Lastly, Whereas it might be conceived that they eat the Pa.s.sover standing rather than sitting, or lying down, according to the Inst.i.tution, _Exod._ 12. [SN: _Ceremonies of the Pa.s.sover omitted._]
Thus shall you eat, with your loins girded, your shooes on your feet, and your staff in your hand; the _Jews_ themselves reply, this was not required of succeeding generations, and was not observed, but in the Pa.s.sover of _aegypt_. And so also many other injunctions were afterward omitted, as the taking up of the Paschal Lamb, from the tenth day, the eating of it in their houses dispersed; the striking of the blood on the door posts, and the eating thereof in hast. Solemnities and Ceremonies primitively enjoyned, afterward omitted; as was also this of station, for the occasion ceasing, and being in security, they applied themselves unto gestures in use among them.
Now in what order of rec.u.mbancy Christ and the Disciples were disposed, is not so easily determined. _Casalius_ from the Lateran Triclinium will tell us, that there being thirteen, five lay down in the first bed, five in the last, and three in the middle bed; and that our Saviour possessed the upper place thereof. That _John_ lay in the same bed seems plain, because he leaned on our Saviours bosom. That _Peter_ made the third in that bed, conjecture is made, because he beckened unto _John_, as being next to him, to ask of Christ, who it was that should betray him. That _Judas_ was not far off seems probable, not only because he dipped in the same dish, but because he was so near, that our Saviour could hand the sop unto him.
CHAPTER VII
Of the Picture of our Saviour with long hair.
Another Picture there is of our Saviour described with long hair, according to the custom of the _Jews_, and his description sent by _Lentulus_ unto the Senate. Wherein indeed the hand of the Painter is not accusable, but the judgement of the common Spectator; conceiving he observed this fashion of his hair; because he was a _Nazarite_, and confounding a _Nazarite_ by vow, with those by birth or education.
The _Nazarite_ by vow is declared, _Numb._ 6. And was to refrain three things, drinking of Wine, cutting the hair, and approaching unto the dead; and such a one was _Sampson_. Now that our Saviour was a _Nazarite_ after this kind, we have no reason to determine; for he drank Wine, and was therefore called by the _Pharisees_, a Wine-bibber; he approached also the dead, as when he raised from death _Lazarus_, and the daughter of _Jairus_.
The other _Nazarite_ was a Topical appellation, and appliable unto such as were born in _Nazareth_, a City of _Galilee_, and in the Tribe of _Napthali_. Neither if strictly taken was our Saviour in this sense a _Nazarite_; for he was born in _Bethlehem_ in the Tribe of _Judah_; but might receive that name, because he abode in that City; and was not only conceived therein, but there also pa.s.sed the silent part of his life, after his return from _aegypt_; as is delivered by _Matthew_, And he came and dwelt in a City called _Nazareth_, that it might be fulfilled which was spoken by the Prophet, He shall be called a _Nazarene_. Both which kinds of _Nazarites_, as they are distinguishable by _Zain_, and _Tsade_ in the Hebrew, so in the Greek, by _Alpha_ and _Omega_; for as _Jansenius_ observeth, [SN: Ians. Concordia Evangelica.] where the votary _Nazarite_ is mentioned, it is written, ?a?a?a???, as _Levit._ 6.
and _Lament._ 4. Where it is spoken of our Saviour, we read it, ?a???e???, as in _Matthew_, _Luke_ and _John_; only _Mark_ who writ his Gospel at _Rome_, did Latinize, and wrote it ?a?a?????.
CHAPTER VIII
Of the Picture of _Abraham_ sacrificing _Isaac_.
