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; for it is the appropriate time for invocations when there is no room left for hope. The wild beast did not pursue him as 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 showed his sense of gratitude by bringing whatever he had chanced to procure in the chase. In memory of this circumstance, Elpis consecrated a temple at Samos to Father Liber, which the Greeks, from the circumstance above related, called “the temple χεχηνότος διονύσου,” or “of the open-mouthed Bacchus.” Can we wonder, after this, that the wild beasts should be able to recognize the footsteps of man, when of him alone of all animals they even hope for aid? For why should they not have recourse to others for assistance? Or how is it that they know that the hand of man has power to heal them? Unless, perhaps, it is that the violence of pain can force wild beasts even to risk every thing to obtain relief.
(17.) Demetrius, the natural philosopher, relates an equally remarkable instance, in relation to a panther. The animal was lying in the middle of the road, waiting for some one to pass that way, when he was suddenly perceived by the father of one Philinus, an ardent lover of wisdom. Seized with fear, he immediately began to retreat; while the beast rolled itself before him, evidently with the desire of caressing him, at the same time manifesting signs of grief, which could not be misunderstood in a panther even. The animal had young ones, which had happened to fall into a pit at some distance from the place. The first dictates of compassion banished all fear, and the next prompted him to assist the animal. He accordingly followed her, as she gently drew him on by fixing her claws in his garment; and as soon as he discovered what was the cause of her grief and the price of his own safety, he took the whelps out of the pit, and they followed her to the end of the desert; whither he was escorted by her, frisking with joy and gladness, in order that she might more appropriately testify how grateful she was, and how little she had given him in return; a mode of acting which is but rarely found, among men even.
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CHAP. 22.
A MAN RECOGNIZED AND SAVED BY A DRAGON.
Facts such as these induce us to give some credit to what Democritus relates, who says that a man, called Thoas, was preserved in Arcadia by a dragon. When a boy, he had become much attached to it, and had reared it very tenderly; but his father, being alarmed at the nature and monstrous size of the reptile, had taken and left it in the desert. Thoas being here attacked by some robbers who lay in ambush, he was delivered from them by the dragon, which recognized his voice and came to his assistance. But as to what has been said respecting infants that have been exposed and nourished by the milk of wild beasts, as in the case of the founders of our city by a wolf, I am disposed to attribute such cases as these rather to the greatness of the destinies which have to be fulfilled, than to any peculiarity in the nature of the animals themselves.
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CHAP. 23.
PANTHERS.
The panther and the tiger are nearly the only animals that are remarkable for a skin distinguished by the variety of its spots; whereas others have them of a single colour, appropriate to each species. The lions of Syria alone are black. The spots of the panther are like small eyes, upon a white ground. It is said that all quadrupeds are attracted in a most wonderful manner by their odour, while they are terrified by the fierceness of their aspect; for which reason the creature conceals its head, and then seizes upon the animals that are attracted to it by the sweetness of the odour. It is said by some, that the panther has, on the shoulder, a spot which bears the form of the moon; and that, like it, it regularly increases to full, and then diminishes to a crescent. At present, we apply the general names of varia and pard, (which last belongs to the males), to all the numerous species of this animal, which is very common in Africa and Syria. Some writers distinguish the panther, as being remarkable for its whiteness: but as yet I have not observed any other difference between them.
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CHAP. 24.
THE DECREE OF THE SENATE, AND LAWS RESPECTING AFRICAN ANIMALS; WHO FIRST BROUGHT THEM TO ROME, AND WHO BROUGHT THE GREATEST NUMBER OF THEM.
There was an ancient decree of the senate, which prohibited animals being imported from Africa into Italy; but Cn. Aufidius, the tribune of the people, procured a law repealing this, which allowed of their being brought over for the games of the Circus. Scaurus, in his ædileship, was the first who sent over the parti-coloured kind, one hundred and fifty in the whole; after which, Pompeius Magnus sent four hundred and ten, and the late Emperor Augustus four hundred and twenty.
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CHAP. 25.
TIGERS: WHEN FIRST SEEN AT ROME; THEIR NATURE.
The same emperor was the first person who exhibited at Rome a tame tiger on the stage. This was in the consulship of Q. Tubero and Fabius Maximus, at the dedication of the theatre of Marcellus, on the fourth day before the nones of May: the late Emperor Claudius exhibited four at one time.
