E  amaro'l  dolce,  e'l  dolce  a'l  fiele  eguale. 


SIMOLACHRI.  281 

XXII.     Il  Sacerdote. 

Mentr'  i  vb  a  vifitar,  ch'  infermo  giace, 

Penfandomi  foccorrer'  a'l  fuo  male  : 
La  morte  prefta  in  tanto  mi  disface  : 

Perche  fon,  come  lui,  anch'io  mortale. 

XXIII.  Il  Monaco. 

Ne  le  tenebre  flan  de  l'ignoranza, 

E  ne  l'ombra  profonda  de  la  morte  : 
Dal  forfantar  tenuti  per  vfanza, 

Senza  penfar  a  la  futura  forte. 

XXIV.  La  Monaca. 

La  via,  ch'  a'l  giudicio  human  par  dritta, 

Tutta  e  bella  di  fuor,  tutta  riluce, 
E  par,  che  guidi  a  la  beata  vita  : 

Ma'l  fin  di  quella  a  morte  ti  conduce. 

XXV.  La  Vecchia. 

Io  gia  certa  fon,  per  lunga  proua, 

Prima  ch'  i'  habbia  la  mia  eta  fornita  : 

Che,  poi  che'l  viuer  cosi  poco  gioua, 
Meglio  e'l  morir,  che  la  prefente  vita. 

XXVI.  Il  Medico. 

Cura  te  fteffo  medico,  fe  fai, 

Che  penfi  altrui  cauar  de  le  mie  mani : 

E  piu  infelici,  che  contenti  fai : 

Ma'i  fon  per  fare  i  tuoi  difegni  vani. 

XXVII.     L'Astrologo. 

Dimmi,  fe  fai  le  cofe  da  venire, 

Sapeui  tu,  che  nafcer  gia  doueui  ? 
Conofci  tu,  quando  tu  dei  morire  ? 

Oh  quante  fono  i  tuoi  difegni  lieui  ! 

A  A 


282  APPENDIX. 

XXVIII.     L'Avaro. 

II  tuo  difcorfo  e  ben  folle,  e  leggiero, 
Quefta  notte  la  vita  ti  fia  tolta, 

E  non  haura  fucceffo  il  tuo  penfiero. 
Di  cui  fia  poi  quefta  tua  gran  ricolta  ? 

XXIX.     Il  Mercante. 

Chi  congrega  theforo  con  bugie, 

Ha  l'alma  in  tutto  d'intelletto  priua  : 

E  caminando  pur  per  quefte  vie, 
N'e  lacci  afcofi  de  la  morte  arriua. 

XXX.     I  Marinaji. 
Ch'  in  amaffar  richezze  e  troppo  intento 

Cade'n  trauaglio  longo,  &  in  fupplicio. 
Ne  viuendo  fi  troua  mai  contento, 

Et  e  commerfo  a'l  fin'  in  precipitio. 

XXXI.     Il  Guerriero. 

Ei  fi  morra,  die  i  popoli  turbati 
A  furor  contra  lui  fi  moueranno : 

Ne  fian  gli  animi  lor  giamai  chetati, 
Fin  che  di  vita  fpento  non  l'hauranno. 

XXXII.     Il  Conte. 

Quand'ei  fi  partira  di  quefta  vita, 
Non  portera  gia.  feco  tutto'l  mondo  : 

E  la  gloria,  che  gli  e  tanto  gradita, 
Non  difcendera  feco  ne'l  profondo. 

XXXIII.     Il  Vecchio. 

Lo  fpirto  mio  fe  ne  va  mancando, 

E'i  giorni  miei  fon  gia  venuti  a'l  meno 

Serb  pur  hor  di  quefla  vita  in  bando, 
E  de'l  fepolcro  ne'l  profondo  feno. 


SIMOLA  CHRI.  283 

XXXIV.     La  Contessa. 

Spendono  i  giorni  lor'in  cofe  vane, 

Come  fuffer  per  ftar  di  qua  in  eterno  : 
Ma  fubito  in  vn  punto  quefte  infane, 

Si  trouan  giu  ne'l  centro  de  l'inferno. 

XXXV.     La  Sposa  e  lo  Sposo. 

Tanto  ci  ha  amor  con  gli  animi  cogiunti, 

Poi  ch'  a  me  fatta  fei  dolce  conforte  : 
Che  non  farem  l'vn  da  l'altro  difgiunti, 

Se  non  per  violenza  de  la  morte. 

XXXVI.     La  Duchessa. 

Piu  non  ti  leuerai  de'l  caro  letto, 

Doue  fenza  penfier  corcata  fei, 
Che  l'improuifa  morte,  a.  tuo  difpetto, 

Ti  condurra've  deflinata  fei. 

XXXVII.     Il  Mercantuzzo. 

Vientene  a  me  mefchin,  che  carco  fei : 
Ch'  io  fon  colei,  che  tutto'l  modo  doma  : 

Vienten'e  afcolta  li  configli  miei, 
Ch'  io  ti  vb  allegirir  di  quefta  foma. 

XXXVIII.     L'Aratore. 

Mifero  ne'l  fudor  de  la  tua  faccia, 

Couien,  ch'acquifti'l  pan,  che  magiar  dei 

Pero  di  venir  mecco  non  ti  fpiaccia, 
Se  di  ripofo  defiofo  fei. 

XXXIX.     La  Madre  ed  il  Fanciullo. 

L'huom  ch'e  nato  di  donna,  in  quefta  vita 

Poco  tempo  dimora,  e  fi  diflrugge 
Tra  la  miferia,  ch'e  quafi'  infinita, 

E  come  fior',  &  ombra  viene,  e  fugge. 


