Chapter V: Preface (5)

“They also devoure Goates and Swyne of all sortes, except Bores, who doe not easily yeald unto Wolves. It is said that a Sow, hath resisted a Wolfe, and when he fighteth with her, hee is forced to use his greatest craft and suttelty, leaping to and from her with his best activity, least she should lay her teeth upon him, and so at one time deceive him of his prey, and deprive him of his life. It is reported of one that saw a Wolfe in a Wood, take in his mouth a peece of Timber of some thirty or forty pound waight, and with that he did practise to leape over the trunke of a tree that lay upon the earth; at length, when he perceived his own ability and dexterity in leaping with that waight in his mouth, he did there make his cave, and lodged behinde that tree; at last, it fortuned there came a wild Sow to seeke for meat along by that tree, with divers of her pigs following her, of different age, some a yeare olde, some halfe a yeare, and some lesse. When he saw them neare him, he suddenly set upon one of them, which he conjectured was about the waite of Wood which he carried in his mouth, and when he had taken him, whilest the old Sow came to deliver her pig at his first crying, he suddenly leaped over the tree with the pig in his mouth, and so was the poore Sow beguiled of her young one, for she could not leape after him, and yet might stand and see the Wolfe to eate the pigge, which hee had taken from her. It is also sayd, that when they will deceive Goates, they come unto them with the greene leaves and small boughes of Osiers in their mouthes, wherewithall they know Goats are delighted, that so they may draw them therewith, as to a baite, to devour them.

“Their maner is, when they fal upon a Goat or a Hog, or some such other beast of smal stature, not to kil them, but to lead them by the eare with al the speed they can drive them, to their fellow Wolves, and, if the beast be stubborne, and wil not runne with him, then he beateth his hinder parts with his taile, in the mean time holding his ear fast in his mouth, whereby he causeth the poore beast to run as fast, or faster than himselfe unto the place of his owne execution, where he findeth a crew of ravening Wolves to entertaine him, who, at his first appearance seize upon him, and, like Divels teare him in peeces in a moment, leaving nothing uneaten but onely his bowels....

“Now although there be a great difference betwixt him and a Bul, both in strength and stature, yet he is not affraid to adventure combat, trusting in his policy more than his vigor, for when he setteth upon a Bul, he commeth not upon the front for feare of his hornes, nor yet behind him for feare of his heeles, but first of al standeth a loofe from him, with his glaring eyes, daring and provoking the Bul, making often profers to come neere unto him, yet is wise enough to keepe a loofe till he spy his advauntage, and then he leapeth suddenly upon the backe of the Bul at the one side, and being so ascended, taketh such hold, that he killeth the beast, before he loosen his teeth. It is also worth the observation, how he draweth unto him a Calfe that wandereth from the dam, for by singular treacherie he taketh him by the nose, first drawing him forwarde, and then the poore beast striveth and draweth backward, and thus they struggle togither, one pulling one way, and the other another, till at last the Wolfe perceiving advantage, and feeling when the Calfe pulleth heavyest, suddenly he letteth go his hold, whereby the poore beast falleth backe upon his buttocks, and so downe right upon his backe; then flyeth the Wolfe to his belly which is then his upper part, and easily teareth out his bowels, so satisfieng his hunger and greedy appetite.

“But, if they chance to see a Beast in the water, or in the marsh, encombred with mire, they come round about him, stopping up al the passages where he shold come out, baying at him, and threatning him, so as the poore distressed Oxe plungeth himselfe many times over head and eares, or at the least wise they so vex him in the mire, that they never suffer him to come out alive. At last, when they perceive him to be dead, and cleane without life by suffocation, it is notable to observe their singular subtilty to drawe him out of the mire, whereby they may eat him; for one of them goeth in, and taketh the beast by the taile, who draweth with al the power he can, for wit without strength may better kill a live Beast, than remove a dead one out of the mire; therefore, he looketh behind him, and calleth for more helpe; then, presently another of the wolves taketh that first wolve’s tail in his mouth, and a third wolf the second’s, a fourth the third’s, a fift the fourth, and so forward, encreasing theyr strength, until they have pulled the beast out into the dry lande. _Sextus_ saith that, in case a Wolf do see a man first, if he have about him the tip of a Wolf’s taile, he shal not neede to feare anie harme. All domestical Foure footed beasts, which see the eie of a wolfe in the hand of a man, will presently feare and runne away.

“If the taile of a wolfe be hung in the cratch of Oxen, they can never eat their meate. If a horse tread upon the foote steps of a Wolfe, which is under a Horse-man or Rider, hee breaketh in peeces, or else standeth amazed. If a wolfe treadeth in the footsteps of a horse which draweth a waggon, he cleaveth fast in the rode, as if he were frozen.

“If a Mare with foale, tread upon the footsteps of a wolfe, she casteth her foal, and therefore the Egyptians, when they signifie abortment doe picture a mare treading upon a wolf’s foot. These and such other things are reported, (but I cannot tell how true) as supernaturall accidents in wolves. The wolfe also laboureth to overcome the Leoparde, and followeth him from place to place, but, for as much as they dare not adventure upon him single, or hand to hand, they gather multitudes, and so devoure them. When wolves set upon wilde Bores, although they bee at variance amonge themselves, yet they give over their mutual combats, and joyne together against the Wolfe their common adversarie.

