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Link to an image of this page  Link to an image of this page  [F1v p82]

Inviolabiles telo Cupidinis.

Immune to Cupid’s dart

XXXIII.

Ne dirus te vincat amor, neu foemina mentem
Diripiat magicis artibus ulla tuam:
Bacchica avis praesto tibi Motacilla paretur,
Quam quadriradiam circuli in orbe loces:
Ore crucem & cauda, & geminis ut complicet alis,[1]
Tale amuletum carminis omnis erit.
Dicitur hoc Veneris signo Pagasaeus Iason
Phasiacis laedi non potuisse dolis.[2]

To prevent merciless love overcoming you, to prevent any woman plundering your mind with magic arts, provide yourself with a wagtail, bird of Bacchus. Place it spread four ways within the sphere of a circle, so that it forms the arms of a cross with its beak, tail and paired wings. Such a thing will be an amulet against all magic spells. Through this figure, the gift of Venus, it is said that Jason of Pagasae became immune to the wiles of Phasis.

Link to an image of this page  Link to an image of this page  [F2r p83]

Unverletzlich in der buelschafft.

XXXIII.

Wilt das dier nicht zu schaden kumm
In buelschafft durch weybs zauberey,
Richt crutzweyß zsam zwen circkel krumm,
Und das darinn ain bachsteltz sey,
Mit flugle, schnabl, und schwantzle frey
Auch in ain creutz glegt: wie man sagt,
Hat Medeae schwartz kunstlerey
Also der [=den] helt Jason verjagt.

Notes:

1.  These lines describe the rhombos, a device used in casting love-spells. The bird usually employed was a wryneck, associated with Bacchus, possibly because of its dappled markings. (Cf. the dappled fawns associated with the god.) The wagtail seems to have been confused with the wryneck in folk belief.

2.  Pagasa (or Pagasae) was the place in Thessaly where the ship Argo was built, in which the Argonauts, led by Jason, sailed to Colchis in the region round the river Phasis to fetch the Golden Fleece. In this and in other tasks imposed on them by the king of Phasis they were helped by the sorceress Medea, daughter of the king. Instructed by Venus, Jason used the rhombos to cause Medea to fall in love with him and so use her spells to help, not harm, him. See Pindar, Pythian Odes 4.216ff.


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Link to an image of this page  Link to an image of this page  [E8v p80]

In Deo laetandum.

Joy is to be found in God

XXXII.

Aspice ut egregius puerum Iovis alite pictor
Fecerit Iliacum[1] summa per astra vehi.
Quis ne Iovem tactum puerili credat amore?
Dic haec Maeonius[2] finxerit unde senex?
Consilium mens atque Dei cui gaudia praestant,
Creditur is summo raptus adesse Iovi.

See how the skilful illustrator has shown the Trojan boy being carried through the highest heavens by the eagle of Jove. Can anyone believe that Jove felt passion for a boy? Explain how the aged poet of Maeonia came to imagine such a thing. It is the man who finds satisfaction in the counsel, wisdom and joys of God who is thought to be caught up into the presence of mighty Jove.

Link to an image of this page  Link to an image of this page  [F1r p81]

Sich erfrewen in Gott.

XXXII.

Sih wie Ganymedes der knab
Auff ainem Adler zhimel far:
Mainst du das in Jupiter hab
Zu aim buelen geraicht? nayn zwar.
Wer sein sin, gmuet, hertz gantz und gar
Legt allayn auff goettliche ding,
Der lebt recht in der haylgen schar,
Also glaub das Homerus sing.

Notes:

1.  ‘The Trojan boy’, i.e. Ganymede, son of the Trojan prince, Tros, snatched away by the gods to be Jove’s cup-bearer. See Homer, Iliad 20.232ff, though the eagle is a post-Homeric addition. The Greek motto in the accompanying illustration, gannusthai medesi, means ‘to delight in counsels’, referring to a supposed etymology of the name Ganymedes, for which see Xenophon, Symposium 8.30.

2.  ‘The aged poet of Maeonia’, i.e Homer. His place of activity is disputed. Chios or Smyrna is most likely - these are places in the central coastal area of Asia Minor, known as Lydia or Maeonia.


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