De sollertia animalium

But that my discourse may draw to a conclusion, let us (as the saying is) move the stone over the sacred line, and add something concerning the divinity and prophetic nature with which our terrestrial creatures are endued. Which when we consider, we shall find that that part of soothsaying which is founded upon the observation of birds is not the meanest or most ignoble, but very ancient and in great esteem. For the smartness and intelligible faculty of birds, together with their capability to receive all impressions of fancy, afford the Deity a convenience to make use of those faculties as instruments, that he may turn them into motion, sounds, chirpings, and forms, now to stop and stay, anon to drive forward like the winds; by

means of some of these stopping short, by the means of others directing to their end, the actions and impetuous impulses of men. Therefore Euripides in general calls birds the criers of the Gods; and particularly Socrates styles himself a fellow-servant with the swans. As among princes, Pyrrhus was pleased with the surname of Eagle; and Antiochus loved to be called Antiochus the Falcon. But they who deride men as insipid and void of ingenuity call them by the names of fish. And whereas we can produce millions of things and accidents which are foretold us by land and flying creatures, there is not any one such example that the patrons of water-animals call produce in their behalf; but being all void of hearing, perfectly sottish, and without any sight, discerning, or providence, they are all thrown apart into that same place, unblest and hideous, called the sea, as it were into the region of the ungodly, where the rational and intellectual part of the soul is extinguished; being animated with only some diminutive portion, the lowest that may be imagined, of a confused and overwhelmed sense, so that they rather seem to palpitate than breathe.

HERACLEO. Pluck up your brows then, friend Phaedimus; after all this, it is time to rouse thyself in the defence of the islanders, and others that live by the seaside. For this has been no frivolous discourse, but a hard fought contest, and a continued piece of rhetoric that wanted only lattices and a pulpit to give it the honor it deserved.

PHAEDIMUS. Therefore, you see, it is plain here has been foul play and treachery in the case, for a person sober and upon premeditation to set upon us when we were stomach-sick and dozed with our last night’s compotation. But there is no way to avoid the combat; for that, being an imitator of Pindar, it shall never be said of me,

Combats refused, when nobly set upon,

Have virtue into deepest darkness thrown.

For we have leisure enough, as having not only allowed ourselves a vacation from jollity and balls, but our hounds and horses a relaxation from their labors, and withal having hung up our drag-nets and spears, as having also this day granted, for disputation’s sake, a general truce to all creatures, as well upon the land as in the sea. However, fear not; for I will use it moderately, without producing either the opinions of philosophers or the fables of the Egyptians, or the relations either of the Indians or Libyans, wanting testimony; but such as shall be verified by good witnesses, who have made it their business to toil upon the ocean, and such as are evident to the eye. For to say truth, there is not any one of those examples produced from the land which is not apparent and openly manifested to our sense. Whereas the sea affords few but such as are difficult to be discerned, as concealing the generation and nourishment of most of her creatures, their antipathies, and ways of preserving themselves; in reference to which many acts of understanding, memory, and community are unknown to us, so that we cannot be so copious in our discourse. Then again, land animals, by reason of their familiarity and cohabitation, being in some measure accustomed to the conditions of men, become capable of their nutriture, education, and imitation; which sweetens and allays all their acerbity and moroseness, like the mixture of fresh water with sea brine, and awakening that which is slow and disordered in them, inflames it with human motions. Whereas the living of sea animals being by many degrees remote from the converse of men, and having nothing adventitious or that may be said to be acquired by custom and familiarity, is altogether peculiar, genuine, and unmixed with manners strange and foreign to them; which proceeds not from Nature, but from the place itself. For Nature, receiving and cherishing whatever knowledge comes to herself, affords it also to fish, and makes many eels tame and familiar to men, which for that reason are called sacred, like those in the fountain Arethusa; so that in many places there are fish that will hear and obey when called by their names, as the story goes of Crassus’s mullet, upon the death of which he wept. For which when Domitius twitted him in these words, Did not you weep when your mullet died?—he retorted upon him again, Did you not bury three wives and never weep at all? The crocodiles belonging to the priests not only know the voices of those that call them, and suffer themselves to be stroked and handled, but gaping hold out their teeth to be cleansed and wiped by the hands of the priests.