In the Picture of the Immolation of _Isaac_, or _Abraham_ sacrificing his son, _Isaac_ is described as a little boy; which notwithstanding is not consentaneous unto the authority of Expositors, or the circ.u.mstance of the Text. For therein it is delivered that _Isaac_ carried on his back the wood for the sacrifice; which being an holocaust or burnt offering to be consumed unto ashes, we cannot well conceive a burthen for a boy; but such a one unto _Isaac_, as that which it typified was unto Christ, that is, the wood or cross whereon he suffered; which was too heavy a load for his shoulders, and was fain to be relieved therein by _Simon_ of _Cyrene_.
Again, He was so far from a boy, that he was a man grown, and at his full stature, if we believe _Josephus_, who placeth him in the last of _Adolescency_, and makes him twenty five years old. And whereas in the Vulgar Translation he is termed _puer_, it must not be strictly apprehended (for that age properly endeth in p.u.b.erty, and extendeth but unto fourteen) but respectively unto _Abraham_, who was at that time above sixscore. And therefore also herein he was not unlike unto him, who was after led dumb unto the slaughter, and commanded by others, who had legions at command; that is, in meekness and humble submission. For had he resisted, it had not been in the power of his aged parent to have enforced; and many at his years have performed such acts, as few besides at any. [SN: _Men of eminent fame and prowess at 25._] _David_ was too strong for a Lion and a Bear; _Pompey_ had deserved the name of Great; _Alexander_ of the same cognomination was _Generalissimo_ of _Greece_; and _Anibal_ but one year after, succeeded _Asdruball_ in that memorable war against the _Romans_.
CHAPTER IX
Of the Picture of _Moses_ with horns.
In many pieces, and some of ancient Bibles, _Moses_ is described with horns. The same description we find in a silver Medal; that is, upon one side _Moses_ horned, and on the reverse the commandment against sculptile Images. Which is conceived to be a coynage of some _Jews_, in derision of Christians, who first began that Pourtract.
The ground of this absurdity, was surely a mistake of the Hebrew Text, in the history of _Moses_ when he descended from the Mount; [SN: Exod.
34.29, 35.] upon the affinity of _Kaeren_ and _Karan_, that is, an horn, and to shine, which is one quality of horn: The Vulgar Translation conforming unto the former. _Ignorabat quod cornuta esset facies ejus.
Qui videbant faciem Mosis esse cornutam._ But the _Chaldee_ paraphrase, translated by _Paulus f.a.gius_, hath otherwise expressed it. _Moses nesciebat quod multus esset splendor gloriae vultus ejus. Et viderunt filii Israel quod multa esset claritas gloriae faciei Moses._ The expression of the Septuagint is as large, ded??asta? ? ???? t?? ???at??
t?? p??s?p??, _Glorificatus est aspectus cutis, seu coloris faciei._
And this pa.s.sage of the Old Testament, is well explained by another of the New [SN: 2 Cor. 3.]; wherein it is delivered, that they could not stedfastly behold the face of _Moses_, ??? t?? d??a? t?? p??s?p??; that is, for the glory of his countenance. And surely the exposition of one Text is best performed by another; men vainly interposing their constructions, where the Scripture decideth the controversie. And therefore some have seemed too active in their expositions, who in the story of _Rahab_ the harlot, have given notice that the word also signifieth an Hostess; for in the Epistle to the _Hebrews_, she is plainly termed p????, which signifies not an Hostess, but a pecuniary and prost.i.tuting Harlot [SN: _What kind of Harlot she was, read_ Camar.
De vita Eliae.]; a term applied unto _Lais_ by the _Greeks_, and distinguished from ?ta??a, or _amica_, as may appear in the thirteenth of _Athenaeus_.
And therefore more allowable is the Translation of _Tremellius, Quod splendida facta esset cutis facici ejus_; or as _Estius_ hath interpreted it, _facies ejus erat radiosa_, his face was radiant, and dispersing beams like many horns and cones about his head; which is also consonant unto the original signification, and yet observed in the pieces of our Saviour, and the Virgin _Mary_, who are commonly drawn with scintillations, or radient Halo"s about their head; which after the _French_ expression are usually termed, the Glory.
