CHAPTER XIX
Of the Pictures of Mermaids, Unicorns, and some others
Few eyes have escaped the Picture of Mermaids: that is, according to Horace his Monster, with womans head above, and fishy extremity below; and these are conceived to answer the shape of the ancient Syrens that attempted upon Ulysses. Which notwithstanding were of another description, containing no fishy composure, but made up of Man and Bird; the humane mediety variously placed not only above, but below; according unto Ælian, Suidas, Servius, Boccatius, and Aldrovandus, who hath referred their description unto the story of fabulous Birds; according to the description of Ovid, and the account thereof in Hyginus, that they were the daughters of Melpomene, and metamorphosed into the shape of man and bird by Ceres.
And therefore these pieces so common among us, do rather derive their original, or are indeed the very description of Dagon;Dagon the Idol, of what form. which was made with human figure above, and fishy shape below; whose stump, or as Tremellius and our margin renders it, whose fishy part only remained, when the hands and upper part fell before the Ark.1 Sam. 5. Of the shape of Artergates, or Derceto with the Phœnitians; in whose fishy and feminine mixture, as some conceive, were implied the Moon and the Sea, or the Deity of the waters; and therefore, in their sacrifices, they made oblations of fishes. From whence were probably occasioned the Pictures of Nereides and Tritons among the Grecians, and such as we read in Macrobius, to have been placed on the top of the Temple of Saturn.
We are unwilling to question the Royal Supporters of England, that is, the approved descriptions of the Lion and the Unicorn. Although, if in the Lion, the position of the pizel be proper, and that the natural situation; it will be hard to make out their retro-copulation, or their coupling and pissing backward, according to the determination of Aristotle; All that urine backward do copulate πυγηδὸν clunatim, or aversly, as Lions, Hares, Linxes.
As for the Unicorn, if it have the head of a Deer, and the tail of a Boar, as Vartomannus describeth it, how agreeable it is to this picture every eye may discern. If it be made bisulcous or cloven footed, it agreeth unto the description of Vartommanus, but scarce of any other; and Aristotle supposeth that such as divide the hoof, do also double the horn; they being both of the same nature, and admitting division together. And lastly if the horn have this situation and be so forwardly affixed, as is described, it will not be easily conceived, how it can feed from the ground; and therefore we observe, that Nature in other cornigerous animals, hath placed the horns higher and reclining, as in Bucks; in some inverted upwards, as in the Rhinoceros, the Indian Ass, and Unicornous Beetles; and thus have some affirmed it is seated in this animal.
We cannot but observe that in the Picture of Jonah and others, Whales are described with two prominent spouts on their heads; whereas indeed they have but one in the forehead, and terminating over the wind-pipe. Nor can we overlook the Picture of Elephants with Castles on their backs, made in the form of land Castles, or stationary fortifications, and answerable unto the Arms of Castile, or Sir John Old Castle; whereas the towers they bore were made of wood, and girt unto their bodies; as is delivered in the books of Maccabees, and as they were appointed in the Army of Antiochus.
We will not dispute the Pictures of Retiary Spiders, and their position in the web, which is commonly made lateral, and regarding the Horizon; although, if observed, we shall commonly find it downward, and their heads respecting the Center. Where the seven Stars be situated. We will not controvert the Picture of the seven Stars; although if thereby be meant the Pleiades, or subconstellation upon the back of Taurus, with what congruity they are described, either in site or magnitude, in a clear night an ordinary eye may discover, from July unto April. We will not question the tongues of Adders and Vipers, described like an Anchor; nor the Picture of the Flower de Luce: though how far they agree unto their natural draughts, let every spectator determine.
Whether the Cherubims about the Ark be rightly described in the common Picture, that is, only in humane heads, with two wings; or rather in the shape of Angels or young men, or somewhat at least with feet, as the Scripture seems to imply. 2 Chron. 3. 13. Whether the Cross seen in the air by Constantine, were of that figure wherein we represent it; or rather made out of Χ and Ρ, the two first letters of χριστός. Whether the Cross of Christ did answer the common figure; whether so far advanced above his head; whether the feet were so disposed, that is, one upon another, or separately nailed, as some with reason describe it: we shall not at all contend. Much less whether the house of Diogenes were a Tub framed of wood, and after the manner of ours, or rather made of earth, as learned men conceive, and so more clearly make out that expression of Juvenal. – Dolia nudi non ardent Cynici, etc. We should be too critical to question the letter Y, or bicornous element of Pythagoras, that is, the making of the horns equal: or the left less then the right, and so destroying the Symbolical intent of the figure; confounding the narrow line of Vertue, with the larger road of Vice; answerable unto the narrow door of Heaven, and the ample gates of Hell, expressed by our Saviour, and not forgotten by Homer, in that Epithete of Pluto’s house.Εὐρυπυλής.
