De sollertia animalium

AUTOBULUS. Leonidas, being asked the question what he thought of Tyrtaeus, made answer, that he was a good poet to whet minds of young men; as a person who, by the vigor and spirit of his poetical raptures, kindled that wrathful indignation and ambition of honor, which emboldened them in combat to the contempt of death and danger. Which makes me afraid, my dearest friends, lest the encomium of hunting yesterday recited may have inflamed our young gentlemen beyond the bounds of moderation, so as to deem all other things fruitless and of little worth, while they rendezvous from all parts to this exercise. So much the rather, because I myself, when I was but very young, even beyond the strength of my age, seemed to be more than became me addicted to this sport, and to be over desirous with Phaedra in Euripides,

With hounds and horn and merry hollow,

The spotted hart and hind to follow.

SOCLARUS. You say very truly, Autobulus. For that same poet seems to me to have awakened the force of rhetoric, for a long time lulled asleep, to gratify the inclinations

Small is the nerveless strength of feeble man,

Yet through the cunning of his reaching brain,

By various slights and sundry stratagems,

Whatever land or th’ Ocean breeds he tames.

[*](Eurip. Hippol. 218.)

AUTOBULUS. And hence it was, as they say, my dearest Soclarus, that men at first became insensible and inhuman, having once tasted of murder, and being all accustomed, by hunting and following the chase, not only to behold without remorse the wounds and blood of wild beasts, but to rejoice at their being killed and slaughtered. Afterwards, as at Athens, some sycophant was by the Thirty Tyrants set apart for death, as a proper object of capital punishment, then a second, and a third; till, proceeding by degrees, they seized upon good men, and at length spared not the best and most worthy citizens. In like manner the first that slew a bear or a wolf obtained applause, then the ox and hog were appointed to be killed, under pretence of having tasted the sacred things that lay before them. Next to them deer, hares, and goats were made use of for food, and in some places the flesh of sheep, dogs, and horses grew familiar to human taste. The tame goose also and pigeon, man’s familiar domestic, according to Sophocles,—not for nourishment or to assuage hunger,

SOCLARUS.. They will be as good as their words, I assure you, Autobulus, and will be here presently; for I saw them both early this morning preparing for the combat. In the mean time, if you please, before they begin, let us resume something of what was yesterday not so fully discoursed of for want of time, or not so carefully argued in our wine, as it ought to have been. For there seemed a dispute to resound in my ears from the Stoics’ portico, that,

AUTOBULUS. Good now, friend Soclarus, who was he that maintained that, because there are certain beings endued with reason, therefore there is nothing void of reason? For we abound with examples in all things that are destitute of a soul; nor do we want any other antithesis to irrational, but only to oppose whatever is deprived of a soul—as being void of reason and understanding—to that which is endued with reason and understanding together with a soul. But if any one will assert, that Nature is not defective, and that therefore animated Nature is partly rational, partly without reason; another may at the same time allege, that animated Nature is partly endued with imagination, partly deprived of it; partly sensible, partly insensible; to the end that Nature may not want these opposite habits and privations, as it were, equally balanced in the same kind. For, as it would be absurd to expect to find some living creatures sensible and others without sense, and equally ridiculous to grant imagination to some living creatures and not alllow it to others,—since there is no living creature that comes into the world but what is presently endued with sense and imagination,— thus would he be as much out of the way, who should require one living creature to be rational and another void of reason, and that too when he is disputing with men who hold that nothing whatever can partake of sense which does not also partake of understanding, and that there is no animal not endued by Nature with opinion and ratiocination, as well as with sense and instinct. For Nature, which, as they truly say, made all things for the sake of something and to some end, did not make a sensible

There is an oration of Strato the philosopher, demonstrating that without sense there can be no understanding. For many times letters cursorily glanced upon by the eye, and speeches little regarded by the ear, escape our knowledge, our minds being intent on other matters. Afterwards by recollection the same things return into our mind, for us to run through and pursue them in our thoughts as we please. Whence we say proverbially, The mind sees, the mind hears; all other things are deaf and blind, in regard there can be no sense in the eyes and ears, if understanding be wanting. Therefore King Cleomenes, after great commendations given to a copy of verses recited at a banquet where he was present, being asked whether it were not an admirable piece, bid them that heard it give their judgment, for that his mind was in the Peloponnesus. Therefore of necessity, whatever creatures are capable of sense must also be capable of understanding, if we can