“And this is the nature of this beast, that he feareth no kind of weapon except a stone, for, if a stone be cast at him, he presently falleth downe to avoide the stroke, for it is saide that in that place of his body where he is wounded by a stone, there are bred certaine wormes which doe kill and destroie him.... As the Lyon is afraide of a white Cocke and a Mouse, so is the wolfe of a Sea crab, or shrimp. It is said that the pipe of _Pithocaris_ did represse the violence of wolves when they set upon him, for he sounded the same unperfectly, and indistinctly, at the noise whereof the raging wolfe ran away; and it hath bin beleeved that the voice of a singing man or woman worketh the same effect.

“Concerning the enimies of wolves, there is no doubt but that such a ravening beast hath fewe friends, ... for this cause, in some of the inferiour beasts their hatred lasteth after death, as many Authors have observed; for, if a sheepe skinne be hanged up with a wolves’s skin, the wool falleth off from it, and, if an instrument be stringed with stringes made of both these beasts the one will give no sounde in the presence of the other.”

Here we have had all the bad qualities of the Wolf depicted in glowing colours; but, as a faithful historian, I must show him also under his most favourable aspect--notably in two instances--one the she-wolf that suckled Romulus and Remus, and the other who watched so tenderly over the head of the Saxon Edmund, King and Martyr, after it had been severed from his body by the Danes, and contemptuously thrown by them into a thicket. His mourning followers found the body, but searched for some time for the head, without success; although they made the woods resound with their cries of “Where artow, Edward?” After a few days’ search, a voice answered their inquiries, with “Here, here, here.” And, guided by the supernatural voice, they came upon the King’s head, surrounded by a glory, and watched over, so as to protect it from all harm--by a _WOLF_! The head was applied deftly to the body, which it joined naturally; indeed, so good a job was it, that the junction could only be perceived by a thin red, or purple, line.

It must be said of this wolf, that he was _thorough_, for not content with having preserved the head of the Saintly King from harm, he meekly followed the body to St. Edmund’s Bury, and waited there until the funeral; when he quietly trotted back, none hindering him, to the forest.

WERE-WOLVES.

But of all extraordinary stories connected with the Wolf, is the belief which existed for many centuries, (and in some parts of France still does exist, under the form of the “Loup-garou,”) and which is mentioned by many classical authors--Marcellus Sidetes, Virgil, Herodotus, Pomponius Mela, Ovid, Pliny, Petronius, &c.--of men being able to change themselves into wolves. This was called _Lycanthropy_, from two Greek words signifying wolf, and man, and those who were thus gifted, were dignified by the name of _Versipellis_, or able to change the skin. It must be said, however, for Pliny, amongst classical authors, that although he panders sufficiently to popular superstition to mention Lycanthropy, and quotes from others some instances of it, yet he writes:--“It is really wonderful to what a length the credulity of the Greeks will go! There is no falsehood, if ever so barefaced, to which some of them cannot be found to bear testimony.”

This curious belief is to be found in Eastern writings, and it was especially at home with the Scandinavian and Teutonic nations. It is frequently mentioned in the Northern Sagas--but space here forbids more than just saying that the best account of these _eigi einhamir_ (not of one skin) is to be found in _The Book of Were-Wolves_, by the Rev. S. Baring-Gould.

The name of _Were Wolf_, or _Wehr Wolf_, is derived thus, according to Mr. Gould:--“_Vargr_ is the same as _u-argr_, restless; _argr_ being the same as the Anglo-Saxon _earg_. _Vargr_ had its double signification in Norse. It signified a Wolf, and also a godless man. This _vargr_ is the English _were_, in the word were-wolf, and the _garou_ or _varou_ in French. The Danish word for were-wolf is _var-ulf_ the Gothic, _vaira-ulf_.” Lycanthropy was a widespread belief, but it gradually dwindled down in the sixteenth and seventeenth centuries to those _eigi einhamir_, the witches who would change themselves into hares, &c.

Olaus Magnus tells us _Of the Fiercenesse of Men who by Charms are turned into Wolves_:--“In the Feast of Christ’s Nativity, in the night, at a certain place, that they are resolved upon amongst themselves, there is gathered together such a huge multitude of Wolves changed from men, that dwell in divers places, which afterwards the same night doth so rage with wonderfull fiercenesse, both against mankind, and other creatures that are not fierce by nature, that the Inhabitants of that country suffer more hurt from them than ever they do from the true natural Wolves. For as it is proved, they set upon the houses of men that are in the Woods, with wonderfull fiercenesse, and labour to break down the doors, whereby they may destroy both men and other creatures that remain there.

“They go into the Beer-Cellars, and there they drink out some Tuns of Beer or Mede, and they heap al the empty vessels one upon another in the midst of the Cellar, and so leave them: wherein they differ from natural and true Wolves. But the place, where, by chance they stayd that night, the Inhabitants of those Countries think to be prophetical: Because, if any ill successe befall a Man in that place; as, if his Cart overturn, and he be thrown down in the Snow, they are fully perswaded that man must die that year, as they have for many years proved it by experience. Between _Lituania_, _Samogetia_, and _Curonia_, there is a certain wall left, of a Castle that was thrown down; to this, at a set time, some thousands of them come together, that each of them may try his nimblenesse in leaping. He that cannot leap over this wall, as commonly the fat ones cannot, are beaten with whips by their Captains.

