#79 Thurs (9/8/22) - Of Griffins by Sir Thomas Browne (1605–1682) - from Pseudodoxia Epidemica
Of Griffins
By Sir Thomas Browne (1605–1682)
* Sir John Mandeville wrote about them in his 14th century book of travels.
From Pseudodoxia Epidemica
THAT
there are griffins in nature, that is, a mixed and dubious animal, in
the forepart resembling an eagle, and behind the shape of a lion, with
erected ears, four feet, and a long tail, many affirm, and most, I
perceive, deny not. The same is averred by Ælian, Solinus, Mela, and
Herodotus—countenanced by the name sometimes found in Scripture, and was
an hieroglyphic of the Egyptians. 1
Notwithstanding we find
most diligent enquirers to be of a contrary assertion. For beside that
Albertus and Pliny have disallowed it, the learned Aldrovandus hath, in a
large discourse rejected it; Matthias Michovius, who writ of those
northern parts wherein men place these griffins, hath positively
concluded against it; and, if examined by the doctrine of animals,
the invention is monstrous, nor much inferior unto the figment of
sphynx, chimæra, and harpies; for though there be some flying
animals of mixed and participating natures, that is, between bird and
quadruped, yet are their wings and legs so set together, that they seem
to make each other, there being a commixtion of both, rather than an
adaptation or cement of prominent parts unto each other; as is
observable in the bat, whose wings and forelegs are contrived in each
other. For though some species there be of middle and participating
natures, that is, of bird and beast, as bats and some few others; yet
are their parts so conformed and set together, that we cannot define the
beginning or end of either; there being a commixtion of both in the
whole, rather than an adaptation or cement of the one unto the other.
2
Now for the word [Greek] or gryps, sometimes mentioned in
Scripture, and frequently in human authors, properly understood it
signifies some kind of eagle or vulture, from whence the epithet grypus,
for an hooked or aquiline nose. Thus when the Septuagint makes use of
this word, Tremellius, and our translation, hath rendered it the
ossifrage, which is one kind of eagle. And although the vulgar
translation, and that annexed unto the Septuagint, retain the word
gryps, which in ordinary and school construction is commonly rendered a
griffin, yet cannot the Latin assume any other sense than the Greek,
from whence it is borrowed. And though the Latin gryphes be altered
somewhat by the addition of an h, or aspiration of the letter [pi], yet
is not this unusual; so what the Greeks call [Greek]; the Latin will
call trophæum; and that person which in the Gospel is named [Greek], the
Latins will render Cleophas. And therefore the quarrel of Origen was
unjust, and his conception erroneous, when he conceived the food of
griffins forbidden by the law of Moses; that is, poetical animals, and
things of no existence.* And therefore, when in the hecatombs and
mighty oblations of the Gentiles, it is delivered they sacrificed
gryphes or griffins, hereby we may understand some stronger sort of
eagles. And therefore also, when it is said in Virgil, of an improper
match, or Mopsus marrying Nysa, Jungentur jam gryphes equis, we need not
hunt after other sense, than that strange unions shall be made, and
different natures be conjoined together. 3
As for the
testimonies of ancient writers, they are but derivative, and terminate
all in one Aristeus, a poet of Proconesus, who affirmed that near the
Arimaspi, or one-eyed nation, griffins defended the mines of gold. But
this, as Herodotus delivereth, he wrote by hear-say; and Michovius, who
had expressly written of those parts, plainly affirmeth, there is
neither gold nor griffins in that country, nor any such animal extant;
for so doth he conclude, Ego vero contra veteres authores, gryphes nec in illa septentrionis, nec in aliis orbis partibus inveniri affirmarim. 1 4
Lastly, concerning the hieroglyphical authority, although it nearest
approach the truth, it doth not infer its existency. The conceit of the
griffin, properly taken, being but a symbolical fancy, in so intolerable
a shape including allowable morality. So doth it well make out the
properties of a guardian, or any person entrusted; the ears implying
attention; the wings, celerity of execution; the lion-like shape,
courage and audacity; the hooked bill, reservance and tenacity. It is
also an emblem of valour and magnanimity, as being compounded of the
eagle and lion, the noblest animals in their kinds; and so it is
appliable unto princes, presidents, generals, and all heroic commanders;
and so is it also borne in the coat-arms of many noble families of
Europe. 5
But the original invention seems to be
hieroglyphical, derived from the Egyptians, and of an higher
signification; by the mystical conjunction of hawk and lion, implying
either the genial or the syderous sun, the great celerity thereof, and
the strength and vigour in its operations: and therefore, under such
hieroglyphics Osyris was described; and in ancient coins we meet with
griffins conjointly with Apollo’s tripodes and chariot wheels; and the
marble griffins at St. Peter’s in Rome, as learned men conjecture, were
first translated from the temple of Apollo. Whether hereby were not also
mystically implied the activity of the sun in Leo, the power of God in
the sun, or the influence of the celestial Osyris, by Moptha, the genius
of Nilus, might also be considered. And than the learned Kircherus, no
man were likely to be a better Œdipus. 2 6
Note 1. Ego vero
contra, etc. I, on the contrary, against the opinion of the older
authors, would maintain that griffins are to be found neither in that
northern region nor in any other quarter of the globe. [back]
Note 2. a better Œdipus = a better solver of riddles. [back]
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*The Philocalia of Origen (Chapter I, Verse 18)
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