Many more there are whereof our pen shall take no notice, nor shall we urge their enquiry; we shall not enlarge with what incongruity, and how dissenting from the pieces of Antiquity, the Pictures of their gods and goddesses are described, and how hereby their symbolical sense is lost; although herein it were not hard to be informed from Phornutus, Phornut. De natura deorum. Fulgentius,Fulg. mytho. Logia and Albricus Albric. De deorum imaginibus. Whether Hercules be more properly described strangling than tearing the Lion, as Victorius hath disputed; nor how the characters and figures of the Signs and Planets be now perverted, as Salmasius hath learnedly declared. We will dispence with Bears with long tails, such as are described in the figures of heaven; We shall tolerate flying Horses, black Swans, Hydra’s, Centaur’s, Harpies and Satyrs; for these are monstrosities, rarities, or else Poetical fancies, whose shadowed moralities requite their substantial falsities. Wherein indeed we must not deny a liberty; nor is the hand of the Painter more restrainable than the Poet. But where the real works of Nature, or veritable acts of storie are to be described, digressions are aberrations; and Art being but the imitator or secondary representor, it must not vary from the verity of the example; or describe things otherwise than they truly are or have been. For hereby introducing false Idea’s of things it perverts and deforms the face and symmetry of truth.
CHAPTER XX
Of the Hieroglyphical Pictures of the Egyptians
Certainly of all men that suffered from the confusion of Babel, the Ægyptians found the best evasion; for, though words were confounded, they invented a language of things, and spake unto each other by common notions in Nature. Whereby they discoursed in silence, and were intuitively understood from the theory of their Expresses. For they assumed the shapes of animals common unto all eyes; and by their conjunctions and compositions were able to communicate their conceptions, unto any that co-apprehended the Syntaxis of their Natures. This many conceive to have been the primitive way of writing, and of greater antiquity than letters; and this indeed might Adam well have spoken, who understanding the nature of things, had the advantage of natural expressions. Which the Egyptians but taking upon trust, upon their own or common opinion; from conceded mistakes they authentically promoted errors; describing in their Hieroglyphicks creatures of their own invention; or from known and conceded animals, erecting significations not inferrible from their natures.
And first, Although there were more things in Nature than words which did express them; yet even in these mute and silent discourses, to express complexed significations, they took a liberty to compound and piece together creatures of allowable forms into mixtures inexistent. Thus began the descriptions of Griphins, Basilicks, Phœnix, and many more; which Emblematists and Heralds have entertained with significations answering their institutions; Hieroglyphically adding Martegres, Wivernes, Lion fishes, with divers others. Pieces of good and allowable invention unto the prudent Spectator, but are lookt on by vulgar eyes as literal truths, or absurd impossibilities; whereas indeed, they are commendable inventions, and of laudable significations.
Again, Beside these pieces fictitiously set down, and having no Copy in Nature; they had many unquestionable drawn, of inconsequent signification, nor naturally verifying their intention. We shall instance but in few, as they stand recorded by Orus. The male sex they expressed by a Vulture, because of Vultures all are females, and impregnated by the wind; which authentically transmitted hath passed many pens, and became the assertion of Ælian, Ambrose, Basil, Isidore, Tzetzes, Philes, and others. Wherein notwithstanding what injury is offered unto the Creation in this confinement of sex, and what disturbance unto Philosophy in the concession of windy conceptions, we shall not here declare. By two dragms they thought it sufficient to signifie an heart; because the heart at one year weigheth two dragms, that is, a quarter of an ounce, and unto fifty years annually encreaseth the weight of one dragm, after which in the same proportion it yearly decreaseth; so that the life of a man doth not naturally extend above an hundred. And this was not only a popular conceit, but consentaneous unto their Physical principles, as Heurnius hath accounted it. In his Philosophia Barbarica.
