De sollertia animalium
Plutarch
Plutarch. Plutarch's Morals, Vol. V. Goodwin, William W., editor; Philips, John, translator. Boston: Little, Brown, and Company, 1874.
Many observations like to these are made of the crocodile. But such is its skill in choosing a place for breeding, that no man can explain it by reason or conjecture. Whence it comes that the foreknowledge of this creature is imputed more to divinity than reason. For neither farther nor nearer, but just so far as the Nile that year will increase and cover the land, thither she goes forth and lays her eggs; which the countrymen finding, are able to tell one another how far the river will overflow that year. So truly does that animal measure for herself, that though she live in the water, she may lay her eggs dry. But the young ones being hatched, whichsoever of them, so soon as they are come to life, does not seize whatever comes next—either upon a fly, or a worm, or a straw, or a tuft of grass—with his mouth, the dam presently tears him to pieces with her teeth. But those that are fierce and active she loves and cherishes, according to the judgment of the wisest men, imparting her affection by the rules of judgment, not by the sway of passion.
The sea-calves also bring forth upon the dry lands; but then fetching out their young ones by degrees, they give them a taste of the sea-water, and presently lead them out again; and this they often do, till custom has made them bold, and brought them to love a sea life.
Frogs when they couple use a certain croaking invitation, which is commonly called ololygon; and when the male has thus enticed the female, they abide together all night. For in the water they cannot, and in the daytime they are afraid to engender upon the land, which in the night-time they do without control. At other times they croak more shrill and loud; and this is a sign of rain, and holds among the most assured prognostics of wet weather.
But what absurdity, dearest Neptune, would this passion of mine lead me into! How ridiculous should I appear, if trifling among sea-calves and frogs, I should omit one of the marine animals, the wisest and most beloved by the Gods! For what nightingales are to be compared with the halcyon for music? or who will presume to prefer the swallow’s love of offspring, the dove’s love of her mate, or the art and curiosity of the bees, to those virtues ascribed to the halcyon? One only island, as history tells us, received and entertained Latona when she gave birth; which island, floating before, was then made firm land. But when the halcyon brings forth, about the winter solstice, the whole ocean remains calm and undisturbed without the wrinkle of a wave. So that there is not any other creature for which man has so great an affection, seeing that for her sake for seven days and seven nights together, in the depth of winter, they sail without fear of shipwreck, and make their voyages upon the sea with greater safety than they travel upon the land.
But if it be required that we should make a brief recital of her particular virtues, she is so great an example of conjugal affection, that she does not keep company with her mate for a single season, but for the whole year together, and that not for wantonness (for she never couples but with her own), but out of affection and friendship, like a truly virtuous married wife. And when her mate through age becomes infirm and not able to bear her company, she takes care of him, and feeds and carries him about in his old age, never forsaking nor leaving him alone, but taking him upon her shoulders, carries him from place to place, never abandoning him till death.
As to her affection towards her young ones and care of their preservation, so soon as she perceives herself near the time of her bringing forth, she presently betakes herself to the making of her nest. For the building of which,
she neither makes use of mud and dirt nor props it up with walls and rafters, like the swallows; nor does she use several members of her body to work with, like the bees, that employ their whole body to enter the wax and open their cells, with their six feet fashioning their six-sided apartments. For the halcyon having but one single instrument, one single tool, which is her bill, nor any other help to assist her in labor and her care of her young ones, what a wonderful master-piece of workmanship does she erect? Insomuch that it is a difficult thing for them that have not well considered it to believe their eyesight; her workmanship seeming rather the art of a shipwright than of a common builder; of all inventions being the only form not to be overwhelmed and washed by the waves. To this purpose she gathers together the thorns of the sea-needle -some straight, others oblique, like the woof in the loom -and twists and binds them where the thread and yarn are interwoven one within another, till she has framed a nest round and oblong, resembling the usual fisher-boats. This when she has finished she launches into the sea, where the waves beating gently upon it direct to reform what is amiss, by consolidating the loose and ill compacted parts, where the water has forced any entrance; insomuch that at length she fastens and strengthens what she has put together in such a manner, that it is not to be broken or pierced either by stones or steel. Nor is the symmetry and form of the inside and cavity of the nest less to be admired. For it is so contrived as only to receive herself; the entrance into it not being to be found by any other creature, nor can the sea itself find a way into it. I am apt to believe that there is none of you who never saw this nest. But for my own part, that have often seen and handled one of them, I may safely say, that I In Delos’ temple near Apollo’s shrine, Something like this, a fabric most divine, have seen. That is to say, the horned altar, celebrated for one of the seven wonders of the world, which without the help of parget, glue, soder, paste, or any other binding, is framed only of horns that grew on the right side of the head of the beast.Now may the Deity that is somewhat musical and an islander be propitious to me,.. . while I deride the questions which those scoffers put,—wherefore Apollo may not be called mullet-shooter, when we find that Venus is called the mullet-protectrix; for which reason she is honored with temples adjoining to the sea, and sacred rights; and certain it is, that she is displeased when any mullet is killed. Therefore at Leptis the priests of Neptune never eat any thing that breeds in the sea; and you know the mullet is in great veneration among the professors of the Eleusinian mysteries; moreover, that the priestess of Juno at Argos abstains from the same fish; and the reason is because the mullets kill and destroy the sea-hare, which is pernicious to man, and therefore they spare those creatures that are kind and beneficial to him.
