CHAPTER VII
Of the Picture of our Saviour with long hair
Another Picture there is of our Saviour described with long hair, according to the custom of the Jews, and his description sent by Lentulus unto the Senate. Wherein indeed the hand of the Painter is not accusable, but the judgement of the common Spectator; conceiving he observed this fashion of his hair; because he was a Nazarite, and confounding a Nazarite by vow, with those by birth or education.
The Nazarite by vow is declared, Numb. 6. And was to refrain three things, drinking of Wine, cutting the hair, and approaching unto the dead; and such a one was Sampson. Now that our Saviour was a Nazarite after this kind, we have no reason to determine; for he drank Wine, and was therefore called by the Pharisees, a Wine-bibber; he approached also the dead, as when he raised from death Lazarus, and the daughter of Jairus.
The other Nazarite was a Topical appellation, and appliable unto such as were born in Nazareth, a City of Galilee, and in the Tribe of Napthali. Neither if strictly taken was our Saviour in this sense a Nazarite; for he was born in Bethlehem in the Tribe of Judah; but might receive that name, because he abode in that City; and was not only conceived therein, but there also passed the silent part of his life, after his return from Ægypt; as is delivered by Matthew, And he came and dwelt in a City called Nazareth, that it might be fulfilled which was spoken by the Prophet, He shall be called a Nazarene. Both which kinds of Nazarites, as they are distinguishable by Zain, and Tsade in the Hebrew, so in the Greek, by Alpha and Omega; for as Jansenius observeth,Ians. Concordia Evangelica. where the votary Nazarite is mentioned, it is written, Ναζαραῖός, as Levit. 6. and Lament. 4. Where it is spoken of our Saviour, we read it, Ναζωρεῖος, as in Matthew, Luke and John; only Mark who writ his Gospel at Rome, did Latinize, and wrote it Ναζαρηνός.
CHAPTER VIII
Of the Picture of Abraham sacrificing Isaac
In the Picture of the Immolation of Isaac, or Abraham sacrificing his son, Isaac is described as a little boy; which notwithstanding is not consentaneous unto the authority of Expositors, or the circumstance of the Text. For therein it is delivered that Isaac carried on his back the wood for the sacrifice; which being an holocaust or burnt offering to be consumed unto ashes, we cannot well conceive a burthen for a boy; but such a one unto Isaac, as that which it typified was unto Christ, that is, the wood or cross whereon he suffered; which was too heavy a load for his shoulders, and was fain to be relieved therein by Simon of Cyrene.
Again, He was so far from a boy, that he was a man grown, and at his full stature, if we believe Josephus, who placeth him in the last of Adolescency, and makes him twenty five years old. And whereas in the Vulgar Translation he is termed puer, it must not be strictly apprehended (for that age properly endeth in puberty, and extendeth but unto fourteen) but respectively unto Abraham, who was at that time above sixscore. And therefore also herein he was not unlike unto him, who was after led dumb unto the slaughter, and commanded by others, who had legions at command; that is, in meekness and humble submission. For had he resisted, it had not been in the power of his aged parent to have enforced; and many at his years have performed such acts, as few besides at any. Men of eminent fame and prowess at 25. David was too strong for a Lion and a Bear; Pompey had deserved the name of Great; Alexander of the same cognomination was Generalissimo of Greece; and Anibal but one year after, succeeded Asdruball in that memorable war against the Romans.
CHAPTER IX
Of the Picture of Moses with horns
In many pieces, and some of ancient Bibles, Moses is described with horns. The same description we find in a silver Medal; that is, upon one side Moses horned, and on the reverse the commandment against sculptile Images. Which is conceived to be a coynage of some Jews, in derision of Christians, who first began that Pourtract.
