Chapter III: Preface (3)

“When hares have been brought to Ithaca, they die as soon as ever they touch the shore, and the same is the case with rabbits, on the shores of the island of Ebusus; while they abound in the vicinity, Spain namely, and the Balearic isles. In Cyrene, the frogs were formerly dumb, and this species still exists, although croaking ones were carried over there from the Continent. At the present day, even, the frogs of the island of Seriphos are dumb; but when they are carried to other places, they croak; the same thing is also said to have taken place at Sicandrus, a lake of Thessaly. In Italy, the bite of a shrew-mouse is venomous; an animal which is not to be found in any region beyond the Apennines. In whatever country it exists, it always dies immediately if it goes across the rut made by a wheel. Upon Olympus, a mountain of Macedonia, there are no wolves, nor yet in the isle of Crete. In this island there are neither foxes nor bears, nor, indeed, any kind of baneful animal, with the exception of the phalangium, a species of spider. It is a thing still more remarkable, that in this island there are no stags, except in the district of Cydon; the same is the case with the wild boar, the woodcock, and the hedgehog.”

He further tells us of animals which will injure strangers only, as also animals which injure the natives only.

“There are certain animals which are harmless to the natives of the country, but destroy strangers; such as the little serpents at Tirynthus, which are said to spring out of the earth. In Syria, also, and especially on the banks of the Euphrates, the serpents never attack the Syrians when they are asleep, and even if they happen to bite a native who treads upon them, their venom is not felt; but to persons of any other country they are extremely hostile, and fiercely attack them, causing a death attended with great torture. On this account the Syrians never kill them. On the contrary, on Latmos, a mountain of Caria, as Aristotle tells us, strangers are not injured by the scorpions, while the natives are killed by them.”

He also throws some curious light, unknown to modern zoologists, on the antipathies of animals one to another. He says:--“There will be no difficulty in perceiving that animals are possessed of other instincts besides those previously mentioned. In fact, there are certain antipathies, and sympathies among them, which give rise to various affections, besides those which we have mentioned in relation to each species, in its appropriate place. The Swan and the Eagle are always at variance, and the Raven and the Chloreus seek each other’s eggs by night. In a similar manner, also, the Raven and the Kite are perpetually at war with one another, the one carrying off the other’s food. So, too, there are antipathies between the Crow and the Owl, the Eagle and the Trochilus; between the last two, if we are to believe the story, because the latter has received the title of ‘the king of birds;’ the same, again, with the Owlet and all the smaller birds.

“Again, in relation to the terrestrial animals, the Weasel is at enmity with the Crow, the Turtle-dove with the Pyrallis, the Ichneumon with the Wasp, and the Phalangium with other Spiders. Among aquatic animals, there is enmity between the Duck and the Seamew, the Falcon known as the ‘Harpe,’ and the Hawk called the ‘Triorchis.’ In a similar manner, too, the Shrew-mouse and the Heron are ever on the watch for each other’s young; and the Ægithus, so small a bird as it is, has an antipathy for the Ass; for the latter, when scratching itself, rubs its body against the brambles, and so crushes the bird’s nest; a thing of which it stands in such dread, that, if it only hears the voice of the Ass when it brays, it will throw its eggs out of the nest, and the young ones, themselves, will, sometimes, fall to the ground in their fright; hence it is that it will fly at the Ass, and peck at its sores with its beak.

“The Fox, too, is at war with the Nisus, and Serpents with Weasels and Swine. Æsalon is the name given to a small bird that breaks the eggs of the Raven, and the young of which are anxiously sought by the Fox; while, in its turn, it will peck at the young of the Fox, and even the parent itself. As soon as the Ravens espy this, they come to its assistance, as though against a common enemy. The Acanthis, too, lives among the brambles; hence it is that it also has an antipathy to the Ass, because it devours the bramble blossoms. The Ægithus and the Anthus, too, are at such mortal enmity with each other, that it is the common belief that their blood will not mingle; and it is for this reason that they have the bad repute of being employed in many magical incantations. The Thos and the Lion are at war with each other; and, indeed, the smallest objects and the greatest, just as much. Caterpillars will avoid a tree that is infested with Ants. The Spider, poised in its web, will throw itself on the head of a Serpent, as it lies stretched beneath the shade of the tree where it has built, and, with its bite, pierce its brain; such is the shock, that the creature will hiss from time to time, and then, seized with vertigo, coil round and round, while it finds itself unable to take to flight, or so much as to break the web of the spider, as it hangs suspended above; this scene only ends with its death.”

THE MANTICORA.

Of curious animals, other than Apes, depicted as having some approach to the human countenance, perhaps the most curious is the Manticora. It is not a _parvenu_; it is of ancient date, for Aristotle mentions it. Speaking of the dentition of animals, he says:--“None of these genera have a double row of teeth. But, if we may believe Ctesias, there are some which have this peculiarity, for he mentions an Indian animal called Martichora, which had three rows of teeth in each jaw; it is as large and rough as a lion, and has similar feet, but its ears and face are like those of a man; its eye is grey, and its body red; it has a tail like a land Scorpion, in which there is a sting; it darts forth the spines with which it is covered, instead of hair, and it utters a noise resembling the united sound of a pipe and a trumpet; it is not less swift of foot than a stag, and is wild, and devours men.”

