Читать книгу Geofroy Tory. Painter and engraver; first royal printer; reformer of orthography and typography under François I онлайн

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Afterward, Tory placed the jar on a closed book, and still later he modified the design by the introduction of other additions.[89]

Finally, we have Geofroy Tory's device, or mark, definitively constituted in his 'Champ fleury,' thus:[90]—

'Behold,' he says, 'my declared device and mark, drawn as I have cogitated and conceived it, imparting moral meaning thereto, to give friendly admonition to the printers and booksellers beyond the mountains[91] to practise and employ themselves in goodly inventions and delectable execution, to show that their wits have not been always useless, but eager to serve the public weal by labouring to that end and living uprightly.'

Then follows his explanation of this mark,[92]—an explanation which does not invalidate that suggested above.[93] In truth, all that Tory says here in general terms may be applied to his daughter Agnes.

'In the first place, there is herein an ancient jar, which is broken, through which is passed a toret. This said broken jar signifies our body, which is an earthen jar. The toret signifies Fate, which pierces and passes through weak and strong. Beneath this broken jar there is a book secured by three chains and padlocks, which signifies that after our body is broken by death, its life is closed by the three fatal goddesses.[94] This book is so firmly closed that there is no man who may come to see anything therein, except he know the secret of the padlocks, and above all of the round padlock, which is locked and signed by letters. Even so, after the book of our life is closed, there is no man who may in any wise open it, except it be he who knows the secrets, and he is God, who alone knows, before and after our death, what has been, what is, and what will be our fate. The foliage and flowers in the said jar signify the virtues which our body may have in itself during its life. The sun-rays which are above and beside the toret and the jar signify the inspiration that God gives us by impelling us to virtue and worthy acts. Near the said broken jar it is written: "Non plvs," which are two monosyllabic words, as well in French as in Latin, signifying that which Pittacus said long since in Greek: ΜΗΔΕΝΑΓΑΝ,[95] "nihil nimis." Let us not say, let us not do aught beyond measure or beyond reason, except it be in the last necessity: "aduersus quā nec Dij quidē pugnant."[96] But let us say and let us do "Sic. vt. vel. vt." That is to say, as we ought, or as little wrongly as we may. If we seek to do well, God will aid us, and therefore have I written above: "Menti bonæ Deus occurrit," that is to say, God goes out to meet the desire to do good, and gives it aid.'