The ground of this absurdity, was surely a mistake of the Hebrew Text, in the history of Moses when he descended from the Mount;Exod. 34.29, 35. upon the affinity of Kæren and Karan, that is, an horn, and to shine, which is one quality of horn: The Vulgar Translation conforming unto the former. Ignorabat quod cornuta esset facies ejus. Qui videbant faciem Mosis esse cornutam. But the Chaldee paraphrase, translated by Paulus Fagius, hath otherwise expressed it. Moses nesciebat quod multus esset splendor gloriæ vultus ejus. Et viderunt filii Israel quod multa esset claritas gloriæ faciei Moses. The expression of the Septuagint is as large, δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ προσώπου, Glorificatus est aspectus cutis, seu coloris faciei.
And this passage of the Old Testament, is well explained by another of the New 2 Cor. 3. wherein it is delivered, that they could not stedfastly behold the face of Moses, Διὰ τὴν δόξαν τοῦ προσώπου; that is, for the glory of his countenance. And surely the exposition of one Text is best performed by another; men vainly interposing their constructions, where the Scripture decideth the controversie. And therefore some have seemed too active in their expositions, who in the story of Rahab the harlot, have given notice that the word also signifieth an Hostess; for in the Epistle to the Hebrews, she is plainly termed πὁρνη, which signifies not an Hostess, but a pecuniary and prostituting Harlot;What kind of Harlot she was, read Camar. De vita Eliæ. a term applied unto Lais by the Greeks, and distinguished from ἕταιρα, or amica, as may appear in the thirteenth of Athenæus.
And therefore more allowable is the Translation of Tremellius, Quod splendida facta esset cutis facici ejus; or as Estius hath interpreted it, facies ejus erat radiosa, his face was radiant, and dispersing beams like many horns and cones about his head; which is also consonant unto the original signification, and yet observed in the pieces of our Saviour, and the Virgin Mary, who are commonly drawn with scintillations, or radient Halo’s about their head; which after the French expression are usually termed, the Glory.
Now if besides this occasional mistake, any man shall contend a propriety in this picture, and that no injury is done unto Truth by this description, because an horn is the Hieroglyphick of authority, power and dignity, and in this Metaphor is often used in Scripture; the piece I confess in this acception is harmless and agreeable unto Moses: and under such emblematical constructions, we find that Alexander the Great, and Attila King of Hunnes, in ancient Medals are described with horns. But if from the common mistake, or any solary consideration we persist in this description, we vilify the mystery of the irradiation, and authorize a dangerous piece conformable unto that of Jupiter Hammon; which was the Sun, and therefore described with horns; as is delivered by Macrobius; Hammonem quem Deum solem occidentem Lybies existimant, arietinis cornibus fingunt, quibus id animal valet, sicut radiis sol. We herein also imitate the Picture of Pan, and Pagan emblem of Nature. And if (as Macrobius and very good Authors concede) Bacchus, (who is also described with horns) be the same Deity with the Sun; and if (as Vossius well contendethMoses and Bacchus supposed to be the same person, De origine Idolatriæ.) Moses and Bacchus were the same person; their descriptions must be relative, or the Tauricornous picture of the one, perhaps the same with the other.
CHAPTER X
Of the Scutcheons of the Tribes of Israel
We will not pass over the Scutcheons of the Tribes of Israel, as they are usually described in the Maps of Canaan and several other pieces; generally conceived to be the proper coats, and distinctive badges of their several Tribes. So Reuben is conceived to bear three Bars wave, Judah a Lyon Rampant, Dan a Serpent nowed, Simeon a sword inpale the point erected, etc. The ground whereof is the last Benediction of Jacob,Gen. 49. wherein he respectively draweth comparisons from things here represented.
Now herein although we allow a considerable measure of truth, yet whether as they are usually described, these were the proper cognizances, and coat-arms of the Tribes; whether in this manner applyed, and upon the grounds presumed, material doubts remain.
