In Part 1, we explored the modern myth that the ‘music’ on the backside of a sinner in Jheronimus Bosch’s Garden of Earthly Delights is real and playable. We saw that it is not Gregorian notation, as is repeatedly claimed, but a faux and unreadable imitation of Strichnotation. As the present article will show, Bosch painted equally faux and unreadable Strichnotation in two more paintings and one drawing.
In Part 2, we surveyed all the musical imagery and the overall schema of The Garden of Earthly Delights, exploring historical sources for the meaning of each musician punished in hell, their instruments used as torture devices against them.
That leads us to the central question of this third and final article on Bosch’s relationship with music. Here we survey the rest of Bosch’s entire works, his paintings and drawings, for music and musicians. Every musical image is presented with a brief description and explanation, referencing literature Bosch would have known. The sum total of Bosch’s musical depictions raises the question: What was the nature of his beliefs that he imagined all musicians as wicked sinners and monstrous creatures who are eternally punished in hell? We search for answers in his locality, his biography, and the clues he left with his brush.
In part 1, we examined the repeated claim that the hell panel of Jheronimus Bosch’s painting of 1495–1505, The Garden of Earthly Delights, includes readable Gregorian notation painted on a sinner’s bottom, and provided evidence that this is not the case.
In part 2 we explore the message about music in the whole triptych. We will see Bosch’s preaching with paint, the symbolism of sin in his Garden, featuring Lucifer’s lutes, hell’s hurdy gurdy, Beelzebub’s bray harp, Diabolus’ drum, a recorder in the rectum, Satan’s shawm, a terrifying trumpet and triangle, a brazen bagpipe, and the unplayable music on the sinner’s bottom and in the book he is lying on.
This article makes reference to literature from Bosch’s Netherlands and beyond, from his lifetime and before, to explore the rich meaning of his imagery: the nakedness of his figures, a massive mussel, oversize strawberries, a bird-man on a commode devouring sinners, demonic serpents, giant instruments of music made into instruments of torture for musical sinners, and the choir of hell.
Finally, in part 3 we seek the answer to the question posed by this painting and by all of Bosch’s work: what did Bosch have against music, and against musicians?
In the medieval and renaissance periods there were plentiful images of musical instruments and singers in manuscripts, paintings and sculpture, and many manuscripts of music notation survive from those eras. There are rare instances which bring these two elements together: an artist’s image of singers and musicians in which an actual piece of music is shown, readable and performable by the viewer.
That is the subject of this article, sifting out the faux music from the real, addressing questions of message, symbolism and meaning, asking why artists chose to include performable music, and how this painted sound adds to the communication of the artist and the significance of the art.
This article ranges from face-pulling singing monks to Marian antiphons, from a lute-playing Mary Magdalene to a unique survival of Gloria notation, from Jheronimus Bosch’s egg to lustful monks, with paintings, soundfiles and video examples of music notation in art. It can be read stand-alone, or as a precursor to three essays about music in the art of Jheronimus Bosch, the first of which focusses on the alleged ‘butt music’ in Bosch’s painting of 1495–1505, The Garden of Earthly Delights, available to read here.