CHAPTER IX
Of the Deer
The common Opinion concerning the long life of Animals, is very ancient, especially of Crows, Choughs and Deer; in moderate accounts exceeding the age of man, in some the days of Nestor, and in others surmounting the years of Artephius or Methuselah. From whence Antiquity hath raised proverbial expressions, and the real conception of their duration, hath been the Hyperbolical expression of many others. From all the rest we shall single out the Deer, upon concession a long-lived Animal, and in longævity by many conceived to attain unto hundreds; wherein permitting every man his own belief, we shall our selves crave liberty to doubt, and our reasons are these ensuing.
The first is that of Aristotle, drawn from the increment and gestation of this Animal, that is, its sudden arrivance unto growth and maturity, and the small time of its remainder in the Womb. His words in the translation of Scaliger are these, De ejus vitæ longitudine fabulantur; neque enim aut gestatio aut incrementum hinnulorum ejusmodi sunt ut præstent argumentum longævi animalis; that is, Fables are raised concerning the vivacity of Deer; for neither are their gestation or increment, such as may afford an argument of long life. And these, saith Scaliger, are good Mediums conjunctively taken, that is, not one without the other. For of Animals viviparous such as live long, go long with young, and attain but slowly to their maturity and stature. So the Horse that liveth above thirty, arriveth unto his stature about six years, and remaineth above ten moneths in the womb: so the Camel that liveth unto fifty, goeth with young no less then ten moneths, and ceaseth not to grow before seven; and so the Elephant that liveth an hundred, beareth its young above a year, and arriveth unto perfection at twenty. On the contrary, the Sheep and Goat, which live but eight or ten years, go but five moneths, and attain to their perfection at two years; and the like proportion is observable in Cats, Hares, and Conies. And so the Deer that endureth the womb but eight moneths, and is compleat at six years, from the course of Nature, we cannot expect to live an hundred; nor in any proportional allowance much more then thirty. As having already passed two general motions observable in all animations, that is, its beginning and encrease; and having but two more to run thorow, that is, its state and declination; which are proportionally set out by Nature in every kind: and naturally proceeding admit of inference from each other.
The other ground that brings its long life into question, is the immoderate salacity, and almost unparallel'd excess of venery, which every September may be observed in this Animal: and is supposed to shorten the lives of Cocks, Partridges, and Sparrows. Certainly a confessed and undeniable enemy unto longævity, and that not only as a sign in the complexional desire and impetuosity, but also as a cause in the frequent act, or iterated performance thereof. For though we consent not with that Philosopher, who thinks a spermatical emission unto the weight of one drachm, is æquivalent unto the effusion of sixty ounces of bloud; yet considering the exolution and languor ensuing that act in some, the extenuation and marcour in others, and the visible acceleration it maketh of age in most: we cannot but think it much abridgeth our days. Although we also concede that this exclusion is natural, that Nature it self will find a way hereto without either act or object: And although it be placed among the six Non-naturals, that is, such as neither naturally constitutive, nor meerly destructive, do preserve or destroy according unto circumstance: yet do we sensibly observe an impotency or total privation thereof, prolongeth life: and they live longest in every kind that exercise it not at all. Eunuchs and gelded creatures generally longer lived. And this is true not only in Eunuchs by Nature, but Spadoes by Art: for castrated Animals in every species are longer lived then they which retain their virilities. For the generation of bodies is not meerly effected as some conceive, of souls, that is, by Irradiation, or answerably unto the propagation of light, without its proper diminution: but therein a transmission is made materially from some parts, with the Idea of every one: and the propagation of one, is in a strict acception, some minoration of another. From the parts of generation. And therefore also that axiom in Philosophy, that the generation of one thing, is the corruption of another: although it be substantially true concerning the form and matter, is also dispositively verified in the efficient or producer.
