Part 12
There is a very curious operation performed at the present day in the Levant with one of these Gall-flies, which is termed _caprification_. The object of it is to hasten the maturity of figs; and the species employed for that purpose is the _Cynips ficus caricæ_, or _Cynips psenes_ of Linnæus; it consists in placing on a fig-tree, which does not produce flowers or early figs, some of these last strung together with a thread. The insects which issue from them, full of fecundating dust, introduce themselves through the eye into the interior of the second figs, fecundate by this means all the grains, and provoke the ripening of the fruit.
This operation, of which some authors have spoken with admiration, appeared to Hasselquist and Olivier, both competent observers, who have been on the spot, to be of no advantage whatsoever in fertilizing the fig;[482] and scientific men of the present day generally hold that it cannot be of any utility, for each fig contains some small flowers toward the eye, capable of fecundating all the female flowers in the interior, and moreover this fruit will grow, ripen, and become excellent to eat even when the grains are not fecundated.[483]
A curious kind of gall, produced on the rose-trees by the _Cynips rosæ_, which is known by the name of _Bedeguar_, has been placed among the remedies which may be successfully employed against diarrhœa and dysentery, and useful in cases of scurvy, stone, and worms.[484]
The galls of commerce, commonly called _Nut-galls_, are found on the _Quercus infectoria_, a species of oak growing in the Levant, and are produced by the _Cynips Gallæ tinctorum_. When gathered before the insects quit them, the nut-galls contain more astringent matter, and are then known as Black, Blue, or Green-galls. When the insects have escaped, they are less astringent, and are called White-galls. They are of great importance in the arts, being very extensively used in dyeing and in the manufacture of ink and leather. They are the most powerful of all the vegetable astringents, and are sometimes used, both internally and externally, with great effect in medicine. Those imported from Syria are the most esteemed, and, of these, those found in the neighborhood of Moussoul are considered the best.[485]
The gall of the field cirsium formerly enjoyed a very great reputation, for it was considered, when carried simply in the pocket, as a sovereign remedy against hemorrhages. It, no doubt, owed this virtue to its resemblance to the principal sign of this disease, the swelling of the vein.[486]
The galls of the ground-ivy, produced by the _Cynips glecome_, have been eaten as food in France; they have an agreeable taste, and to a high degree the odor of the plant which bears them. Reaumur, however, is doubtful whether they will ever rank with good fruits.[487]
The galls of the sage (_Salvia pomifera_, _S. triloba_, and _S. officinalis_), which are very juicy, like apples, and crowned with rudiments of leaves resembling the calyx of that fruit, are gathered every year, as an article of food, by the inhabitants of the Island of Crete. This is the statement of Poumefort. Olivier confirms it, and adds: They are esteemed in the Levant for their aromatic and acid flavor, especially when prepared with honey and sugar, and form a considerable article of commerce from Scio to Constantinople, where they are regularly exposed in the market.[488]
The celebrated “Dead Sea Fruits,” often called _Poma insana_, or Mad-apples, _Mala Sodomitica_, etc., which have given rise to great controversy among Oriental scholars and Biblical commentators, are produced by the _Cynips insana_ on the low oaks (_Quercus infectoria_) growing on the borders of the Dead Sea.[489]
Formicidæ--Ants.
Herodotus, who wrote in the fifth century before the birth of Christ, tells the following fabulous story without the slightest trace of diffidence or disbelief: There are other Indians bordering on the City of Caspatyrus and the country of Pactyica, settled northward of the other Indians, whose mode of life resembles that of the Bactrians. They are the most warlike of the Indians, and these are they who are sent to procure the gold; for near this part is a desert by reason of the sand. In this desert then, and in the sand, there are Ants in size somewhat less indeed than dogs, but larger than foxes. Some of them are in the possession of the King of the Persians, which were taken there. These Ants, forming their habitations under ground, heap up the sand as the Ants in Greece do, and in the same manner; and they are very like them in shape. The sand that is heaped up is mixed with gold. The Indians, therefore, go to the desert to get this sand, each man having three camels, on either side a male one harnessed to draw by the side, and a female in the middle; this last the man mounts himself, having taken care to yoke one that has been separated from her young as recently as possible; for camels are not inferior to horses in swiftness, and are much better able to carry burdens.... The Indians then, adopting such a plan and such a method of harnessing, set out for the gold, having before calculated the time, so as to be engaged in their plunder during the hottest part of the day, for during the heat the Ants hide themselves under ground.... When the Indians arrive at the spot, having sacks with them, they fill these with the sand, and return with all possible expedition; for the Ants, as the Persians say, immediately discovering them by the smell, pursue them, and they are equaled in swiftness by no other animal, so that if the Indians did not get the start of them while the Ants were assembling, not a man of them could be saved. Now the male camels (for they are inferior in speed to the females) slacken their pace, dragging on, not both equally; but the females, mindful of the young they have left, do not slacken their pace. Thus the Indians, as the Persians say, obtain the greatest part of their gold.[490]