Now if besides this occasional mistake, any man shall contend a propriety in this picture, and that no injury is done unto Truth by this description, because an horn is the Hieroglyphick of authority, power and dignity, and in this Metaphor is often used in Scripture; the piece I confess in this acception is harmless and agreeable unto _Moses_: and under such emblematical constructions, we find that _Alexander_ the Great, and _Attila_ King of _Hunnes_, in ancient Medals are described with horns. But if from the common mistake, or any solary consideration we persist in this description, we vilify the mystery of the irradiation, and authorize a dangerous piece conformable unto that of _Jupiter Hammon_; which was the Sun, and therefore described with horns; as is delivered by _Macrobius; Hammonem quem Deum solem occidentem Lybies existimant, arietinis cornibus fingunt, quibus id animal valet, sicut radiis sol_. We herein also imitate the Picture of _Pan_, and _Pagan_ emblem of Nature. And if (as _Macrobius_ and very good Authors concede) _Bacchus_, (who is also described with horns) be the same Deity with the Sun; and if (as _Vossius_ well contendeth) [SN: Moses _and_ Bacchus _supposed to be the same person_, De origine Idolatriae.]
_Moses_ and _Bacchus_ were the same person; their descriptions must be relative, or the Tauricornous picture of the one, perhaps the same with the other.
CHAPTER X
Of the Scutcheons of the Tribes of Israel.
We will not pa.s.s over the Scutcheons of the Tribes of _Israel_, as they are usually described in the Maps of _Canaan_ and several other pieces; generally conceived to be the proper coats, and distinctive badges of their several Tribes. So _Reuben_ is conceived to bear three Bars wave, _Judah_ a Lyon Rampant, _Dan_ a Serpent nowed, _Simeon_ a sword inpale the point erected, etc. The ground whereof is the last Benediction of _Jacob_[SN: Gen. 49.], wherein he respectively draweth comparisons from things here represented.
Now herein although we allow a considerable measure of truth, yet whether as they are usually described, these were the proper cognizances, and coat-arms of the Tribes; whether in this manner applyed, and upon the grounds presumed, material doubts remain.
For first, They are not strictly made out, from the Prophetical blessing of _Jacob_; for _Simeon_ and _Levi_ have distinct coats, that is, a Sword, and the two Tables, yet are they by _Jacob_ included in one Prophesie, _Simeon_ and _Levi_ are brethren, Instruments of cruelties are in their habitations. So _Joseph_ beareth an Ox, whereof notwithstanding there is no mention in this Prophesie; for therein it is said _Joseph_ is a fruitful bough, even a fruitful bough by a well; by which repit.i.tion are intimated the two Tribes descending from him, _Ephraim_ and _Mana.s.ses_; whereof notwithstanding _Ephraim_ only beareth an Ox: True it is, that many years after in the benediction of _Moses_, it is said of _Joseph_[SN: Deut. 33.], His glory is like the firstlings of his Bullock: and so we may concede, what _Vossius_ learnedly declareth, that the _aegyptians_ represented _Joseph_, in the Symbole of an Ox; for thereby was best implied the dream of _Pharoah_, which he interpreted, the benefit by Agriculture, and provident provision of corn which he performed; and therefore did _Serapis_ bear a bushel upon his head.
Again, If we take these two benedictions together, the resemblances are not appropriate, and _Moses_ therein conforms not unto _Jacob_: for that which in the Prophesie of _Jacob_ is appropriated unto one, is in the blessing of _Moses_ made common unto others. So whereas _Judah_ is compared unto a Lion by _Jacob_, _Judah_ is a Lions whelp, the same is applied unto _Dan_ by _Moses_, _Dan_ is a Lions whelp, he shall leap from _Bashan_, and also unto _Gad_; he dwelleth as a Lion.