Then again, we find among many of the Greeks temples and altars frequently dedicated to Diana Dictynna (so called from δίκτυον, a net) and Delphinian Apollo. And that same place which Apollo has peculiarly chosen for himself was first of all inhabited by Cretans, having a dolphin for their leader. For the Deity did not swim before his army in another shape (as the mythologists dream), but sending a dolphin to direct them in their course, the dolphin brought them to Cirrha. Story also tells us that Soteles and Dionysius, who were sent to Sinope by Ptolemy Soter to fetch from thence Serapis, were driven by contrary winds beyond Cape Malea, having the Peloponnesus upon their right hands; while they were thus wandering and out of their course, a dolphin appeared before the prow of the headmost vessel, and (as it were) kindly inviting
them, conducted them into safe harbors and roads, till by his good guidance and leading them he at length brought the whole fleet to Cirrha. There, when they came to offer the usual sacrifices for their safe landing, they came to understand that, of two statues which were in the place, they were to take that of Pluto and carry it along with them; but as for that of Proserpina, they were only to take the mould and leave the statue itself behind. Probable it is that the Deity had a kindness for the dolphin, considering how much he delights in music. For which reason Pindar likens himself to the dolphin, and confesses himself to be moved in the same manner as that noble creature,Though it is very probable that his affection to men is more pleasing to the Deity, he being the only creature that bears an affection to man as man. For as for the land animals, some kinds there are that fly him altogether, and the tamest and most gentle follow him and are familiar with him, only for the benefit and nourishment which they receive from him; as the dog, the horse, and elephant. The swallows, by necessity constrained, build in houses, seeking shade and security, but are no less afraid of men than of the wild beasts. Only to the dolphin has Nature bequeathed that excellent quality, so much sought for by the best of philosophers, to love for no advantage; for that having no need at all of man, he is a kind friend to all men, and has lent his assistance to many. There is no man that is ignorant of the famous story of Arion. And you, my dear friend, have seasonably put us in mind of Hesiod; butWhich flutes’ beloved sound Excites to play, Upon the calm and placid sea.
For when you had spoken so much in praise of the dog, you should not have passed by the dolphin. For it would have been a blind story of the dog that barked and flew with violence upon the murderers, had it not been for the dolphins, that took the carcass of Hesiod, floating in the sea near Nemeum, and readily receiving it from one another, landed it at Rhium, whereby the murder came to be known.Thou didst not by a legal course Rightly conclude thy long discourse. [*](Il. IX. 56. See above, chap. 13.)
Myrtilus the Lesbian writes, that Enalus the Aeolian, being in love with the daughter of Phineus, who, by the command of the oracle of Amphitrite was cast into the sea by the Penthilidae, when he understood it, threw himself also into the sea, but was saved by a dolphin, and carried to Lesbos.
But the gentleness and kindness of the dolphin towards the lad of Jasus was so extraordinary that it might be said to amount even to amorous love. For he played and swam with him in the daytime, and suffered himself to be handled and bestrid by him; nor did he swim away with him, but joyfully carried him which way soever the lad by the motion of his body turned him, while the Iasians flocked from all parts to the shore to ’behold the sight. At length the lad, being thrown from the dolphin’s back by a terrible shower of rain and hail, was drowned. Which the dolphin perceiving took up the dead youth, and threw himself upon the land together with the body, from which he never stirred till he died out of his own element; deeming it but just to partake of that end of which he seemed to have been the occasion to his friend and playfellow. Nor can the Iasians forget the accident, but keep it still in remembrance by the stamp upon their coin, which is a lad upon a dolphin’s back.
And from hence it was that the fabulous stories of Coeranus gained credit. He was a Parian by birth, who residing at Byzantium, when a draught of dolphins caught
in a net were exposed to sale and in danger of slaughter, bought them up all, and put them into the sea again. It happened not long after that Coeranus took a voyage in a vessel of fifty oars, carrying, as the story goes, several pirates. But between Naxos and the Bay of Paros he suffered shipwreck; and when all the rest were drowned, he alone was taken up by a dolphin that hastened to his succor, and carried to Sicynthus, and set ashore near the cave which to this day bears the name of Coeraneum. Upon which Archilochus is said to have made these lines:Some years after Coeranus dying, his relations burnt his body near the seaside; at what time several dolphins appeared near the shore, as if they had come to his funeral; nor would they stir till the funeral was over. Moreover Stesichorus writes that Ulysses bore a dolphin painted upon his shield; and for what reason the Zacynthian records tell us, as Critheus testifies. For they say that Telemachus, when he was but a boy, falling into the sea, was saved by the dolphins that took him up and set him ashore. And therefore he made use of a dolphin for the impression of his seal and the ornament of his shield. But having promised before that I would produce no fabulous stories, and yet being carried, I know not how, to discourse beyond probability of dolphins by this repetition of the stories of Coeranus and Ulysses, I will do justice upon myself by concluding here.Of fifty men, great Neptune gentle grown Left courteous Coeranus alive alone.