Concerning these remarkable Ants, Strabo and Arrian have preserved the statement of Megasthenes, who traveled in India about two centuries later than the time of Herodotus. As given by Strabo, who is somewhat more particular in his story than Arrian, it is as follows: Megasthenes, speaking of the Myrmeces (or Ants), says, among the Derdæ, a populous nation of the Indians, living toward the East and among the mountains, there was a mountain plain of about 3000 stadia in circumference; that below this plain were mines containing gold, which the Myrmeces, in size not less than foxes, dig up. They are excessively fleet, and subsist on what they catch. In winter they dig holes and pile up the earth in heaps, like moles, at the mouths of the openings. The gold dust which they obtain requires little preparation by fire. The neighboring people go after it by stealth with beasts of burden; for if it is done openly, the Myrmeces fight furiously, pursuing those that run away, and, if they seize them, kill them and the beasts. In order to prevent discovery, they place in various parts pieces of the flesh of wild beasts, and when the Myrmeces are dispersed in various directions, they take away the gold dust, and, not being acquainted with the mode of smelting it, dispose of it in its rude state at any price to merchants.[491]
Nearchus says he has himself seen several of the skins of these Ants, which were as large as the skins of leopards. They were brought by the Macedonian soldiers into Alexander’s camp.[492]
Pliny, as a matter of course, believed this marvelous story, and has inserted it in brief in his compilation of natural history. He adds, too, that in his time there were suspended in the temple of Hercules, at Erythræ, this Ant’s horns, which were looked upon as quite miraculous for their size. He also informs us it was of the color of a cat.[493]
Strabo and Arrian, from the manner in which they refer to the statements of Megasthenes and Nearchus, no doubt disbelieved them;[494] not so, however, Pomponius Mela.[495]
M. de Veltheim thinks this animal, which, as Pliny says, “has the color of a cat, and is in size as large as an Egyptian wolf,” is nothing more than, and really is, the _Canis corsac_, the small fox of India, and that by some mistake it was represented by travelers as an ant. It is not improbable, Cuvier says, that some quadruped, in making holes in the ground, may have occasionally thrown up some grains of the precious metal. Another interpretation of this story has also been suggested. We find some remarks of Mr. Wilson, in the _Transactions of the Asiatic Society_, on the Mahabharata, a Sanscrit poem, that various tribes on the mountains Meru and Mandara (supposed to lie between Hindostan and Thibet) used to sell grains of gold, which they called _paippilaka_, or _Ant-gold_, which, they said, was thrown up by Ants, in Sanscrit called _pippilaka_. In traveling westward, this story (in itself, no doubt, untrue) may very probably have been magnified to its present dimensions.[496]
The laborious life and foresight of the Ant have been celebrated throughout all antiquity, and from the wise Solomon down to the amiable La Fontaine, the sluggard has been referred to this insect to “learn her ways and be wise.”[497] The Arabians held the wisdom of these animals in such estimation, that they used to place one of them in the hands of a newly-born infant, repeating these words: “May the boy turn out clever and skillful.”[498] But their wisdom is magnified by all, and in the panegyrics of their providence we always find the following curious notion. Plutarch, in his Land and Water Creatures Compared, thus mentions it: “But that which surpasseth all other prudence, policy, and wit, is their (the Ants’) caution and prevention which they use, that their wheat and other corn may not spurt and grow. For this is certain, that dry it cannot continue alwayes, nor sound and uncorrupt, but in time will wax soft, resolve into a milky juice, when it turneth and beginneth to swell and chit; for fear, therefore, that it become not a generative seed, and so by growing, loose the nature and property of food for their nourishment, _they gnaw that end thereof or head where it is wont to spurt and bud forth_.”[499]
The ancients, observing the Ants carry their pupæ, which in shape, size, and color very much resemble a grain of corn, and the ends of which they sometimes pull open to let out the inclosed insect, no doubt mistook the one for the other, and this action for depriving the grain of the embryo of the plant.