A Woman that hath but one Child, they express by a Lioness; for that conceiveth but once. Fecundity they set forth by a Goat, because but seven daies old, it beginneth to use coition. The abortion of a Woman they describe by an Horse kicking a Wolf; because a Mare will cast her foal if she tread in the track of that animal. Deformity they signifie by a Bear; and an unstable Man by an Hyæna, because that animal yearly exchangeth its sex. A Woman delivered of a female Child, they imply by a Bull looking over his left shoulder; because if in coition a Bull part from a Cow on that side, the Calf will prove a female.
All which, with many more, how far they consent with truth, we shall not disparage our Reader to dispute; and though some way allowable unto wiser conceits, who could distinctly receive their significations: yet carrying the majesty of Hieroglyphicks, and so transmitted by Authors: they crept into a belief with many, and favourable doubt with most. And thus, I fear, it hath fared with the Hieroglyphical Symboles of Scripture: which excellently intended in the species of things sacrificed, in the prohibited meats, in the dreams of Pharoah, Joseph, and many other passages: are oft-times wrackt beyond their symbolizations, and inlarg’d into constructions disparaging their true intentions.
CHAPTER XXI
Of the Picture of Haman hanged
In common draughts, Haman is hanged by the Neck upon an high Gibbet, after the usual and now practised way of suspension, but whether this description truly answereth the Original, Learned pens consent not, and good grounds there are to doubt. For it is not easily made out that this was an ancient way of Execution, in the publick punishment of Malefactors among the Persians; but we often read of Crucifixion in their Stories. So we find that Oroetes6 a Persian Governour crucified Polycrates the Samian Tyrant. And hereof we have an example in the life of Artaxerxes King of Persia; (whom some will have to be Ahasuerus in this Story) that his Mother Parysatis flead and crucified her Eunuch. The same also seems implied in the letters patent of King Cyrus. In Ezra 6. Omnis qui hanc mutaverit jussionem, tollatur lignum de domo ejus, et erigatur et configatur in eo.
The same kind of punishment was in use among the Romans, Syrians, Egyptians, Carthaginians and Grecians. For though we find in Homer, that Ulysses in a fury hanged the strumpets of those who courted Penelope, yet is it not so easie to discover, that this was the publick practice or open course of justice among the Greeks.
And even that the Hebrews used this present way of hanging, by illaqueation or pendulous suffocation in publick justice and executions; the expressions and examples in scripture conclude not beyond good doubt.
That the King of Hai was hanged, or destroyed by the common way of suspension, is not conceded by the learned Masius in his comment upon that text; who conceiveth thereby rather some kind of crucifixion; at least some patibulary affixion after he was slain; and so represented unto the people untill toward the evening.
Though we read in our translation, that Pharaoh hanged the chief Baker, yet learned expositors understand hereby some kind of crucifixion, according to the mode of Egypt, whereby he exemplarily hanged out till the fowls of the air fed on his head or face, the first part of their prey being the eyes. And perhaps according to the signal draught hereof in a very old manuscript of Genesis, now kept in the Emperors Library at Vienna; and accordingly set down by the learned Petrus Zamberius, in the second Tome of the description of that Library.
When the Gibeonites hanged the bodies of those of the house of Saul, thereby was intended some kind of crucifying, according unto good expositors, and the vulgar translation: crucifixerunt eos in monte coram domino; many both in Scripture and humane writers might be said to be crucified, though they did not perish immediately by crucifixion: But however otherwise destroyed, their bodies might be afterward appended or fastned unto some elevated engine, as exemplary objects unto the eyes of the people: So sometimes we read of the crucifixion of only some part, as of the Heads of Julianus and Albinus, though their bodies were cast away.
That legal TextDeut. 21. which seems to countenance the common way of hanging, if a man hath committed a sin worthy of Death, and they hang him on a Tree; is not so received by Christian and Jewish expositors. And as a good Annotator of oursAinsworth. delivereth, out of Maimonides: The Hebrews understand not this of putting him to death by hanging, but of hanging of a Man after he was stoned to death; and the manner is thus described. After he is stoned to death, they fasten a piece of timber in the Earth, and out of it there commeth a piece of wood, and then they tye both his hands one to another, and hang him unto the setting of the Sun.
Beside, the original word Hakany determineth not the doubt. For that by Lexicographers or Dictionarie interpreters, is rendred suspension and crucifixion; there being no Hebrew word peculiarly and fully expressing the proper word of crucifixion, as it was used by the Romans; nor easie to prove it the custom of the Jewish Nation to nail them by distinct parts unto a Cross, after the manner of our Saviour crucified: wherein it was a special favour indulged unto Joseph to take down the Body.