As for more sensible arguments, and such as relate unto experiment: from these we have also reason to doubt its age, and presumed vivacity: for where long life is natural, the marks of age are late: and when they appear, the journey unto death cannot be long. Now the age of Deer (as Aristotle not long ago observed) is best conjectured, by view of the horns and teeth. From the horns there is a particular and annual account unto six years: they arising first plain, and so successively branching: after which the judgment of their years by particular marks becomes uncertain. But when they grow old, they grow less branched, and first do lose their ἀμυντῆρες or propugnacula; that is, their brow-antlers, or lowest furcations next the head, which Aristotle saith the young ones use in fight: and the old as needless, have them not at all. The same may be also collected from the loss of their Teeth, whereof in old age they have few or none before in either jaw. Now these are infallible marks of age, and when they appear, we must confess a declination: which notwithstanding (as men inform us in England, where observations may well be made), will happen between twenty and thirty. As for the bone, or rather induration of the Roots of the arterial vein and great artery, which is thought to be found only in the heart of an old Deer, and therefore becomes more precious in its Rarity; it is often found in Deer much under thirty, and we have known some affirm they have found it in one of half that age. And therefore in that account of Pliny, of a Deer with a Collar about his neck, put on by Alexander the Great, and taken alive an hundred years after, with other relations of this nature, we much suspect imposture or mistake. And if we grant their verity, they are but single relations, and very rare contingencies in individuals, not affording a regular deduction upon the species. For though Ulysses his Dog lived unto twenty, and the Athenian Mule unto fourscore, yet do we not measure their days by those years, or usually say, they live thus long. Nor can the three hundred years of John of times Psalm 90., or Nestor, overthrow the assertion of Moses, or afford a reasonable encouragement beyond his septuagenary determination.
The ground and authority of this conceit was first Hierogliphical, the Ægyptians expressing longævity by this Animal; but upon what uncertainties, and also convincible falsities they often erected such Emblems, we have elsewhere delivered. And if that were true which Aristotle delivers of his time Histor. animal. lib. 8., and Pliny was not afraid to take up long after, the Ægyptians could make but weak observations herein; for though it be said that Æneas feasted his followers with Venison, yet Aristotle affirms that neither Deer nor Boar were to be found in Africa. And how far they miscounted the lives and duration of Animals, is evident from their conceit of the Crow, which they presume to live five hundred years; and from the lives of Hawks, which (as Ælian delivereth) the Ægyptians do reckon no less then at seven hundred.
The second which led the conceit unto the Grecians, and probably descended from the Egyptians was Poetical; and that was a passage of Hesiod, thus rendered by Ausonius.
Ter binos deciesque novem super exit in annos,
Justa senescentum quos implet vita virorum.
Hos novies superat vivendo gorrula cornix,
Et quater egreditur cornicis sæcula cervus,
Alipidem cervum ter vincit corvus.—
To ninety six the life of man ascendeth,
Nine times as long that of the Chough extendeth,
Four times beyond the life of Deer doth go,
And thrice is that surpassed by the Crow.
So that according to this account, allowing ninety six for the age of Man, the life of a Deer amounts unto three thousand four hundred fifty six. A conceit so hard to be made out, that many have deserted the common and literal construction. So Theon in Aratus would have the number of nine not taken strictly, but for many years. In other opinions the compute so far exceedeth the truth, that they have thought it more probable to take the word Genea, that is, a generation consisting of many years, but for one year, or a single revolution of the Sun; which is the remarkable measure of time, and within the compass whereof we receive our perfection in the womb. So that by this construction, the years of a Deer should be but thirty six, as is discoursed at large in that Tract of Plutarch, concerning the cessation of Oracles; and whereto in his discourse of the Crow, Aldrovandus also inclineth. Others not able to make it out, have rejected the whole account, as may be observed from the words of Pliny, Hesiodus qui primus aliquid de longævitate vitæ prodidit, fabulose (reor) multa de hominum ævo referens, cornici novem nostras attribuit ætates, quadruplum ejus cervis, id triplicatum corvis, et reliqua fabulosius de Phœnice et nymphis. And this how slender soever, was probably the strongest ground Antiquity had for this longævity of Animals; that made Theophrastus expostulate with Nature concerning the long life of Crows; that begat that Epithete of Deer τετρακόρωνος. in Oppianus, and that expression of Juvenal,
