Emblem 76, titled Status Humanus (The Human Condition), is Henry Peacham's interpretation of the Wheel of Fortune. The illustration is very simple, depicting an eight-spoked wheel, with a crown at each cardinal direction on the wheel. The crowns represent each of the four kings tied to the wheel of Sesostris' chariot. Sesostris was a legendary king of Egypt known for his vast military campaigns and successes for Egypt. Legend has it that Sesostris, when entering a city or temple:

"…would remove the horses from his four-horse chariot and in their place yoke the kings and other potentates, taking them four at a time, in this way showing to all men, as he thought, that, having conquered the mightiest of other kings and those most renowned for their excellence, he now had no one who could compete with him for the prize of excellence." (Diodorus, Book 1, 58).

Though he is credited with many important military victories and conquests, it appears that much of what has been written about Sesostris is legend: "Sesostris had long since become but a legendary figure which cannot be identified with any particular king" (Diodorus, Book 1, 53). For his emblem, Peacham adapts this story to demonstrate changes in fortune and the harmful effects of pride. The four "Captive Kinges" represent a fall from greatness to servitude. One king compares his situation to that of a spoke on the wheel:

(ll. 7-10).

Just like any point on a rotating wheel, the human condition and one's social standing is always changing. This realization prompts proud Sesostris, the "Tyrant," to release the kings, realizing that his situation could also change dramatically, since he might not always be the mightiest king. Ironically, Sesostris eventually took his own life because he became blind and was no longer as powerful as he once was (Diodorus, Book 1, 58).

While Peacham derived the story for this emblem from the Sesostris legend, the lesson of the emblem comes from many sources, one of which is King James I's Basilicon Doron, a book written to instruct his son on princely behavior. This book is interesting as it was written in the same spirit as an emblem book, describing a variety of virtues and merits necessary to be a strong ruler. Peacham adapted selections from this text in his Minerva Britanna to present to the public the lessons that James intended for a Prince. Peacham derived the following passage from the Basilicon Doron for his emblem:

"But by reading of authenticke histories and Chronicles, yee shall learne experience by Theoricke, applying the bypast things to the present estate, quia nihil novum sub sole, [There is nothing new under the sun] such is the continuall volubilities of things earthly, according to the roundnesse of the world, and revolution of the, heavenly circles: which is expressed by the wheeles in Ezechiels visions, and counterfeited by the Poets in rota Fortunae" (James I, p.40).

This passage expresses the idea that all of the world and everyone on it are constantly rotating and changing. James I alludes to the story of Ezekiel, in which Ezekiel has a vision of four creatures of human form, each attached to a wheel, the wheels representing "the spirit of the creatures" (Ezekiel, I: 21). By juxtaposing the four kings with the proud Sesostris, Peacham portrays two extremes of change possible in life - from utter humiliation to extreme arrogance. A king in chains is the exact reversal of roles in society that James I discusses in Basilicon Doron. Peacham, by adopting this message, is warning his readers to prevent themselves from falling victim to pride, as one's position can change at any moment.

Other sources for this emblem include Cicero, who wrote: "Vita Fortuna regitur, non Sapientia," translated as "Life is ruled by fortune, not by wisdom" (Cicero, Tusculanus). This very clearly states that one cannot control his fate, everything is left up to chance. Peacham also cites Erasmus, who wrote: "In tranquilissimis rebus interdum existit periculum quod nemo expectat," translated as "In the midst of the most peaceful things there sometimes lies something dangerous that no one expects" (Erasmus). The fact that these once-powerful kings are bound and tied to a chariot like horses is a clear representation of Erasmus' idea. These sources take the basic idea that Peacham is presenting and provide slightly different slants on the idea of fate, Peacham is merely providing them as classical support of his idea.

For emblem 76, Peacham adapts an ancient story and princely advice to portray a lesson for the common man. Through his emblem, Peacham is able to combine the Sesostris story with the lesson from Basilicon Doron, providing the reader with an easy to understand moral in a succinct, well-developed package.

Works Cited

Diodorus, Siculus. Diodorus of Sicily. Trans. C.H. Oldfather. Ed. E.H. Warmington. Cambridge, MA: Harvard University Press, 1968.

James I. Basilikon Doron or His Majesties Instrvctions To His Dearest Sonne, Henry the Prince. [Edinburgh 1599, 7 copies only; Edinburgh, London (2 edns) 1603; London, Hanoviae, 1604 (Latin); Paris 1603, 1604 (French), according to Introduction, p ciii]. Poitical Works of James I. Ed. Charles Howard McIlwain. Cambridge: Harvard University Press, 1918. 3-52.

Peacham, Henry, 1576?-1643?. Emblem 76 Temperance. Minerva Britanna, or, A Garden Of Heroical Deuises, furnished, and adorned with Emblemes and Impresa's of sundry nature / Newly devised, moralized, and published, By Henry Peacham, Mr. of Artes. [London : Printed in Shoe-lane at the signe of the Faulcon by Wa: Dight., 1612]

-Chris Gregg