But suppose we should grant that sense has no need of the understanding for the performance of the duty incumbent upon it; nevertheless, when that same sense which has shown an animal the difference between what is grateful and what is averse to Nature has departed, where is that faculty which retains this difference in the memory, —dreading things that are abominable, and longing after things that are useful, and if they are wanting, seeking means to compass them,—which provides animals receptacles and places of refuge, that they may look out after their prey, and avoid the snares and gins of the hunters? And yet those very authors inculcate these things in their introductions, even to the teasing our ears: defining purpose to be an indication that something is to be brought to completion; design to be an impulse before an impulse; preparation to be an action before an action; memory to be the comprehension of some certain past impression, which at first was apprehended by sense. In all which things there is nothing which may not rightly be said to partake of reason, and yet all these things are common to all creatures; as indeed are certainly all cogitations; which, while they lie concealed in the brain, we call thoughts, but when they come to be in motion, we name conceptions. In the mean time they acknowledge all passions and perturbations of the mind to be false judgments and erroneous opinions; so that it is a wonder to me, that the same men should oversee so many operations and motions, some of desire, others of fear, nay, by Jupiter, many times of envy and emulation itself. And many times they themselves punish their dogs and horses when they commit a fault, and this not to no purpose, but to chastise them by causing in them through pain that trouble of mind which we call repentance. Now the tickling the

But as for those that more foolishly affirm that beasts are not affected with joy or anger or fear, that the swallow does not build, that the bee does not remember, that the lion is not angry, that the hart is not timorous, but that they do all these things only as it were and apparently; I would fain know what answer they will make to those who say, that beasts neither see nor hear, but as it were see and as it were hear; that they neither neigh nor bleat, but as it were send forth a certain sound; lastly, that they do not absolutely live, but live as it were? For, in my opinion, to aver this is as contrary to plain demonstration as the rest.

SOCLARUS. Well then, Autobulus, suppose me to be one of those that affirm these things. For it is great folly for men to compare the actions of beasts with the customs, actions, and manner of living men, and above all, to deny that beasts have the least inclination or aim at any progress towards virtue, to which we bent our discourse. Indeed, I doubt whether Nature gave them a beginning or no, since they are so incapable to attain the end.

AUTOBULUS. Why truly, Soclarus, this is not a thing that

SOCLARUS. However, it is a wonderful thing to observe, how much man differs from all other creatures in probity of manners, in industry, and in all those things that relate to justice and common society.

AUTOBULUS. Nevertheless, my dear friend, this cannot be denied, that there are many brute beasts that surpass men both in bulk and swiftness, others that far surpass him in strength of sight and exactness of hearing; and yet for all this we are not to say that man is blind, without strength, or wants ears. For Nature has not deprived us either of hands or eyes or strength or bulk, though we must not compare with camels or elephants. In like manner we must not say that brute beasts are altogether deprived of reason and understanding, because they are more dull of understanding, and not so quick at ratiocination as we are, as only enjoying a weak and muddy sort of reason, like a dim and clouded eye. And did I not presently expect these young gentlemen, being persons both studious and learned, to bring together an infinite number of examples in reference to both land and sea-animals, I could produce a thousand examples of docility and a thousand more of good nature in beasts, which the famous city of Rome has given us an opportunity to fetch from her imperial theatres; but we will leave these things fresh and untouched, for them to embellish with their eloquent discourse.

In the mean time I have something to offer by the by, which is this, that I am of opinion that there is a mutilation, disease, and defect peculiar to every part and faculty, —as blindness of the eye, lameness of the leg, and stuttering of the tongue,—which defects cannot be appropriated to any other members. For that blindness can

SOCLARUS. You seem to me to be very much in the right, for the Stoics and Peripatetics are led to affirm the contrary upon this supposition, that justice could have no certain original, but would be altogether incomprehensible and inexistent if all brute creatures should partake

The fish, wild beasts, and all the winged fowl,

To prey upon their kinds without control,

For among them no law nor justice reigns;

Only by justice man from man abstains.

[*](Hesiod, Works and Days, 275.)