(18.) Hyrcania and India produce the tiger, an animal of tremendous swiftness, a quality which is more especially tested when we deprive it of all its whelps, which are always very numerous. They are seized by the hunter, who lies in wait for them, being provided with the fleetest horse he can possibly obtain, and which he frequently changes for a fresh one. As soon as the female finds her lair empty-for the male takes no care whatever of his offspring-headlong she darts forth, and traces them by the smell. Her approach is made known by her cries, upon which the hunter throws down one of the whelps; this she snatches up with her teeth, and more swift, even, under the weight, returns to her lair, and then again sets out in pursuit; and this she continues to do, until the hunter has reached his vessel, while the animal vainly vents her fury upon the shore.
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CHAP. 26.
CAMELS: THE DIFFERENT KINDS.
Camels are found feeding in herds in the East. Of these there are two different kinds, those of Bactria and those of Arabia; the former kind having two humps on the back, and the latter only one; they have also another hump under the breast, by means of which they support themselves when reclining. Both of these species, like the ox, have no teeth in the upper jaw. They are all of them employed as beasts of burthen, in carrying loads on the back, and they answer the purpose of cavalry in battle. Their speed is the same with that of the horse, but their power of holding out in this respect is proportioned in each to its natural strength: it will never go beyond its accustomed distance, nor will it receive more than its usual load. The camel has a natural antipathy to the horse. It can endure thirst for four days even, and when it has the opportunity of obtaining water, it drinks, as it were, both for past and future thirst, having first taken care to trouble the water by trampling in it; without doing which, it would find no pleasure in drinking. They live fifty years, some indeed as much as one hundred. These animals, too, are liable to fits of frenzy. A peculiar mode of castrating them, and the females, even, when required for the purposes
of war, has been discovered; it renders them more courageous, by the destruction of all sexual feelings.
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CHAP. 27.
THE CAMELEOPARD; WHEN IT WAS FIRST SEEN AT ROME.
There are two others animals, which have some resemblance to the camel. One of these is called, by the Æthiopians, the nabun. It has a neck like that of the horse, feet and legs like those of the ox, a head like that of the camel, and is covered with white spots upon a red ground; from which peculiarities it has been called the cameleopard. It was first seen at Rome in the Circensian games held by Cæsar, the Dictator. Since that time too, it has been occasionally seen. It is more remarkable for the singularity of its appearance than for its fierceness; for which reason it has obtained the name of the wild sheep.
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CHAP. 28. (19.)
THE CHAMA, AND THE CEPUS.
It was at the games of Pompeius Magnus that the chama was first exhibited; an animal called rufius by the Gauls; having the figure of a wolf, with the spots of the pard. There were also exhibited some animals from Æthiopia, which they called by the Greek name, χήποι, the hinder extremities of which resembled the human feet and legs, while the fore-feet were like hands. These animals have not been seen at Rome since that time.
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CHAP. 29. (20.)
THE RHINOCEROS.
At the same games the rhinoceros was also exhibited, an animal which has a single horn projecting from the nose; it has been frequently seen since then. This too is another natural-born enemy of the elephant. It prepares itself for the combat by sharpening its horn against the rocks; and in fighting directs it chiefly against the belly of its adversary, which it knows to be the softest part. The two animals are of equal length, but the legs of the rhinoceros are much the shorter: its skin is the colour of box-wood.
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CHAP. 30. (21.)
THE LYNX, THE SPHINX, THE CROCOTTA, AND THE MONKEY.
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 any thing with its teeth, and instantly on swallowing it digest it with the stomach; monkeys, too, with black heads, the hair of the ass, and a voice quite unlike that of any other animal. There are oxen, too, like those 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 also found an animal called 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. But the wild bulls which this country produces are the fiercest of all; they are larger than our domestic bull, and exceed all the others in swiftness; are of a tawny colour, with azure eyes, and the hair turned the contrary way; while the jaws open as far as the ears, and the horns are as moveable as those of the eale. The hide of this animal is as hard as flint, and effectually resists all wounds. These creatures pursue all the other wild beasts, while they themselves can only be taken in pitfalls, where they always perish from excess of rage. Ctesias informs us, that among these same Æthiopians, there is an animal found, which he calls the mantichora; it has a triple row of teeth, which fit into each other like those of a comb, the face and ears of a man, and azure eyes, is of the colour of blood, has the body of the lion, and a tail ending in a sting, like that of the scorpion. Its voice resembles the union of the sound of the flute and the trumpet; it is of excessive swiftness, and is particularly fond of human flesh.
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CHAP. 31.