Lipsius 7 lets fall a good caution to take off doubts about suspension delivered by ancient Authors, and also the ambiguous sence of κρεμάσαι among the Greeks. Tale apud Latinos ipsum suspendere, quod in crucem referendum moneo juventutem, as that also may be understood of Seneca. Latrocinium fecit aliquis, quid ergo meruit? ut suspendatur. And this way of crucifying he conceiveth to have been in general use among the Romans, until the latter daies of Constantine, who in reverence unto our Saviour abrogated that opprobrious and infamous way of crucifixion. Whereupon succeeded the common and now practised way of suspension.
But long before this abrogation of the Cross, the Jewish Nation had known the true sense of crucifixion; whereof no Nation had a sharper apprehension, while Adrian crucified five hundred of them every day, until Wood was wanting for that service. So that they which had nothing but crucifie in their mouths, were therewith paid home in their own bodies: Early suffering the reward of their imprecations, and properly in the same kind.
CHAPTER XXII
Compendiously of many questionable Customs, Opinions, Pictures, Practices, and Popular Observations
The ground of many vain observations.
1. If an Hare cross the high way, there are few above threescore years that are not perplexed thereat: which notwithstanding is but an Augurial terror, according to that received expression, Inauspicatum dat iter oblatus Lepus. And the ground of the conceit was probably no greater than this, that a fearful animal passing by us, portended unto us some thing to be feared: as upon the like consideration, the meeting of a Fox presaged some future imposture; which was a superstitious observation prohibited unto the Jews, as is expressed in the Idolatry of Maimonides, and is referred unto the sin of an observer of Fortunes, or one that abuseth events unto good or bad signs; forbidden by the Law of MosesDeut. 18.; which notwithstanding sometimes succeeding, according to fears or desires, have left impressions and timerous expectations in credulous minds for ever.
The Emblem of superstition.
2. That Owls and Ravens are ominous appearers, and pre-signifying unlucky events, as Christians yet conceit, was also an Augurial conception. Because many Ravens were seen when Alexander entred Babylon, they were thought to pre-ominate his death; and because an Owl appeared before the battle, it presaged the ruin of Crassus. Which though decrepite superstitions, and such as had their nativity in times beyond all history, are fresh in the observation of many heads, and by the credulous and feminine party still in some Majesty among us. And therefore the Emblem of Superstition was well set out by Ripa Iconologia de Cæsare Ripa., in the picture of an Owl, an Hare, and an Old Woman. And it no way confirmeth the Augurial consideration, that an Owl is a forbidden food in the Law of Moses; or that Jerusalem was threatned by the Raven and the Owl, in that expression of Esay 34. That it should be a court for Owls, that the Cormorant and the Bittern should possess it, and the Owl and the Raven dwell in it. For thereby was only implied their ensuing desolation, as is expounded in the words succeeding; He shall draw upon it the line of confusion, and the stones of emptiness.
3. The falling of Salt is an authentick presagement of ill luck, nor can every temper contemn it; from whence notwithstanding nothing can be naturally feared: nor was the same a general prognostick of future evil among the Ancients, but a particular omination concerning the breach of friendship. For Salt as incorruptible, was the Symbole of friendship, and before the other service was offered unto their guests; which if it casually fell, was accounted ominous, and their amity of no duration. But whether Salt were not only a Symbole of friendship with man, but also a figure of amity and reconciliation with God, and was therefore observed in sacrifices, is an higher speculation.
4. To break the egg shell after the meat is out, we are taught in our childhood, and practise it all our lives; which nevertheless is but a superstitious relict, according to the judgment of Pliny, Huc pertinet ovorum, ut exorbuerit quisq; calices protinus frangi, aut eosdem coclearibus perforari; and the intent hereof was to prevent witchcraft; for lest witches should draw or prick their names therein, and veneficiously mischief their persons, they broke the shell, as Dalecampius hath observed.
5. The true Lovers knot is very much magnified, and still retained in presents of Love among us; which though in all points it doth not make out, had perhaps its original from the Nodus Herculanus, or that which was called Hercules his knot, resembling the snaky complication in the caduceus or rod of Hermes; and in which form the Zone or woollen girdle of the Bride was fastned, as Turnebus observeth in his Adversaria.