AUTOBULUS. These things, dear friend, you utter, as the opinion of those people. But we are not to allow philosophers a remedy to procure easy delivery, as they do to women that are subject to hard labors, merely that they may bring us forth justice without any pain or trouble. For the same persons, even in the greatest matters, will

The horse and ass, that backs to load resign,

And race of bulls,

Kind Heaven vouchsafed to men by toil distrest,

With servile limbs his labors to assist.

SOCLARUS. Contain yourself, my dearest Autobulus, and forbear these accusations; for here are several gentlemen coming, all great huntsmen, whom it will be very difficult to bring over to your opinion; neither is it convenient to offend them.

AUTOBULUS. You give me good advice. However, I

Whose whole delight is all the day

The toilsome pastime of the sea.

[*](See Odyss. XII. 116.)

Which of the sides to range him well,

So versed in both, we cannot tell.

[*](Il. V. 85.)

OPTATUS. You conjecture very truly, Autobulus. For the ancient law of Solon is out of date, that punished those who stood neuters and refused to adhere to either side.

AUTOBULUS. Seat yourself then here by us, that if there should be any occasion for a testimony, we may not be troubled to run to Aristotle’s writings, but acquiescing in your experience, may give our suffrages according to what you aver for truth.

OPTATUS. Go to then, young gentlemen: are ye agreed upon the method and order of the dispute?

PHAEDIMUS. Truly, worthy Soclarus, that very thing

The child of Fortune, Chance, the point agreed,

And fixed the method how we should proceed,

SOCLARUS. Then, Aristotimus, it is high time for you to speak and for us to hear.

ARISTOTIMUS. The court is open to all concerned in the controversy --- Others there are that kill their young ones by leaping the females at the very instant of their bringing forth. There are a sort of mullets, called pardiae, that feed upon their own slime. But the polypus sits all the winter feeding upon itself,

In fireless house, and domicils forlorn;

[*](Hesiod, Works and Days, 525.)

In general then, since the usual arguments by which philosophers demonstrate that beasts partake of reason are these following,—purpose, contrivance, memory, passions, care of their young ones, gratefulness to those from whom they receive kindnesses, and the remembrance of shrewd turns, to which we may add the search after and choice of what is needful and beneficial for them, together with apparent shows of virtue, as of fortitude, society, continence, and magnanimity,—if we consider the marine creatures, we shall not find that our strictest observation can perceive in them any of these excellences, or at best they are such obscure and imperfect glimmerings as are scarce discernible. But in terrestrial and land animals, there is not any man but may behold the most luculent, the most evident and uncontrollable demonstrations in the world of all that has been said. In the first place, observe the designs and preparations of bulls provoked to combat, and of wild boars whetting their teeth. Again, elephants— since, by digging up or tearing down the trees which they intend to feed upon, they blunt and wear out their tushes —make use of only one for those purposes, but reserve the other strong and sharp for their own defence. The lion also always walks with his feet inverted, hiding his claws withinside his paw, to prevent the hunter from tracing him easily by his footing. For the track of a lion’s claw is not easily to be found, so that the hunters are frequently at a loss, and wander after the obscure and scarce discernible footsteps of those beasts. You have heard also, I suppose,

Admirable are the preparations of swallows before they go to lay their eggs, how they place the more solid stubble for foundations, and upon that build up the slighter straws; and if they perceive that the nest wants mud to serve as glue, you may observe how they fly to the next lake or sea, and after they have skimmed the superficies of the water with their wings,—so as to make them moist, yet not heavy with wet,—they lick up the dust, and so daub and bind together the loose and ill-cohering parts of the nest. As for the form of their architecture, it is composed neither of angles nor of many sides, but smooth and, as much as may be, spherical; for that such a figure is lasting and capacious, and not easily affording entrance to creatures that lie in wait for their destruction from without.

