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Link to an image of this page  Link to an image of this page  [G3v p102]

In statuam Amoris.[1]

A statue of love

Quis sit Amor plures olim cecinere poëtae,
Eius qui vario nomine gesta ferunt.
Convenit hoc, quod veste caret, quod corpore parvus,
Tela alasque ferens, lumina nulla tenet.
Link to an image of this page  Link to an image of this page  [G4r p103] Haec ora hic habitusque dei est, sed dicere tantos
Si licet in vates, falsa subesse reor.
Eccur nudus agat? divo quasi pallia desint,
Qui cunctas domiti possidet orbis opes.
Aut qui quaeso nives boreamque evadere nudus
Alpinum potuit, strictaque prata gelu?[2]
Si puer est, puerum 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 curve tenet, quas nescit in aethera ferre?
Inscius in volucrum flectere tela iecur.[5]
Serpit humi semperque virûm mortalia corda
Laedit,[6] & haud alas saxeus inde movet.
Si caecus vitamque gerit, quid taenia caeco
Utilis est? ideo num minus ille videt?
Quis 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.

Notes:

1.  From the 1536 Wechel edition onwards, the woodcut is revised removing the wings, 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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Link to an image of this page  Link to an image of this page  [M4r f79r]

EMBLEMA CXXI.

Aliquid mali propter vicinum malum.[1]

Misfortune caused by a bad neighbour

Διαλογιστικῶς

In dialogue form.

Raptabat torrens ollas, quarum una metallo,
Altera erat figuli terrea facta manu.
Hanc igitur rogat illa, velit sibi proxima ferri,
Iuncta ut praecipites utraque sistat aquas:
Cui lutea, Haud nobis tua sunt commercia curae,
Ne mihi proximitas haec mala multa ferat.
Nam seu te nobis, seu nos tibi conferat unda,
Ipsa ego te fragilis sospite sola terar.

A stream was carrying along two pots, one of which was made of metal, the other formed by the potter’s hand of clay. The metal pot asked the clay one whether it would like to float along close beside it, so that each of them, by uniting with the other, could resist the rushing waters. The clay pot replied: The arrangement you propose does not appeal to me. I am afraid that such proximity will bring many misfortunes upon me. For whether the wave washes you against me or me against you, I only, being breakable, will be shattered, while you remain unharmed.

Link to an image of this page  Link to an image of this page  [M4v f79v]

Das CXXI.

Ein böses umb der Nachbauwern
willen.

In einem starcken Bach daher
Rauschen zwen Häfen ongefer
Der ein auß Ertz der ander war
Gemacht vom Häfner auß Thon klar
Der auß Ertz den Irrdin ansprach
Daß er wolt schwimmen bey im nach
Damit sie kündten dester baß
Widerstandt thun dem Wasser graß.
Dem antwort wider der Irrdin
Deiner Nachbarschafft ich hab kein gwin
Und frag nit nach der gmeinschafft dein
Damit sie mich nit bring in pein
Dann so das Wasser mich an dich
Stieß, oder wider dich an mich
So bleibestu gantz unversert
Ich aber würd gar zertrimmert.

Notes:

1.  See Avianus, Fables 11; Erasmus, Adagia 32, Aliquid mali propter vicinum malum.


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