284  APPENDIX. 

XL.     Il  Soldato. 

Mentre  ha  vita,  e  vigor,  armato,  e  forte 
II  buon  foldato,  il  luogo  fuo  difende, 

Soprauenendo  poi  l'amara  morte, 

Li  toglie  l'arme,  e  lo  rapifce,  &  prende, 

XLI.     Il  Giuocatore. 

Che  giouaaP  huom,  che  tutto'l  mondo  acquifli, 
Se  l'alma  fua  poi  ne  riceue  danno  ? 

Onde  ne  i  luoghi  tenebrofi,  &  trifti 
Pianga  dannata  a  fempitemo  affanno. 

XLII.     Il  Briacone. 

Fuggi  l'ebrieta,  da  cui  prociede 
Luffuria,  ond'  a  mal  far  t'auezzi,  &  vfi, 
Che  morte  contra  te,  mouendo  '1  piede 
Non  ti  troui  nel  fin  con  gli  occhi  chiufi. 

XLIII.     L'Idiota. 

Viuefi  lieto  il  pazzo,  &  ignorante, 
Et  mentre  fta  del  fuo  gioir  ficuro 
Come  femplice  agnel,  la  morte  auante 
Lo  conduce  al  fuo  varco  acerbo,  &  duro. 

XLIV.     Il  Ladrone. 

Surge'l  ladron  di  mezza  notte,  e  inuola 
La  foftanza  che'l  pouero  notrifce, 

Quel  piange,  &  ecco  morte  ch'  alia  gola 
De'l  ladro  auolgevn  laccio,  &  qui  finifce. 

XLV.     Il  Cieco. 

11  cieco  guida'l  cieco,  onde  egualmente 
Caggiono  infieme  entro  vna  foffa  ofcura, 
Cosi  chi  viuer  penfa  lungamente, 
Morte  incauto  il  conduce  in  fepoltura. 


SIMOLACHRI.  285 

XLVI.     Il  Carrettajo. 

Sopra  d'un  carro,  per  fuggir  la  morte, 
Corre  l'auriga,  ella  con  freta  moffa 
Tanto  lo  fegue,  che  per  fatal  forte, 
Si  rompe'l  carro,  e  di  lui  frange  l'offa. 

XLVII.     Il  Mendicante. 

Chi  viuer  brama  in  cielo,  eterna  vita, 
Brama  vfcir  di  qua  giu,  ne  morte  teme. 
Trammi  della  pregion  poco  gradita, 
Grida'l  pouero,  mentre  in  Chrifto  ha.  fpeme. 

XLVIII.     Il  semplice  fanciul. 

II  femplice  fanciul  contra  la  morte, 
Ardito,  in  raano  ha  la  faetta,  e'l  fcudo, 
Ella  di  lui  via  piu  poffente,  &  forte, 
Traffige  con  fuoi  ftrali  il  corpo  ignudo, 

XLIX.     I  Fanciulli  cavalcandi. 

Per  difio  di  giocar  femplicemente 
Caualcano  vna  canna  ardite  &  prefti 
I  fanciulli,  ma  caggion  preftamente, 
Lafciando  i  corpi  efangui,  atri,  &  funefti. 

L.     I  Fanciulli  baccanali. 

A  guifa  di  fanciul  fenza  penfiero 
Viue  colui,  che  alle  lafciuie  e  intento, 
Ma  quel,  fi  como  pefo  affai  leggiero 
Morte  ne  toglie,  quando  e  piu  contento. 

LI.     I  Fanciulli  trionfali. 

D'hauer  le  piu  honorate,  altere,  e  degne 
Anime  fciolie  dalle  membra  morte, 
Hora  diuide  l'acquiftate  infegne 
D'ogni'  huomo,  al  fin  la  vencitrice  forte. 


286  APPENDIX. 

LII.  (40).     Il  Tribunal  di  D10. 

Toflo  fia  tempo  di  pagare  il  fio  : 

Perb  vegghiando  afpettiam'il  Signore. 

Starem  dinanzi  a'l  tribunal  di  Dio, 
A  render  conto  d'ogni  noftro  errore. 

LIII.  (41).   LO  SCUDO  DE  LA  MORTE. 

Habbi  ne  la  memoria  femper  fitto 

L'ultimo  paffo,  oue  ciafcuno  arriua, 
E  non  regnera  in  te  giamai  delitto, 

E  l'alma  tua  fera,  morendo,  viua. 

To  the  original  feries  of  41  plates  from  the  French  edition  of  1538,  there  have 
been  added  in  the  Appendix,  pp.  236-47,  twelve  other  plates,  xl-li,  from  the 
Simolachri  &c.  de  la  Morte,  1549,  with  the  Italian  ftanzas,  pp.  277-86. 
Among  thefe  we  point  out  the  Idiot-fool,  pi.  xliij,  p.  239;  and  if  we  join  to 
it  pi.  xxiv  (fign.  Eiiij,  p.  132),  the  Nun,  we  obtain  two  inftances  more,  in 
which  to  eftablifh  parallelifms  or  co-incidences  between  Shakefpeare  and  Hol- 
bein's Death-Figures. 