Lately Philinus, after he had been long travelling in Egypt, returning to us, told us how he saw, in the city which derives its name from Anteus, an old woman sleeping by the side of a crocodile, upon a low soft bed well and decently dressed up.

In ancient histories we find that when King Ptolemy called the sacred crocodile, and when the crocodile neither vouchsafed to appear at his call nor would answer to the earnest expostulations of the priests, it was looked upon as a prognostication of the death of the king, which happened soon after. Which shows that the race of water-animals is neither without a share of that inestimable thing called prophetic signification, nor undeserving those honors ascribed to land creatures. For that about Sura, which is a village in Lycia between Phellus and Myra, I have heard it credibly reported, that there are certain persons who make it their business to watch the turns, flights, and pursuits of the fish, whence, by a certain art which they have, they gather predictions, as others from the observation of birds.

But let these examples suffice to show, that fish are not altogether strangers to mankind, nor altogether void of human affection. But for a great and common demonstration

of their unmixed and natural understanding, we find that there is not any fish that swims, unless they be such as stick and cling to the rocks, which is so easily taken by men, as asses are seized by wolves, bees by bee-eaters, grasshoppers by swallows, serpents by harts. And these last are therefore called ἔλαφοι, not from their swiftness (ἐλαφρότης), but from a faculty which they have of drawing serpents to them (ἕλκειν ὄφεις). So sheep call the wolf by the sound of their feet, and the panther allures to her paws both apes and other creatures by the fragrant smell of her body. But so suspicious is the sense of all water animals, and so watchful are they to avoid all baits and treacheries against them, by reason of their extraordinary cunning, that fishing thereby becomes no easy or single labor, but a toil that requires various instruments and many tricks of human cunning and deceit. This is apparent from examples near at hand. For no man desires an angling-rod too thick, though strong enough to hold against the twitches of the fish when taken; but rather they require it slender, lest by casting too great a shadow upon the water, it should frighten the suspicious creature. In the next place, they never knit too many knots in the line, but make it as smooth as may be, for that would too much discover the deceit; and then for the hairs which are next the hook, they endeavor to get the whitest they can meet with; for so, by reason of the likeness of color, they lie the more easily concealed in the water. Therefore some there are who, wrongly expounding the following verses of Homer,[*](Il. XXIV. 80.)

She to the bottom quickly sinks, like lead,

Which fixt to horn of rustic ox descends,

[*]( horn: κέρας )

And brings destruction to the greedy fish,

believe that the ancients made use of ox-hair for their lines with which they angled, alleging that κέρας then signified hair,—from whence κείρασθαι, to be shaved, and κουρά, shaving,—and that κεροπλάστης in Archilochus signified one who takes delight in trimming and decking the hair. But this is an error. For they made use of horse-hair, more especially that of male horses. For mares, by moistening their tails with their urine, render the hair weak and brittle. Though Aristotle will not allow any thing to be said in all this that requires such extraordinary subtlety. Only he says, that the lower piece of the line was fortified with a little hollow piece of horn, lest the fish should come at the line itself and bite it off; moreover, that they made use of round hooks to catch mullets and tunnies, in regard they had but small mouths, for that they were afraid of a straight hook. He also further says, that the mullet many times suspecting the round hook, will swim round about it, flapping the bait with his tail, and then turning round, secures to himself so much as he has broken off. Or if he cannot do that, he shuts his mouth close, and with the extremities of his lips nibbles off some part of the bait.

The fish called labrax behaves himself more stoutly than the elephant; for when he perceives himself struck with the hook, without assistance he sets himself at liberty, widening the wound by flinging his head to and fro, and enduring the painful twingings of the hook, till he have freed himself from it with the loss of his flesh. The sea fox (or the fish called alopex) seldom bites, but avoids the deceit; but if he chance to be taken, he presently turns the inside of his body outward. For by reason of the strength and moisture of his body, he has a peculiar faculty to turn it so that, the inside coming to be outermost, the hook falls off. These things demonstrate understanding, and a subtle and extraordinary use of it in the nick and juncture of time.