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Link to an image of this page Link to an image of this page [O3v p214]

In statuam Amoris.[1]

A statue of love

XCVII.

Quis sit Amor plures olim cecinere Potae,
Eius qui vario nomine gesta ferunt.
Convenit hoc, qud veste caret, qud corpore parvus,
Tela alasque ferens, lumina nulla tenet.
Haec ora, hic habitusque dei est: sed dicere tantos
Si licet in vates, falsa subesse reor.
Link to an image of this page Link to an image of this page [O4r p215] Eccur nudus agat? divo quasi pallia desint,
Qui cunctas domiti possidet orbis opes.
Aut qu quaeso nives Boreamque evadere nudus
Alpinum potuit, strictaque prata gelu?[2]
Si puer est, puerm ne vocas qui Nestora[3] vincit,
An nosti Ascraei carmina docta senis?[4]
Inconstans puer, hic pervicax, pectora quae iam
Trans adiit, nunquam linquere sponte potest.
At pharetras & tela gerit, quid inutile pondus?
An curvare infans cornua dura valet?
Alas crve tenet, quas nescit in aethera ferre?
Inscius in volucrum flectere tela iecur.[5]
Serpit humi semperque virm mortalia corda
Laedit,[6] & haud alas saxeus inde movet.
Si caecus vitamque gerit, quid taenia caeco
Utilis est? ideo num mins ille videt?
Qus ne sagittiferum credat, qui lumine captus:
Hic certa, ast caeci spicula vana movet [=movent] .
Igneus est aiunt, versatque in pectore flammas,
Cur age vivit adhuc? omnia flamma vorat.
Quin etiam tumidis cur non extinguitur undis,
Naiadum quoties mollia corda subit?[7]
At tu ne tantis capiare erroribis audi,
Verus quid sit Amor carmina nostra ferent.
Iucundus labor est, lasciva per ocia, signum
Illius est, nigro punica glans[8] clypeo.

Many poets in the past have told us who Love is, recording his deeds under many a name. This they agree on - he has no clothes and is small in stature, carries arrows, wears wings, but has no eyes. This is the appearance, the bearing of the god. But if one may contradict such mighty bards, there is falsehood lurking here, I think. Why ever should he be naked? As if garments would be lacking for a god who possesses all the resources of a conquered world. Or how could he, if naked, survive the snows and North wind blowing from the Alps, the fields stiff with frost? - If he is a boy, do you call a boy one who is older than Nestor? Maybe you know the learned poem of the old man of Ascra? A child is changeable, but he is stubborn - the hearts he has once pierced he can never leave of his own volition. He bears quivers and arrows - why this useless burden? Has an infant strength to flex the stiff bow? - Or why does he have wings, when he does not know how to take to the air with them? He has no skill to direct his arrows at the liver of birds, but steals along the ground and always hurts the mortal hearts of men. Hard as stone, he never stirs his wings from there. - If he is blind and also wears a bandage, what does a blindfold do for a blind person? Surely he doesn’t see any less because of it? Or who would believe that anyone carries arrows when he is deprived of sight Love shoots straight, the blind shoot arrows at a venture. - He is fiery, they say, and has flames leaping in his breast. Then why is he still in existence? Flame consumes everything. Indeed, why is he not quenched by the swelling waves whenever he steals into the tender hearts of the Water Nymphs? In order not to be deceived by such great errors, do you listen and our poem will tell what Love truly is. It is a work of delight, the frivolous occupation of leisure hours. Its sign is a Punic fruit on a black shield.

Link to an image of this page Link to an image of this page [O4v p216]

Von dem bild der Lieb. In zal der
rheymen nach dem Latein, vers
gegen vers.

XCVII.

Manich Poet beschriben hat
Den Got der Lieb, und seine that:
Nemlich er sey blo und ein kind,
Trag flugel und pfeyl, sey auch blind
Das ist gedichtet nit sehr wol,
Wann ich die warheyt sagen sol.
Dan wie moecht im manglen gewandt,
So alles stet in seiner hannd?
Wie moecht er doch gedulden keldt,
Wind, schne, und raysen durch die welt?
Ist er ein kind, wie legt er an
Den zaum manch altem weysen man?
Auch wo er sich setzt, helt er hart,
Streng, vest, nit nach der kinder art.
Fragst du ob er einn bogen trag?
Nayn: dan er den nit spannen mag.
Link to an image of this page Link to an image of this page [O5r p217]Was dienten im die flugel gschwind,
So er nimer fleugt durch den wind?
Dan er sich von der erd nit wagt,
Und niemand dan die menschen plagt.
Ist er blind, deckt man im fur nicht
Die augen, dan er sunst nit gsicht
Darzu ein blinder scheust on gfer,
So diser faelet nimer mehr.
Und so er ist vol hitz und fewr,
Wundert mich das er lebt noch hewr:
Auch nicht erlescht wan er zu zeit
Sich mit den wasser Gottin streit.
Das du vorthin was entlichs wisst
Sag ich dier kurtz, das die Lieb ist
Ain lieblich pein, drumb tregt sein bild
Einn Granat in eimm schwartzen schilt.

Notes:

1. Before the 1536 Wechel edition, the figure had wings which were subsequently removed, such that the pictura fits the revised image of love discussed in the text rather than the conventional one.

2. ‘snows and North wind...fields stiff with frost’. These are traditional hardships endured by the hopeful lover who finds the door shut against him. See e.g. Horace, Odes 3.10.

3. Nestor, king of Pylos, who had outlived three generations of men, was a proverbial example of extreme old age.

4. ‘the old man of Ascra’, i.e. the poet Hesiod who, at Theogony 120, describes Love as a primeval cosmic force.

5. The liver was held to be the seat of the affections.

6. ‘hurts the mortal hearts of men’. Cf. Anthologia graeca 5.10, where Love attacks men, not animals.

7. ‘the...hearts of the Water Nymphs’: a reference to the many legends of water nymphs and other water spirits succumbing to love.

8. ‘Punic fruit’, i.e. the pomegranate. Possibly the connection here is the rough aftertaste it leaves and the likelihood of it being bad under its smooth skin. The pomegranate is a symbol of Aphrodite, the goddess of love.


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