THE TERRESTRIAL ANIMALS OF INDIA.
There are in India oxen also with solid hoofs and a single horn; and a wild beast called the axis, which has a skin like that of a fawn, but with numerous spots on it, and whiter; this animal is looked upon as sacred to Bacchus. The Orsæan Indians hunt down a kind of ape, which has the body white all over; as well as a very fierce animal called the monoceros, which has the head of the stag, the feet of the elephant, and 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.
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CHAP. 32.
THE ANIMALS OF ÆTHIOPIA; A WILD BEAST WHICH KILLS WITH ITS EYE.
Among the Hesperian Æthiopians is the fountain of Nigris, by many, supposed to be the head of the Nile. I have already mentioned the arguments by which this opinion is supported. Near this fountain, there is found a wild beast, which is called the catoblepas; an animal of moderate size, and in other respects sluggish in the movement of the rest of its limbs; its head is remarkably heavy, and it only carries it with the greatest difficulty, being always bent down towards the earth. Were it not for this circumstance, it would prove the destruction of the human race; for all who behold its eyes, fall dead upon the spot.
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CHAP. 33.
THE SERPENTS CALLED BASILISKS.
There is the same power also in the serpent called the basilisk. It is produced in the province of Cyrene, being not more than twelve fingers in length. It has a white spot on the head, strongly resembling a sort of a diadem. When it hisses, all the other serpents fly from it: and it does not advance its body, like the others, by a succession of folds, but moves along upright and erect upon the middle. It destroys all shrubs, not only by its contact, but those even that it has breathed upon; it burns up all the grass too, and breaks the stones, so tremendous is its noxious influence. It was formerly a general belief that if a man on horseback killed one of these animals with a spear, the poison would run up the weapon and kill, not only the rider, but the horse as well. To this dreadful monster the effluvium of the weasel is fatal, a thing that has been tried with success, for kings have often desired to see its body when killed; so true is it that it has pleased Nature that there should be nothing without its antidote. The animal is thrown into the hole of the basilisk, which is easily known from the soil around it being infected. The weasel destroys the basilisk by its odour, but dies itself in this struggle of nature against its own self.
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CHAP. 34. (22.)
WOLVES; THE ORIGIN OF THE STORY OF VERSIPELLIS.
In Italy also it is believed that there is a noxious influence in the eye of a wolf; it is supposed that it will instantly take away the voice of a man, if it is the first to see him. Africa and Egypt produce wolves of a sluggish and stunted nature; those of the colder climates are fierce and savage. That men have been turned into wolves, and again restored to their original form, we must confidently look upon as untrue, unless, indeed, we are ready to believe all the tales, which, for so many ages, have been found to be fabulous. But, as the belief of it has become so firmly fixed in the minds of the common people, as to have caused the term “Versipellis” to be used as a common form of imprecation, I will here point out its origin. Euanthes, a Grecian author of no mean reputation, informs us that the Arcadians assert that a member of the family of one Anthus is chosen by lot, and then taken to a certain lake in that district, where, after suspending his clothes on an oak, he swims across the water and goes away into the desert, where he is changed into a wolf and as
sociates with other animals of the same species for a space of nine years. If he has kept himself from beholding a man during the whole of that time, he returns to the same lake, and, after swimming across it, resumes his original form, only with the addition of nine years in age to his former appearance. To this Fabius adds, that he takes his former clothes as well. 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.
So too, Agriopas, who wrote the Olympionics, informs us that Demænetus, the Parrhasian, during a sacrifice of human victims, which the Arcadians were offering up to the Lycæan Jupiter, tasted the entrails of a boy who had been slaughtered; upon which he was turned into a wolf, but, ten years afterwards, was restored to his original shape and his calling of an athlete, and returned victorious in the pugilistic contests at the Olympic games.
It is also commonly supposed, that the tail of this animal contains a small lock of hair, which possesses an amatory power; and that when the creature is caught, this hair is shed by it, but has no virtue whatever, unless it is procured from the animal while alive. It is said that these animals couple for no more than twelve days in the year; and that when pressed by hunger they will eat earth. Among the points of augury, to have our progress cut short to the right by a wolf, if at the time its mouth is full, is the best of omens. There is a species, which is known as the stag-wolf, such as we have already said were brought from Gaul and exhibited in the Circus by Pompeius Magnus. It is said, that however hungry this animal may chance to be, if it only turns its head while eating, it immediately becomes oblivious of the food that is before it, and takes its departure to seek it elsewhere.
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