Take  the  Nun  at  the  altar,  where  a  gallant  is  ferenading  her,  and  Death 
fteps  forward  to  extinguifh  the  candle.  Noel  Humphreys  asks,  p.  81  :  "May 
not  Shakefpeare  have  had  this  device  in  his  mind  when  penning  the  paffage  in 
which  Othello  (act  v.  fc.  2,  1.  7),  determining  to  kill  Defdetnona,  exclaims, 
'  Put  out  the  light  —  and  then  —  put  out  the  light  ?  '  " 

More  remarkable  for  fimilarity  are  the  lines  from  Meafure  for  Meafure,  act 
hi.  fc.   1,  1.  6-13  : 

"  Reafon  thus  with  life  : 

If  I  do  lofe  thee,  I  do  lofe  a  thing 

That  none  but  fools  would  keep  :  a  breath  thou  art 

Servile  to  all  the  skyey  influences, 

That  dolt  this  habitation,  where  thou  keep'ft, 

Hourly  afflict :  merely,  thou  art  death's-fool  ; 

For  him  thou  labour'ft  by  thy  flight  to  fliun, 

And  yet  runn'ft  toward  him  ftill." 

The  exact  action  which  the  poet  defcribes  is  that  of  the  two  highly  dramatic 
figures  of  Holbein.  In  fubftance  Woltmann  remarks  (vol.  ii.  p.  122),  the  fool 
is  foolifh  enough  to  think  that  he  can  flip  away  from  death;  this  adverfary  in 
fport  feems  to  give  in;  —  skips  near,  playing  on  the  bagpipe,  but,  unobferved, 
holds  him  faft  by  the  garment.  So  (hall  to  all  of  us, 
"  Cfjc  bnSelcj^c  fa&rtc&c  nf  Hn'£  btet'ou . . .  Irabr  not  a  rarfcr  brljiuo." 


287 


GENERAL  INDEX. 


Note.  —  A  Roman  capital,  with  numerals  i-iiij,  denotes  the  fignatures  at  the  foot  of 

the  pages,  v  being  the  reverfe  of  the  leaves. 
Roman  numerals,  preceded  by/,  indicate  the  pages  of  the  Preface  and  Introduction; 

other  Roman  numerals  refer  to  the  Plates  or  the  Stanzas. 
Arabic  numerals,  after  the  titles  of  books,  exprefs  the  year ;  within  a  parenthefis  (  ) 

the  notes ;  —  in  other  cafes,  the  pages  of  this  Fac-fimile  Reprint. 


ABBATE,  xiv,  279;  fee  Abbot. 
Abbefs,  Diij  v;  Abbtiffin,  xv,   127, 
251,  262-3,  279. 

Abbot,  Diij;  Abbt,  xiv,  127,  251,  262-3, 
279. 

Achilles,  Aiiij,  and  III. 

Ackerfman,  xxxviij,  139;^  Ploughman. 

Adam  bawght  die  Erden,  262-3 \fee  Curfe. 

Adam  &  Eua  im  Paradifs,  262 ;  fee  Fall. 

Additional  Plates,  223,  225-48;  quota- 
tions to,  259. 

Advocate,  Lj  v;  Advocat,  xix,  129,  252, 
262-3,  2&°- 

^Emyllius,  Geo.,  Luther's  brother-in-law, 
223,  267;  Imagines  Mortis,  1545  and 
1566;  Plates,  225-32;  Epigrammata, 
249-58;  editions,  266-68. 

Agamades ;  fee  Trophonius. 

Aitkin's  Gen.  Biography,  1804,  p.  xv. 

Alciat's  Emblemata ,  gradual  growth,  260. 

Alcidamus  (24),  Liij  v,   170;  notes,  212. 

Alte  Mann,   or  Altman,  xxxiij,   136;  fee 
Man,  old. 

Alte  Weib,  or  Altweib,  xxv,  132 ;  fee 
Woman,  aged. 

Amerbach,  p.  xxvi,  261. 

Apelles,  Aiij  v,  no,  208. 

Apocalypfe,  p.  xvii,  Biij,  118. 

Appendix,  223-86. 

Apples,  few  (23),  Miiij  z;  180;  notes,  212. 


Apt,  or  Abbt,  xiv,  127;  fee  Abbot. 

Ap tiffin,  or  Abbtiffin,  xv,  127 ;  fee  Abbefs. 

Apuleius  (34),  Miij,  177;  notes,  221. 

Aratore,  xxxviij,  283  ;  fee  Ploughman. 

Ariftotle  (22),  Liij,  169;  notes,  209-10. 

Arria  and  Pcetus,  notes,  218. 

Artz,   Ej,  xxvj,  133  ;  fee  Phyfician. 

Arundel,  Earl  of,  p.  xv. 

Aftrologer,  Fj  v,  xxvij,  133,  253,  263,  281. 

Aftrologo,  xxvij,  281 ;  fee  Aftrologer. 

Auguftin,  S.  (13),  Hi',  142;  Ffiiij  v,  148; 

K  v,    157-8;   Lij,    167;    Works,    202; 

notes,  202-3. 
Avaro,  xxviij,  282 ;  fee  Mifer. 
Awocato,  xix,  280 ;  fee  Advocate. 

BADESSA,  xv,  279 ;  fee  Abbefs. 
Bale,  pp.  x,  xii,  xvii,  xviii,   xxvi, 

and  frequently :  262,  ike. 
Bapft ;  fee  Papft. 
Bebelius,  217. 

Beggar,  223,  xlvij,  227,  243,  257,  285. 
Belfhazzar  (18),  Hiij,  145;  notes,  207. 
Berlin  copy  of  Death- Figures,  261,  264. 
Bernard,   S.  (10),  Biij  v,   118;  Biiij,    119; 

Liij,  153;  Works,  199;  notes,  199-201. 
Biographie  Ghierale,  1858,  p.  xv. 
Biographie  Univ.,  p.  xv. 
Birkmann's    edition  —  Imagines   Mortis, 

1566,  p.  271. 