For first, They are not strictly made out, from the Prophetical blessing of Jacob; for Simeon and Levi have distinct coats, that is, a Sword, and the two Tables, yet are they by Jacob included in one Prophesie, Simeon and Levi are brethren, Instruments of cruelties are in their habitations. So Joseph beareth an Ox, whereof notwithstanding there is no mention in this Prophesie; for therein it is said Joseph is a fruitful bough, even a fruitful bough by a well; by which repitition are intimated the two Tribes descending from him, Ephraim and Manasses; whereof notwithstanding Ephraim only beareth an Ox: True it is, that many years after in the benediction of Moses, it is said of Joseph,Deut. 33. His glory is like the firstlings of his Bullock: and so we may concede, what Vossius learnedly declareth, that the Ægyptians represented Joseph, in the Symbole of an Ox; for thereby was best implied the dream of Pharoah, which he interpreted, the benefit by Agriculture, and provident provision of corn which he performed; and therefore did Serapis bear a bushel upon his head.
Again, If we take these two benedictions together, the resemblances are not appropriate, and Moses therein conforms not unto Jacob: for that which in the Prophesie of Jacob is appropriated unto one, is in the blessing of Moses made common unto others. So whereas Judah is compared unto a Lion by Jacob, Judah is a Lions whelp, the same is applied unto Dan by Moses, Dan is a Lions whelp, he shall leap from Bashan, and also unto Gad; he dwelleth as a Lion.
Thirdly, If a lion were the proper coat of Judah, yet were it not probably a Lion Rampant, as it is commonly described, but rather couchant or dormant, as some Heralds and Rabbins do determine; according to the letter of the Text, Recumbens dormisti ut Leo, He couched as a Lion, and as a young Lion, who shall rouse him?
Lastly, when it is said,Num. 2. Every man of the Children of Israel shall pitch by his own standard with the Ensign of their fathers house; upon enquiry what these standards and ensigns were there is no small incertainty; and men conform not unto the Prophesie of Jacob. Christian expositors are fain herein to rely upon the Rabbins, who notwithstanding are various in their traditions, and confirm not these common descriptions. For as for inferiour ensigns, either of particular bands or houses, they determine nothing at all; and of the four principal or Legionary standards, that is, of Judah, Reuben, Ephraim, and Dan (under every one whereof marched three Tribes) they explain them very variously. Jonathan who compiled the Thargum conceives the colours of these banners to answer the precious stones in the breast-plate, and upon which the names of the Tribes were engraven. The like also P. Fagius upon the Thargum or Chaldie Paraphrase of Onkelus. Num. 1. So the standard for the Camp of Judah was of three colours, according unto the stones, Chalcedony, Saphir and Sardonix; and therein were expressed the names of the three Tribes,Num. 10. Judah, Isachar, and Zabulon, and in the middest thereof was written, Rise up Lord, and let thy enemies be scattered, and let them that hate thee flee before thee; in it was also the pourtrait of a Lion. The standard of Reuben was also of three colours, Sardine, Topaz, and Amethyst; therein were expressed the names of Reuben, Simeon, and Gad, in the middest was written,Deut. 6. Hear, O Israel, The Lord our God, the Lord is one: Therein was also the pourtraiture of a Hart. But Abenezra and others, beside the colours of the field, do set down other charges, in Reubens the form of a man or mandrake, in that of Judah a Lion, in Ephraims an Ox, in Dan’s the figure of an Eagle.
And thus indeed the four figures in the banners of the principal squadrons of Israel are answerable unto the Cherubins in the vision of Ezekiel;Ezek. 1. every one carrying the form of all these. As for the likeness of their faces, they four had the likeness of the face of a Man, and the face of a Lion on the right side, and they four had the face of an Ox on the left side, they four had also the face of an Eagle. The common Pictures of the 4 Evangelists explicated. And conformable hereunto the pictures of the Evangelists (whose Gospels are the Christian banners) are set forth with the addition of a man or Angel, an Ox, a Lion, and a Eagle. And these symbolically represent the office of Angels, and Ministers of Gods Will; in whom is required understanding as in a man, courage and vivacity as in the Lion, service and ministerial officiousness, as in the Ox, expedition or celerity of execution, as in the Eagle.
