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verso of each preceding engraving.Ali engravings are now
numbered in the plate, with the numbers 1-28 {Divinamm
nuptiamm) and 1-50 (Ckristi jesu vitas, speculum) respec­
tively. The typographical texts were again printed by
Coppens van Diest. Added to die Divinamm Nuptiarum
were also a Latin and a French introduction, an ecclesias­
tical approhatio and a royal privilege. As in the case of the
first edition of 1573, most existing copies of these two
series are found bound together; also see below.
69. SeeVoet 1969-72, vol. 1, pp. 80-83.
70. SeeVoet 1980-83, voL2,pp.956-957,no. 1215.
In contrast to the first two editions, the Galle/Plantin reis­
sue of the Diuinarum nuptiarum was not supplemented by
an edition of the Christijesu vitae speculum.
11. The fact that Galle decided to replace the orig­
inal tide page, could have another reason as well. After the
council in Trent the Catholic Church became more and
more alert on the decency of religious images. Although
the nudity of Adam and Eve could be substantiated by the
verses of Genesis and could also be explained as a symbol
of mankind's original innocence, Galle may have heeded
warnings against indecency as frequendy worded by, for
example, the Louvain theologian Johannes Molanus. Cp.
Freedberg 1971 and Freedberg 1972, pp. 151-153.
72. On Theodoor Galle s reissue of Ckristi jesu
vitae speculum, cp. Hansel 1991, p. 102. Not having seen
this edition, it must in my opinion have been published
after 1600 as the younger Galle only then seriously start­
ed to take over his fathers activities as a print publisher
In contrast to the Divinamm nuptiarum the plates of the
Christijesu vitae speculum were still in the 1636-invento-
ry of Theodoor Galle s widow Catherina Moerentorf:
"Het Leven Ckristi eenenvijftich platen" ("The Life of
Christ, 51 plates* 8
); Duverger 1984, vol 1/4, p. 21. On
Visscher's edition of the Divinamm nuptiamm see
Mauquoy Hendrickx 1979-83, vol. 3a, p. 397. This ver­
sion follows the!580-edition with the Latin text by
Arnold Freitag.
73. On this problem, cp.Van der Coelen 1995,
pp. 114-115.
74. The most elaborate discussion of the contents
of these two series of prints, seen in the light of Arias
Montano as author of the verses and the intellectual
Notes Chapter 4
193
'inventor 5
of the iconography of the images, is Hansel
1991, pp. 101-1115 {Divinamm nuptiarum) and pp. 115-
118 (Christijesu vitae speculum), illustrating all engravings.
Several comments on the iconography of the two series
are based on her analysis. Arias Montano's conception of
the Divinamm nuptiarum may have had earlier roots. In
1562 the theologian, as a member of the Spanish delega­
tion at the council of Trent, spoke on two subjects, one
of which was matrimony. Compare Hamilton 1981a,
p. 76.
75. "Venez, amis, prendre refection:/ Iettez de
vous le faix, qui tant vous foule:/ C'est mon amour, qui
tout soulage et saoule./ N'abusez pas de vostre election:/
Mais hastez vous, la table est desia mise,/ Couverte aussy
d'un met2,qui eternile"Divinamm nuptiarum,second edi­
tion, 1574, fol. A3, verso. As with odier verses of the
Divinamm nuptiarum and Christijesu vitae speculum, I here
quote the French versions from die second editions of
1574, Heyns's French legends are not only slighdy longer
than the Latin legends composed by Arias Montano, but
also certainly far more straightforward in pointing out the
general meaning of an image.
76. Cp, Hansel 1991, pp. 114-115.
77. "le suis de Dieu la crainte et reverence,/ Qui
tout premier te viens faire assistence:/ Et ma lumière est
le commencement/ De Sapience. Or me preste l'oreille,/
Et me z amendant, avec prière et veille/ Pense à ta fin, et
dernier Jugement." Divinamm nuptiarum, second edition,
1574, fol. B3, verso. In the story of the bride this person­
ification is one of the messengers of a king searching for
a bride worthy of his choice.
78. Rather typically the above verses already urge
the reader to keep the Last Judgement in mind. It is pre­
cisely at that moment when ones soul is judged and the
promise of salvation can, at least for some, finally be nil-
fined.
79. "O bien-heureuse à la table de Dieu,/ Saoule
toy bien de joye en ce beau lieu/ Où recevras en signe de
victoire/ Pour un present la couronne de gloire./ Puis que
tu as suivy l'Espoux Divin,/ Nopces seras avecques luy
sans fin." Divinamm nuptiarum, second edition, 1574, fol.
H2, verso. The composition is reminiscent of images of
Mary received in Heaven by Christ. In this case, of course,
Mary sits at her rightful place in Heaven at the left-hand