Thirdly, If a lion were the proper coat of _Judah_, yet were it not probably a Lion Rampant, as it is commonly described, but rather couchant or dormant, as some _Heralds_ and _Rabbins_ do determine; according to the letter of the Text, _Rec.u.mbens dormisti ut Leo_, He couched as a Lion, and as a young Lion, who shall rouse him?
Lastly, when it is said, [SN: Num. 2.] Every man of the Children of _Israel_ shall pitch by his own standard with the Ensign of their fathers house; upon enquiry what these standards and ensigns were there is no small incertainty; and men conform not unto the Prophesie of _Jacob_. Christian expositors are fain herein to rely upon the _Rabbins_, who notwithstanding are various in their traditions, and confirm not these common descriptions. For as for inferiour ensigns, either of particular bands or houses, they determine nothing at all; and of the four princ.i.p.al or Legionary standards, that is, of _Judah_, _Reuben_, _Ephraim_, and _Dan_ (under every one whereof marched three Tribes) they explain them very variously. _Jonathan_ who compiled the Thargum conceives the colours of these banners to answer the precious stones in the breast-plate, and upon which the names of the Tribes were engraven. [SN: _The like also_ P. f.a.gius _upon the Thargum or_ Chaldie _Paraphrase of_ Onkelus. Num. 1.] So the standard for the Camp of _Judah_ was of three colours, according unto the stones, Chalcedony, Saphir and Sardonix; and therein were expressed the names of the three Tribes, [SN: Num. 10.] _Judah_, _Isachar_, and _Zabulon_, and in the middest thereof was written, Rise up Lord, and let thy enemies be scattered, and let them that hate thee flee before thee; in it was also the pourtrait of a Lion. The standard of _Reuben_ was also of three colours, Sardine, Topaz, and Amethyst; therein were expressed the names of _Reuben_, _Simeon_, and _Gad_, in the middest was written, [SN: Deut.
6.] Hear, O _Israel_, The Lord our G.o.d, the Lord is one: Therein was also the pourtraiture of a Hart. But _Abenezra_ and others, beside the colours of the field, do set down other charges, in _Reubens_ the form of a man or mandrake, in that of _Judah_ a Lion, in _Ephraims_ an Ox, in _Dan"s_ the figure of an Eagle.
And thus indeed the four figures in the banners of the princ.i.p.al squadrons of _Israel_ are answerable unto the Cherubins in the vision of _Ezekiel_[SN: Ezek. 1.]; every one carrying the form of all these. As for the likeness of their faces, they four had the likeness of the face of a Man, and the face of a Lion on the right side, and they four had the face of an Ox on the left side, they four had also the face of an Eagle. [SN: _The common Pictures of the 4 Evangelists explicated._] And conformable hereunto the pictures of the Evangelists (whose Gospels are the Christian banners) are set forth with the addition of a man or Angel, an Ox, a Lion, and a Eagle. And these symbolically represent the office of Angels, and Ministers of G.o.ds Will; in whom is required understanding as in a man, courage and vivacity as in the Lion, service and ministerial officiousness, as in the Ox, expedition or celerity of execution, as in the Eagle.
From hence therefore we may observe that these descriptions, the most authentick of any, are neither agreeable unto one another, nor unto the Scutcheons in question. For though they agree in _Ephraim_ and _Judah_, that is, the Ox and the Lion, yet do they differ in those of _Dan_, and _Reuben_, as far as an Eagle is different from a Serpent, and the figure of a Man, Hart, or Mandrake, from three Bars wave. [SN: _The Antiquity of bearing Scutcheons._] Wherein notwithstanding we rather declare the incertainty of Arms in this particular, than any way question their antiquity; for hereof more ancient examples there are, than the Scutcheons of the Tribes, if _Osyris_, _Mizraim_ or _Jupiter_ the Just, were the Son of _Cham_; for of his two Sons, as _Diodorus_ delivereth, the one for his Device gave a Dog, the other a Wolf. And, beside the shield of _Achilles_, and many ancient _Greeks_: if we receive the conjecture of _Vossius_, that the Crow upon _Corvinus_ his head, was but the figure of that Animal upon his helmet, it is an example of Antiquity among the _Romans_.
