-printed at Frankfort-on-Mayne, 1579, presents above 270 woodcuts of the badges, shields and helmets, with appropriate symbols and rhymes, belonging as well to the humblest who can claim to be "vom gutem Geschlecht," of good race, as to the Electoral Princes and to the Cæsarean Majesty of the Holy Roman Empire. Most of the figures are illustrated by Latin and German verses, and again "picture and short posie" vindicate the title,-book of Emblems.

And of the same character is a most artistic work by Theodore de Bry, lately added to the treasure-house at Keir ; it is also a Stam und Wapenbuch, issued at Frankfort in 1593, with ninety-four plates all within most beautiful and elaborate borders. Its Latin title, Emblema Nobilitate et Vulgo scitu digna, &c., declares that these Emblems are "worthy to be known both by nobles and commons."

And so when an Emperor is married, or the funeral rites of a Sovereign Prince celebrated, or a new saint canonized, or perchance some proud cardinal or noble to be glorified, whatever Art can accomplish by symbol and song is devoted to the emblem-book pageantry,-and the graving tool and the printing press accomplish as enduring and wide-spread a splendour as even Titian's Triumphs of Faith and Fame.

Devotion that seeks wisdom from the skies, and Satire that laughs at follies upon the earth, both have claimed and used emblems as the exponents of their aims and purposes.

With what surpassing beauty and nobleness both of expression and of sentiment does Otho Vænius in his "AMORIS DIVINI EMBLEMATA," Antwerp, 1615, represent to the mind as well as to the eye the blessed Saviour's adoption of a human soul, and the effulgence of love with which it is filled! (See Plate II.) They are indeed divine Images portrayed for us, and the great word is added from the beloved disciple,—" Behold, what manner of love the Father hath bestowed upon us, that

we should be called the sons of God." And the simple Refrain follows,

"C'est par cet Amour que les hommes

Sont esleuez de ce bas lieu;

C'est par cet Amour que nous sommes

Enfans legitimes de Dieu :

Car PAme qui garde en la vie

De son Pere la volonté,

Doit au Pere ès cieux estre vnie

(Comme fille) en eternité."

auis," the

And that clever imitation of the "Stultifera Fool-freighted Ship, of the fifteenth century, namely, the "CENTIFOLIUM STULTORUM," edition 1707, or Hundred-leaved Book of Fools of the eighteenth, proves how the Satirical may symbolize and fraternize with the Emblematical. The title of the book alone is sufficient to show what a vehicle for lashing men's faults the device with its stanzas and comment may be made; it is, "A hundred-leaved book of Fools, in Quarto; or an hundred exquisite Fools newly warmed up, in Folio,-in an Alapatrit-Pasty for the show-dish; with a hundred fine copper engravings, for honest pleasure and useful pastime, intended as well for frolicsome as for melancholy minds; enriched moreover with a delicate sauce of many Natural Histories, gay Fables, short Discourses, and edifying Moral Lessons."

Among the one hundred distinguished characters, we might select, were it only in self-condemnation, the Glass and Porcelain dupe, the Antiquity and Coin-hunting dupe, and especially the Book-collecting dupe. These are among the best of the devices, and the stanzas, and the expositions. Dupes of every kind, however, may find their reproof in the six simple German lines, p. 171,

"Wer Narren offt viel predigen will,

Vey ihnen nicht wird schaffen viel :
Dann all's was man am besten rett,
Der Narr zum Argften falsch verstcht,

F

Ein Narr, ein Narr, bleibt ungelehrt,

Wann man ihn hundert Jahr schon lehrt."

meaning pretty nearly in our vernacular English,

"Whoso to fools will much and oft be preaching,

By them not much will make by all his teaching.
For though we of our very best be speaking,

Falsely the fool the very worst is seeking.

Therefore the fool, a fool untaught, remains,

Though five score years we give him all our pains."

But Politics also have the bright, if not the dark, side of their nature presented to the world in Emblems. Giulio Capaccio, Venetia, 1620, derives "IL PRINCIPE," The Prince, from the Emblems of Alciatus, "with two hundred and more Political and Moral Admonitions," "useful," he declares, "to every gentleman, by reason of its excellent knowledge of the customs, economy, and government of States." Jacobus à Bruck, of Angermunt, in his "EMBLEMATA POLITICA," A.D. 1618, briefly demonstrates those things which concern government; but Don Diego Saavedra Faxardo, who died in 1648, in a work of considerable repute,-" IDEA de vn Principe Politico-Christiano, representada EN CIEN EMPRESAS,"-Idea of a Politic-Christian Prince, represented in one hundred Emblems (edition, Valencia, 1655), so accompanies his Model Ruler from the cradle to maturity as almost to make us think, that could we find the beebread on which Kings should be nourished, it would be no more difficult a task for a nation to fashion a perfect Emperor than it is for a hive to educate their divine-right ruling Queen.

But, so great is the variety of subjects to which the illustrations from Emblems are applied, that we shall content ourselves with mentioning one more, taking out the arguments, as they are named, from celebrated classic poets, and converting them into occasions for pictures and short posies. Thus, like the dust of Alexander, the remains of the mighty dead, of