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Link to an image of this pageLink to an image of this page †[A8v p16]

In Silentium.

Silence

Cým tacet, haud quicquam differt sapientibus amens,
Stultitiae est index linguaque voxque suae.
Ergo premat labias, digitoque silentia signet,
Et sese Pharium vertat in Harpocratem[1].

When he is silent, the fool differs no whit from the wise. It is tongue and voice that betray his stupidity. Let him therefore put his finger to his lips and so mark silence, and turn himself into Egyptian Harpocrates.

Link to an image of this pageLink to an image of this page †[B1r p17]

A Silence.

Quand ung ignorant ne dit mot,
Il est bien pareil au scavant:
Et nest de saigesse remot,
Sinon quant il parle souvent:
Ta bouche ayt donc le doy devant,
Pour tenir de parler science.[2]
Ou seras Harpocras suyvant,
Dont lymage monstroit silence:

Notes:

1.Harpocrates, also known as Horus, was the son of the Egyptian divinity Isis. He avenged the murder of his father Osiris by Set/Typhon. He is often represented as an infant with his finger held to his mouth as a sign of silence and economy of words. See Plutarch, De Iside et Osiride 68.

2.The last 3 lines differ significantly from the 1536 edition.


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  • Wisdom; 'Sapienza', 'Sapienza humana', 'Sapienza vera' (Ripa) [52A51] Search | Browse Iconclass
  • Ignorance; 'Ignoranza', 'Ignoranza di tutte le cose', 'Ignoranza in un ricco senza lettere' (Ripa) [52AA5] Search | Browse Iconclass
  • Folly, Foolishness; 'Pazzia', 'Sciocchezza', 'Stoltitia' (Ripa) [52AA51] Search | Browse Iconclass
  • Taciturnity; 'Secretezza', 'Secretezza overo Taciturnit√É∆í√ā ' (Ripa) (+ emblematical representation of concept) [52DD3(+4)] Search | Browse Iconclass

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Link to an image of this pageLink to an image of this page †[B2r p19]

In Deo laetandum.

Joy is to be found in God.

EMBLEMA IIII.

Aspice ut egregius puerum Iovis alite pictor
Fecerit Iliacum[1] summa per astra vehi.
Quisne 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.

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 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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