Pliny also quotes Ctesias, but he slightly diverges, for he says it has azure eyes, and is of the colour of blood; he also affirms it can imitate the human speech. _Par parenthèse_ he mentions, in conjunction with the Manticora, another animal similarly gifted:--“By the union of the hyæna with the Æthiopian lioness, the Corocotta is produced, which has the same faculty of imitating the voices of men and cattle. Its gaze is always fixed and immoveable; it has no gums in either of its jaws, and the teeth are one continuous piece of bone; they are enclosed in a sort of box, as it were, that they may not be blunted by rubbing against each other.”

_Mais, revenons à nos moutons_, or rather Mantichora. Topsell, in making mention of this beast, recapitulates all that Ctesias has said on the subject, and adds:--“And I take it to be the same Beast which _Avicen_ calleth _Marion_, and _Maricomorion_, with her taile she woundeth her Hunters, whether they come before her or behinde her, and, presently, when the quils are cast forth, new ones grow up in their roome, wherewithal she overcometh all the hunters; and, although India be full of divers ravening beastes, yet none of them are stiled with a title of _Andropophagi_, that is to say, Men-eaters; except onely this _Mantichora_. When the Indians take a Whelp of this beast, they fall to and bruise the buttockes and taile thereof, so that it may never be fit to bring (_forth_) sharp quils, afterwards it is tamed without peril. This, also, is the same beast which is called _Leucrocuta_, about the bignesse of a wilde Asse, being in legs and hoofes like a Hart, having his mouth reaching on both sides to his eares, and the head and face of a female like unto a Badgers. It is also called _Martiora_, which in the Parsian tongue, signifieth a devourer of men.”

Du Bartas, in “His First Week, or the Birth of the World,” mentions our friend as being created:--

“Then th’ _Vnicorn_, th’ _Hyæna_ tearing tombs,
Swift _Mantichor’_, and _Nubian Cephus_ comes;
Of which last three, each hath, (as heer they stand)
Man’s voice, Man’s visage, Man like foot and hand.”

It is mentioned by other writers--but I have a theory of my own about it, and that is, that it is only an idealised laughing hyæna.

THE LAMIA.

The Lamiæ are mythological--and were monsters of Africa, with the face and breast of a woman, the rest of the body like that of a serpent; they allured strangers, that they might devour them; and though not endowed with the faculty of speech, their hissings were pleasing. Some believed them to be evil spirits, who, in the form of beautiful women, enticed young children, and devoured them; according to some, the fable of the Lamiæ is derived from the amours of Jupiter with a beautiful woman, Lamia, whom Juno rendered deformed, and whose children she destroyed; Lamia became insane, and so desperate, that she ate up all the children which came in her way.

Topsell, before entering upon the natural history of the Lamia, as an animal, tells the following story of it as a mythological being:--“It is reported of _Menippus_ the Lycian, that he fell in love with a strange woman, who at that time seemed both beautifull, tender, and rich, but, in truth, there was no such thing, and all was but a fantastical ostentation; she was said to insinuate her selfe, into his familiaritie after this manner: as he went upon a day alone from _Corinth_ to _Senchræa_, hee met with a certaine phantasme, or spectre like a beautifull woman, who tooke him by the hand, and told him she was a _Phœnician_ woman, and of long time had loved him dearely, having sought many occasions to manifest the same, but could never finde opportunitie untill that day, wherefore she entreated him to take knowledge of her house, which was in the Suburbes of _Corinth_, therewithall pointing unto it with her finger, and so desired his presence. The young man seeing himselfe thus wooed by a beautiful woman, was easily overcome by her allurements, and did oftimes frequent her company.

“There was a certaine wise man, and a Philosopher, which espied the same, and spake unto _Menippus_ in this manner, ‘O formose, et a formorsis, expetitie mulieribus, ophin thalpies, cai se ophis,’ that is to say, ‘O fair _Menippus_, beloved of beautiful women, art thou a serpent, and dost nourish a serpent?’ by which words he gave him his first admonition, or incling of a mischiefe; but not prevayling, _Menippus_ proposed to marry with this spectre, her house to the outward shew, being richly furnished with all manner of houshold goods; then said the wise man againe unto _Menippus_, ‘This gold, silver, and ornaments of house, are like to _Tantalus_ Apples, who are said by _Homer_ to make a faire shew, but to containe in them no substance at all; even so, whatsoever you conceave of this riches, there is no matter or substance in the things which you see, for they are onely inchaunted images, and shadowes, which that you may beleeve, this your neate bride is one of the _Empusæ_, called _Lamia_, or _Mormolicæ_, wonderfull desirous of commerce with men, and loving their flesh above measure; but those whom they doe entice, afterwards they devoure without love or pittie, feeding upon their flesh.’ At which words the wise man caused the gold and silver plate, and household stuffe, cookes, and servants to vanish all away. Then did the spectre like unto one that wept, entreate the wise man that he would not torment her, nor yet cause her to confesse what manner of person she was; but he on the other side being inexorable, compelled her to declare the whole truth, which was, that she was a Phairy, and that she purposed to use the companie of _Menippus_, and feede him fat with all manner of pleasures, to the extent that, afterward, she might eate up and devour his body, for all their kinde love was only to feed upon beautiful yong men....