Who is there that does not admire, for more reasons than one, the labor of the spiders, which seems as pattern for the threads that women spin and the nets that are used in hunting? For the extraordinary fineness of the spinning, and the evenness of the thread, not discontinued or snapped off like the yarn upon a quill, but having the smooth and subtle texture of a thin membrane, and knit and spun together with a certain clammy moisture imperceptibly mixed; besides the tincture of it, causing a kind of airy and misty color, the better to deceive; but above all, the conduct and governing of this little engine, in which when any thing happens to be entangled, you see how presently, like an expert huntsman, the subtle artist contracts her net and binds her prey within it;—all this, being every day obvious to our sight and contemplation,

And the same artifices are reported of Cretan bees and Cilician geese. For the first of these, being to take their flight about some windy promontory, ballast themselves with little stones, to prevent their being carried away by the stronger blasts. And as for the geese, they being afraid of the eagles, every time they cross the mountain Taurus, carry great stones in their mouths, to the end that by that means (as it were) bridling their gaggling tongues, they may cross the mountain in silence, without alarming their enemies.

Extraordinary also is the caution which the cranes observe in their flight. For they fly, when the wind is very high and the air very tempestuous, not as in fair weather, all afront or in manner of the half-moon; but forming a triangular body, with the sharp angle of that figure they penetrate the wind that ruffles round about them, and by that means preserve their order unbroken. On the other side, when they fill upon the ground, those that are upon the night-watch stand with the whole weight of their bodies upon one leg, holding a stone in the claw of the other foot. For the holding of the stone keeps them awake for a long time together, and wakes them again with the noise of the fall if they happen to drop asleep. So that it was no wonder that Hercules laid his quiver under his arm-pit, and with his strenuous arm embracing his bow,

Slept all the night, where’er he laid his load,

With his right-handed weight upon the wood.

But as it is a task of great labor accurately to relate the economy and contrivances of the emmets, so it would argue too much of negligence to pass them over in silence. For there is not in Nature a smaller creature; and yet it is a most absolute mirror of the greatest and most noble performances, and (as it were) in a transparent drop the appearance of all virtue. There is friendship to be discerned in their mutual society. There is the image of fortitude in the patient undergoing of labor. In them are to be seen many seeds of continence, many of wisdom and justice. Insomuch that Cleanthes, who denied that beasts were endued with reason, could not forbear reporting how he met with the following accident of a crowd of emmets, that came to another ant-hill, bringing along with them a dead emmet. Presently other emmets ascending out of their ant-hill seemed (as it were) to meet them, and then disappeared again; and this was done twice or thrice. Till at length the one side brought up from under ground a worm, as the price of the dead emmet’s redemption, which the other party of pismires receiving, delivered the dead emmet, and so departed. But that which is apparent to all is their equity to each other when they meet one another, while they that carry nothing always give way to those that are burdened; nor are their divisions and partitions of things too weighty for single carriage less remarkable,

When from her hollow cells th’ industrious ant

Her hidden store of eggs brings forth.

I am afraid you may deem me too impertinent in joining elephants with pismires, and yet I cannot but think it seasonable to show the nature and force of understanding,

Some there are that admire in an elephant his aptness to learn and to be taught, and the many various postures and alterations of movement which he shows upon the theatres, not easily to be equalled by human assiduity, as subtle and abounding in memory and retention as man is. But for my part, I rather choose to prove his evident understanding from the passions and inclinations of the creature, that were never taught him, but only infused by Nature, as being altogether unmixed and pure without the help of art.

At Rome, not very long ago, there were many elephants that were taught many dangerous postures, many winding and turnings and circular screwings of their bulky bodies, hard to be expressed; among which there was one, which, being duller than the rest, and therefore often rated and chastised for his stupidity, was seen in the night-time, by moonlight, without being forced to it, to practise over his lessons with all the industry imaginable.

Agno tells a story of an elephant in Syria, that was bred up in a certain house, who observed that his keeper took away and defrauded him every day of half the measure of his barley; only that once, the master being present and looking on, the keeper poured out the whole measure; which was no sooner done, but the elephant, extending his proboscis, separated the barley and divided it into two equal parts, thereby ingeniously discovering, as much as in him lay, the injustice of his keeper.

Another in revenge that his keeper mixed stones and dirt with his barley, as the keeper’s meat was boiling upon the fire, took up the ashes and flung them into the pot.

