CHAPTER XIV
Of the Picture of Jephthah sacryficing his daughter
That Jephthah did not kill his daughter.
The hand of the Painter confidently setteth forth the Picture of Jephthah in the posture of Abraham, sacrificing his only daughter: Thus is it commonly received, and hath had the attest of many worthy Writers. Notwithstanding upon enquiry we find the matter doubtful, and many upon probable grounds to have been of another opinion: conceiving in this oblation not a natural but a civil kind of death, and a separation only unto the Lord. Judg. 11.39For that he pursued not his vow unto a literal oblation, there want not arguments both from the Text and reason.
For first, It is evident that she deplored her Virginity, and not her death; Let me go up and down the mountains, and bewail my Virginity, I and my fellows.
Secondly, When it is said, that Jephthah did unto her according unto his vow, it is immediately subjoyned, Et non cognovit virum, and she knew no man; which as immediate in words, was probably most near in sense unto the vow.
Thirdly, It is said in the Text, that the daughters of Israel went yearly to talk with the daughter of Jephthah four dayes in the year; which had she been sacrificed, they could not have done: For whereas the word is sometime translated to lament, yet doth it also signifie to talk or have conference with one, and by Tremellius, who was well able to Judge of the Original, it is in this sense translated: Ibant filii Israelitarum, ad confabulandum cum filia Jephthaci, quatuor diebus quotannis: And so it is also set down in the marginal notes of our Translation. And from this annual concourse of the daughters of Israel, it is not improbable in future Ages, the daughter of Jephthah came to be worshipped as a Deity; and had by the Samaritans an annual festivity observed unto her honour, as Epiphanius hath left recorded in the Heresie of the Melchidecians.
It is also repugnant unto reason; for the offering of mankind was against the Law of God, who so abhorred humane sacrifice, that he omitted not the oblation of unclean beasts, and confined his Altars but unto few kinds of Animals, the Ox, the Goat, the Sheep, the Pigeon and its kinds: In the cleansing of the Leper, there is I confess, mention made of the Sparrow; but great dispute may be made whether it be properly rendered. And therefore the Scripture with indignation oft-times makes mention of humane sacrifice among the Gentiles; whose oblations scarce made scruple of any Animal, sacrificing not only Man, but Horses, Lions, Ægles; and though they come not into holocausts, yet do we read the Syrians did make oblations of fishes unto the goddess Derceto. It being therefore a sacrifice so abominable unto God, although he had pursued it, it is not probable the Priests and Wisdom of Israel would have permitted it; and that not only in regard of the subject or sacrifice it self, but also the sacrificator, which the Picture makes to be Jephthah; who was neither Priest, nor capable of that Office: for he was a Gileadite, and as the Text affirmeth, the son also of an harlot. And how hardly the Priesthood would endure encroachment upon their function, a notable example there is in the story of Ozias.
Secondly, The offering up of his daughter was not only unlawful, and entrenched upon his Religion, but had been a course that had much condemned his discretion; that is, to have punished himself in the strictest observance of his vow, when as the Law of God had allowed an evasion; that is, by way of commutation or redemption, according as is determined, Levit. 27. Whereby if she were between the age of five and twenty, she was to be estimated but at ten shekels, and if between twenty and sixty, not above thirty. A sum that could never discourage an indulgent Parent; it being but the value of servant slain; the inconsiderable Salary of Judas; and will make no greater noise than three pound fifteen shillings with us. And therefore their conceit is not to be exploded, who say that from the story of Jephthah sacrificing his own daughter, might spring the fable of Agamemnon, delivering unto sacrifice his daughter Iphigenia, who was also contemporary unto Jephthah: wherein to answer the ground that hinted it, Iphigenia was not sacrificed her self, but redeemed with an Hart, which Diana accepted for her.
Lastly, Although his vow run generally for the words, Whatsoever shall come forth, etc. Yet might it be restrained in the sense, for whatsoever was sacrificable, and justly subject to lawful immolation: and so would not have sacrificed either Horse or Dog, if they had come out upon him. Nor was he obliged by oath unto a strict observation of that which promissorily was unlawful; or could he be qualified by vow to commit a fact which naturally was abominable. Which doctrine had Herod understood, it might have saved John Baptists head; when he promised by oath to give unto Herodias whatsoever she would ask; that is, if it were in the compass of things, which he could lawfully grant. For his oath made not that lawful which was illegal before: and if it were unjust to murther John, the supervenient Oath did not extenuate the fact, or oblige the Juror unto it.