From hence therefore we may observe that these descriptions, the most authentick of any, are neither agreeable unto one another, nor unto the Scutcheons in question. For though they agree in Ephraim and Judah, that is, the Ox and the Lion, yet do they differ in those of Dan, and Reuben, as far as an Eagle is different from a Serpent, and the figure of a Man, Hart, or Mandrake, from three Bars wave. The Antiquity of bearing Scutcheons. Wherein notwithstanding we rather declare the incertainty of Arms in this particular, than any way question their antiquity; for hereof more ancient examples there are, than the Scutcheons of the Tribes, if Osyris, Mizraim or Jupiter the Just, were the Son of Cham; for of his two Sons, as Diodorus delivereth, the one for his Device gave a Dog, the other a Wolf. And, beside the shield of Achilles, and many ancient Greeks: if we receive the conjecture of Vossius, that the Crow upon Corvinus his head, was but the figure of that Animal upon his helmet, it is an example of Antiquity among the Romans.
But more widely must we walk, if we follow the doctrine of the CabalistsRicius4 de cœlesti Agricultura, lib. 4., who in each of the four banners inscribe a letter of the Tetragrammaton, or quadriliteral name of God: and mysterizing their ensigns, do make the particular ones of the twelve Tribes, accommodable unto the twelve signs in the Zodiack, and twelve moneths in the year: but the Tetrarchical or general banners, of Judah, Reuben, Ephraim, and Dan, unto the signs of Aries, Cancer, Libra and Capricornus: that is, the four cardinal parts of the Zodiack, and seasons of the year.
CHAPTER XI
Of the Pictures of the Sibyls
The Pictures of the Sibyls are very common, and for their Prophesies of Christ in high esteem with Christians; described commonly with youthful faces, and in a defined number. Common pieces making twelve, and many precisely ten; observing therein the account of Varro, that is, Sibylla, Delphica, Erythræa, Samia, Cumana, Cumæa, or Cimmeria, Hellespontiaca, Lybica, Phrygia, Tiburtina, Persica. In which enumeration I perceive learned men are not satisfied, and many conclude an irreconcilable incertainty; some making more, others fewer, and not this certain number. For Suidas, though he affirm that in divers ages there were ten, yet the same denomination he affordeth unto more; Boysardus in his Tract of Divination hath set forth the Icons of these Ten, yet addeth two others, Epirotica, and Ægyptia; and some affirm that Prophesying women were generally named Sibyls.
Others make them fewer: Martianus Capella two; Pliny and Solinus three; Ælian four; and Salmasius in effect but seven. For discoursing hereof in his Plinian Exercitations, he thus determineth; Ridere licet hodiernos Pictores, qui tabulas proponunt Cumanæ, Cumeæ, et Erythrææ, quasi trium diversarum Sibyllarum; cum una cademque fuerit Cumana, Cumæa, et Erythræa, ex plurium et doctissimorum Authorum sententia. Boysardus gives us leave to opinion there was no more than one; for so doth he conclude, In tanta Scriptorum varietate liberum relinquimus Lectori credere, an una et eadem in diversis regionibus peregrinata, cognomen sortita sit ab iis locis ubi oracula reddidisse comperitur, an plures extiterint: And therefore not discovering a resolution of their number from pens of the best Writers, we have no reason to determine the same from the hand and pencil of Painters.
As touching their age, that they are generally described as young women, History will not allow; for the Sibyl whereof Virgil speaketh is termed by him longæva sacerdos, and Servius in his Comment amplifieth the same. The other that sold the books unto Tarquin, and whose History is plainer than any, by Livie and Gellius is termed Anus; that is, properly no woman of ordinary age, but full of years, and in the dayes of dotage, according to the Etymology of Festus; Anus, quasi Ἀnoῦs, sine mente. and consonant unto the History; wherein it is said, that Tarquin thought she doted with old age. Which duly perpended, the Licentia pictoria is very large; with the same reason they may delineate old Nestor like Adonis, Hecuba with Helens face, and Time with Absolons head. But this absurdity that eminent Artist Michael Angelo hath avoided, in the Pictures of the Cumean and Persian Sibyls, as they stand described from the printed sculptures of Adam Mantuanus.
