had homelier tasks, and religious art there yielded to the interest which men felt in the incidents and objects of common life; in both countries wealth took the place of religion as the patron of art; and, although art still dealt with the story of the Scriptures and the martyrs, because these filled so important a place in the imagination of the people, still it had become secularized. This change was naturally shown in the arts of engraving more than in painting, because engraving in copper and on wood had a far greater sphere of influence, and came into more intimate relations with the popular life, and because the illustration of books offered a greater variety of subject. In German engraving, from this time, the actual life of the town and the peasantry was represented almost as often as the history of the Saviour and the saints; the village festival, the procession of the wedding-guests, the fetes of the town, the employments and costumes of the citizens, recur with the same frequency as the passion of the Lord and the Old Testament stories; the joy and sorrow of ordinary life, the objects of ordinary observation and thought, the humorous, the humble, and the satirical, sometimes strangely mingled with ill-understood mythology and badly-caricatured classicism, are the constant theme of the engravers.
Chief among the successors of Dürer who shared in this vast production were the group of artists known as the Little Masters, although the name is one of ill-defined and incomplete application; they were so called because they chiefly engraved small designs; but they also engraved large designs, and their number, which is usually limited to seven, excludes some whose works are on the same small scale. The first of them was Albrecht Altdorfer (1488-1538), said to