– Longa et cervina senectus
The third ground was Philosophical, and founded upon a probable Reason in Nature, that is, the defect of a Gall, which part (in the opinion of Aristotle and Pliny) this Animal wanted, and was conceived a cause and reason of their long life: according (say they) as it happeneth unto some few men, who have not this part at all. But this assertion is first defective in the verity concerning the Animal alledged: for though it be true, a Deer hath no Gall in the Liver like many other Animals, yet hath it that part in the Guts, as is discoverable by taste and colour: and therefore Pliny doth well correct himself, when having affirmed before it had no Gall, he after saith, some hold it to be in the guts; and that for their bitterness, dogs will refuse to eat them. The assertion is also deficient in the verity of the Induction or connumeration of other Animals conjoined herewith, as having also no Gall; that is, as Pliny accounteth, Equi, Muli, etc. Horses, Mules, Asses, Deer, Goats, Boars, Camels, Dolphins, have no Gall. In Dolphins and Porpoces I confess I could find no Gall. But concerning Horses, what truth there is herein we have declared before; as for Goats we find not them without it; what Gall the Camel hath, Aristotle declareth: that Hogs also have it, we can affirm; and that not in any obscure place, but in the Liver, even as it is seated in man.
That therefore the Deer is no short-lived Animal, we will acknowledge: that comparatively, and in some sense long-lived we will concede; and thus much we shall grant if we commonly account its days by thirty six or forty: for thereby it will exceed all other cornigerous Animals. But that it attaineth unto hundreds, or the years delivered by Authors, since we have no authentick experience for it, since we have reason and common experience against it, since the grounds are false and fabulous which do establish it: we know no ground to assent.
Concerning Deer there also passeth another opinion, that the Males thereof do yearly lose their pizzel. For men observing the decidence of their horns, do fall upon the like conceit of this part, that it annually rotteth away, and successively reneweth again. Now the ground hereof was surely the observation of this part in Deer after immoderate venery, and about the end of their Rut, which sometimes becomes so relaxed and pendulous, it cannot be quite retracted: and being often beset with flies, it is conceived to rot, and at last to fall from the body. But herein experience will contradict us: for Deer which either die or are killed at that time, or any other, are always found to have that part entire. And reason will also correct us: for spermatical parts, or such as are framed from the seminal principles of parents, although homogeneous or similary, will not admit a Regeneration, much less will they receive an integral restauration, which being organical and instrumental members, consist of many of those. Now this part, or Animal of Plato, containeth not only sanguineous and reparable particles: but is made up of veins, nerves, arteries, and in some Animals, of bones: whose reparation is beyond its own fertility, and a fruit not to be expected from the fructifying part it self. Which faculty were it communicated unto Animals, whose originals are double, as well as unto Plants, whose seed is within themselves: we might abate the Art of Taliacotius, and the new in-arching of Noses. And therefore the fancies of Poets have been so modest, as not to set down such renovations, even from the powers of their deities: for the mutilated shoulder of Pelops was pieced out with Ivory, and that the limbs of Hippolitus were set together, not regenerated by Æsculapius, is the utmost assertion of Poetry.
CHAPTER X
Of the King-fisher
That a King-fisher hanged by the bill, sheweth in what quarter the wind is by an occult and secret propriety, converting the breast to that point of the Horizon from whence the wind doth blow, is a received opinion, and very strange; introducing natural Weather-cocks, and extending Magnetical positions as far as Animal Natures. A conceit supported chiefly by present practice, yet not made out by Reason or Experience.
Whence it is, that some creatures presage the weather.