“And it is constantly affirmed that amongst that multitude there are the great men, and chiefest Nobility of the Land. The reason of this metamorphosis, that is exceeding contrary to Nature, is given by one skilled in this witchcraft, by drinking to one in a Cup of Ale, and by mumbling certain words at the same time, so that he who is to be admitted into that unlawful Society, do accept it. Then, when he pleaseth, he may change his humane form, into the form of a Wolf entirely, going into some private Cellar, or secret Wood. Again, he can, after some time put off the same shape he took upon him, and resume the form he had before at his pleasure....

“But for to come to examples; When a certain Nobleman took a long journey through the Woods, and had many servile Country-fellows in his Company, that were acquainted with this witchcraft, (as there are many such found in those parts) the day was almost spent; wherefore he must lie in the Woods, for there was no Inne neare that place; and withall they were sore pinched with hunger and want. Last of all, one of the Company propounded a seasonable proposall, that the rest must be quiet, and if they saw any thing they must make no tumulte; that he saw afar off a flock of sheep feeding; he would take care that, without much labor, they should have one of them to rost for Supper. Presently he goes into a thick Wood that no man might see him, and there he changed his humane shape like to that of a Wolf. After this he fell upon the flock of sheep with all his might, and he took one of them that was running back to the Wood, and then he came to the Chariot in the form of a Wolf, and brought the sheep to them. His companions being conscious how he stole it, receive it with grateful mind, and hide it close in the Chariot; but he that had changed himself into a Wolf, went into the Wood again, and became a Man.

“Also in _Livonia_ not many years since, it fell out that there was a dispute between a Nobleman’s wife and his servant, (of which they have plenty more in that Country, than in any Christian Land) that men could not be turned into Wolves; whereupon he brake forth into this speech, that he would presently shew her an example of that businesse, so he might do it with her permission: he goes alone into the cellar, and, presently after, he came forth in the form of a Wolf. The dogs ran after him through the fields to the wood, and they bit out one of his eyes, though he defended himself stoutly enough. The next day he came with one eye to his Lady. Lastly, as is yet fresh in memory, how the Duke of _Prussia_, giving small credit to such a Witchcraft, compelled one who was cunning in this Sorcery, whom he held in chains, to change himself into a Wolf; and he did so. Yet that he might not go unpunished for this Idolatry, he afterwards caused him to be burnt. For such heinous offences are severely punished both by Divine and Humane Laws.”

Zahn, on the authority of Trithemius, who wrote in 1335, says that men having the spine elongated after the manner of a tail were Were-wolves. Topsell takes a more sensible view of the matter:--“There is a certaine territorie in Ireland (whereof M. _Cambden_ writeth) that the inhabitants which live till they be past fifty yeare old, are foolishly reported to be turned into wolves, the true cause whereof he conjectureth to be, because for the most part they are vexed with the disease called _Lycanthropia_, which is a kind of melancholy, causing the persons so affected, about the moneth of February, to forsake their owne dwelling or houses, and to run out into the woodes, or neare the graves and sepulchers of men, howling and barking like Dogs and Wolves. The true signes of this disease are thus described by _Marcellus_: those, saith he, which are thus affected, have their faces pale, their eies dry and hollow, looking drousily and cannot weep. Their tongue as if it were al scab’d, being very rough, neither can they spit, and they are very thirsty, having many ulcers breaking out of their bodies, especially on their legges; this disease some cal _Lycaon_, and men oppressed therewith, _Lycaones_, because that there was one _Lycaon_, as it is fained by the poets, who, for his wickednes in sacrificing of a child, was by _Jupiter_ turned into a Wolf, being utterly distracted of human understanding, and that which the poets speake of him. And this is most strange, that many thus diseased should desire the graves of the dead.”

THE ANTELOPE.

When not taken from living specimens, or skins, the artists of old drew somewhat upon their imaginations for their facts, as is the case with this Antelope, of which Topsell gives the following description:--“They are bred in _India_, and _Syria_, neere the River _Euphrates_, and delight much to drinke of the cold water thereof. Their bodie is like the body of a _Roe_, and they have hornes growing forthe of the crowne of their head, which are very long and sharpe; so that _Alexander_ affirmed that they pierced through the sheeldes of his Souldiers, and fought with them very irefully: at which time his company slew as he travelled to _India_, eight thousand, five hundred, and fifty; which great slaughter may be the occasion why they are so rare, and seldome seene to this day, by cause thereby the breeders, and meanes of their continuance (which consisted in their multitude) were weakened and destroyed. Their hornes are great, and made like a saw, and they, with them, can cut asunder the braunches of _Osier_, or small trees, whereby it commeth to passe that many times their necks are taken in the twists of the falling boughes, whereat the Beast with repining cry, bewrayeth himselfe to the Hunters, and so is taken. The vertues of this Beast are unknowne, and therefore _Suidas_ sayth an _Antalope_ is but good in part.”

THE HORSE.

Aldrovandus gives us a curious specimen of a horse, which the artist has drawn with the slashed trunk breeches of the time. He says that _Fincelius_, quoting _Licosthenes_, mentions that this animal had its skin thus slashed, from its birth, and was to be seen about the year 1555. Its skin was as thick as sole-leather. It was, probably, an ideal Zebra.

