The Curiosities of Heraldry Part 8

The Language of Arms.

"Armes do speak."

_Sylva.n.u.s Morgan._

The very earliest of armorial devices are of two cla.s.ses: the first comprising those which consist of simple lines and tinctures, so disposed as to form an agreeable harmony or contrast; and the second embracing those which convey some sentiment. The first resulted from a study of what was pleasing to the eye; the other expressed the moral attributes of the original bearer, by natural or artificial figures employed as symbols. To ill.u.s.trate my meaning, let us suppose that two knights, A and B, a.s.sume each a coat of arms. A, regarding nothing more than an agreeable effect, embroiders his banner with chequers of red and yellow. B, esteeming himself a valiant soldier, expresses that sentiment by representing upon his silver buckler a lion in the att.i.tude of combat, which, for the purpose of inspiring terror, he paints of a colour resembling that of blood. In the course of a few generations the principles upon which these devices have been framed are reduced to a science, with a regular nomenclature and fixed laws. Then A's banner begins to be spoken of as 'Chequy, gules, and or,' while B's escocheon is described as 'Argent, a lion rampant, gules.' Again, two followers of A, whom we will call C and D, imitating their chief's example, a.s.sume similar devices for their shields and pennons. C gives the red and yellow chequers of his patron, adding, for distinction's sake, a white bordure, while D surmounts the same device with a diagonal stripe of blue. In like manner, two adherents of B, whom we will style E and F, copy the lion from his shield, but give him a different colour, E's lion being black and F's blue. Carrying the principle a stage further, G, a supporter of D, adopts his blue bend, but omits the chequers of A; and H, a follower of F, retains the colours of his device, but gives three lions instead of one; while I, also retaining those colours, gives his lion or lions walking or pa.s.sant; and so on to infinity. This I believe will be found the true theory of the multiplication of armorial bearings.[138]

Thus it will be seen that only a portion of such devices were ever symbolical, and that those which were, in process of time ceased to be so in relation to the successors or dependents of the original a.s.sumers. When surnames were first generally adopted, a personage to whom nature had given a pale visage took the name of White. His sons might be all ruddy and his grandsons all brown, yet every one of them bore the family name of White. Again, the original Mr. Wise might have had the misfortune to become the progenitor of a long line of blockheads, and Mr. Smith's descendants have all been tailors; yet, regardless of these circ.u.mstances, their posterity are all, respectively, Wises and Smiths until this day. So it has necessarily occurred with heraldric devices; and many a gentleman who bears crescents or other celestial insignia, is chiefly intent upon mundane affairs; while many another, whose shield displays the rampant lion possesses the peaceful disposition of a lamb.

Strangely at variance with experience is ofttimes found the sentiment of Horace:

"Fortes creantur fortibus et bonis, ---- nec imbellem feroces Progenerant aquilae columbam."

The early treatises on heraldry contain little beyond the technicalities of the science; but in the sixteenth and seventeenth centuries a race of authors arose who bestowed infinite labour upon researches into the origin of heraldric figures and their symbolical meaning. According to these writers, every tincture and bearing adumbrated the natural dispositions of the bearer. The treatises of Leigh and the succeeding heraldrists down to the time of Morgan abound with speculations, often ingenious but still oftener absurd, as to the import of armorial ensigns; and a new system arose sustaining the same relation to heraldry that astrology bears to astronomy. This was called ARMILOGIA, or the Language of Arms; and the length to which it was carried tended perhaps more than any other circ.u.mstance to bring the study of legitimate armory into disrepute. In the present Chapter it is my intention to give a few specimens of these theories selected here and there, without any attempt at collation; for their originators are often widely at variance with each other, and, as in most other matters that are purely speculative, we find "quot homines tot sententiae."

One of the foremost absurdities of this system is the respect paid to the mystic number nine. In whatever point of view we examine the armory of those days, nine prominent features are made to present themselves; thus there are 9 tinctures, 9 sorts of shields, 9 furs, 9 honourable ordinaries, 9 roundles, 9 differences of brethren, 9 worthy part.i.tions, 9 mesles, 9 abatements of honour, 9 virtues of chivalry, 9 worthies, 9 female ditto, 9 sorts of gentry, 9 duties of heralds, ix artycles of gentilnes, ix vices contrary to gentilmen, ix precious stonys, ix vertues of precious stonys, 9 especial rejoicings, &c. &c. &c.

