CHAPTER V.
The Language of Arms.
| “Armes do speak.” Sylvanus Morgan. |
The very earliest of armorial devices are of two classes: 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 illustrate my meaning, let us suppose that two knights, A and B, assume 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 attitude 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, assume 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 passant; 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 assumers. 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 circumstances, 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 aquilæ 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 circumstance 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 sententiæ.”
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 partitions, 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]