The Doré Bible Gallery, Volume 2 — Reading Notes
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Produced by David Widger
THE DORE GALLERY OF BIBLE ILLUSTRATIONS
Illustrated by Gustave Dore
THE TRIAL OF THE FAITH OF ABRAHAM.
And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.
And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up and went unto the place of which God had told him. Then on the third day Abraham lifted up his eyes and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. And Abraham took the wood of the burnt offering and laid it upon Isaac his son; and he took the fire in his hand and a knife, and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he, said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand and took the knife to slay his son. And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me. And Abraham lifted up his eyes and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
And Abraham called the name of that place Jehovah-jireh: as it is to this day, In the mount of the Lord it shall be seen.
And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.--Geneszs xxii. 1-18.
And Sarah was an hundred and seven and twenty years old these were the years of the life of Sarah. And Sarah died in Kirjath-arba; the same is Hebron in the land of Canaan and Abraham came to mourn for Sarah, and to weep for her.
And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.
And the children of Heth answered Abraham, saying unto him, Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.
And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth. And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a burying-place amongst you.
Gustave Doré's Bible illustrations are not merely decorative accompaniments; they impose a distinct narrative rhythm on the scriptural text. In Volume 2, the editor's prefatory remarks and the selection of plates reveal a deliberate strategy to guide the reader's attention toward key dramatic moments. The Joseph cycle, for instance, is condensed into three plates—Joseph sold into slavery, interpreting Pharaoh's dream, and making himself known to his brethren—each preceded by a page of letter-press that offers a brief analysis. This structure creates a staccato pace, leaping from crisis to resolution while omitting connective tissue. The editor's voice, praising Doré's 'magic touch' and 'rich and facile invention,' sets an admiring tone that primes the reader to view the images as the primary text, with scripture serving as explanatory captions.
The Editor's Framing of Doré's Genius
The volume opens with a biographical sketch that positions Doré as 'the most original and variously gifted designer the world has ever known.' This hyperbolic claim establishes a lens of veneration. The editor emphasizes Doré's youth and precocity, noting that he 'won a brilliant reputation' before most artists have left their novitiate. Such language frames the illustrations as the work of a prodigy, inviting the reader to approach them with awe rather than critical scrutiny. The editor also asserts that Doré 'has raised illustrative art to a dignity and importance before unknown,' a statement that implicitly elevates these engravings above mere accompaniment. This framing shapes the reader's expectation: the images are not subordinate to the Bible but are presented as autonomous works of genius. The editor's repeated use of superlatives—'greatest,' 'ever-increasing wonder,' 'multifarious gifts'—creates a rhetorical crescendo that may influence how the viewer interprets the visual details.
Selection and Pacing in the Joseph Narrative
The three Joseph plates exemplify the volume's approach to pacing. The first plate, depicting Joseph sold to the Ishmaelites, captures a moment of betrayal and transition. The accompanying text from Genesis 37 is truncated, ending with Joseph's arrival in Egypt. The second plate, Joseph interpreting Pharaoh's dream, focuses on a scene of intellectual triumph, with Joseph explaining the seven years of plenty and famine. The third plate, Joseph making himself known, presents an emotional climax. Between these plates, the reader must infer intervening events—Potiphar's house, the prison, the butler's dream—from the biblical text alone. This selection creates a rhythm of high drama, skipping over slower narrative passages. The editor's choice to include only these three moments suggests a preference for scenes of confrontation and revelation over domestic or transitional episodes. The result is a compressed, almost cinematic narrative arc that prioritizes visual impact over narrative completeness.
Voice and Tone in the Letter-Press
Each plate is prefaced by a page of letter-press that 'contain[s] generally a brief analysis of the design.' The editor's voice in these analyses is expository and reverent, avoiding critical commentary. For example, the description of Joseph interpreting Pharaoh's dream simply recounts the biblical story without evaluating Doré's composition. This restraint contrasts with the effusive biographical sketch, creating a tonal shift. The letter-press serves a practical function: it orients the reader to the scene depicted, ensuring that the image is understood in its scriptural context. However, the editor occasionally inserts interpretive cues, such as noting that Joseph's dream 'is one' and that the doubling signifies God's certainty. These glosses subtly guide the reader's interpretation, reinforcing a providential reading of the narrative. The overall effect is that the letter-press acts as a bridge between text and image, but one that prioritizes clarity over analysis.
Readers approaching Volume 2 should attend to the interplay between the editor's framing and Doré's visual choices. The volume's selective pacing and reverent tone invite a particular mode of engagement—one that emphasizes dramatic peaks and artistic genius. To appreciate the work fully, consider how the omitted passages and the letter-press shape your understanding of the biblical story. This edition is best experienced as a collaboration between artist and editor, where each plate is a focal point in a curated journey through scripture.
There’s something about watching Joseph’s story unfold through those engravings—the way light falls differently on each moment—that makes me feel quieter inside, like I’m being let into a slow truth rather than lectured. That same hush came back reading Preaching and Paganism, where doubt feels almost tender, not threatening. It lingers softly, the way certain old pictures do. Preaching and Paganism — Reading Companion reminds me of that feeling.
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