288 


GENERAL  INDEX. 


Bifchoff,  xij,  1 26 ;  fee  Bifhop. 

Bifhop,  Dij,  xij,  126,  251,  262-3,  279- 

Biton ;  fee  Cleobulus. 

BHnde,  xlv,  2 5  J  ;  fee  Blind  Man. 

Blind  Man,  xlv,  241,  257,  263,  284. 

Bodleian  Library  copy  of  Death- Figures, 

261,  272. 
Bohn's  edition  —  Dane e  of  Death,    1858, 

pp.  xx,  xxviii,  267,  273,  275. 
Bonner  and  Byfield,  engravers,  275. 
Bourbon,  poet,  p.  xxiii. 
Boy  and  fliield,  xlviij,  244,  257,  285. 
Boys  riding,  xlix,  245,  257  285. 
Boy-Bacchanals,  1,   246,  257,  285. 
Boys  in  triumph,  lj,  247,  285. 
Briacone,  xlij,  284;  fee  Drunkard. 
Bride ;  fee  Countefs. 
Bride  and  Bridegroom,    G  v,  xxxv,    137, 

255,  2S3. 
Britifh   Mufeum,    Print-room,    Holbein  s 

defigns  there,  223,  264,  270. 
Brunet's  Manuel duLibraire,  1865,  pp.  xx, 

xxv,  261,  264,  &c. 
Bryan's  Did.  of  Painters,  1849,  p.  xv,  &c. 

CANDLE  and  Flies  (15),  Hij  v,  144; 
note,  206. 
Canon,  Diiij  v,  xvij,  128,  252,  280. 
Canone,  xvij,  2S0 ;  fee  Canon. 
Canonefs ;  fee  Nun. 
Caplan,  xxij,  131,  252  ;  fee  Prieft. 
Cardinal,  Ciiij  v,  ix,  124,  250,  278. 
Cardinale,  ix,  278 ;  fee  Cardinal. 
Carrettajo,  xlvj,  285  ;  fee  Wagoner. 
Cato  the  Cenfor,  Mij,  175,  217. 
Cavaliere,  xvj,  235  ;  fee  Knight,  noble. 
Charnel-houfe,  Cij  v;  V,  122,  250,  277. 
Child ;  fee  Mother. 
Cicero's  Qaaftiones  (23),  Liij  v,  170;  Miij 

v,  178;  Miiij  v,  180;  notes,  210-14. 
Cieco,  xlv,  241,  284;  fee  Blind  Man. 
Cleobulus  &  Biton  (25),  Liiij,  171 ;  Liiij  7; 

172;  notes,  213. 
Cleombrotus,  Aiiij,  III;  note,  197. 
Clafs  1,  of  the  Plates,  262,  264-5. 
2,  ditto  262,  265. 

3,         ditto  263,  265-7. 

4,  ditto  263,  268-9. 

5,         ditto  263,  269-70. 

Cleves,  Ann  of,  p.  xii. 

Collection,  Bodleian,  by  Douce,  272. 


Conte,  xxxij,  282 ;  fee  Count. 
Contents,  Table  of,  pp.  vii,  viii. 
Conteffa,  xxxiv,  283  ;  fee  Countefs. 
Corrozet's  Heeatomgraphie,   1540,  p.  xxv  ; 

(15);  note,  206;   Commendatory  Verfes, 

1547,  p.  xxiv. 
Corfer,  Rev.  Thomas,  p.  xix,  266. 
Count,  Fiiij,  xxxij,  136,  254,  282. 
Countefs,  G,  xxxiv,  137,  255,  283. 
Creation,  Biiij  v;  I,  120,  229,  249,  277. 
Creation  del  Mondo,  I,  277;  yfe  Creation. 
Crozet  Collection,  p.  xxi. 
Curfe  upon  Earth,  Cij,  IV,  122,  249,  277. 
Cyrus,  212. 

DANCE,   or   Figures  of  Death,   edi- 
tions, p.  xvii,  260-76. 
Dances  of  Death,  p.  xxviii,  275. 
Daniel,  Book  of  (11),  Kiiij,  i6y,note,  201. 
David  (9),  Biij,  117;  note,  199. 
Deuchar's  Holbein,  1786-88,  273. 
Dibdin's  Bibl.  Decani.,  181 7,  pp.  xx,  xxi. 
Didot,  Ambrofe  Firmin,  Collection,  p.  xxi. 
Diogenes,  Aij  v,  108;  Hiiij,  147. 
Diforf  Morali,  1609,  209. 
Divifion  I. — Original  Series,  262,  264-5. 

II. — Original  Series,  262,  265-70. 

Douce's  Holbein,    1833,    pp.    iv,  xLx,  xx, 

xxviii,    223,    261,   266,    267,    269,   271, 

272,  273;  Dance  of  Death ,  275. 
Driving  from  Eden,  C  v,   III,   121,   249, 

277. 
Drunkards,  xlij,  238,  256,  284. 
Duchefs,  Gij,  xxxvj,    138,  230,  255,  262, 

265,  283. 
Ducheffa,  xxxvj,  283  ;  fee  Duchefs. 
Durer,  Albert,  p.  xiv. 

EASTLAKE'S  Kugler,  p.  xvi. 
Edelfrau,  262,  263  ;  fee  Bride. 
Fdelman,  xvj,  128,  235,  251  ;  fee  Knight, 

noble. 
Editions  of  Holbein's  Death- Figures  : 
Lyons  1538- 1544,  263,  265-67. 

■  I545-I562>  z63,  268-69. 

1562-         ,  263,  269. 

Mifcellaneous,  270-73. 