6. When our cheek burneth or ear tingleth, we usually say that some body is talking of us, which is an ancient conceit, and ranked among superstitious opinions by Pliny. Absentes tinnitu aurium præsentire sermones de se receptum est, according to that distick noted by Dalecampius.
Garrula quid totis resonas mihi noctibus auris?
Nescio quem dicis nunc meminisse mei.
Which is a conceit hardly to be made out without the concession of a signifying Genius, or universal Mercury; conducting sounds unto their distant subjects, and teaching us to hear by touch.
The original of the proverb, Under the Rose be it, etc.
7. When we desire to confine our words, we commonly say they are spoken under the Rose; which expression is commendable, if the Rose from any natural property may be the Symbole of silence, as Nazianzene seems to imply in these translated verses:
Utq; latet Rosa Verna suo putamine clausa,
Sic os vincla ferat, validisq; arctetur habenis,
Indicatq; suis prolixa silentia labris:
And is also tolerable, if by desiring a secrecy to words spoke under the Rose, we only mean in society and compotation, from the ancient custom in Symposiack meetings, to wear chaplets of Roses about their heads: and so we condemn not the German custom, which over the Table describeth a Rose in the cieling. But more considerable it is, if the original were such as Lemnius, and others have recorded; that the Rose was the flower of Venus, which Cupid consecrated unto Harpocrates the God of silence, and was therefore an Emblem thereof, to conceal the pranks of Venery; as is declared in this Tetrastick;
Est Rosa flos veneris, cujus quo facta laterent,
Harpocrati matris, dona dicavit Amor;
Inde Rosam mensis hospes suspendit Amicis.
Convivæ ut sub eâ dicta tacenda sciant.
8. That smoak doth follow the fairest, is an usual saying with us, and in many parts of Europe; whereof although there seem no natural ground, yet it is the continuation of a very ancient opinion, as Petrus Victorius and Causabon have observed from a passage in Athenæus: wherein a Parasite thus describeth himself:
To every Table first I come,
Whence Porridge I am cal’d by some:
A Capaneus at Stares I am,
To enter any Room a Ram;
Like whips and thongs to all I ply,
Like smoake unto the Fair I fly.
9. To sit cross leg’d, or with our fingers pectinated or shut together, is accounted bad, and friends will perswade us from it. The same conceit religiously possessed the Ancients, as is observable from Pliny. Poplites alternis genibus imponere nefas olim; and also from Athenæus, that it was an old veneficious practice, and Juno is made in this posture to hinder the delivery of Alcmena. And therefore, as Pierius observeth, in the Medal of Julia Pia, the right hand of Venus was made extended with the inscription of Venus, Genetrix; for the complication or pectination of the fingers was an Hieroglyphick of impediment, as in that place he declareth.
10. The set and statary times of pairing of nails, and cutting of hair, is thought by many a point of consideration; which is perhaps but the continuation of an ancient superstition. For piaculous it was unto the Romans to pare their nails upon the Nundinæ, observed every ninth day; and was also feared by others in certain daies of the week; according to that of Ausonius, Ungues Mercurio, Barbam Jove, Cypride Crines; and was one part of the wickedness that filled up the measure of2 Chron.33. Manasses, when ’tis delivered that he observed times.
11. A common fashion it is to nourish hair upon the mouls of the face; which is the perpetuation of a very ancient custom; and though innocently practised among us, may have a superstitious original, according to that of Pliny, Nævos in facie tondere religiosum habent nunc multi. From the like might proceed the fears of poling Elvelocks or complicated hairs of the head, and also of locks longer than the other hair; they being votary at first, and dedicated upon occasion; preserved with great care, and accordingly esteemed by others, as appears by that of Apuleius, Adjuro per dulcem capilli tui nodulum.
12. A custom there is in most parts of Europe to adorn Aqueducts, spouts and Cisterns with Lions heads: which though no illaudable ornament, is of an Egyptian genealogy,8 who practised the same under a symbolical illation. For because the Sun being in Leo, the flood of Nilus was at the full, and water became conveyed into every part, they made the spouts of their Aqueducts through the head of a Lion. And upon some cœlestial respects it is not improbable the great Mogul or Indian King doth bear for his Arms a Lion and the Sun.
Symbolical significations of the girdle.
