Part 10
“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.