Fac-fnnile,  274-76. 
Eight  Figures  of  Death,  H-Iiiij,  141-56. 
Elector,  Dij  7',  xiij,  126,  251,  279. 
Emperor,  Ciij,  w,VII,  123,  234,  250,  278. 


GENERAL  INDEX. 


289 


Emprefs,  D,  x,  125,  250,  279. 

Epigrammata,  249-58. 

Epiftle,  or  Dedication,  Aij-iiij,  107-12. 

Erafmus,   pp.   xii,   xviii,    193,   202,   210, 
211,  216,  220. 

Erinnerungen,  p.  xxx ;  German  ftanzas 
from,  120-40;  edition  1779,  272.- 

Erfchaffung,  I,  120,  229,  249;  y?^  Crea- 
tion. 

Efcutcheon  of  Death,  Giiij  v,  XLI,  140, 
LIII,  232,  258,  286. 

Expulfion,  262-3;  fee  Driving. 

F  AC-SIMILE  editions,  274-76. 
Fall,  Adams  und  Evas,  C,  II,    121 ; 

fee  Temptation. 
Fanciul,  il  femplice,  XLVIII,  244,  285 ; 

fee  Boy  and  fhield. 
Fanciulli  cavalcandi,   XLIX,   245,   285 ; 

fee  Boys  riding. 
Fanciulli    baccanali,    L,    246,   285 ;    fee 

Boy- Bacchanals. 
Fanciulli    trionfali,    LI,    247,    285 ;  fee 

Boys  in  triumph. 
Farmer ;  fee  Ploughman. 
Feftanza  dela  Morte,  V,  278 ;  fee  Charnel- 

houfe. 
Fine,  il,   Rom.  5,  248. 
Finiguerra,  and  engraved  plates,  p.  ix. 
FortouPs  Danfe  des  Marts,  276. 
Frank,  Hans,  p.  xxvi. 
France,  Imperial  Library  of,  261,  264. 
Frellon  freres,  &c,  1542-49,  266-9. 
Friar ;  fee  Monk. 
Fiirfprach,  262-3  >  fce  Advocate. 
Fiirft,  Dij  v,  XIII,  126,  251  ;  fee  Elector. 
Furftin,   Gij,   xxxvj,    138,    230,    255;  fee 

Duchefs. 

GALLITZIN,  Prince,  p.  xxi. 
Gamefters,   xlj,  237,  256,  284. 

Gatten  und  Gatte;  fee  Bride  and  Bride- 
groom. 

Gebeine  aller  menfchen,   Cij  v,    122;  V, 
250;  fee  Charnel-houfe. 

German  ftanzas,  i-xli,  120-40. 

Gericht,  das  jungfl,  xl,  140,  lij,  231,  258; 
fee  Judgment,  the  Laft. 

Giudice,  xviij,  280 ;  fee  Judge. 

Giuocatore,  xli,  237,  284  ;  fee  Gamefter. 

Gloffarium  Med.  et  inf.  Latinitatis,  219. 


Graff,  xxxij,  136,  254 ;  fee  Count. 
Graffmn,  xxxiv,  137,  255  ;  fee  Countefs. 
Gregory,    S.  (3),    Aij  v,    108;    I  v,    1 50; 
liiij,  155;  Works,  194;  notes,  194,  195. 
Griggs,  Mr.  W.,  obligation  to,  p.  vi. 
Guerriero,  xxxj,  282 ;  fee  Knight,  armed. 

HADRIAN  (27),  Liiij  v,  172,  not 
Hadman;  notes,  215. 

Hawkin's  Emblems  of  Mortality,  p.  xxix, 
224. 

Head's  Kugler,  p.  xvi. 

Hecatomgraphie ;  fee  Corrozet. 

Hegefias  (6),  Aiiij,  III;  Works  and  note, 
197. 

Hegner's  Holbein  derfungere,  1827,  p.  xv. 

Henry  VIII.  and  Holbein,  pp.  xii-xiv. 

Herodotus   (17),    Hiij,    145  ;    notes,   207, 
214. 

Herzog,  xvj,  262;  fee  Knight,  noble. 

Herzoginn,  xxxj,  262-3  >  fee  Duchess. 

H.  H.  /E.,  45,  curious  portrait,  272. 

Higgins,  —  Celtic  Dniids,  192. 

Ilijl.  Vet.  7 eft.  /cones,  1538,  pp.  xvi,  xviii. 

Hizenarchus  (25),  Liiij  v,  172;  note,  214. 

HL  for  Hans  Liitzelburger,  p.  xxvi,  262, 
265,  267. 

Holbein,  the  family,  pp.  ix,  x ;  Old  Hans, 
p.  x;  the  Elder  Hans,  p.  x;  Sigifmund, 
p.  x  ;  the  Younger  Hans,  p.  x ;  Bruno, 
p.  x ;  Ambrofe,  p.  x. 

Holbein,  Hans,  the  Younger,  fketch  of 
life  and  works,  pp.  ix-xvi ;  birth,  p.  xi ; 
early  labours,  p.  xi ;  removal  to  Eng- 
land, p.  xii;  Henry  VIII.,  p.  xiii ;  nu- 
merous portraits,  pp.  xi,  xiii ;  effect  on 
his  progrefs  and  fame,  p.  xiv ;  marriage, 
p.  xiv;  death  in  1543,  p.  xv;  various 
biographies  of  him,  p.  xv ;  portraits,  p. 
xiv,  272. 

Holbein's  Images  of  Death,  p.  xvi,  &c.  ; 
Bible  Figures,  p.  xvi. 