13. Many conceive there is somewhat amiss, and that as we usually say, they are unblest until they put on their girdle. Wherein (although most know not what they say) there are involved unknown considerations. For by a girdle or cincture are symbolically implied Truth, Resolution, and Readiness unto action, which are parts and vertues required in the service of God. According whereto we find that the Israelites did eat the Paschal Lamb with their loins girded; and the Almighty challenging Job, bids him gird up his loins like a man. So runneth the expression of Peter, Gird up the loins of your minds, be sober and hope to the end: so the high Priest was girt with the girdle of fine linnen: so is it part of the holy habit to have our lines girt about with truth; Isa. 11. and so is it also said concerning our Saviour, Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
Moreover by the girdle, the heart and parts which God requires are divided from the inferior and concupiscential organs; implying thereby a memento unto purification and cleanness of heart, which is commonly denied from the concupiscence and affection of those parts; and therefore unto this day the Jews do bless themselves when they put on their zone or cincture. And thus may we make out the doctrin of Pythagoras, to offer sacrifice with our feet naked, that is, that our inferiour parts and farthest removed from reason might be free, and of no impediment unto us. Thus Achilles, though dipped in Styx, yet having his heel untouched by that water; although he were fortified elsewhere, he was slain in that part, as only vulnerable in the inferiour and brutal part of Man. This is that part of Eve and her posterity the devil still doth bruise, that is, that part of the soul which adhereth unto earth, and walks in the paths thereof. And in this secundary and symbolical sense it may be also understood, when the Priests in the Law washed their feet before the sacrifice; when our Saviour washed the feet of his Disciples, and said unto Peter, If I wash not thy feet thou hast no part in me. And thus is it symbolically explainable, and implyeth purification and cleanness, when in the burnt offerings the Priest is commanded to wash the inwards and legs thereof in water; and in the peace and sin-offerings, to burn the two kidneys, the fat which is about the flanks, and as we translate it, the Caul above the Liver. But whether the Jews when they blessed themselves, had any eye unto the words of Jeremy,Jer. 13. wherein God makes them his Girdle; or had therein any reference unto the Girdle, which the Prophet was commanded to hide in the hole of the rock of Euphrates, and which was the type of their captivity, we leave unto higher conjecture.
Certain Hereticks who ascribed humane figure unto God, after which they conceived he created man in his likeness.
14. The Picture of the Creator, or God the Father in the shape of an old Man, is a dangerous piece, and in this Fecundity of sects may revive the Anthropomorphites. Which although maintained from the expression of Daniel, I beheld where the Ancient of dayes did sit, whose hair of his head was like the pure wool; yet may it be also derivative from the Hieroglyphical description of the Ægyptians; who to express their Eneph, or Creator of the world, described an old man in a blew mantle, with an egg in his mouth; which was the Emblem of the world. Surely those heathens, that notwithstanding the exemplary advantage in heaven, would endure no pictures of Sun or Moon, as being visible unto all the world, and needing no representation; do evidently accuse the practice of those pencils, that will describe invisibles. And he that challenged the boldest hand unto the picture of an Echo, must laugh at this attempt, not only in the description of invisibility, but circumscription of Ubiquity, and fetching under lines incomprehensible circularity.
The Pictures of the Ægyptians were more tolerable, and in their sacred letters more veniably expressed the apprehension of Divinity. For though they implied the same by an eye upon a Scepter, by an Ægles head, a Crocodile, and the like: yet did these manual descriptions pretend no corporal representations; nor could the people misconceive the same unto real correspondencies. So though the Cherub carried some apprehension of Divinity, yet was it not conceived to be the shape thereof: and so perhaps because it is metaphorically predicated of God, that he is a consuming fire, he may be harmlessly described by a flaming representation; Yet if, as some will have it, all mediocrity of folly is foolish, and because an unrequitable evil may ensue, an indifferent convenience must be omitted; we shall not urge such representments; we could spare the holy Lamb for the picture of our Saviour, and the Dove or fiery Tongues to represent the holy Ghost.
15. The Sun and Moon are usually described with humane faces; whether herein there be not a Pagan imitation, and those visages at first implied Apollo and Diana, we may make some doubt; and we find the statua of the Sun was framed with raies about the head, which were the indiciduous and unshaven locks of Apollo. We should be too IconomicalOr quarrelsom with Pictures. to question the pictures of the winds, as commonly drawn in humane heads, and with their cheeks distended; which notwithstanding we find condemned by Minutius, as answering poetical fancies, and the gentile description of Æolus, Boreas, and the feigned Deities of winds.