Topsell gives us some fine horse-lore, especially as to their love for their masters:--“_Homer_ seemeth also to affirme that there are in Horsses divine qualityes, understanding things to come, for, being tyed to their mangers they mournd for the death of _Patroclus_, and also shewed _Achilles_ what should happen unto him; for which cause _Pliny_ saieth of them that they lament their lost maisters with teares, and foreknow battailes. _Accursius_ affirmeth that _Cæsar_ three daies before he died, found his ambling Nag weeping in the stable, which was a token of his ensewing death, which thing I should not beleeve, except _Tranquillus_ in the life of _Cæsar_, had related the same thing, and he addeth moreover, that the Horsses which were consecrated to _Mars_ for passing over _Rubicon_, being let to run wilde abroad, without their maisters, because no man might meddle with the horses of the Gods, were found to weepe abundantly, and to abstaine from all meat.

“Horsses are afraid of Elephants in battaile, and likewise of a Cammell, for which cause when _Cyrus_ fought against _Crœsus_, he overthrew his Horse by the sight of Camels, for a horse cannot abide to looke upon a Camell. If a Horse tread in the footpath of a Wolfe, he presently falleth to be astonished; Likewise, if two or more drawing a Charriot, come into the place where a Wolfe hath trod, they stand so still as if the Charriot and they were frozen to the earth, sayth _Ælianus_ and _Pliny_. _Æsculapius_ also affirmeth the same thing of a Horsse treading in a Beare’s footsteppes, and assigneth the reason to be in some secret, betweene the feete of both beastes....

“Al kind of Swine are enemies to Horses, the Estridge also, is so feared of a Horse, that the Horsse dares not appeare in his presence. The like difference also is betwixt a Horse, and a Beare. There is a bird which is called _Anclorus_, which neyeth like a Horse, flying about; the Horse doth many times drive it away; but because it is somewhat blind, and cannot see perfectly, therefore the horsse doth oftentimes ketch it, and devoure it, hating his owne voice in a creature so unlike himself.

“It is reported by _Aristotle_, that the Bustard loveth a Horsse exceedingly, for, seeing other Beastes feeding in the pastures, dispiseth and abhorreth them; but, as soone as ever it seeth a Horsse, it flyeth unto him for joy, although the Horsse run away from it: and, therefore, the Egyptians, when they see a weake man driving away a stronger, they picture a Bustard flying to a Horsse....

“_Julius Cæsar_ had a horsse which had cloven hooves like a man’s fingers, and because he was foaled at that time when the sooth-sayers had pronounced that hee should have the government of the world, therefore he nourished him carefully, and never permitted any man to backe him but himselfe, which he afterwards dedicated in the Temple of Venus....

“If one do cut the vaines of the pallet of a horse’s mouth, and let it runne downe into his belly, it will presently destroy and consume the maw, or belly worms, which are within him. The Marrow of a horse is also very good to loosen the sinewes which are knit and fastned together, but first let it be boiled in wine, and afterwards be made cold, and then anointed warmly either by the Fire, or Sun. The teeth of a male horse not gelded, or by any labor made feeble, being put under the head, or over the head of him that is troubled or startleth in his dreame, doth withstand and resist all unquietnes which in the time of his rest might happen unto him. The teeth also of a horse is verye profitable for the curing of the Chilblanes which are rotten and full of corruption when they are swollen full ripe. The teeth which do, first of all, fall from horses, being bound or fastned upon children in their infancie, do very easily procure the breeding of the teeth, but with more speed, and more effectually, if they have never touched the ground....

“If you anoint a combe with the foame of a horse, wherewith a young man or youth doth use to comb his head, it is of such force as it will cause the haire of his head neither to encrease or any whit to appeare. The foame of a horse is also very much commended for them which have either pain or difficulty of hearing in their ears, or else the dust of horse dung, being new made and dryed, and mingled with oyle of Roses. The griefe or soreness of a man’s mouth or throat, being washed or annointed with the foame of a Horse, which hath bin fed with Oates or barly, doth presently expell the paine of the Sorenesse, if so be that it be 2 or 3 times washed over with the juyce of young or greene Sea-crabs beaten small together.” But I could fill pages with remedial recipes furnished by the horse.

THE MIMICK DOG.

“The Mimicke or Getulian Dogge,” is, I take it, meant for a poodle. It was “apt to imitate al things it seeth, for which cause some have thought that it was conceived by an Ape, for in wit and disposition it resembleth an Ape, but in face, sharpe and blacke like an Hedgehog, having a short recurved body, very long legs, shaggy haire, and a short taile: this is called of some _Canis Lucernarius_. These being brought up with apes in their youth, learne very admirable and strange feats, whereof there were great plenty in _Egypt_ in the time of king _Ptolemy_, which were taught to leap, play, and dance, at the hearing of musicke, and in many poore men’s houses they served insteed of servaunts for divers uses.