Unto Reason it seemeth very repugnant, that a carcass or body disanimated, should be so affected with every wind, as to carry a conformable respect and constant habitude thereto. For although in sundry Animals we deny not a kind of natural Meteorology or innate presention both of wind and weather, yet that proceeding from sense receiving impressions from the first mutation of the air, they cannot in reason retain that apprehension after death, as being affections which depend on life, and depart upon disanimation. And therefore with more favourable Reason may we draw the same effect or sympathie upon the Hedg-hog, whose presention of winds is so exact, that it stoppeth the North or Southern hole of its nest, according to the prenotion of these winds ensuing: which some men observing, have been able to make predictions which way the wind would turn, and been esteemed hereby wise men in point of weather. Now this proceeding from sense in the creature alive, it were not reasonable to hang up an Hedg-hogs head, and to expect a conformable motion unto its living conversion. And though in sundry Plants their vertues do live after death, and we know that Scammony, Rhubarb and Senna will purge without any vital assistance; yet in Animals and sensible creatures, many actions are mixt, and depend upon their living form, as well as that of mistion; and though they wholly seem to retain unto the body, depart upon disunion. Thus Glow-worms alive, project a lustre in the dark, which fulgour notwithstanding ceaseth after death; and thus the Torpedo which being alive stupifies at a distance, applied after death, produceth no such effect; which had they retained in places where they abound, they might have supplied Opium, and served as frontals in Phrensies.
As for experiment, we cannot make it out by any we have attempted; for if a single King-fisher be hanged up with untwisted silk in an open room, and where the air is free, it observes not a constant respect unto the mouth of the wind, but variously converting, doth seldom breast it right. If two be suspended in the same room, they will not regularly conform their breasts, but oft-times respect the opposite points of Heaven. And if we conceive that for exact exploration, they should be suspended where the air is quiet and unmoved, that clear of impediments, they may more freely convert upon their natural verticity; we have also made this way of inquisition, suspending them in large and capacious glasses closely stopped; wherein nevertheless we observed a casual station, and that they rested irregularly upon conversion. Wheresoever they rested, remaining inconverted, and possessing one point of the Compass, whilst the wind perhaps had passed the two and thirty.
Commonly mistaken for the true Halcion, ours being rather the Ispida.
The ground of this popular practice might be the common opinion concerning the vertue prognostick of these Birds; as also the natural regard they have unto the winds, and they unto them again; more especially remarkable in the time of their nidulation, and bringing forth their young. For at that time, which happeneth about the brumal Solstice, it hath been observed even unto a proverb, that the Sea is calm, and the winds do cease, till the young ones are excluded; and forsake their nest which floateth upon the Sea, and by the roughness of winds might otherwise be overwhelmed. But how far hereby to magnifie their prediction we have no certain rule; for whether out of any particular prenotion they chuse to sit at this time, or whether it be thus contrived by concurrence of causes and providence of Nature, securing every species in their production, is not yet determined. Surely many things fall out by the design of the general motor, and undreamt of contrivance of Nature, which are not imputable unto the intention or knowledge of the particular Actor. So though the seminality of Ivy be almost in every earth, yet that it ariseth and groweth not, but where it may be supported; we cannot ascribe the same unto the distinction of the seed, or conceive any science therein which suspends and conditionates its eruption. So if, as Pliny and Plutarch report, the Crocodiles of Ægypt so aptly lay their Eggs, that the Natives thereby are able to know how high the floud will attain; it will be hard to make out, how they should divine the extent of the inundation depending on causes so many miles remote; that is, the measure of showers in Æthiopia; and whereof, as Athanasius in the life of Anthony delivers, the Devil himself upon demand could make no clear prediction. So are there likewise many things in Nature, which are the fore runners or signs of future effects, whereto they neither concur in causality or prenotion, but are secretly ordered by the providence of causes, and concurrence of actions collateral to their signations.
It was also a custome of old to keep these Birds in chests, upon opinion that they prevented Moths; whether it were not first hanged up in Rooms to such effects, is not beyond all doubt. Or whether we mistake not the posture of suspension, hanging it by the bill, whereas we should do it by the back; that by the bill it might point out the quarters of the wind; for so hath Kircherus described the Orbis and the Sea Swallow. But the eldest custome of hanging up these birds was founded upon a tradition that they would renew their feathers every year as though they were alive: In expectation whereof four hundred years ago Albertus Magnus was deceived.
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