“To leave therefore these fables, and come to the true description of the _Lamia_, we have in hand. In the foure and thirty chapter of Esay, we do find this called a beast _Lilith_ in the Hæbrew, and translated by the auncients _Lamia_, which is threatened to possesse _Babell_. Likewise in the fourth chapter of the Lamentations, where it is said in our English translation, that the Dragons lay forth their brests, in Hæbrew they are called _Ehannum_, which, by the confession of the best interpreters, cannot signifie Dragons, but rather Sea calves, being a generall word for strange wilde beasts. How be it the matter being wel examined, it shall appeare that it must needes be this Lamia, because of her great breastes, which are not competible either to the Dragon, or Sea calves; so then, we wil take it for graunted, by the testimony of holy Scripture, that there is such a beast as this _Cristostinius_. _Dion_ also writeth that there are such beasts in some parts of _Libia_, having a Woman’s face, and very beautifull, also very large and comely shapes on their breasts, such as cannot be counterfeited by the art of any painter, having a very excellent colour in their fore parts, without wings, and no other voice but hissing like Dragons: they are the swiftest of foote of all earthly beasts, so as none can escape them by running, for, by their celerity, they compasse their prey of beastes, and by their fraud they overthrow men. For when they see a man, they lay open their breastes, and by the beauty thereof, entice them to come neare to conference, and so, having them within their compasse, they devoure and kill them.

“Unto the same things subscribe _Cælius_ and _Giraldus_, adding also, that there is a certaine crooked place in _Libia_ neare the Sea-shore, full of sand like to a sandy Sea, and all the neighbor places thereunto are deserts. If it fortune at any time, that through shipwrack, men come there on shore, these beasts watch uppon them, devouring them all, which either endevour to travell on the land, or else to returne backe againe to Sea, adding also, that when they see a man they stand stone still, and stir not til he come unto them, looking down upon their breasts or to the ground, whereupon some have thought, that seeing them, at their first sight have such a desire to come neare them, that they are drawne into their compasse, by a certaine naturall magicall witchcraft.... The hinderparts of the beast are like unto a Goate, his fore legs like a Beares, his upper parts to a woman, the body scaled all over like a Dragon, as some have affirmed by the observation of their bodies, when _Probus_, the Emperor, brought them forth unto publike spectacle; also it is reported of them, that they devoure their own young ones, and therefore they derive their name _Lamia_, of _Lamiando_; and thus much for this beast.”

THE CENTAUR.

This extraordinary combination of man and animal is very ancient--and the first I can find is Assyrian. Mr. W. St. Chad Boscawen, in one of his British Museum Lectures (afterwards published under the title of _From under the Dust of Ages_), speaking of the seasons and the zodiacal signs, in his lecture on _The Legend of Gizdhubar_, says:--“Gizdhubar has a dream that the stars of heaven are falling upon him, and, like Nebuchadnezzar, he can find no one to explain the hidden meaning to him. He is, however, told by his huntsman, Zaidu, of a very wise creature who dwells in the marshes, three days’ journey from Erech.... The strange being, whom this companion of the hero is despatched to bring to the Court, is one of the most interesting in the Epic. He is called Hea-bani--‘he whom Hea has made.’ This mysterious creature is represented on the gems, as half a man, and half a bull. He has the body, face, and arms of a man, and the horns, legs, hoofs, and tail of a bull. Though in form rather resembling the satyrs, and in fondness for, and in association with the cattle, the rustic deity Pan, yet in his companionship with Gizdhubar, and his strange death, he approaches nearer the Centaur Chiron, who was the companion of Heracles.

“By his name he was the son of Hea, whom Berosus identifies as Cronos, as Chiron was the son of Cronos. Like Chiron, he was celebrated for his wisdom, and acted as the counsellor of the hero, interpreting his dreams, and enabling him to overcome the enemies who attacked him. Chiron met his death at the hand of Heracles, one of whose poisoned arrows struck him, and, though immortal, he would not live any longer, and gave his immortality to Prometheus.... Zeus made Chiron among the stars a Sagittarius. Here again we have a striking echo of the Chaldæan legend, in the Erech story. According to the arrangement of tablets, the death of Hea-bani takes place under the sign of Sagittarius, and is the result of some fatal accident during the combat between Gizdhubar and Khumbaba. Like the Centaurs, before his call to the Court of Gizdhubar, Hea-bani led a wild and savage life. It is said on the tablets ‘that he consorted with the wild beasts. With the gazelles he took his food by night, and consorted with the cattle by day, and rejoiced his heart with the creeping things of the waters.’

“Hea-Bani was true and loyal to Gizdhubar, and when Istar (the Assyrian Venus), foiled in her love for Gizdhubar, flew to heaven to see her father Anu (the Chaldæan Zeus), and to seek redress for the slight put upon her, the latter created a winged bull, called ‘The Bull of Heaven,’ which was sent to earth. Hea-Bani, however, helps his lord, the bull is slain, and the two companions enter Erech in triumph. Hea-Bani met with his death when Gizdhubar fought Khumbaba, and ‘Gizdhubar for Hea-Bani his friend wept bitterly and lay on the ground.’”

Thus, centuries before the Romans had emerged from barbarism, we have the prototype of the classical Centaur, the man-horse. The fabled Centaurs were a people of Thessaly--half-men, half-horses--and their existence is very cloudy. Still, they were often depicted, and the two examples of a male and female Centaur, from a fresco at Pompeii, are charmingly drawn. It will be seen that both are attended by Bacchantes bearing thyrses--a delicate allusion to their love of wine; for it was owing to this weakness that their famous battle with the Lapithæ took place. The Centaurs were invited to the marriage of Hippodamia with Pirithous, and, after the manner of cow-boys “up town,” they got intoxicated, were very rude, and even offered violence to the women present. That, the good knights, Sir Hercules and Sir Theseus, could not stand, and with the Lapithæ, gave the Centaurs a thrashing, and made them retire to Arcadia. They had a second fight over the matter of wine, for the Centaur Pholus gave Hercules to drink of wine meant for him, but in the keeping of the Centaurs, and these ill-conditioned animals resented it, and attacked Hercules with fury. They were fearfully punished, and but few survived.