“These are also used by Plaiers and Puppet-Mimicks to worke straunge trickes, for the sight whereof they get much money; such an one was the Mimick’s dog, of which _Plutarch_ writeth that he saw in a publicke spectacle at Rome before the Emperor _Vespasian_. The dog was taught to act a play, wherein were contained many persons’ parts, I mean the affections of many other dogs; at last, there was given him a piece of bread, wherein, as was saide, was poison, having vertue to procure a dead sleepe, which he received and swallowed; and presently, after the eating thereof, he began to reele and stagger too and fro like a drunken man, and fell downe to the ground, as if he had bin dead, and so laie a good space, not stirring foot nor lim, being drawne uppe and downe by divers persons, according as the gesture of the play he acted did require, but when he perceived by the time, and other signes that it was requisite to arise, he first opened his eies, and lift up his head a little, then stretched forth himself, like as one doth when he riseth from sleepe; at last he geteth up, and runneth to him to whom that part belonged, not without the joy, and good content of _Cæsar_ and all other beholders.

“To this may be added another story of a certaine Italian about the yeare 1403, called _Andrew_, who had a red Dog with him, of strange feats, and yet he was blind. For standing in the Market place compassed about with a circle of many people, there were brought by the standers by, many Rings, Jewels, bracelets, and peeces of gold and silver, and these, within the circle were covered with earth, then the dog was bid to seeke them out, who with his nose and feet did presently find and discover them, then was hee also commaunded to give to every one his owne Ring, Jewell, Bracelet, or money, which the blind dog did performe directly without stay or doubt. Afterward, the standers by, gave unto him divers pieces of coine, stamped with the images of sundry princes, and then one of them called for a piece of English money, and the Dog delivered him a piece; another for the Emperor’s coine, and the dog delivered him a piece thereof; and so consequently, every princes coine by name, till all was restored; and this story is recorded by Abbas Urspergensis, where upon the common people said, the dog was a divell, or else possessed with some pythonicall spirit.”

It is curious to note some of the remedies against hydrophobia--and I only give a portion of the long list.

“For the outward compound remedies, a plaister made of _Opponax_ and Pitch, is much commended, which _Menippus_ used, taking a pound of Pitch of Brutias, and foure ounces of _Opponax_, adding withall, that the _Opponax_ must be dissolved in vinegar, and afterwards the Pitch and the vinegar must be boiled together, and when the vinegar is consumed, then put in the _Opponax_, and of both together make like taynters or splints, and thrust them into the wound, so let them remaine many dayes together, and in the meane time drinke an antidot of sea crabs and vineger, (for vineger is alway pretious in this confection). Other use _Basilica_, Onyons, Rue, Salt, Rust of Iron, white bread, seedes of hore hound, and triacle: but the other plaister is most forcible to be applyed outwardly, above al medicines in the world.

“For the simple or uncompounded medicines to be taken against this sore, are many: As Goose-grease, the roote of Wilde roses drunke; bitter Almonds, leaves of Chickweed, or Pimpernell, the old skinne of a snake pounded with a male sea Crab, Betony, Cabbage-leaves, or stalkes, with Persneps and vineger, lime and sewet, poulder of Sea-Crabs with Hony; poulder of the shels of Sea-Crabs, the haires of a Dog layed on the wound, the head of the Dog which did bite, mixed with a little _Euphorbium_; the haire of a man with vineger, dung of Goates with wine, Walnuts with Hony and salte, poulder of fig tree in a sear cloth, Fitches in wine, _Euphorbium_, warme horse-dung, raw beanes chewed in the mouth, fig tree leaves, greene figs with vineger, fennel stalkes, Gentians, dung of pullen, the Lyver of a Buck-goate, young swallowes, burned to poulder, also their dung; the urine of a man, an Hyæna’s skin, flower de luce with honey, a Sea hearb called _Kakille_, _Silphum_ with salt, the flesh and shels of snayles, leeke seeds with salt, mints, the taile of a field mouse cut off from her alive, and she suffered to live, rootes of Burres, with salt of the Sea plantaine, the tongue of a Ramme with salt, the flesh of al Sea-fishes, the fat of a sea-Calfe and Vervine, besides many other superstitious amulets which are used to be bound to the Armes, neckes, and brests, as the Canine tooth bound up in a leafe, and tyed to the Arme. A worme bred in the dung of Dogges, hanged about the necke, the roots of _Gentian_ in an Hyæna’s skin, or young Wolfe’s Skin, and such like; whereof I know no reason beside the opinion of men.”

Let us now see what medicinal properties exist in dogs themselves; and, here again, I must very much curtail the recital of their benefits to mankind.

“The vertues of a Dog’s head made into poulder, are both many and unspeakable, by it is the biting of mad dogs cured, it cureth spots, and bunches in the head, and a plaister thereof made with Oyle of Roses, healeth the running in the head. The poulder of the teeth of Dogges, maketh Children’s teeth to come forth with speed and easie, and, if their gums be rub’d with a dog’s tooth, it maketh them to have the sharper teeth; and the poulder of these Dogs teeth rubbed upon the Gummes of young or olde, easeth toothache, and abateth swelling in the gummes. The tongue of a Dogge, is most wholesome both for the curing of his owne wounds by licking, as also of any other creature. The rennet of a Puppy drunke with Wine, dissolveth the Collicke in the same houre wherein it was drunke,” &c., &c., &c.

THE CAT.