Now the ground at least which much promoted the opinion, might be the dubious words of the text, which contain the sense of his vow; most men adhering unto their common and obvious acception. Whatsoever shall come forth of the doors of my house shall surely be the Lords, and I will offer it up for a burnt offering. Now whereas it is said, Erit Jehovæ, et offeram illud holocaustum, the word signifying both et and aut, it may be taken disjunctively; aut offeram, that is, it shall either be the Lords by separation, or else, an holocaust by common oblation; even as our marginal translation advertiseth; and as Tremellius rendreth it, Erit inquam Jehovæ, aut offeram illud holocaustum: and for the vulgar translation, it useth often et, where aut must be presumed, as Exod. 21. Si quis percusserit patrem et matrem, that is, not both, but either. There being therefore two waies to dispose of her, either to separate her unto the Lord, or offer her as a sacrifice, it is of no necessity the later should be necessary; and surely less derogatory unto the sacred text and history of the people of God, must be the former.
CHAPTER XV
Of the Picture of John the Baptist
The Picture of John the Baptist, in a Camels skin is very questionable, and many I perceive have condemned it. The ground or occasion of this description are the words of the holy Scripture, especially of Matthew and Mark, for Luke and John are silent herein; by them it is delivered, his garment was of Camels hair, and had a leather girdle about his loins. Now here it seems the Camels hair is taken by Painters for the skin or pelt with the hair upon it. But this Exposition will not so well consist with the strict acceptation of the words; for Mark 1. It is said, he was, ἐνδεδυμένος τρίχας καμήλου, and Matthew 3. εἶχε τὸ ἔνδυμα ἀπὸ τριχῶν καμήλου, that is, as the vulgar translation, that of Beza, that of Sixtus Quintus, and Clement the eight hath rendred it, vestimentum habebat è pilis camelinis; which is as ours translateth it, a garment of Camels hair; that is, made of some texture of that hair, a course garment; a cilicious or sackcloth habit; sutable to the austerity of his life; the severity of his Doctrine, Repentance; and the place thereof, the wilderness, his food and diet, locusts and wild hony. 2 Kings 3. 18. Agreeable unto the example of Elias, who is said to be vir pilosus, that is, as Tremellius interprets, Veste villosa5 cinctus, answerable unto the habit of the ancient Prophets, according to that of Zachary. Zach. 13. In that day the Prophets shall be ashamed, neither shall they wear a rough garment to deceive; and sutable to the Cilicious and hairy Vests of the strictest Orders of Fryers, who derive the institution of their Monastick life from the example of John and Elias.
As for the wearing of skins, where that is properly intended, the expression of the Scripture is plain; so it is said, Heb. 11. They wandered about ἐν αἰγείοις δέρμασιν, that is, in Goats skins; and so it is said of our first Parents, Gen. 3. That God made them χιτῶνας δερματίνους, Vestes pelliceas, or coats of skins; which though a natural habit unto all, before the invention of Texture, was something more unto Adam, who had newly learned to die; for unto him a garment from the dead, was but a dictate of death, and an habit of mortality.
Now if any man will say this habit of John was neither of Camels skin, nor any course Texture of its hair, but rather some finer Weave of Camelot, Grograin or the like, in as much as these stuffs are supposed to be made of the hair of that Animal, or because that Ælian affirmeth, that Camels hair of Persia, is as fine as Milesian wool, wherewith the great ones of that place were cloathed; they have discovered an habit, not only unsutable unto his leathern cincture, and the coarseness of his life; but not consistent with the words of our Saviour, when reasoning with the people concerning John, he saith, What went you out into the wilderness to see? a man clothed in soft raiment? Behold, they that wear soft raiment, are in Kings houses.
CHAPTER XVI
Of the Picture of St. Christopher
The Picture of St. Christopher, that is, a man of a Giantlike stature, bearing upon his shoulders our Saviour Christ, and with a staff in his hand, wading thorow the water, is known unto Children, common over all Europe, not only as a sign unto houses, but is described in many Churches, and stands Colossus like in the entrance of Nostre Dame in Paris.