Pliny pooh-poohs the mythical origin of the Centaurs, and says they were Thessalians, who dwelt along Mount Pelion, and were the first to fight on horseback. Aldrovandus writes that, according to Licosthenes, there were formerly found, in the regions of the Great Tamberlane, Centaurs of such a form as its upper part was that of a man, with two arms resembling those of a toad, and he gives a drawing from that author, so that the reader might diligently meditate whether such an animal was possible in a natural state of things; but the artist seems to have forgotten the fore-legs.

“The Onocentaur is a monstrous beast;
Supposed halfe a man, and halfe an Asse,
That never shuts his eyes in quiet rest,
Till he his foes deare life hath round encompast.
Such were the Centaures in their tyrannie,
That liv’d by Humane flesh and villanie.”

--CHESTER.

THE GORGON.

In the title-page of one edition of “The Historie of Foure-footed Beastes” (1607) Topsell gives this picture of the Gorgon; and he says, respecting this curious animal, the following:--“Among the manifold and divers sorts of Beasts which are bred in Affricke, it is thought that the _Gorgon_ is brought foorth in that countrey. It is a feareful and terrible beast to behold: it hath high and thicke eie-lids, eies not very great, but much like an Oxes or Bugils, but all fiery bloudy, which neyther looke directly forwarde, nor yet upwards, but continuallye downe to the earth, and therefore are called in Greeke _Catobleponta_. From the crowne of their head downe to their nose, they have a long hanging mane, which makes them to look fearefully. It eateth deadly and poysonfull hearbs, and if at any time he see a Bull, or other creature whereof he is afraid, he presently causeth his mane to stand upright, and, being so lifted up, opening his lips, and gaping wide, sendeth forth of his throat a certaine sharpe and horrible breath, which infecteth, and poysoneth the air above his head, so that all living creatures which draw the breath of that aire are greevously afflicted thereby, loosing both voyce and sight, they fall into leathall and deadly convulsions. It is bred in _Hesperia_ and _Lybia_.

“The Poets have a fiction that the _Gorgones_ were the Daughters of _Medusa_ and _Phorcynis_, and are called _Steingo_, and by _Hesiodus_, _Stheno_, and _Eyryale_ inhabiting the _Gorgadion_ Ilands in the _Æthiopick Ocean_, over against the gardens of _Hesperia_. _Medusa_ is said to have the haires of his head to be living Serpentes, against whom _Perseus_ fought, and cut off his hed, for which cause he was placed in heaven on the North side of the _Zodiacke_ above the Waggon, and on the left hand holding the _Gorgons_ head. The truth is that there were certaine _Amazonian_ women in _Affricke_ divers from the _Scythians_, against whom _Perseus_ made warre, and the captaine of those women was called _Medusa_, whom _Perseus_ overthrew, and cut off her head, and from thence came the Poet’s fiction describing Snakes growing out of it as is aforesaid. These _Gorgons_ are bred in that countrey, and have such haire about their heads, as not onely exceedeth all other beastes, but also poysoneth, when he standeth upright. Pliny calleth this beast _Catablepon_,[29] because it continually looketh downwards, and saith all the parts of it are but smal excepting the head, which is very heavy, and exceedeth the proportion of his body, which is never lifted up, but all living creatures die that see his eies.

“By which there ariseth a question whether the poison which he sendeth foorth, proceede from his breath, or from his eyes. Whereupon it is more probable, that like the Cockatrice, he killeth by seeing, than by the breath of his mouth, which is not competible to any other beasts in the world. Besides, when the Souldiers of _Marius_ followed _Iugurtha_, they saw one of these _Gorgons_, and, supposing it was some sheepe, bending the head continually to the earth, and moving slowly, they set upon him with their swords, whereat the Beast, disdaining, suddenly discovered his eies, setting his haire upright, at the sight whereof the Souldiers fel downe dead.

“_Marius_, hearing thereof, sent other souldiers to kill the beaste, but they likewise died, as the former. At last the inhabitantes of the countrey, tolde the Captaine the poyson of this beast’s nature, and that if he were not killed upon a Sodayne, with onely the sight of his eies he sent death into his hunters: then did the Captaine lay an ambush of souldiers for him, who slew him sodainely with their speares, and brought him to the Emperour, whereupon _Marius_ sent his skinne to Rome, which was hung up in the Temple of _Hercules_, wherein the people were feasted after the triumphes; by which it is apparent that they kill with their eies, and not with their breath....

“But to omit these fables, it is certaine that sharp poisoned sightes are called _Gorgon Blepen_, and therefore we will followe the Authoritie of _Pliny_ and _Athenæus_. It is a beast set all over with scales like a Dragon, having no haire except on his head, great teeth like Swine, having wings to flie, and hands to handle, in stature betwixt a Bull and a Calfe.

