Jheronimus Bosch and the music of hell. Part 3/3: Music and musicians in the complete works of Bosch

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.   

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Jheronimus Bosch and the music of hell. Part 2/3: The Garden of Earthly Delights

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?

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The crumhorn: a short history

presentTo modern ears, the most distinctive musical wind sound of the renaissance is the crumhorn, the J shaped wind cap instrument of the 15th–17th centuries. So unusual is its sound today that it was used in a Dr. Who serial to help create an unfamiliar soundscape (Doctor Who and the Silurians, 1970). In the renaissance, however, it was associated with the royal court, with ceremonial occasions and religious worship. This article briefly traces its history, and its perhaps surprising link with the bagpipes. With three accompanying videos: a crumhorn / lute pairing; the sound of the crumhorn’s probable predecessor, the bladder pipe; and a pavan played by a crumhorn consort.

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