Aldrovandus gives us a picture of a curly-legged Cat, but, beyond saying that it was so afflicted (or ornamented) from its birth, he gives no particulars. Topsell, too, is singularly silent on the merits of Cats; but yet he mentions some interesting particulars respecting them:--“To keepe Cats from hunting of Hens, they use to tie a little wild rew under their wings, and so likewise from Dove-coates, if they set it in the windowes, they dare not approach unto it for some secret in nature. Some have said that cats will fight with Serpentes, and Toads, and kill them, and, perceiving that she is hurt by them, she presently drinketh water, and is cured: but I cannot consent unto this opinion.... _Ponzettus_ sheweth by experience that cats and Serpents love one another, for there was (sayth he) in a certain Monastery, a Cat norished by the Monkes, and suddenly the most part of the Monkes which used to play with the Cat, fell sicke; whereof the Physitians could find no cause, but some secret poyson, and al of them were assured that they never tasted any: at the last a poore laboring man came unto them, affirming that he saw the Abbey-Cat playing with a Serpent, which the Physitians understanding, presently conceived that the Serpent had emptied some of her poyson upon the Cat, which brought the same to the Monkes, and they by stroking and handeling the Cat, were infected therewith; and whereas there remained one difficulty, namely, how it came to passe the Cat herself was not poisoned thereby, it was resolved, that, forasmuch as the Serpentes poison came from him but in playe and sporte, and not in malice and wrath, that therefore the venom thereof being lost in play, neither harmed the Cat at al, nor much endangered the Monkes; and the very like is observed of Myce that will play with Serpents....

“Those which will keepe their Cattes within doores, and from hunting Birds abroad, must cut off their eares, for they cannot endure to have drops of raine distil into them, and therefore keep themselves in harbor.... They cannot abide the savour of oyntments, but fall madde thereby; they are sometimes infected with the falling evill, but are cured with _Gobium_.”

THE LION.

Of the great Cat, the Lion, the ancients give many wonderful stories, some of them not altogether redounding to his character for bravery:--“A serpent, or snake doth easily kill a lion, where of _Ambrosius_ writeth very elegantly. _Eximia leonis pulchritudo, per comantes cervicis toros excutitur, cum subito a serpente os pectore tenus attolitur, itaque Coluber cervum fugit sed Leonem interficit. The splendant beautie of a lion in his long curled mane is quickly abated, and allayed, when the serpent doth but lift up his head to his brest._ For such is the ordinance of God, that the Snake, which runneth from a fearefull Hart, should without all feare kill a courageous Lyon; and the writer of Saint _Marcellus_ life, _How much more will he feare a great Dragon, against whom he hath not power to lift up his taile_. And _Aristotle_ writeth that the Lyon is afraid of the Swine, and _Rasis_ affirmeth as much of the mouse.

“The Cocke also both seene and heard for his voice and combe, is a terror to the Lion and Basiliske, and the Lyon runneth from him when he seeth him, especially from a white cocke, and the reason hereof, is because they are both partakers of the Sunnes qualities in a high degree, and therefore the greater body feareth the lesser, because there is a more eminent and predominant sunny propertie in the Cocke, than in the Lion. _Lucretius_ describes this terrour notably, affirming that, in the morning, when the Cocke croweth, the lions betake themselves to flight, because there are certain seedes in the body of Cockes, which when they are sent, and appeare to the eyes of Lions, they vexe their pupils and apples, and make them, against Nature, become gentle and quiet.”

THE LEONTOPHONUS--THE PEGASUS--THE CROCOTTA.

The Lion has a dreadful enemy, according to Pliny, who says:--“We have heard speak of a small animal to which the name of _Leontophonus_[36] has been given, and which is said to exist only in those countries where the Lion is produced. If its flesh is only tasted by the Lion, so intensely venomous is its nature, that this lord of the other quadrupeds instantly expires. Hence it is that the hunters of the Lion burn its body to ashes, and sprinkle a piece of flesh with the powder, and so kill the Lion by means of its ashes even--so fatal to it is this poison! The Lion, therefore, not without reason, hates the Leontophonus, and, after destroying its sight, kills it without inflicting a bite: the animal, on the other hand, sprinkles the Lion with its urine, being well aware that this, too, is fatal to it.”

We have read, in the Romances of Chivalry, how that Guy, Earl of Warwick, having seen a Lion and a Dragon fighting, went to the assistance of the former, and, having killed its opponent, the Lion meekly trotted after him, and ever after, until its death, was his constant companion. How, in the absence of Sir Bevis of Hampton, two lions having killed the Steward Boniface, and his horse, laid their heads in the fair Josian’s lap. The old romancists held that a lion would always respect a virgin, and Spenser has immortalised this in his character of Una. Most of us remember the story given by Aulus Gellius and Ælian, of Androcles, who earned a lion’s gratitude by extracting a thorn from its paw, and Pliny gives similar instances:--

“Mentor, a native of Syracuse, was met in Syria by a lion, who rolled before him in a suppliant manner; though smitten with fear, and desirous to escape, the wild beast on every side opposed his flight, and licked his feet with a fawning air. Upon this, Mentor observed on the paw of the lion, a swelling and a wound; from which, after extracting a splinter, he relieved the creature’s pain.