“There be Ilandes called _Gorgonies_, wherein these monster-_Gorgons_ were bredde, and unto the daies of _Pliny_, the people of that countrey retained some part of their prodigious nature. It is reported by _Xenophon_, that _Hanno_, King of _Carthage_, ranged with his armie in that region, and founde there, certaine women of incredible swiftenesse and perniscitie of foote. Whereof he tooke two onely of all that appeared in sight, which had such roughe and sharp bodies, as never before were seene. Wherefore, when they were dead, he hung up their skinnes in the Temple of _Juno_, for a monument of their straunge natures, which remained there untill the destruction of _Carthage_. By the consideration of this beast, there appeareth one manifest argument of the Creator’s devine wisdome and providence, who hath turned the eies of this beaste downeward to the earth, as it were thereby burying his poyson from the hurt of man; and shaddowing them with rough, long and strong haire, that their poysoned beames should not reflect upwards, untill the beast were provoked by feare or danger, the heavines of his head being like a clogge to restraine the liberty of his poysonfull nature, but what other partes, vertues or vices, are contained in the compasse of this monster, God onely knoweth, who, peradventure, hath permitted it to live uppon the face of the earth, for no other cause but to be a punishment and scourge unto mankind; and an evident example of his owne wrathfull power to everlasting destruction. And this much may serve for a description of this beast, untill by God’s providence, more can be known thereof.”

THE UNICORN.

What a curious belief was that of the Unicorn! Yet what mythical animal is more familiar to Englishmen? In its present form it was not known to the ancients, not even to Pliny, whose idea of the Monoceros or Unicorn is peculiar. He describes this animal as having “the head of a stag, the feet of an elephant, the tail of the boar, while the rest of the body is like that of the horse: it makes a deep lowing noise, and has a single black horn, which projects from the middle of its forehead, two cubits in length. This animal, it is said, cannot be taken alive.”

Until James VI. of Scotland ascended the English throne as James I., the Unicorn, as it is now heraldically portrayed (which was a supporter to the arms of James IV.) was almost unknown--vide _Tempest_, iii. 3. 20:--

“_Alonzo._ Give us kind keepers, heavens: what were these?

_Sebastian._ A living drollery. Now I will believe that there are
unicorns.”

Spenser, who died before the accession of James I., and therefore did not write about the supporters of the Royal Arms, alludes (in his _Faerie Queene_) to the antagonism between the Lion and the Unicorne.

“Likë as the lyon, whose imperial poure
A proud rebellious unicorn defyes,
T’avoide the rash assault, and wrathful stoure
Of his fiers foe, him to a tree applyes,
And when him rouning in full course he spyes,
He slips aside: the whiles that furious beast,
His precious horne, sought of his enimyes,
Strikes in the stroke, ne thence can be released,
But to the victor yields a bounteous feast.”

Pliny makes no mention of the Unicorn as we have it heraldically represented, but speaks of the Indian Ass, which, he says, is only a one-horned animal. Other old naturalists, with the exception of Ælian, do not mention it as our Unicorn--and his description of it hardly coincides. He says that the Brahmins tell of the wonderful beasts in the inaccessible regions of the interior of India, among them being the Unicorn, “which they call _Cartazonon_, and say that it reaches the size of a horse of mature age, possesses a mane and reddish-yellow hair, and that it excels in swiftness through the excellence of its feet and of its whole body. Like the elephant it has inarticulate feet, and it has a boar’s tail; one black horn projects between the eyebrows, not awkwardly, but with a certain natural twist, and terminating in a sharp point.”

Guillim, who wrote on heraldry in 1610, gives, in his Illustrations, indifferently the tail of this animal, as horse or ass; and, as might be expected from one of his craft, magnifies the Unicorn exceedingly:--“The Unicorn hath his Name of his one Horn on his Forehead. There is another Beast of a huge Strength and Greatness, which hath but one Horn, but that is growing on his Snout, whence he is called _Rinoceros_, and both are named _Monoceros_, or _One horned_. It hath been much questioned among Naturalists, which it is that is properly called the Unicorn: And some hath made Doubt whether there be any such Beast as this, or no. But the great esteem of his Horn (in many places to be seen) may take away that needless scruple....

“Touching the invincible Nature of this Beast, _Job_ saith, ‘_Wilt thou trust him because his Strength is great, and cast thy Labour unto him? Wilt thou believe him, that he will bring home thy seed, and gather it into thy Barn?_’ And his Vertue is no less famous than his Strength, in that his Horn is supposed to be the most powerful Antidote against Poison: Insomuch as the general Conceit is, that the wild Beasts of the Wilderness use not to drink of the Pools, for fear of the venemous Serpents there breeding, before the Unicorn hath stirred it with his Horn. Howsoever it be, this Charge may very well be a Representation both of Strength or Courage, and also of vertuous Dispositions and Ability to do Good; for to have Strength of Body, without the Gifts and good Qualities of the Mind, is but the Property of an Ox, but where both concur, that may truly be called Manliness. And that these two should consort together, the Ancients did signify, when they made this one Word, _Virtus_, to imply both the Strength of Body, and Vertue of the Mind....

“It seemeth, by a Question moved by _Farnesius_, That the Unicorn is never taken alive; and the Reason being demanded, it is answered ‘That the greatness of his Mind is such, that he chuseth rather to die than to be taken alive: Wherein (saith he) the Unicorn and the valiant-minded Souldier are alike, which both contemn Death, and rather than they will be compelled to undergo any base Servitude or Bondage, they will lose their Lives.’...