Some modern writers, as Addison[500] and Pluche,[501] it is curious to observe, have fallen into this ancient error; so ancient, in fact, it is that some have supposed the Hebrew name of the Ant to be derived from it.[502] Among the poets, Prior asks:
Tell me, why the _Ant_ In _summer’s plenty thinks of winter’s want_? By constant journey _careful to prepare Her stores_, and _bringing home the corny ear_, By what instruction _does she bite the grain_? Lest, hid in earth, and taking root again, It might elude the foresight of her care.[503]
Thus Watts, also:
They don’t wear their time out in sleeping or play; But _gather up corn_ in a sunshiny day, And _for winter they lay up their stores_: They manage their work in such regular forms, One would think they _foresaw_ all the frosts and the storms, And so _brought their food within doors_.[504]
And Smart:
The _sage, industrious Ant_, the _wisest insect_, And _best economist_ of all the field: For when as yet the favorable sun Gives to the genial earth th’ enlivening ray, ----All her subterranean avenues, And storm-proof cells, with management most meet, And unexampled housewif’ry, she frames; Then to the field she hies, and _on her back Burden immense! brings home the cumbrous corn_: Then, many a weary step, and many a strain, And many a grievous groan subdued, at length Up the huge hill she hardly heaves it home; Nor rests she here her providence, but _nips With subtle tooth the grain_, lest from _her garner_, In mischievous fertility, it steal, And back to daylight vegetate its way.[505]
Milton also entertained this erroneous opinion:
First crept The _parsimonious Emmet, provident Of future_, in small room large heart inclos’d; Pattern of just equality perhaps Hereafter, join’d in her popular tribes Of commonalty.[506]
And also Dr. Johnson:
Turn on the _prudent Ant_ thy heedless eyes, Observe her labors, sluggard! and be wise. No stern command, no monitory voice, Prescribes her duties or directs her choice; Yet _timely provident_ she hastes away, To snatch the blessings of a plenteous day; When fruitful Summer loads the teeming plain, _She crops the harvest, and she stores the grain_.[507]
There is an old Eastern proverb, that “what the Ant _collects_ in a year the monks eat up in a night,” which seems to be founded on the supposition that the Ants provide themselves with stores of food. Juvenal, also, observes, in his Sixth Satire, that “after the example of the Ant, some have learned to _provide_ against cold and hunger.”[508]
“Since, therefore,” says Moufet, “(to winde up all in a few words) they (the Ants) are so exemplary for their great piety, prudence, justice, valour, temperance, modesty, charity, friendship, frugality, perseverance, industry and art; it is no wonder that Plato, in Phædone, hath determined, that they who without the help of philosophy have lead a civill life by custom or from their own diligence, they had their souls from Ants, and when they die they are turned to Ants again. To this may be added the fable of the Myrmidons, who being a people of Ægina, applied themselves to diligent labour in tilling the ground, continual digging, hard toiling, and constant sparing, joyned with virtue, and they grew thereby so rich, that they passed the common condition and ingenuity of men, and Theogonis knew not how to compare them better than to Pismires, that they were originally descended from them, or were transformed into them, and as Strabo reports they were therefore called Myrmidons. The Greeks relate the history otherwise than other men do; namely, that Jupiter was changed into a Pismire, and so deflowered Eurymedusa, the mother of the Graces, as if he could no otherwise deceive the best woman, then in the shape of the best creature. Hence ever after was he called Pismire Jupiter, or, Jupiter, King of Pismires....
“They do better, in my opinion, who observe the Pismire, and grow rich by following his manners in labor, industry, rest, and study. We read of Midas that he was the richest King of all the West, and when he was a boy, the Pismires carryed grains of wheat into his mouth while he slept, and so foreshowed without doubt that he should be endowed with the Pismire’s prudence, and should by his labour and frugality, gain so much riches, that he should be called the Golden boy of fortune, and the Darling of prosperity. _Ælianus._ And when the Ants did devour and eat up the live serpent of Tiberius Cæsar, which he so dearly loved, did they not thereby give him sufficient warning that he should take heed to himself for fear of the multitude, by whom he was afterwards cruelly murthered? _Suetonius._”[509]
Of the wars and battles of the Ants, now so familiar from the writings of Huber and others, one of the oldest records is that given by Æneas Sylvius, who afterward became Pope Pius II., of an engagement contested with obstinacy by a great and a small species, on the trunk of a pear-tree. “This action,” he states, “was fought in the pontificate of Eugenius the Fourth, in the presence of Nicholas Pistoriensis, an eminent lawyer, who related the whole history of the battle with the greatest fidelity.” Another engagement of the same description is recorded by Olaus Magnus, as having happened previous to the expulsion of Christiern the Second, of Sweden, and the smallest species, having been victorious, are said to have buried the bodies of their own soldiers that had been killed, while they left those of their adversaries a prey to the birds.[510]
Alexander Ross, in his Appendix to the Arcana Microcosmi, p. 219, tells us: “That the cruel battels between the Venetians and Insubrians, and that also between the Liegeois and the Burgundians, in which about thirty thousand men were slain, were presignified by a great combat between two swarms of Emmets (Ants).”[511]
Ants were used in divination by the Greeks, and generally foretold good.[512] They were also considered an attribute of Ceres.[513]
The following extract is from an English North-Country chap-book, entitled the Royal Dream Book: “To dream of Ants or Bees denotes that you will live in a great town or city, or in a large family, and that you will be industrious, happy, well married, and have a large family.”[514] The Ant and the Bee are common figures to express these predictions.