CHAPTER XII
Of the Picture describing the death of Cleopatra
The Picture concerning the death of Cleopatra with two Asps or venemous Serpents unto her arms, or breasts, or both, requires consideration: for therein (beside that this variety is not excusable) the thing it self is questionable; nor is it indisputably certain what manner of death she died. Plutarch in the life of Antony plainly delivereth, that no man knew the manner of her death; for some affirmed she perished by poison, which she alwayes carried in a little hollow comb, and wore it in her hair. Beside, there were never any Asps discovered in the place of her death, although two of her maids perished also with her; only it was said, two small and almost insensible pricks were found upon her arm; which was all the ground that Cæsar had to presume the manner of her death. Galen who was contemporary unto Plutarch, delivereth two wayes of her death: that she killed her self by the bite of an Asp, or bit an hole in her arm, and poured poison therein. Strabo that lived before them both hath also two opinions; that she died by the bite of an Asp, or else a poisonous ointment.
We might question the length of the Asps, which are sometimes described exceeding short; whereas the Chersæa or land-Asp which most conceive she used, is above four cubits long. Their number is not unquestionable; for whereas there are generally two described, Augustus (as Plutarch relateth) did carry in his triumph the Image of Cleopatra but with one Asp under her arm. As for the two pricks, or little spots in her arm, they infer not their plurality: for like the Viper, the Asp hath two teeth; whereby it left this impression, or double puncture behind it.
And lastly, We might question the place; for some apply them unto her breast, which notwithstanding will not consist with the History; and Petrus Victorius hath well observed the same. But herein the mistake was easie; it being the custom in capital malefactors to apply them unto the breast, as the Author De Theriaca ad Pisonem, an eye witness hereof in Alexandria, where Cleopatra died, determineth: I beheld, saith he, in Alexandria, how suddenly these Serpents bereave a man of life; for when any one is condemned to this kind of death, if they intend to use him favourably, that is, to dispatch him suddenly, they fasten an Asp unto his breast; and bidding him walk about, he presently perisheth thereby.
CHAPTER XIII
Of the Pictures of the Nine Worthies
The Pictures of the nine Worthies are not unquestionable, and to critical spectators may seem to contain sundry improprieties. Some will enquire why Alexander the Great is described upon an Elephant: for, we do not find he used that animal in his armies, much less in his own person; but his horse is famous in History, and its name alive to this day. Beside, he fought but one remarkable battel, wherein there were any Elephants, and that was with Porus King of India; in which notwithstanding, as Curtius, Arrianus, and Plutarch report, he was on Horseback himself. And if because he fought against Elephants, he is with propriety set upon their backs; with no less or greater reason is the same description agreeable unto Judas Maccabeus, as may be observed from the history of the Maccabees; and also unto Julius Cæsar, whose triumph was honoured with captive Elephants, as may be observed in the order thereof, set forth by Jacobus Laurus. In splendere urbis Antiquæ. And if also we should admit this description upon an Elephant, yet were not the manner thereof unquestionable, that is, in his ruling the beast alone; for beside the Champion upon their back, there was also a guide or ruler, which sat more forward to command or guide the beast. Thus did King Porus ride when he was overthrown by Alexander; and thus are also the towred Elephants described, Maccab. 2. 6. Upon the beasts there were strong towers of wood, which covered every one of them, and were girt fast unto them by devices: there were also upon every one of them thirty two strong men, beside the Indian that ruled them.