"Wherefore," asks old Leigh, "have you used the number of nyne in all your demonstracions more than any other?" to which Gerard replies, "Not onely because it is aptest for this science, for that the rules incident thereto chiefly fall out to that number, but that for that of all simple numbers it is most of content. The figure whereof holdeth all other vnder it, as by the Arte of Arithmetique ye may sonest perceve, where ye shall fynde, that all articles and compoundes, be they never so hudge,[139] are made of nyne figures. The golden number also of itselfe, is the last, the whiche ye may equally devyde into three odde partes, which have bin resembled to the blisse of the iii Ierarchies of holines. In the which every one hath a likenes of the Trinitie," with much more equally to the purpose.[140]

Nothing can be more tedious than to follow a zealous _armilogist_ through all the windings and turnings into which his fancy leads him. I quote, by way of example, Leigh's remarks on the tincture gules or red:

"The first of these seven coloures is called Geules. And is in colour neither red nor sanguine, but is the verye vermilion itself. For that is right Geule. It is a royal colour, and hath that proper qualitie in it selfe that it may not be gased on any while. For then the eye is wekened therby. The author wherof is profe it selfe. _L._ I thincke you may be to seke for comendacion of this colour, for I have not harde muche either spoken or written in prayse of it. Can ye saye any thyng? _G._ Although it shewe itself to be commendable, yet shall it not wante my prayse. I were nere dryven to the wall, if I had no more to commende this coloure by but that where-with the Frenshe herehaughts[141] did sett forthe their Auriflamb, whiche came frome heaven, as by vaine miracle they fayne. But they that make suche shifte shulde rather have taken occasion to praise the same, for that the red rammes skinnes covered the arke. And that is no fable. Yet for my promise of comendacion, I say to you, it is and longe hath ben used of emperours and kyngs for an apparell of majestie and of judges in their judgement seates. Also G.o.d the Father, promysinge redemption to the people, by the pa.s.sion of Christ, saieth, 'What is he that cometh from Edom, with redd-coloured clothes of Bosra?' which is so costly clothe. Besides this, it is often spoken of in the scripture which I leve of for lengthnynge of time. Nowe wyll I speake of the planett Mars, which is the planett that this colour appertayneth to and is of all other the hotest, and most fyrye. Martia.n.u.s telleth, he is the armipotent G.o.d of battell whose hardy desire is to be avenged with spedy boldenes.

Ptolomeus sayeth, this planett maketh a man apte to all firye workes.

_L._ If this be all the prayse you can gyve him, you will no more offend me with tediousnes. _G._ What nedeth more than enoughe, can ye not understand hereby what the nature of Mars is? _L._ Yes, very well. _G._ Why then I will shewe you of the precious stone appertainyng to that colour and planett, which is called a Rubye. It is a stone of dignitie, and as Isidore writeth, is of the kynde of carbuncles. This precious stone neither fier wasteth or changeth his colour. This was one of the precious stones that was sett in the brest lapp of Aron. Of diuerse authors this is diversely and wonderfully commended for hys singuler vertues. As who list to rede may finde plentifully inoughe written thereof. Now to the colour simple and compounde. Of itselfe

1, It betokeneth strength, bouldenes with hardenes.

2, with Or, a desire to conquere.

3, with Argent, envie revenged.

4, with Azure, to wynne heaven by good dedes.

5, with Sable, hateth the worlde, with werynes thereof.

6, with Verte, bould of corage in youth.

7, with Purpure, strong in dede, juste in worde, &c."

In like manner our author labours through the remaining colours, ascribing to each some wonderful virtue. The irrelevant nature of the observations introduced is occasionally highly diverting. Nature, art, metaphysics, religion, history, are all in turn made to contribute something towards the ill.u.s.tration of the armilogist's theories. In his disquisition on Argent or silver, he remarks, "Being fine it is medicinable." His imaginary friend says, "You digresse now, and meddell with that that apperteineth not to this arte." At this Master Gerard waxes wroth and says, "I marvayle what science arte or misterye it were that an herhaught sholde have none intelligence thereof? were it never so secret or profunde. For, if he have not of all thynges some vnderstanding, as well as of severall languages he is not worthye to be an herhaught. Therefore necessary it is for him to have an universal knowledge in eche thinge."[142]

I can scarcely hope to interest my reader by a display of the symbolical meaning of the colours of heraldry, yet as perchance some one may feel gratified in being able to judge of his or her own character and dispositions by examining the family achievement, I will here, as briefly as possible, set down the result of Master Leigh's philosophy, divested of its verbiage.

