The Works of Sir Thomas Browne, Volume 2

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 FalernumSufficiat, 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.

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.