Another being provoked by the boys in Rome, that pricked his proboscis with the sharp ends of their writingsteels, caught one of them in his proboscis, and mounted

Having thus far proceeded in our discourse, I cannot think it well done to pass by the cunning of the fox, by reason of the similitude it has with the former. The mythologists tell us that the dove which Deucalion sent out of his ark, returning back again, was to him a certain sign of the storm not ceased; but of serene and fair weather, when she flew quite away. But the Thracians to this day, when they design to pass a river that is frozen over, make use of a fox to try whether the ice will bear or no. For the fox, treading gently, lays his ear to the ice, and if he perceive by the noise of the water that the stream runs very close underneath, conjecturing from thence that the congelation is not deep but thin, and no way steadfastly solid, he makes a stop, and if he be suffered, returns back again; but if he perceive no noise, he goes on boldly. Nor can we say that this is only an exquisiteness of sense without reason; but it is a syllogistical deduction from sense, concluding that whatever makes a noise is moved; whatever is moved, cannot be frozen; what is not frozen, is moist; what is moist, gives way. The logicians say that a dog, making use of the argument drawn from many disjunctive propositions, thus reasons with himself, in places where several highways meet: Either the wild beast is

There was a Roman named Calvus, slain in the civil wars, whose head nobody durst cut off before they killed the dog that guarded his body and fought in defence of his master. It happened that King Pyrrhus, travelling one day, lit upon a dog watching over the carcass of a person slain; and hearing that the dog had been there three days without meat or drink, yet would not forsake his dead master, ordered that the man should be buried, but that the dog should be preserved and brought to him. A few days after, there was a muster of the soldiers, so that they were forced to march all in order by the king, with the dog quietly lying by him for a good while. But when he saw the murderers of his master pass by him, he flew upon them with a more than ordinary fury, barking and baying and tearing his throat, and ever and anon turning about to the king; which did not only rouse the king’s suspicion, but the jealousy of all that stood about him. Upon which the men were presently apprehended; and though the circumstances were very slight which otherwise

The same thing is reported to have been done by a dog that belonged to Hesiod, surnamed the wise, which discovered the sons of Ganyctor the Naupactian, by whom Hesiod was murdered. But that which came to the knowledge of our parents, when they were students at Athens, is yet more evident than any thing we have said. For a certain person getting into the temple of Aesculapius, after he had stolen all the massy offerings of gold and silver, made his escape, not believing he was discovered. But the dog which belonged to the temple, who was called Capparus, when he found that none of the sacristans took any notice of his barking, pursued himself the sacrilegious thief; and though at first the fellow pelted him with stones, he could not beat him off. So soon as it was day, the dog still followed him, though at such a distance that he always kept him in his eyes. When the fellow threw him meat he refused it; when the thief went to bed, the dog watched at his door; and when he rose in the morning, the dog still followed him, fawning upon the passengers on the road, but still barking and baying at the heels of the thief. These things when they who were in pursuit of the sacrilegious person heard, and were told withal by those they met the color and bigness of the dog, they were the more vigorous in the pursuit; and by that means overtaking the thief, brought him back from Crommyon, while the dog ran before, leaping and capering and full of joy, as it were challenging to himself the praise and reward of apprehending the temple-robber. And indeed the Athenians were so grateful to him, that they decreed him such a quantity of meat to be publicly measured to him, and ordered the priests to take care to see it done; in imitation of the kindness of the ancient Athenians in rewarding the mule.

For when Pericles built the temple Hecatompedon (or Parthenon) in the tower of Athens, it so fell out that the stones were to be fetched every day many furlongs off, and a world of carriages were made use of for that purpose. Among the rest of the mules that labored hard in this employment, there was one that, though dismissed by reason of age, would still go down to the Ceramicus, and meeting the carts that brought the stones, would be always in their company running by their sides, as it were by the way of encouragement and to excite them to work cheerfully. So that the people, admiring the zeal of the mule, ordered him to be fed at the public charge, as they were wont to decree public alms to the superannuated wrestlers.

And therefore they who deny that there is any thing of justice due from us towards dumb animals may be said to speak true, so far as concerns them that live in the sea and haunt the abysses of the deep. For those kind of creatures are altogether unsociable, without affection for their young ones, void of all softness of disposition; and therefore it was well said of Homer, speaking to a person whom he looked upon as a mere savage,

But as for thee, so little worth,

The gleaming sea did bring thee forth;

[*](Il. XVI. 34.)