“The Unicorn is an untameable Beast by Nature, as may be gathered from the Words of _Job, chap. 39_, ‘_Will the Unicorn serve thee, or will he tarry by thy Crib? Can’st thou bind the Unicorn with his Band to labour in the Furrow, or will he plough the Valleys after thee?’_”

Topsell dilates at great length on the Unicorn. He agrees with Spenser and Guillim, and says:--“These Beasts are very swift, and their legges have no Articles (_joints_). They keep for the most part in the desarts, and live solitary in the tops of the Mountaines. There was nothing more horrible than the voice or braying of it, for the voice is strain’d above measure. It fighteth both with the mouth and with the heeles, with the mouth biting like a Lyon, and with the heeles kicking like a Horse.... He feereth not Iron nor any yron Instrument (as _Isodorus_ writeth) and that which is most strange of all other, it fighteth with his owne kind, yea even with the females unto death, except when it burneth in lust for procreation: but unto straunger Beasts, with whome he hath no affinity in nature, he is more sotiable and familiar, delighting in their company when they come willing unto him, never rising against them; but, proud of their dependence and retinue, keepeth with them all quarters of league and truce; but with his female, when once his flesh is tickled with lust, he groweth tame, gregall, and loving, and so continueth till she is filled and great with young, and then returneth to his former hostility.”

There was a curious legend of the Unicorn, that it would, by its keen scent, find out a maiden, and run to her, laying its head in her lap. This is often used as an emblem of the Virgin Mary, to denote her purity. The following is from the Bestiary of Philip de Thaun, and, as its old French is easily read, I have not translated it:--

“Monoceros est Beste, un corne ad en la teste,
Purceo ad si a nun, de buc ad façun;
Par Pucele est prise; or vez en quel guize.
Quant hom le volt cacer et prendre et enginner,
Si vent hom al forest ù sis riparis est;
Là met une Pucele hors de sein sa mamele,
Et par odurement Monosceros la sent;
Dunc vent à la Pucele, et si baiset la mamele,
En sein devant se dort, issi veut à sa mort;
Li hom suivent atant ki l’ocit en dormant
U trestont vif le prent, si fais puis sun talent.
Grant chose signifie.”...

Topsell, of course, tells the story:--“It is sayd that Unicorns above all other creatures, doe reverence Virgines and young Maides, and that many times at the sight of them they grow tame, and come and sleepe beside them, for there is in their nature a certaine savor, wherewithall the Unicornes are allured and delighted; for which occasion the _Indian_ and _Ethiopian_ hunters use this stratagem to take the beast. They take a goodly, strong, and beautifull young man, whom they dresse in the Apparell of a woman, besetting him with divers odoriferous flowers and spices.

“The man so adorned they set in the Mountaines or Woods, where the Unicorne hunteth, so as the wind may carrie the savor to the beast, and in the meane season the other hunters hide themselves: the Unicorne deceaved with the outward shape of a woman, and sweete smells, cometh to the young man without feare, and so suffereth his head to bee covered and wrapped within his large sleeves, never stirring, but lying still and asleepe, as in his most acceptable repose. Then, when the hunters, by the signe of the young man, perceave him fast and secure, they come uppon him, and, by force, cut off his horne, and send him away alive: but, concerning this opinion wee have no elder authoritie than _Tzetzes_, who did not live above five hundred yeares agoe, and therefore I leave the reader to the freedome of his owne judgment, to believe or refuse this relation; neither is it fit that I should omit it, seeing that all writers, since the time of _Tzetzes_, doe most constantly beleeve it.

“It is sayd by _Ælianus_ and _Albertus_, that, except they bee taken before they bee two yeares old they will never bee tamed; and that the Thrasians doe yeerely take some of their Colts, and bring them to their King, which he keepeth for combat, and to fight with one another; for when they are old, they differ nothing at all from the most barbarous, bloodie, and ravenous beasts. Their flesh is not good for meate, but is bitter and unnourishable.”

It is hardly worth while to go into all the authorities treating of the Unicorn; suffice it to say, that it was an universal belief that there were such animals in existence, for were not their horns in proof thereof? and were they not royal presents fit for the mightiest of potentates to send as loving pledges one to another? for it was one of the most potent of medicines, and a sure antidote to poison. And they were very valuable, too, for Paul Hentzner--who wrote in the time of Queen Elizabeth--says that, at Windsor Castle, he was shown, among other things, the horn of an Unicorn of above eight spans and a half in length, _i.e._, about 6½ feet, valued at £10,000. Considering that money was worth then about three times what it is now, an Unicorn’s horn was a right royal gift.

Topsell, from whom I have quoted so much, is especially voluminous and erudite on Unicorns; indeed, in no other old or new author whom I have consulted are there so many facts (?) respecting this fabled beast to be found. Here is his history of those horns then to be found in Europe:--

“There are two of these at _Venice_ in the Treasurie of S. _Marke’s_ Church, as _Brasavolus_ writeth, one at _Argentoratum_, which is wreathed about with divers sphires.[30] There are also two in the Treasurie of the King of _Polonia_, all of them as long as a man in his stature. In the yeare 1520, there was found the horne of a _Unicorne_ in the river _Arrula_, neare _Bruga_ in Helvetia, the upper face or out side whereof was a darke yellow; it was two cubites (_3 feet_) in length, but had upon it no plights[31] or wreathing versuus. It was very odoriferous (especially when any part of it was set on fire), so that it smelt like muske: as soone as it was found, it was carried to a Nunnery called _Campus regius_, but, afterwards by the Governor of _Helvetia_, it was recovered back againe, because it was found within his teritorie....

“Another certaine friend of mine, being a man worthy to be beleeved, declared unto me that he saw at _Paris_, with the Chancellor, being Lord of _Pratus_, a peece of a Unicorn’s horn, to the quantity of a cubit, wreathed in tops or spires, about the thicknesse of an indifferent staffe (the compasse therof extending to the quantity of six fingers) being within, and without, of a muddy colour, with a solide substance, the fragments whereof would boile in the Wine although they were never burned, having very little or no smell at all therein.