“In the same manner, too, Elpis, a native of Samos, on landing from a vessel on the coast of Africa, observed a lion near the beach, opening his mouth in a threatening manner; upon which he climbed a tree, in the hope of escaping, while, at the same time, he invoked the aid of Father Liber (_Bacchus_); for it is the appropriate time for invocations where there is no room left for hope. The wild beast did not pursue him when he fled, although he might easily have done so; but, lying down at the foot of the tree, by the open mouth which had caused so much terror, tried to excite his compassion. A bone, while he was devouring his food with too great avidity, had stuck fast between his teeth, and he was perishing with hunger; such being the punishment inflicted upon him by his own weapons, every now and then he would look up, and supplicate him, as it were, with mute entreaties. Elpis, not wishing to risk trusting himself to so formidable a beast, remained stationary for some time, more at last from astonishment than from fear. At length, however, he descended from the tree, and extracted the bone, the lion, in the meanwhile, extending his head, and aiding in the operation as far as it was necessary for him to do. The story goes on to say, that as long as the vessel remained off that coast, the lion shewed his sense of gratitude by bringing whatever he had chanced to procure in the chase.”

The same author mentions two curious animals, the Leucrocotta, and the Eale, which are noticeable among other wonders:--“Æthiopia produces the lynx in abundance, and the sphinx, which has brown hair and two mammæ on the breast, as well as many monstrous kinds of a similar nature; horses with wings, and armed with horns, which are called pegasi: the Crocotta, an animal which looks as though it had been produced by the union of the wolf and the dog, for it can break anything with its teeth, and instantly, on swallowing it, it digests it with the stomach; monkeys, too, with black heads, the hair of the ass, and a voice quite unlike that of any other animal.”

THE LEUCROCOTTA--THE EALE--CATTLE FEEDING BACKWARDS.

“There are oxen, too, like that of India, some with one horn, and others with three; the leucrocotta, a wild beast of extraordinary swiftness, the size of the wild ass, with the legs of a Stag, the neck, tail, and breast of a lion, the head of a badger, a cloven hoof, the mouth slit up as far as the ears, and one continuous bone instead of teeth; it is said, too, that this animal can imitate the human voice.

“Among the same people there is found an animal called the eale; it is the size of the river-horse, has the tail of the elephant, and is of a black or tawny colour. It has, also, the jaws of the wild boar and horns that are moveable, and more than a cubit in length, so that, in fighting, it can employ them alternately, and vary their position by presenting them directly, or obliquely, according as necessity may dictate.”

The Eale, with its movable horns, is run hard by the Cattle of the Lotophagi, which are thus described by Herodotus:--“From the Augilæ at the end of another ten days’ journey is another hill of salt and water, and many fruit-bearing palm trees, as also in other places; and men inhabit it, who are called Gavamantes, a very powerful nation; they lay earth upon the salt, and then sow their ground. From these to the Lotophagi, the shortest route is a journey of thirty days: amongst them the kine that feed backwards are met with; they feed backwards for this reason. They have horns that are bent forward, therefore they draw back as they feed; for they are unable to go forward, because their horns would stick in the ground. They differ from other kine in no other respect than this, except that their hide is thicker and harder.”

ANIMAL MEDICINE.

We have already seen some of the wonderfully curative properties of animals--let us learn something of their own medical attainments--as described by Pliny. “The hippopotamus has even been our instructor in one of the operations of medicine. When the animal has become too bulky, by continued overfeeding, it goes down to the banks of the river, and examines the reeds which have been newly cut; as soon as it has found a stump that is very sharp, it presses its body against it, and so wounds one of the veins in the thigh; and by the flow of blood thus produced, the body, which would otherwise have fallen into a morbid state, is relieved; after which, it covers up the wound with mud.

“The bird, also, which is called the Ibis, a native of the same country of Egypt, has shewn us some things of a similar nature. By means of its hooked beak, it laves the body through that part by which it is especially necessary for health, that the residuous food should be discharged. Nor, indeed, are these the only inventions which have been borrowed from animals to prove of use to man. The power of the herb _dittany_, in extracting arrows, was first disclosed to us by stags that had been struck by that weapon; the weapon being discharged on their feeding upon this plant. The same animals, too, when they happen to have been wounded by the _phalangium_, a species of spider, or by any insect of a similar nature, cure themselves by eating crabs. One of the very best remedies for the bite of the serpent, is the plant with which lizards treat their wounds when injured in fighting with each other. The swallow has shown us that the _chelidonia_ is very serviceable to the sight, by the fact of its employing it for the cure of its young, when their eyes are affected. The tortoise recruits its powers of effectually resisting serpents by eating the plant which is known as _cunile bubula_; and the weasel feeds on _rue_, when it fights with the serpent in pursuit of mice. The Stork cures itself of its diseases, with _wild marjoram_, and the wild boar with _ivy_, as also by eating _crabs_, and, more particularly, those that have been thrown up by the sea.

“The snake, when the membrane which covers its body, has been contracted by the cold of winter, throws it off in the spring, by the aid of the juices of _fennel_, and thus becomes sleek and youthful in appearance. First of all it disengages the head, and then it takes no less than a day and a night in working itself out, and divesting itself of the membrane in which it has been enclosed. The same animal, too, on finding its sight weakened during its winter retreat, anoints and refreshes its eyes by rubbing itself on the plant called _fennel_, or _marathrum_; but, if any of the scales are slow in coming off, it rubs itself against the thorns of the _juniper_. The dragon relieves the nausea which affects it in spring, with the juices of the _lettuce_. The barbarous nations go to hunt the panther, provided with meat that has been rubbed with _Aconite_, which is a poison. Immediately on eating it, compression of the throat overtakes them, from which circumstance it is, that the plant has received the name of _pardalianches_ (_pard-strangler_). The animal, however, has found an antidote against this poison in human excrements; besides which, it is so eager to get at them, that the shepherds purposely suspend them in a vessel, placed so high, that the animal cannot reach them, even by leaping, when it endeavours to get at them; accordingly, it continues to leap, until it has quite exhausted itself, and at last expires: otherwise, it is so tenacious of life that it will continue to fight, long after its intestines have been dragged out of its body.