GOLD, then, betokens wisdom, justice, riches, and elevation of mind.

Compounded with silver, it signifies victory over all infidels, Turks and Saracens; with gules, a disposition to shed one's blood to acquire riches; and with azure, a disposition to keep what one gets. Combined with sable it typifies constancy in all things, particularly in love; with vert, a joyful possession of riches; and with purpure a friendly feeling even towards enemies.

SILVER alone signifies chast.i.ty, charity, and a clear conscience; but in company with

gold--the will 'to reuenge Christ's bluddshed.'

gules--honest boldness.

azure--courtesy and discretion.

sable--abstinence.

vert--virtue (!) purpure--the favour of the people.

GULES has already been described. AZURE, simple, shows a G.o.dly disposition, and joined with

gold--the joyful possession of wealth.

silver--vigilance in service.

gules--apt.i.tude to reprove villany.

sable--sympathy for suffering.

vert--success in enterprise.

purpure--wisdom in counsel.

SABLE betokens constancy, divine doctrine, and sorrow for loss of friends.

With

gold, it means long life.

silver--fame.

gules, it excites the fear of enemies.

azure, it shows a desire to appease strife.

vert--joy after sorrow.

purpure--a religious disposition till death.

VERT, _per se_, means joy, love, and gladness. In poetry it is usually a.s.sociated with these feelings. He who bears it with

gold, is 'all in pleasure and joy.'

silver--a sure lieutenant.

gules--a determined fellow.

azure--has excess of mirth.

sable--moderation of ditto.

purpure--bad luck after good fortune.

PURPURE, alone, betokeneth jurisdiction, and combined with

or--wisdom and riches.

silver--a peaceable disposition.

gules--policy in war.

azure--just, but unfortunate, service.

sable--'lamentable as the lapwing.'

vert--'scorpion-like.'

&c. &c. &c.

The ordinaries, the lines of part.i.tion, &c., according to this system, are all significant: thus the bordure signifies a siege; the fesse, command; the cheveron, great note and estimation; per bend, justice; bendy-undy, some notable enterprise achieved by water; the pile, immortal virtue; nebuly, labour and travail. Morgan speaks of the "direct line of self-love; the flecked and wavy line of pride; the clouded line of self-conceit; the indented line of envie; the crenelle line of ambition, &c."[143]

Among common charges the rose means mercy and justice; the pomegranate, a true soldier; the billet, justice; the garb, plenty, &c.

The following queer pa.s.sage occurs in Morgan:[144]

"Some of the ancients were of opinion that the forbidden fruit was an aple of green colour, which we term a pomace: but it might aswel been blew, since we term it a _hurt_: for of that colour is Beca.n.u.s his Indian fig-tree, which he affirms to be the tree of the forbidden fruit: if it had been red it had been a _tortiaux_, which hath tortered her posterity ever since; if it had been an orange it was the symbole of dissimulation, by which the woman might easily be deceived: if it had been the golden aples of the sun, the pomegranates, it had purple berries within it that left a stain, being a _besant_ of a waighty _guilt_: or it might have been silver, for it was fair to the eye, and was a _plate_ that served the worst fruit to mankind."

Almost every heraldric animal is emblematical of the qualities of the bearer; but as, upon this principle, little honour would redound to the bearers of some species, Guillim tells us that "all sortes of animals borne in armes or ensigns must in blazoning be interpreted in the best sense, that is, according to their most generous and n.o.ble qualities, and so to the greatest honour of their bearers. For example, the fox is full of wit, and withall given wholly to filching for his prey. If then this be the charge of an escocheon we must conceive the qualities represented to be his wit and cunning, but not his pilfering and stealing."

The following list of emblematical animals and their parts may amuse some: those whose taste does not lie this way can easily pa.s.s it over.

The a.s.s--patience.