But more widely must we walk, if we follow the doctrine of the _Cabalists_[SN: _Ricius_[4] de clesti Agricultura, lib. 4.], who in each of the four banners inscribe a letter of the Tetragrammaton, or quadriliteral name of G.o.d: and mysterizing their ensigns, do make the particular ones of the twelve Tribes, accommodable unto the twelve signs in the Zodiack, and twelve moneths in the year: but the Tetrarchical or general banners, of _Judah_, _Reuben_, _Ephraim_, and _Dan_, unto the signs of Aries, Cancer, Libra and Capricornus: that is, the four cardinal parts of the Zodiack, and seasons of the year.
[4] _Recius_, 1650, 1658, 1669, 1672, 1686.
CHAPTER XI
Of the Pictures of the _Sibyls_.
The Pictures of the _Sibyls_ are very common, and for their Prophesies of Christ in high esteem with Christians; described commonly with youthful faces, and in a defined number. Common pieces making twelve, and many precisely ten; observing therein the account of _Varro_, that is, _Sibylla_, _Delphica_, _Erythraea_, _Samia_, _c.u.mana_, _c.u.maea_, or _Cimmeria_, _h.e.l.lespontiaca_, _Lybica_, _Phrygia_, _Tiburtina_, _Persica_. In which enumeration I perceive learned men are not satisfied, and many conclude an irreconcilable incertainty; some making more, others fewer, and not this certain number. For _Suidas_, though he affirm that in divers ages there were ten, yet the same denomination he affordeth unto more; _Boysardus_ in his Tract of Divination hath set forth the Icons of these Ten, yet addeth two others, _Epirotica_, and _aegyptia_; and some affirm that Prophesying women were generally named _Sibyls_.
Others make them fewer: _Martia.n.u.s Capella_ two; _Pliny_ and _Solinus_ three; _aelian_ four; and _Salmasius_ in effect but seven. For discoursing hereof in his _Plinian_ Exercitations, he thus determineth; _Ridere licet hodiernos Pictores, qui tabulas proponunt c.u.manae, c.u.meae, et Erythraeae, quasi trium diversarum Sibyllarum; c.u.m una cademque fuerit c.u.mana, c.u.maea, et Erythraea, ex plurium et doctissimorum Authorum sententia._ _Boysardus_ gives us leave to opinion there was no more than one; for so doth he conclude, _In tanta Scriptorum varietate liberum relinquimus Lectori credere, an una et eadem in diversis regionibus peregrinata, cognomen sort.i.ta sit ab iis locis ubi oracula reddidisse comperitur, an plures ext.i.terint_: And therefore not discovering a resolution of their number from pens of the best Writers, we have no reason to determine the same from the hand and pencil of Painters.
As touching their age, that they are generally described as young women, History will not allow; for the Sibyl whereof _Virgil_ speaketh is termed by him _longaeva sacerdos_, and _Servius_ in his Comment amplifieth the same. The other that sold the books unto _Tarquin_, and whose History is plainer than any, by _Livie_ and _Gellius_ is termed _a.n.u.s_; that is, properly no woman of ordinary age, but full of years, and in the dayes of dotage, according to the Etymology of _Festus_[SN: a.n.u.s, quasi ?no?s, sine mente.]; and consonant unto the History; wherein it is said, that _Tarquin_ thought she doted with old age. Which duly perpended, the _Licentia pictoria_ is very large; with the same reason they may delineate old _Nestor_ like _Adonis_, _Hecuba_ with _Helens_ face, and Time with _Absolons_ head. But this absurdity that eminent Artist _Michael Angelo_ hath avoided, in the Pictures of the _c.u.mean_ and _Persian_ Sibyls, as they stand described from the printed sculptures of _Adam Mantua.n.u.s_.