“When _Joannes Ferrerius_ of _Piemont_ had read these thinges, he wrote unto me, that, in the Temple of _Dennis_, neare unto _Paris_, that there was a Unicorne’s horne six foot long, ... but that in bignesse, it exceeded the horne at the Citty of _Argentorate_, being also holow almost a foot from that part which sticketh unto the forehead of the Beast, this he saw himselfe in the Temple of S. _Dennis_, and handled the horne with his handes as long as he would. I heare that in the former yeare (which was from the yeare of our Lord), 1553, when _Vercella_ was overthrown by the French, there was broght from that treasure unto the King of France, a very great Unicorn’s horne, the price wherof was valued at fourscore thousand Duckets.[32]

“_Paulus Poæius_ describeth an Unicorne in this manner; That he is a beast, in shape much like a young Horse, of a dusty colour, with a maned necke, a hayry beard, and a forehead armed with a Horne of the quantity of two Cubits, being seperated with pale tops or spires, which is reported by the smoothnes and yvorie whitenesse thereof, to have the wonderfull power of dissolving and speedy expelling of all venome or poison whatsoever.

“For his horne being put into the water, driveth away the poison, that he may drinke without harme, if any venemous beast shall drinke therein before him. This cannot be taken from the Beast, being alive, for as much as he cannot possible be taken by any deceit: yet it is usually seene that the horne is found in the desarts, as it happeneth in Harts, who cast off their olde horne thorough the inconveniences of old age, which they leave unto the Hunters, Nature renewing an other unto them.

“The horne of this beast being put upon the Table of Kinges, and set amongest their junkets and bankets, doeth bewray the venome, if there be any suche therein, by a certaine sweat which commeth over it. Concerning these hornes, there were two seene, which were two cubits in length, of the thicknesse of a man’s Arme, the first at _Venice_, which the Senate afterwards sent for a gift unto _Solyman_ the Turkish Emperor: the other being almost of the same quantity, and placed in a Sylver piller, with a shorte or cutted[33] point, which _Clement_ the Pope or Bishop of _Rome_, being come unto _Marssels_ brought unto _Francis_ the King, for an excellent gift.”... They adulterated the real article, for sale. “_Petrus Bellonius_ writeth, that he knewe the tooth of some certaine Beast, in time past, sold for the horne of a Unicorne (what beast may be signified by this speech I know not, neither any of the French men which do live amongst us) and so smal a peece of the same, being adulterated, sold ‘sometimes for 300 Duckets.’ But, if the horne shall be true and not counterfait, it doth, notwithstanding, seeme to be of that creature which the Auncientes called by the name of an Unicorne, especially _Ælianus_, who only ascribeth to the same this wonderfull force against poyson and most grievous diseases, for he maketh not this horne white as ours doth seeme, but outwardly red, inwardly white, and in the Middest or secretest part only blacke.”

Having dilated so long upon the Unicorn, it would be a pity not to give some idea of the curative properties of its horn--always supposing that it could be obtained genuine, for there were horrid suspicions abroad that it might be “the horne of some other beast brent in the fire, some certaine sweet odors being thereunto added, and also imbrued in some delicious and aromaticall perfume. Peradventure also, Bay by this means, first burned, and afterwards quenched, or put out with certaine sweet smelling liquors.” To be of the proper efficacy it should be taken new, but its power was best shown in testing poisons, when it sweated, as did also a stone called “the Serpent’s tongue.” And the proper way to try whether it was genuine or not, was to give Red Arsenic or Orpiment to two pigeons, and then to let them drink of two samples; if genuine, no harm would result--if adulterated, or false, the pigeons would die.

It was also considered a cure for Epilepsy, the Pestilent Fever or Plague, Hydrophobia, Worms in the intestines, Drunkenness, &c., &c.,--and it also made the teeth clean and white;--in fact, it had so many virtues that “no home should be without it.”

And all this about a Narwhal’s horn!

THE RHINOCEROS.

The true Unicorn is, of course, the Rhinoceros, and this picture of it is as early an one as I can find, being taken from Aldrovandus de Quad, A.D. 1521. Gesner and Topsell both reproduce it, at later dates, but _reversed_. The latter says that Gesner drew it from the life at Lisbon--but having Aldrovandus and the others before me, I am bound to give the palm to the former, and confess the others to be piracies. It is certain, however, that whoever drew this picture of a Rhinoceros must have seen one, either living or stuffed, for it is not too bizarre.

Topsell approaches this animal with an awe and reverence, such as he never shows towards any other beast; indeed, he gets quite solemn over it, and he thus commences his _Apologia_:--“But for my part, which write the English story, I acknowledge that no man must looke for that at my hands, which I have not received from some other: for I would bee unwilling to write anything untrue, or uncertaine out of mine owne invention; and truth on every part is so deare unto mee, that I will not lie to bring any man in love and admiration with God and his works, for God needeth not the lies of men: To conclude, therefore, this Præface, as the beast is strange, and never seene in our countrey, so my eyesight cannot adde anything to the description; therefore harken unto that which I have observed out of other writers.”

They were very rare beasts, among the early Roman Emperors, but in the later Empire they were introduced into the Circus, but many centuries rolled on before we, in England, were favoured with a sight of this great animal. Topsell had not seen one, and he wrote in 1607, so we accept his _Apologia_ with all his errors:--“_Oppianus_ saith that there was never yet any distinction of sexes in these _Rhinocerotes_; for all that ever have been found were males, and not females, but from hence let no body gather that there are no females, for it were impossible that the breede should continue without females.