Holbein's  Dance  of  Death,  inaccurate 
name,   p.  xix ;  works  fo  named,  p.  xx. 

Bible  Figures,  pp.  xvi,  xxiv. 

/cones,  1554,  269. 

/mages,  1547,  268;   1562,  269. 

/magines,     1542,    266;     1545,    167, 

268;   1547,  268;  1554,  269;  1566,  271. 

Offenbarung,  1523,  p.  xvii. 

Pafiime,  1529,  p.  xviii. 

BB 


290 


GENERAL  INDEX, 


Holbein's  Catechifmus,  1548,  p.  xix. 

Morias  Encomion,  p.  xviii. 

Holbein-Society,  p.  xix. 

Hollar's  Holbein,  272;  165 1,  274. 

Horce  or  Heures,  p.  xx. 

Humphreys',  Noel,  Holbein,  1868,  pp.  iv, 

xix,  xxii,  xxix,  276. 
Hypanis  (22),  Liij,  169;  note,  210. 

T  CONES  MORTIS,  1554,  269. 
J_     Idiot-fool,  xliij,  239,  256,  284,  286. 
Idiota,  xliij,  239,  284 ;  fee  Idiot-fool. 
Images  de  la  Mori,  1547,  268;   1562,  269. 
Images  &>c.  of  Death,  p.  xxiv. 
Imagines  de  Morte,  1 542,  266. 
Imagines  Mortis,    1545,  267-68;   1 547, 

195,  268;  1566,  271. 
Imperatore,  vij,  278  ;  fee  Emperor. 
Imperatrice,  x,  279 ;  fee  Emprefs. 
Imperfect  copies  of  the  original  feries,  265, 
Introductions,    I.,    pp.   ix-xvi ;    II.,   pp. 

xvii-xxx. 

J  EROME,  S.  (3)  (7),  Aij,  107 ;  Aiiij  v, 
J       107,    112;    Works,    193;    notes,    193, 

198,  203. 
Jerufalem  (19),  Iij,  151 ;  note,  207. 
Judge,  corrupt,  Ei,  xviij,  129,  252,  280. 
Judgment,  the  Laft,  Giiij,  xl,  140,  lij,  231, 
258,  286. 

KAIJSER,  vij,  123,  250;^  Emperor. 
Kaijferin,  x,  125,  250 ;_/?,?  Emprefs. 
Kanner,  xlvj,  257  ;  fee  Wagoner. 
Kauffman,  xxix,  134,  254;  _/?<?  Merchant. 
Keir  Library,  p.  xx,  267,  271. 
Kenrick's  Egypt,  1850,  note,  192. 
Kind,  xxxix,  139,  256;  fee  Mother. 
Kinder  gruppen,  xlviij,  xlix,  1,  lj,  244-47, 

and  257-58. 
Kinder  Muiicirende,  264. 
King,  Ciiij,  viij,  124,  250,  278. 
Kings,  Books  of  (n),  Gij,  138;  note,  201. 
Knabe,  xlviij,  244,  257;/vBoy. 
Knight,   armed,    Fiij   v,    xxxj/135,   254, 

283. 
Kmght,  noble,   Diiij,  xvj,   12S,   235,  251, 

280. 
Konig,  viij,  124,  250 ;  fee  King. 
Koniginn,  xlj,  125,  251  ;  fee  Queen. 
Kramer,  xxxvii,  138,  255  ;  fee  Pedlar. 


Kriegfman,  xl,  256;  fee  Soldier. 
Kugler's  Handbuch  der  Malerie,  1S47,  pp. 
ix,  x,  xiii,  xvi. 

LACTANTIUS  (33),  Miij,  177  ;  notes, 
219-20. 
Ladrone,  xliv,  240 ;  fee  Robber. 
Lampridius   (5),    Aiiij,    III;    Works  and 

note,  196. 
Langlois — Effai  ftr  les  Danfes  des  Marts, 

1852,  pp.  xvii,  xx,  xxi,  xxv,  xxx,  261, 

270,  275. 
Lefion  (12),  H,  141;  note,  202. 
Lucian  (20),  K,  157;  Works  and  note,  208. 
Lutzelburger,  pp.  iv,  xvii,  xxv-xxvii,  262, 

265,  267,  269. 
Lyons  editions  of  Holbein's  Death  Figures, 

265-70. 


MADRE,  La,  ed  il  Fanciullo,  xxxix, 
283 ;  fee  Mother. 
Magilirate;  fee  Senator. 
Maleditione,  iv,  278;  fee  Curfe. 
Man,  old,  Fiiij  v,  xxxiij,  136,  254,  2S2. 
Mann,  der  alte,  xxxiij,  136;  feeMan,  old. 
Marinaji,  xxx,  282 ;  fee  Seaman. 
Medico,  xxvj,  281  ;  fee  Phyfician. 
Medicus,  xxvj,  133,  253  ;  fee  Phyfician. 
Mendicante,  xlvij,  285  ;  fee  Beggar. 
Mene,  tekel,  peres  (16),  Hiij,  145;  note, 

206. 
Mercante,  xxix,  282  ;  fee  Merchant. 
Mercantuzzo,  xxxvii,  283;  fee  Pedlar. 
Merchant,  Eij  7;  xxix,  134,  254,  282. 
Mifcellaneons  editions,  270-74. 
Mifer,  Fij,  xxviij,  134,  254,  282. 
Monaca,  la,  xxiv,  281  ;  fee  Nun. 
Monaco,  il,  xxiij,  281 ;  fee  Monk. 
Monch,  xxiij,  13 1,  253  ;  fee  Monk. 
Monk,  Eiij  v,  xxiij,  131,  253,  281. 
Monogram  A,  edition  1566,  271-72. 
Monogram  r- L;  fee  p.  xxvi,  262,  265,  267. 
More,  Sir  Thomas,  reception  of  Holbein, 

p.  xii. 
Marias  Encomion,  1676,  p.  xviii. 
Mother  and  Child,  Giij  7',  xxxix,  139,  256, 

283. 
Muratori's  Rcium  Italic.  Scriptores,  219. 
Muiicirende  Kinder,  Children  pracliling 

mufic,  264. 