I heard a mother once say to her child, “Never destroy Ants, for they are fairies, and will so bewitch our cows that they will give no milk.” This superstition prevails in particular about Washington and in Virginia.
Mrs. Meer Hassan Ali, in an interesting article on the Ants of India, remarks that she has often witnessed the Hindoos, male and female, depositing small portions of sugar near Ants’ nests as acts of charity to commence the day with.
With the natives of India, this lady also tells us, it is a common opinion that wherever the Red-ants colonize, prosperity attends the owner of that house.[515]
We read in Purchas’s _Pilgrims_, that “the natives of Cambaia and Malabar will go out of the path if they light on an Ant-hill, lest they might happily treade on some of them.”[516]
Other insects, as will be noticed in the course of this volume, are looked upon by these people with the same respect.
Moufet says: “In Isthmus the priests sacrificed Pismires to the sun, either because they thought the sun the most beautiful, and therefore they would offer unto him the most beautiful creature, or the most wise, as seeing all things, and therefore they offered unto him the wisest creature.”[517]
In the twenty-seventh chapter of the Koran, which was revealed at Mecca, and entitled the Ant, we find, among other strange things, an odd story of the Ant, which has therefore given name to the chapter. It is as follows: “And his armies were gathered together unto Solomon, consisting of genii, and men, and birds; and they were led in distant bands, until they came to the valley of Ants.[518] And an Ant, seeing the hosts approaching, said, O Ants, enter ye into your habitations, lest Solomon and his army tread you under foot, and perceive it not. And Solomon smiled, laughing at her words, and said, O Lord, excite me that I may be thankful for thy favour, wherewith thou hast favoured me, and my parents; and that I may do that which is right, and well pleasing unto thee: and introduce me, through thy mercy, into paradise, among my servants, the righteous.”[519]
Thevenot mentions “Solomon’s Ant” among the “Beasts that shall enter into Paradise” in the belief of the Turks, and gives the following reason: “Solomon was the greatest king that ever was, for all creatures obey’d him, and brought him presents, amongst others, an Ant brought him a Locust, which it had dragged along by main force: Solomon, perceiving that the Ant had brought a thing bigger than itself, accepted the present, and preferred it before all other creatures.”[520]
Plutarch, speaking of the Ant, says: “Aratus in his prognostics setteth this down for a rain toward, when they bring forth their seeds and grains (pupæ), and lay them abroad to take the air:
‘When Ants make haste with all their eggs aload, Forth of their holes to carry them abroad.’”[521]
In the Treasvrie of Avncient and Moderne Times, it is also asserted that “when Ants walk the thickest, and more than in vsuall numbers, meeting together confusedly, it is a manifest signe of raine.”[522]
It is related of the celebrated Timour, that being once forced to take shelter from his enemies in a ruined building, he sat alone many hours; and, desirous of diverting his mind from his hopeless condition, at length fixed his observation upon an Ant which was carrying a grain of corn (probably a pupa) larger than itself, up a high wall. Numbering the efforts it made to accomplish this object, he found that the grain fell sixty-nine times to the ground; but the seventieth time it reached the top of the wall. “This sight,” said Timour, “gave me courage at the moment, and I have never forgotten the lesson it conveyed.”[523]
Plutarch, in his comparison between land and water creatures, narrates the following anecdote: “Gleanthus the Philosopher, although he maintaineth not that beasts have any use of reason, made report nevertheless that he was present at the sight of such a spectacle and occurrent as this. There were (quoth he) a number of Ants which went toward another Ant’s hole, that was not their own, carrying with them the corpse of a dead Ant; out of which hole, there came certain other Ants to meet them on the way (as it were) to parl with them, and within a while returned back and went down again; after this they came forth a second, yea a third time, and retired accordingly until in the end they brought up from beneath (as it were a ransom for the dead body) a grub or little worm; which the others received and took upon their shoulders, and after they had delivered in exchange the aforesaid corpse, departed home.”[524]
Of the ingenuity of the Ant in removing obstacles, the following anecdote is a very appropriate illustration: A gentleman of Cambridge one day observed an Ant dragging along what, with respect to the creature’s size, might be denominated a log of wood. Others were severally employed, each in its own way. Presently the Ant in question came to an ascent, where the weight of the wood seemed for a while to overpower him: he did not remain long perplexed with it; for three or four others, observing his dilemma, came behind and pushed it up. As soon, however, as he got it on level ground, they left it to his care, and went to their own work. The piece he was drawing happened to be considerably thicker at one end than the other. This soon threw the poor fellow into a fresh difficulty; he unluckily dragged it between two bits of wood. After several fruitless efforts, finding it would not go through, he adopted the only mode that even a man in similar circumstances would have taken: he came behind it, pulled it back again, and turned it on its edge; when, running again to the other end, it passed through without the slightest difficulty.[525]