Now from hence, common eyes conceive an history sutable unto this description, that he carried our Saviour in his Minority over some river or water: which notwithstanding we cannot at all make out. For we read not thus much in any good Author, nor of any remarkable Christopher, before the reign of Decius: who lived 250 years after Christ. This man indeed according unto History suffered as a Martyr in the second year of that Emperour, and in the Roman Calendar takes up the 21 of July.
The ground that begat or promoted this opinion, was, first the fabulous adjections of succeeding ages unto the veritable acts of this Martyr, who in the most probable accounts was remarkable for his staff, and a man of a goodly stature.
The second might be a mistake or misapprehension of the Picture, most men conceiving that an History which was contrived at first but as an Emblem or Symbolical fancy: as from the Annotations of Baronius upon the Roman Martyrologie, LipellousLip. De vitis Sanctorum. in the life of St. Christopher hath observed in these words; Acta S. Christopheri à multis depravata inveniuntur: quod quidem non aliunde originem sumpsisse certum est, quam quod symbolicas figuras imperiti ad veritatem successu temporis transtulerint: itaque cuncta illa de Sancto Christophero pingi consueta, symbola potius, quam historiæ alicujus existimandum est esse expressam imaginem; that is, The Acts of St. Christopher are depraved by many: which surely began from no other ground, then, that in process of time, unskilful men translated symbolical figures unto real verities: and therefore what is usually described in the Picture of St. Christopher, is rather to be received as an Emblem, or Symbolical description, then any real History. Now what Emblem this was, or what its signification, conjectures are many; Pierius hath set down one, that is, of the Disciple of Christ; for he that will carry Christ upon his shoulders, must rely upon the staff of his direction, whereon if he firmeth himself, he may be able to overcome the billows of resistance, and in the vertue of this staff, like that of Jacob, pass over the waters of Jordan. Or otherwise thus; He that will submit shoulders unto Christ, shall by the concurrence of his power encrease into the strength of a Giant; and being supported by the staff of his holy Spirit, shall not be overwhelmed by the waves of the world, but wade through all resistance.
Add also the mystical reasons of this pourtract alleadged by Vida and Xerisanus: and the recorded story of Christopher, that before his Martyrdom he requested of God, that where ever his body were, the places should be freed from pestilence and mischiefs, from infection. Anton. Castellionæi antiquitates Mediolanenses.And therefore his picture or pourtract, was usually placed in publick wayes, and at the entrance of Towns and Churches, according to the received Distich
Christophorum videas, postea tutus eris
CHAPTER XVII
Of the Picture of St. George
The Picture of St. George killing the Dragon, and, as most ancient draughts do run, with the daughter of a King standing by, is famous amongst Christians. And upon this description dependeth a solemn story, how by this atchievement he redeemed a Kings daughter: which is more especially believed by the English, whose Protector he is: and in which form and history, according to his description in the English Colledge at Rome, he is set forth in the Icons or Cuts of Martyrs by Cevalerius: and all this according to the Historia Lombardica, or golden legend of Jacobus de Voragine. Now of what authority soever this piece be amongst us, it is I perceive received with different beliefs: for some believe the person and the story; some the person, but not the story; and others deny both.
That such a person there was, we shall not contend: for besides others, Dr. Heilin hath clearly asserted it in his History of St. George. The indistinction of many in the community of name, or the misapplication of the acts of one unto another, hath made some doubt thereof. For of this name we meet with more then one in History, and no less then two conceived of Cappadocia. The one an Arrian, who was slain by the Alexandrians in the time of Julian; the other a valiant Souldier and Christian Martyr, beheaded in the reign of Dioclesian. This is the George conceived in this Picture, who hath his day in the Roman Calender, on whom so many fables are delivered, whose story is set forth by Metaphrastes, and his miracles by Turonensis.
As for the story depending hereon, some conceive as lightly thereof, as of that of Persius and Andromeda; conjecturing the one to be the father of the other; and some too highly assert it. Others with better moderation, do either entertain the same as a fabulous addition unto the true and authentick story of St. George; or else conceive the literal acception to be a misconstruction of the symbolical expression; apprehending a veritable History, in an Emblem or piece of Christian Poesie. And this Emblematical construction hath been received by men not forward to extenuate the acts of Saints: as from Baronius, Lipellous the Carthusian hath delivered in the life of St. George; Picturam illam St. Georgii quâ effingitur eques armatus, qui hastæ cuspide hostem interficit, juxta quam etiam virgo posita manus supplices tendens ejus explorat auxilium, Symboli potius quam historiæ alicujus censenda expressa imago. Consuevit quidem ut equestris militiæ miles equestri imagine referri: that is, The Picture of St. George, wherein he is described like a Curassier or horseman compleatly armed, etc. Is rather a symbolical image, then any proper figure.
