(Caen Tile.)
[38] Those who contend for the earlier origin of heraldry adduce a certain shield occurring in the Bayeux tapestry, and resembling a modern coat charged with a cross coupée between five roundles; but whatever may be said of the cross, the roundles are probably only the studs or rivets of the shield. Again, as there are several shields in which the ornaments are exactly alike, the arms of a family cannot be intended. They also bring forward the encaustic tiles taken up from the floor of a monastery at Caen by Mr. Henniker, and now in the possession of the Society of Antiquaries, which they presume to have been laid down at the time of the foundation of the abbey in 1064. The arms upon these, supposed to have been those of benefactors, have been proved to belong to a date considerably posterior. Among them are the arms of England, three lions passant, an ensign which had no existence till the reign of Richard I, upwards of a century later than the foundation of the monastery of Caen.
[39] Dallaway.
[40] Lybbardes—leopards. It has long been a matter of controversy between French and English armorists, whether the charges of our royal arms were originally leopards or lions. Napoleon always derisively called them leopards. The author of the ‘Roll of Karlaverok,’ described in a future page, speaking of the banner of Edward I, says it contained “three leopards courant of fine gold, set on red, fierce, haughty, and cruel.”—Nicolas’ Karlav. p. 23.
Nisbet, who, as a Scotchman, viewed English heraldry with a somewhat supercilious eye, decides in favour of leopards, and cites the ‘Survey of London,’ by John Stowe, who quotes a record of the city of London, stating that Frederick, Emperor of Germany, in 1225, sent to Henry III three living leopards, “in token of the regal shield of arms.” The same author likewise mentions an order of Edward II to the Sheriff of London, to pay the keeper of the King’s leopards in the Tower of London sixpence a day for the sustenance of the leopards.—Nisbet’s Essay on Armories, p. 163.
[41] Dallaway; but Nisbet (Armories, p. 61,) alludes to earlier examples abroad.
[42] Salverte. Essai sur les Noms d’Hommes, (Paris, 1824.) vol. I, p. 240.
[43] Dall. pp. 31-32. The offering of trophies to the Deity is of a much earlier origin, and it was derived from the nations of antiquity. The Old Testament furnishes us with several instances, the classics with many more: “It was very common,” says Robinson, “to dedicate the armour of the enemy, and to suspend it in temples.”—Vide Homer, Iliad, vii. 81, “I will bear his armour to Troy, and hang it up in the temple of Apollo;” and Virgil, Æn. vii, describes a temple hung round with
——“helmets, darts and spears,
And captive chariots, axes, shields, and bars,
And broken beaks of ships, the trophies of their wars.”
Dryden, vii. 252.
But, what is more to our purpose, “It was also customary to dedicate to the gods their own weapons, when they retired from the noise of war to a private life.” (Rob. Archæolog. Græc.) From I Sam. xxi, 9, it appears that David, after his victory over Goliath, had dedicated the Philistine’s sword to God as a trophy. “Behold it is here,” says the priest, on a subsequent occasion, “wrapped in a cloth behind the ephod.” In I Chron. x, 10, we read that the Philistines put the armour of Saul “in the house of their gods, and fastened his head in the temple of Dagon;” and, in xxvi, 27, we are told that “out of the spoils won in battles did they (the Israelites) dedicate to maintain the House of the Lord.”