“When an elephant has happened to devour a chameleon, which is of the same colour with the herbage, it counteracts this poison by means of the _wild olive_. Bears, when they have eaten of the fruit of the _Mandrake_, lick up numbers of Ants. The Stag counteracts the effect of poisonous plants by eating the _artichoke_. Wood pigeons, jackdaws, blackbirds, and partridges, purge themselves once a year by eating _bay_ leaves; pigeons, turtle-doves, and poultry, with _wall pellitory_, or _helxine_; ducks, geese, and other aquatic birds of a similar nature, with the _bulrush_. The raven, when it has killed a chameleon, a contest in which even the conqueror suffers, counteracts the poison by means of laurel.”

THE SU.

Topsell mentions a fearful beast called the Su. “There is a region in the new-found world, called _Gigantes_, and the inhabitants thereof, are called _Patagones_; now, because their country is cold, being far in the South, they cloath themselves with the skins of a beast called in their owne toong _Su_, for by reason that this beast liveth for the most part neere the waters, therefore they cal it by the name of _Su_, which signifieth water. The true image thereof, as it was taken by _Thenestus_, I have heere inserted, for it is of a very deformed shape, and monstrous presence, a great ravener, and an untamable wilde beast.

“When the hunters that desire her skinne, set upon her, she flyeth very swift, carrying her yong ones upon her back, and covering them with her broad taile; now, for so much as no dogge or man dareth to approach neere unto her, (because such is the wrath thereof, that in the pursuit she killeth all that commeth near her:) The hunters digge severall pittes or great holes in the earth, which they cover with boughes, sticks, and earth, so weakly, that if the beast chance at any time to come upon it, she, and her young ones fall down into the pit, and are taken.

“This cruell, untamable, impatient, violent, ravening, and bloody beast, perceiving that her natural strength cannot deliver her from the wit and policy of men, her hunters, (for being inclosed, she can never get out againe) the hunters being at hand to watch her downfall, and worke her overthrowe, first of all to save her young ones from taking and taming, she destroyeth them all with her own teeth; for there was never any of them taken alive, and when she seeth the hunters come about her, she roareth, cryeth, howleth, brayeth, and uttereth such a fearefull, noysome, and terrible clamor, that the men which watch to kill her, are not thereby a little amazed; but, at last, being animated, because there can be no resistance, they approach, and with their darts and speares, wound her to death, and then take off her skin, and leave the Carcasse in the earth. And this is all that I finde recorded of this most strange beast.”

THE LAMB-TREE.

As a change from this awful animal, let us examine the _Planta Tartarica Borometz_--which was so graphically delineated by Joannes Zahn in 1696. Although this is by no means the first picture of it, yet it is the best of any I have seen.

A most interesting book[37] on the “Vegetable Lamb of Tartary” has been written by the late Henry Lee, Esq., at one time Naturalist of the Brighton Aquarium, and I am much indebted to it for matter on the subject, which I could not otherwise have obtained.

The word _Borometz_ is supposed to be derived from a Tartar word signifying a lamb, and this plant-animal was thoroughly believed in, many centuries ago--but there seem to have been two distinct varieties of plant, that on which little lambs were found in pods, and that as represented by Zahn, with a living lamb attached by its navel to a short stem. This stalk was flexible, and allowed the lamb to graze, within its limits; but when it had consumed all the grass within its reach, or if the stalk was severed, it died. This lamb was said to have the actual body, blood, and bones of a young sheep, and wolves were very fond of it--but, luckily for the lamb-tree, these were the only carnivorous animals that would attack it.

In his “Histoire Admirable des Plantes” (1605) Claude Duret, of Moulins, treats of the Borometz, and says: “I remember to have read some time ago, in a very ancient Hebrew book entitled in Latin the _Talmud Ierosolimitanum_, and written by a Jewish Rabbi Jochanan, assisted by others, in the year of Salvation 436, that a certain personage named Moses Chusensis (he being a native of Ethiopia) affirmed, on the authority of Rabbi Simeon, that there was a certain country of the earth which bore a zoophyte, or plant-animal, called in the Hebrew _Jeduah_. It was in form like a lamb, and from its navel, grew a stem or root by which this Zoophyte, or plant-animal, was fixed attached, like a gourd, to the soil below the surface of the ground, and, according to the length of its stem or root, it devoured all the herbage which it was able to reach within the circle of its tether. The hunters who went in search of this creature were unable to capture, or remove it, until they had succeeded in cutting the stem by well-aimed arrows, or darts, when the animal immediately fell prostrate to the earth, and died. Its bones being placed with certain ceremonies and incantations in the mouth of one desiring to foretell the future, he was instantly seized with a spirit of divination, and endowed with the gift of prophecy.”