“When they are to fight they whet their horne upon a stone, and there is not only a discord between these beasts and Elephants for their food, but a natural description and enmity: for it is confidently affirmed, that when the Rhinoceros which was at _Lisborne_, was brought into the presence of an Elephant, the Elephant ran away from him. How and what place he overcometh the Elephant, we have shewed already in his story, namely, how he fastneth his horne in the soft part of the Elephantes belly. He is taken by the same meanes that the _Unicorne_ is taken, for it is said by _Albertus_, _Isodorus_, and _Alumnus_, that above all other creatures they love Virgins, and that unto them they will come be they never so wilde, and fall a sleepe before them, so being asleepe they are easily taken, and carried away. All the later Physitians do attribute the vertue of the _Unicorn’s_ horne to the _Rhinocereos_ horn.”

Ser Marco Polo, speaking of Sumatra, or, as he called it, Java the Less, says in that island there are numerous unicorns. “They have hair like that of a buffalo, feet like those of an elephant, and a horn in the middle of the forehead, which is black and very thick. They do no mischief, however, with the horn, but with the tongue alone; for this is covered all over with long and strong prickles, (and when savage with any one they crush him under their knees, and then rasp him with their tongue). The head resembles that of a wild boar, and they carry it ever bent towards the ground. They delight much to abide in mire and mud. ’Tis a passing ugly beast to look upon, and is not in the least like that which our stories tell us of as being caught in the lap of a virgin; in fact, ’tis altogether different from what we fancied.”

THE GULO.

Olaus Magnus thus describes the Gulo or Gulon:--“Amongst all creatures that are thought to be insatiable in the Northern parts of _Sweden_, the _Gulo_ hath his name to be the principall; and in the vulgar tongue they call him _Jerff_, but in the _German_ language _Vielfras_; in the Sclavonish speech _Rossamaka_, from his much eating, and the Latin name is _Gulo_, for he is so called from his gluttony. He is as great as a great Dog, and his ears and face are like a Cat’s: his feet and nails are very sharp; his body is hairy, with long brown hair, his tail is like the Foxes, but somewhat shorter, but his hair is thicker, and of this they make brave Winter Caps. Wherefore this Creature is the most voracious; for, when he finds a carcasse, he devours so much, that his body, by over-much meat, is stretched like a Drum, and finding a streight (_narrow_) passage between Trees, he presseth between them, that he may discharge his body by violence; and being thus emptied, he returns to the carcasse, and fills himself top full; and then he presseth again through the same narrow passage, and goes back to the carkasse, till he hath devoured it all; and then he hunts eagerly for another. It is supposed he was created by nature to make men blush, who eat and drink till they spew, and then feed again, eating day and night, as _Mechovita_ thinks in his _Sarmatia_. The flesh of this Creature is altogether uselesse for man’s food; but his skin is very commodious and pretious. For it is of a white brown black colour, like a damask cloth wrought with many figures; and it shews the more beautiful, as by the Industry of the Artist it is joyn’d with other garments in the likenesse or colour. Princes and great men use this habit in Winter, made like Coats; because it quickly breeds heat, and holds it long; and that not onely in _Swethland_, and _Gothland_, but in _Germany_, where the rarity of these skins makes them to be more esteemed, when it is prised in ships among other Merchandise.

“The Inhabitants are not content to let these skins be transported into other Countries, because, in Winter, they use to entertain their more noble guests in these skins; which is a sufficient argument that they think nothing more comely and glorious, than to magnifie at all times, and in all orders their good guests, and that in the most vehement cold, when amongst other good turns they cover their beds with these skins.

“And I do not think fit to overpasse, that when men sleep under these skins, they have dreams that agree with the nature of that Creature, and have an insatiable stomach, and lay snares for other Creatures, and prevent them themselves. It may be that it is as they that eat hot Spices, Ginger or Pepper seem to be inflamed; and they that eat Sugar seem to be choked in water. There seems to be another secret of Nature in it, that those who are clothed in those Skins, seem never to be satisfied.

“The guts of this Creatures are made into strings for Musicians, and give a harsh sound, which the Natives take pleasure in; but these, tempered with sweet sounding strings, will make very good Musick. Their hoofs made like Circles, and set upon heads subject to the Vertigo, and ringing ears, soon cure them. The Hunters drink the blood of this beast mingled with hot water; also seasoned with the best Honey, it is drunk at Marriages. The fat, or tallow of it, smeered on putrid Ulcers for an ointment is a sudden cure. Charmers use the teeth of it. The hoofs, newly taken off, will drive away Cats and Dogs, if they do but see it, as birds fly away, if they spy but the Vultur or the Bustard.

“By the Hunter’s various Art, this Creature is taken onely in regard of his pretious skin; and the way is this;--They carry into the wood a fresh Carkasse; where these beasts are wont to be most commonly; especially in the deep snows (for in Summer their skins are nothing worth) when he smels this he falls upon it, and eats till he is forced to crush his belly close between narrow trees, which is not without pain; the Hunter, in the mean time, shoots, and kills him with an arrow.

“There is another way to catch this Beast, for they set Trees, bound asunder with small cords, and these fly up when they eat the Carkasse, and strangle them; or else he is taken, falling into pits dug upon one side, if the Carkasse be cast in, and he is compelled by hunger to feed upon it. And there is hardly any other way to catch him with dogs, since his claws are so sharp, that dogs dare not encounter with him, that fear not to set upon the most fierce Wolves.”