GENERAL  INDEX. 


291 


N"  AGLER'S  ICiuiJller- Lexicon,  p.  xvi. 
Narr,  xlij,  239,  256 :  fee  Idiot-fool. 
Nebuchadnezzar,  H,  141. 
Notes,  189-221. 

Nouvelle  Biog.  Gen.,  185S,  p.  xv. 
Nun,  Eiiij,  xxiv,  132,  253,  281,  2S6. 
Nunne  or  Nonne,  xxiv,  132,  253  ;fee  Nun. 


OEMMEL,  George;  fee  /Emylius. 
Offenbarung  Holbein's,  or  Apoca- 
lypfe,  p.  xvii. 
Original  feries  of  Death-Figures, —  at  Bale, 
262,   264-65 ;  at  Lyons,   262-63,  265- 
270. 

PAPA,vj,  278  ;fee  Pope. 
Papft,  vj,  123,  250  ;  fee  Pope. 

Paftime  of  the  People,  Holbein's,  p.  xviii. 

Paul,  S.  (9),  Biij,  117;  note,  199. 

Paul  the  Deacon  (32),  Miij,   177;    Works 

and  notes,  219. 
Peccato,  il,  II,  277  ;  fee  Temptation. 
Pedlar,  Gij,  xxxvij,  138,  255,  283. 
Pfarrher,  xxj,  130,  252;  fee  Preacher. 
Photographic    Fac-fimiles    of    Holbein's 

Death-Figures :  A.  Brothers,  1869,  276; 

Fortoul,  276;    Humphreys,    1868,    27; 

Schlotthauer,  1832, 275;  and  Woltmann, 

276. 
Phyfician,  F,  xxvj,  133,  253,  281. 
Pictures  of  Death,  113-19,  120-40. 
Plato  (28),  M  v,  174;  notes,  215-16. 
Plinius  Ccec.  Sec.  (30),  Mij  v,  176;  notes, 

217. 
Pliny  the  Naturalift,  218. 
Ploughman,  Giij,  xxxviij,  139,  255,  283. 
Plutarch's  Apophthegms  (29),  M  v,   174; 

notes.  217. 
Pope,  Ciij,  vj,  123,  250,  278. 
Portraits  in  Holbein's  Death- Figures,  pp. 

xxvii,  xxviii. 
Portraits  by  Holbein,  pp.  xi-xiii ;  of  Hol- 
bein, p.  xiv,  272. 
Pottier;  fee  Langlois'  Effai,  1852. 
Preacher,  Eij  v,  xxj,  130,  252,  280. 
Predicant,  262,  263  ;  fee  Preacher. 
Predicatore,  xxj,  280 ;  fee  Preacher. 
Preface,  pp.  iii-vi. 
Prieft,  Eiij,  xxij,  131,  252,  281. 
Prince-Elector ;  fee  Elector. 
Princefs ;  fee  Duchefs. 


Principe,  xiij,  279;  fee  Elector. 

Procefs  of  this  Photo-lith.  reprint,  pp.  iv- 

vi. 
Pfalms,  &c-,  numbering  of  (11),  123,  131, 

I32>  !33>  !34,  136,  13S,  139.  163. 
"  Put  out  the  light,"  286. 

QUEEN,  Dv,  xj,  125,  251,  279. 
Quaritch's  Dance  of  Death,  1868,  p. 
xxii ;  fee  Humphreys. 

RATHSHERR,   xx,   130,  252;  fee 
Senator. 
Rauber,  xliv,  240,  256 ;  fee  Robber. 
Re,  il,  viij,  278;  fee  King. 
Regina,  la,  xj,  279  ;  fee  Queen. 
Reiche,  xxviij,  134,  254;  fee  Mifer. 
Remarks  on  Holbein's  Images  ond  Afpecls 

of  Death,  pp.  xvii-xxx. 
Rentz's  Remembrances,  &c,  p.  xxx ;    the 

German  ftanzas,  120-40;  Erinnerungen, 

&c,  224,  272. 
Reperdius,  an  engraver,  1545,  267. 
Richter,  xviij,  129,  252  ;  fee  Judge,  corrupt. 
Ritter,  xxxj,  135,  254;  fee  Knight,  armed. 
Robber,  xliv,  240,  256,  284. 
Rychman,  262-63  ;  fee  Reiche. 

SACERDOTE,  xxij,  281 ;  fee  Prieft. 
Saufer,  xlij,  238,  256  ;fee  Drunkard. 
Scacciati,  III,  277  ;  fee  Driving  forth. 
Schiffenden,  xxx,  135,  254;  fee  Seaman. 
Schiffer,  or  Schiffman,  xxx,  135,  262;  fee 

Seaman. 
Schlotthauer's  Todtentanz,  1832,  275. 
Schopffung,  262 ;  fee  Creation. 
Scudo  de  la  Morte,  liij,  286;  fee  Efcut- 

cheon. 
Seaman,  Fiij,  xxx,  135,  254,  282. 
Senator,  Eij,  xx,  130,  252,  280. 
Senatore,  xx,  280;  fee  Senator. 
Seneca  (14),  Hij,   143  bis;  I,  149;  Iiiij  v, 

156;    M,  173;   Mij,  145;   Works,  203; 

notes,  203-5. 
Severus,  in. 
Shakefpeare's  Death  and  Sleep,  2II-I2; 

Evils  of  human  life,  213 ;    "  Put  out  the 

light,"  226 ;  and  Death's-fool,  286. 
Sharpe's  Egypt.  Antiq.,  193. 
Shirley's  lines  on  death,  273. 
Sieche,  xlvij,  227,  243,  257  ;  fee  Beggar. 