Others will demand, not only why Alexander upon an Elephant, but Hector upon an Horse: whereas his manner of fighting, or presenting himself in battel, was in a Chariot, as did the other noble Trojans, who as Pliny affirmeth were the first inventers thereof. The same way of fight is testified by Diodorus, and thus delivered by Sir Walter Rawleigh. Of the vulgar little reckoning was made, for they fought all on foot, slightly armed, and commonly followed the success of their Captains; who rode not upon horses, but in Chariots drawn by two or three Horses. And this was also the ancient way of fight among the Britains, as is delivered by Diodorus, Cæsar, and Tacitus; and there want not some who have taken advantage hereof, and made it one argument of their original from Troy.
The use of stirrops not ancient.
Lastly, By any man versed in Antiquity, the question can hardly be avoided, why the Horses of these Worthies, especially of Cæsar, are described with the furniture of great saddles, and stirrops; for saddles largely taken, though some defence there may be, yet that they had not the use of stirrops, seemeth of lesser doubt; as Pancirollus hath observed, as Polydore Virgil, and Petrus Victorius have confirmed,De inventione rerum, variæ Lectiones. expresly discoursing hereon; as is observable from Pliny, and cannot escape our eyes in the ancient monuments, medals and Triumphant arches of the Romans. Nor is there any ancient classical word in Latine to express them. For Staphia, Stapes or Stapeda is not to be found in Authors of this Antiquity. And divers words which may be urged of this signification, are either later, or signified not thus much in the time of Cæsar. And therefore as Lipsius observeth, lest a thing of common use should want a common word, Franciscus Philelphus named them Stapedas, and Bodinus Subicus Pedaneos. And whereas the name might promise some Antiquity, because among the three small bones in the Auditory Organ, by Physitians termed Incus, Malleus and stapes, one thereof from some resemblance doth bear this name; these bones were not observed, much less named by Hippocrates, Galen, or any ancient Physitian. But as Laurentius observeth, concerning the invention of the stapes or stirrop bone, there is some contention between Columbus and Ingrassias; the one of Sicilia, the other of Cremona, and both within the compass of this Century.
The same is also deduceable from very approved Authors: Polybius speaking of the way which Anibal marched into Italy, useth the word βεβημάτισται, that is, saith Petrus Victorius, it was stored with devices for men to get upon their horses, which ascents were termed Bemata, and in the life of Caius Gracchus, Plutarch expresseth as much. For endevouring to ingratiate himself with the people, besides the placing of stones at every miles end, he made at nearer distances certain elevated places, and Scalary ascents, that by the help thereof they might with better ease ascend or mount their Horses. Now if we demand how Cavaliers then destitute of stirrops did usually mount their Horses; as Lipsius informeth the unable and softer sort of men had their ἀναβολεῖς, or Stratores, which helped them up on horse back, as in the practice of Crassus in Plutarch, and Caracalla in Spartianus, and the later example of Valentinianus, who because his horse rised before that he could not be setled on his back, cut off the right hand of his Strator. But how the active and hardy persons mounted, Vegetius De re Milit. resolves us, that they used to vault or leap up, and therefore they had wooden horses in their houses and abroad: that thereby young men might enable themselves in this action: wherein by instruction and practice they grew so perfect, that they could vault up on the right or left, and that with their sword in hand, according to that of Virgil
Poscit equos atque arma simul, saltuque superbus Emicat.
And again:
Infrænant alii currus et corpora saltu
Injiciunt in equos.
So Julius Pollux adviseth to teach horses to incline, dimit, and bow down their bodies, that their riders may with better ease ascend them. And thus may it more causally be made out, what Hippocrates affirmeth of the Scythians, that using continual riding, they were generally molested with the Sciatica or hip-gout. Or what Suetonius delivereth of Germanicus, that he had slender legs, but encreased them by riding after meals; that is, the humours descending upon their pendulosity, they having no support or suppedaneous stability.
Now if any shall say that these are petty errors and minor lapses, not considerably injurious unto truth, yet is it neither reasonable nor fair to contemn inferiour falsities; but rather as between falshood and truth there is no medium, so should they be maintained in their distances: nor the contagion of the one, approach the sincerity of the other.