The elephant also which carried King Porus, when the king was wounded in the battle against Alexander, pulled out several darts out of his wounds with his proboscis, with no less tenderness and care than the chirurgeon could have done; and though the elephant himself was but in a very bad condition, yet would he not give over till he perceived the king was ready to reel and sink down by reason of the blood which he had lost; and then fearing lest the king should fall, he stooped down gently, to ease the king in sliding to the ground.

Such was the humor of Bucephalus, who, before he was accoutred, would suffer his groom to back him, but when he had all his royal trappings and housings about him, would permit nobody but Alexander to bestride him. But if any other persons approached him in curiosity to try what they could do, he encountered them open-mouthed, and neighing out his fury, leaped upon their shoulders, bore them down, and trampled then under his feet, unless prevented by keeping at a distance or by speedy flight.

Nor am I ignorant but that there is something of variety in every one of these examples, which you must acknowledge. And indeed it is not easy to find out the natural dexterity of any one ingenious and docible animal, which is not accompanied with more than one single virtue. Thus, where there is affection toward their young ones, there is desire of praise. Where there is generosity, there is also moderation of anger. Cunning likewise and understanding are rarely parted from daring boldness and fortitude. But as for those that rather choose to divide and distinguish every one of these virtues particularly by themselves, they shall find in dogs a fair demonstration of a gentle and yet lofty mind at the same time, in turning away

With hideous noise the dogs upon him flew;

But sly Ulysses, who the danger knew,

Sate husht and still, and from his royal hand

His sceptre dropt, as useless in command.

[*](Odyss. XIV. 30.)

Your hounds that usually hunt hares, if they kill the hares themselves, take great delight in tearing them to pieces and lapping up the blood. But if the hare despairing of her life, as many times it happens, runs herself to death, the hounds finding her dead will never touch her, but stand wagging their tails, as if they did hunt not so much for the love of the food as for victory and triumph’s sake.

There are many examples of cunning and subtlety abounding in land creatures; but to omit slights and artifices of foxes, cranes, and jackdaws, of which I shall say nothing, because they are things already so well known, I shall make use of the testimony of Thales, the ancientest of our philosophers, who is reported to have chiefly admired the most excellent in any art or cunning.

A certain mule that was wont to carry salt, in fording a river, by accident happened to stumble, by which means the water melting away the salt, when the mule rose again he felt himself much lighter; the cause of which the mule

Another piece of cunning, joined with an extraordinary affection to their young ones, is to be observed in partridges, which instruct their young ones, ere they are able to fly, when they are pursued by the fowlers, to lay themselves upon their backs, their breasts covered with some clod of earth or little heap of dirt, under which they may lie concealed. On the other side, the old partridges do deceive the fowlers, and draw them quite a contrary way, make short flights from one place to another, thereby enticing the fowlers to follow them; till thus allured from their young ones, the fowlers give over all hopes of being masters of their game.

In like manner, hares returning to their forms dispose their leverets one to one place, another to another, at the distance many times of an acre of ground; so that, upon the tracing either of men or hounds, they are sure not to be all in danger at one time,—themselves in the mean time not easy to be tracked, by reason of the various windings and turnings which they make, until at length, by giving a large leap, they discontinue the print of their feet, and so betake themselves to their rest.

A bear, when she perceives her winter sleep coming

Your hinds generally calve at a distance from all places frequented by flesh-devouring beasts; and stags, when they find themselves unwieldy through surplusage of flesh and fat, get out of the way and hide themselves, hoping to secure themselves by lurking, when they dare not trust to their heels.

The means by which the land hedge-hogs defend and guard themselves occasioned the proverb,

Many sly tricks the subtle Reynard knows,

But one the hedge-hog greater than all those.

Round as a pine-nut, or more sphere-like ball,

Lies with his body palisaded all

With pointed thorns, which all the fox’s slight

Can find no way to touch, much less to bite.

As for love and observance of society joined with understanding and prudence, Juba produces many examples of it in elephants. For it is the usual practice of the elephant-hunters to dig large pits in the elephants’ walks, and cover them slightly over with dry twigs or other materials; into which if any elephant happens to fall, the rest fetch wood and stones to fill up the cavity of the pit, that the other may the more easily get out again. And some report of the elephants, that they make prayers to the Gods by natural instinct, that they perform divine ceremonies to the sea, and worship the rising sun, lifting up the proboscis to heaven instead of hands. For which reason they are creatures the most beloved of any by the Gods, as Ptolemy Philopator testified. For having vanquished Antiochus, and being desirous to pay a more than ordinary honor to the Deity, among many other oblations of thanksgivings for his victory, he sacrificed four elephants. After which being terrified with a dream, which threatened him with the wrath of the Deity for that prodigious sacrifice, he sought out several ways to expiate his offence, and among the rest by way of propitiation, he erected four elephants of brass to atone for the four elephants he had slaughtered.