292 


GENERAL  IXDEX. 


Simolachri,  &c,  1549,   p.  xxix,  233-48, 

268 ;  Jlatizas,  277-86. 
Simidachres,   &c. ,    1538,   pp.   xviii-xxv; 

A-Xiiij,  104-88,  265-66;   1542,  266. 
Smith's    Gk.   and  Rom.   Biog.,  197,    202, 

203,  208,  209,  210,  212. 
Socrates  (28),  M  v,  174;  notes,  216. 
Soldato,  xl,  236,  284;  fee  Soldier. 
Soldier,  xl,  236,  256,  284. 
Specimen  of  Todtentanz,  1542,  270-1. 
Spieler,  xli,  237,  256  ;  fee  Gamefter. 
Spofa,la,  e  lo  Spofo,  xxxv,  233  ;fee  Bride. 
Stanze  LI II.,  Dei  Simolachri,  277-86. 
Sternenfeher,  xxvij,  133,  255;  fee  Aftro- 

loger. 
Stirling-Maxwell,  Bart. , Sir  W.,  p.  xx,  267. 
Strype's  Stcnve's  Survey,  p.  xv. 
Siindenfall,  II,  249;  fee  Temptation. 
Surreptitious  editions,  271-2. 
Symeoni  and  Giovio,  note,  206. 

TEMPTATION,  C,  II,  121,  249,  277. 
Thau,  jH,  tau   (1),  Aij,  107;  notes, 

192-3. 
Theodofms  (31),  Mij  v,  176,  218-19. 
Theffalonians  (8),  B,  113;  note,  198. 
Thompfon,  H.  Yates, — copy  of  Simolachri, 

269. 
Thumherr,  262  ;  fee  Canon. 
Tobit  (21),  L  7;  166;  note,  209. 
Todtentanz,  p.    xxx ;  Dance  of  the  Dead, 

1542,  270;   1832,  275,  276  ;fee  Dance  of 

Death  and  Figures  of  Death. 
Toufzele,  p.  xxv  ;  Aij,  107:  note,  192. 
Tranflations  of  the  French  ftanzas  and 

profe,  on  the,  p.  xxx. 
Trechfel  fratres,  pp.  v,  xxiv,  266. 
Tribunal  di  Dio,  lij,  286;  ^Judgment, 

the  Laft. 
Triomphe  de  la  Mort,  by  Hollar,  272. 
Trophonius  &  Agamedes  (26),  Liiij  v,  172; 

notes,  214. 

UTTERSOX,  E.  Vernon, — arms  and 
motto,  266. 


VALGRIS'  Simolachri,  1545,  268. 
Various  editions  of  Holbein's  /mages 
and  Afpecls  of  Death,  260-70;  fee  Mif- 
cellaneous. 

Vafari's  Pittori,  &c,  1568,  p.  xxvi. 

Yauzelles,  Jean  de,  pp.  iv,  xxiv,  xxv;  au- 
thor of  the  French  text  of  Holbein's 
Death-Figures,  p.  xxv,  192,  206,  276. 

Vecchia,  la,  xxv,  2S1 ;  fee  Woman,  aged. 

Vecchio,  il,  xxxiij,  282  ;  fee  Man,  old. 

Yerard's  Heures,  or  Horn,  about  1489,  p. 
xx. 

Verfluchung,  iv,  124,  249 ;  fee  Curfe. 

Yerliebten,  xxxv,  137,  255  ;  fee  Bride,  &c. 

Verftofung ;  fee  Yertreibung. 

Vertreibung,  III,  121,  249;  fee  Driving 
forth. 

Yefcovo,  il,  XII,  279 ;  fee  Bifhop. 

Virgil,  Aiiij,  in. 

Vfstribung  Ade,  Eve,  p.  262 ;  fee  Driving 
forth. 

WAGOXER  (4),  Aiij  v,  no;  note, 
195,  223,  xlvj,  242,  257,  285. 

Walcott's  Sacred  Archceol.,  1S68,  193. 

Wappen  des  Todes,  xlj,  140,  liij,  232,  258, 
286. 

Weib,  alte,  xxv,  1 32  ;  fee  Woman,  aged. 

Woltmann's  Holbein  iind  feine  Zeit,  1868, 
pp.  ix,  x,  xi,  xv,  xvi,  xviii,  xxiii,  xxiv, 
xxvi,  xxvii,  211,  260,261;  account  of 
editions  of  Holbein's  Figures  of  Death, 
261-4,  2d5j  267,  26S,  269,  286. 

Woltmann's  Photograph ien,  276. 

Woman,  aged,  Eiiij  <•',  xxv,  132,253,  28[. 

Wornum's  Holbein's  Life  and  Works,  1867, 
pp.  ix,  x,  xi,  xv,  xviii,  xxi,  xxiii,  xxv, 
xxviii,  193,  261,  270. 

yEXOPHOX's  Cyropsedia,  212. 

ZELE,  p.  xxv;  Aij,  107,  192. 
Zeuxis,  Aiij  v,  1 10. 


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