Now in the Picture of this Saint and Souldier, might be implied the Christian Souldier and true Champion of Christ. A horseman armed Cap a pe, intimating the Panoplia or compleat armour of a Christian; combating with the Dragon, that is, with the Devil; in defence of the Kings daughter, that is, the Church of God. And therefore although the history be not made out, it doth not disparage the Knights and Noble order of St. George: whose cognisance is honourable in the Emblem of the Souldier of Christ, and is a worthy memorial to conform unto its mystery. Nor, were there no such person at all, had they more reason to be ashamed, then the Noble order of Burgundy, and Knights of the Golden Fleece; whose badge is a confessed fable.
CHAPTER XVIII
Of the Picture of Jerom
Clocks no very ancient invention.
The Picture of Jerom usually described at his study, with a Clock hanging by, is not to be omitted; for though the meaning be allowable, and probable it is that industrious Father did not let slip his time without account; yet must not perhaps that Clock be set down to have been his measure thereof. For Clocks or Automatous organs, whereby we now distinguish of time, have found no mention in any ancient Writers but are of late invention, as Pancirollus observeth. And Polydore Virgil discoursing of new inventions whereof the authors are not known, makes instance in Clocks and Guns. Now Jerom is no late Writer, but one of the ancient Fathers, and lived in the fourth Century, in the reign of Theodosius the first.
It is not to be denied that before the daies of Jerom there were Horologies, and several accounts of time; for they measured the hours not only by drops of water in glasses called Clepsydræ, but also by sand in glasses called Clepsammia. There were also from great antiquity, Scioterical or Sun Dials, by the shadow of a stile or gnomon denoting the hours of the day: an invention ascribed unto Anaximines by Pliny. Hereof a memorable one there was in Campus Martius, from an obelisk erected, and golden figures placed horozontally about it; which was brought out of Egypt by Augustus, and described by Jacobus Laurus. And another of great antiquity we meet with in the story of Ezechias; for so it is delivered in King. 2. 20. That the Lord brought the shadow backward ten degrees by which it had gone down in the dial of Ahaz. A peculiar description and particular construction hereof out of R. Chomer, is set down, Curios de Caffarel. chap. 9. That is, say some, ten degrees, not lines; for the hours were denoted by certain divisions or steps in the Dial, which others distinguished by lines, according to that of Persius
Stertimus indomitum quod despumare Falernum
Sufficiat, quintâ dum linea tangitur umbra.
That is, the line next the Meridian, or within an hour of noon.
Doctrine of circular motions.
Of later years there succeeded new inventions, and horologies composed by Trochilick or the artifice of wheels; whereof some are kept in motion by weight, others perform without it. Now as one age instructs another, and time that brings all things to ruin, perfects also every thing; so are these indeed of more general and ready use then any that went before them. By the Water-glasses the account was not regular: for from attenuation and condensation, whereby that Element is altered, the hours were shorter in hot weather then in cold, and in Summer then in Winter. As for Scioterical Dials, whether of the Sun or Moon, they are only of use in the actual radiation of those Luminaries, and are of little advantage unto those inhabitants, which for many months enjoy not the Lustre of the Sun.
It is I confess no easie wonder how the horometry of Antiquity discovered not this Artifice, how Architas that contrived the moving Dove, or rather the Helicosophie of Archimedes, fell not upon this way. Surely as in many things, so in this particular, the present age hath far surpassed Antiquity; whose ingenuity hath been so bold not only to proceed below the account of minutes, but to attempt perpetual motions, and engines whose revolutions (could their substance answer the design) might out-last the exemplary mobility, and out measure time it self. For such a one is that mentioned by John Dee, whose words are these in his learned Preface unto Euclide: By Wheels strange works and incredible are done: A wondrous example was seen in my time in a certain Instrument, which by the Inventer and Artificer was sold for twenty talents of gold; and then by chance had received some injury, and one Janellus of Cremona did mend the same, and presented it unto the Emperor Charles the fift. Jeronimus Cardanus can be my witness, that therein was one Wheel that moved at such a rate, that in seven thousand years his own period should be finished; a thing almost incredible, but how far I keep within my bounds, many men yet alive can tell.