Examples not inferior of the observance of society are to be found among lions. For the younger carry forth the slow and aged, when they hunt abroad for their prey. When the old ones are weary and tired, they rest and stay for the younger that hunt on; who, when they have seized upon any thing, call to the old ones, making a noise like the bleating of a calf. They presently hear, and so meeting all together, they feed in common upon the prey.

In the amours of many animals there is much variety.

No less remarkable was the serpent in love with the Aetolian woman. He came to her in the night, and getting under her garments to her very skin, embraced her naked body; and never either willingly or unwillingly did he do her any harm, but always about break of day departed; which the kindred of the woman observing to be the common custom of the animal, removed her a great way off. After that, the serpent came not again for three or four days together, being all the while, as it seemed, wandering about in search of her. But at length, having with much ado found her out, he did not approach her with that mildness as he was wont to do, but after a rougher manner; with his folds having first bound her hands to her body, with the end of his tail he lashed the calves of her legs; expressing thereby a gentle and loving anger, which had more in it of indulgent expostulation than punishment.

I say nothing of a goose in Egypt in love with a boy, nor of the ram in love with Glauce who played on the harp; for the stories are in all people’s mouths. And besides, I am apt to think you are satiated with examples of this nature.

But as for starlings, magpies, and parrots, that learn to talk, and afford their teachers such a spirit of voice, so well tempered and so adapted for imitation, they seem to

A certain barber in Rome, who had a shop right against the temple which is called the Greeks’ Market, bred in his house a kind of a prodigy of a magpie, whose tongue would be always going with the greatest variety imaginable, sometimes imitating human speech, sometimes chattering her wild notes, and sometimes humoring the sounds

It happened a certain person of the wealthier sort, newly dead in the neighborhood, was carried forth to be buried with a great number of trumpets before him. Now in regard it was the custom of the bearers to rest themselves before the barber’s shop, the trumpeters being excellent in their art, and withal commanded so to do, made a long stop, sounding all the while.

After that day the magpie was altogether mute, not so much as uttering her usual notes by which she called for what she wanted, insomuch that they who before admired as they passed to and fro at the chattering and prating of the bird now much more wondered at her sudden silence; and many suspected her to have been poisoned by some that affected peculiar skill in teaching this kind of birds. But the greatest number were of opinion, that the noise of the trumpets had stupefied her hearing, and that by the loss of her hearing the use of her voice was likewise extinguished. But her unusual silence proceeded from neither of these causes, but from her retiring to privacy, by herself to exercise the imitation of what she had heard, and to fit and prepare her voice as the instrument to express what she had learned. For soon after she came of a sudden to sight again, but had quitted all her former customary imitations, and sounded only the music of the trumpets, observing all the changes and cadences of the harmony, with such exactness of time as was not to be imagined; an argument, as I have said before, that the aptness in those creatures to learn of themselves is more rational than readiness to be taught by others. Nor do I think it proper to pass by in silence one wonderful example of the docility of a dog, of which I myself was a

But perhaps we may seem ridiculous for signalizing beasts in this manner because they learn, since we find that Democritus affirms us to have been their scholars in the greatest matters;—of the spider, in weaving and repairing what we tear or wear out; of the swallow, in building houses; and of the mournful swan and nightingale, in singing and imitation. Moreover in others we observe a threefold practice of physic, both natural and inbred. For tortoises make use of marjoram and weasels eat rue, when they have devoured a serpent; and dogs

More than this, the elephants are said to make use of chirurgery; for that being brought to persons wounded, they will draw forth the heads of spears and arrows out of their bodies with little pain, and without dilacerating and mangling the flesh.

The Cretan goats, which by eating dittany expel the arrows shot into their bodies, taught women with child to understand the virtue of that herb, so prevalent to expel the birth. For those goats being wounded seek no other cure, but presently seek out and hunt for dittany.