New York City,July 1, 1885.
New York City,
July 1, 1885.
This treatise on Natural History, a novel work in Roman literature, which I have just completed, I have taken the liberty to dedicate to you, most gracious Emperor, an appellation peculiarly suitable to you, while, on account of his age, that ofgreatis more appropriate to your Father;—
“For still thou ne’er wouldst quite despiseThe trifles that I write;”
“For still thou ne’er wouldst quite despise
The trifles that I write;”
if I may be allowed to shelter myself under the example of Catullus, my fellow-countryman. For he, as you know, when his napkins[4]had been changed, expressed himself a little harshly, from his anxiety to show his friendship for his dear little Veranius and Fabius. At the same time this importunity of mine may effect, what you complained of my not having done in another too forward epistle of mine; it will put upon record, and let all the world know, with what kindness you exercise the imperial dignity. You have had the honor of a triumph, and of the censorship, have been six times consul, and have shared in the tribunate; and, what is still morehonorable, whilst you have held them in conjunction with your Father, you have presided over the Equestrian order, and been the Prefect of the Prætorians: all this you have done for the service of the Republic, and, at the same time, have regarded me as a fellow-soldier and a messmate. Nor has the extent of your prosperity produced any change in you, except that it has given you the power of doing good to the utmost of your wishes. And whilst all these circumstances increase the veneration which other persons feel for you, with respect to myself, they have made me so bold, as to wish to become more familiar. You must, therefore, blame yourself for any fault of this kind that I may commit.
But, although I have laid aside my blushes, I have not gained my object; for you still awe me, and keep me at a distance, by the majesty of your understanding. In no one does the force of eloquence and of tribunitian oratory blaze out more powerfully! With what glowing language you thunder forth the praises of your Father! How dearly you love your Brother! How admirable is your talent for poetry! What a fertility of genius you possess, so as to enable you to imitate your Brother! But who is there that is bold enough to form an estimate on these points, if he is to be judged by you, and, more especially, if you are challenged to do so? For the case of those who merely publish their works is very different from that of those who expressly dedicate them to you. In the former case I might say, Emperor! why do you read these things? They are written only for the common people, for farmers or mechanics, or for those who have nothing else to do; why do you trouble yourself with them? Indeed, when I undertook this work, I did not expect that you would sit in judgment upon me; I considered your situation much too elevated for you to descend to such an office. Besides, we possess the right of openly rejecting the opinion of men of learning. Marcus Tullius Cicero himself, whose genius is beyond all competition, uses this privilege; and,remarkable as it may appear, employs an advocate in his own defence:—“I do not write for very learned people; I do not wish my works to be read by Manius Persius, but by Junius Congus.” And if Lucilius, who first introduced the satirical style, applied such a remark to himself, and if Cicero thought proper to borrow it, and that more especially in his treatise “De Republica,” how much reason have I to do so, who have such a judge to defend myself against! And by this dedication I have deprived myself of the benefit of challenge; for it is a very different thing whether a person has a judge given him by lot, or whether he voluntarily selects one; and we always make more preparation for an invited guest, than for one that comes in unexpectedly.
I am well aware, that, placed as you are in the highest station, and gifted with the most splendid eloquence and the most accomplished mind, even those who come to pay their respects to you, do it with a kind of veneration: on this account I ought to be careful that what is dedicated to you should be worthy of you. But the country people, and, indeed, some whole nations offer milk to the Gods, and those who cannot procure frankincense substitute in its place salted cakes; for the Gods are not dissatisfied when they are worshipped by every one to the best of his ability. But my temerity will appear the greater by the consideration, that these volumes, which I dedicate to you, are of such inferior importance. For they do not admit of the display of genius, nor, indeed, is mine one of the highest order; they admit of no excursions, nor orations, nor discussions, nor of any wonderful adventures to tickle the fancy of the reader. The nature of things, and life as it actually exists, are described in them; and often the lowest department of it; so that, in very many cases, I am obliged to use rude and foreign, or even barbarous terms, and these often require to be introduced by a kind of preface. And, besides this, my road is not a beaten track, nor one which the mind is much disposed to travel over.There is no one among us who has ever attempted it, nor is there any one individual among the Greeks who has treated of all the topics. Most of us seek for nothing but amusement in our studies, while others are fond of subjects that are of excessive subtilty, and completely involved in obscurity. My object is to treat of all those things which the Greeks include in the Encyclopædia, which, however, are either not generally known or are rendered dubious from our ingenious conceits. And there are other matters which many writers have given so much in detail that we quite loathe them. It is, indeed, no easy task to give novelty to what is old, and authority to what is new; brightness to what is become tarnished, and light to what is obscure; to render what is slighted acceptable, and what is doubtful worthy of our confidence; to give to all a natural manner, and to each its peculiar nature. It is sufficiently honorable and glorious to have been willing even to make the attempt, although it should prove unsuccessful.
I have included in thirty-six books twenty thousand topics, all worthy of attention, gained by the careful perusal of one hundred select authors, and of about two thousand volumes, of which a few only are in the hands of the studious, on account of the obscurity of the subjects. To these I have made considerable additions of things, which were either not known to my predecessors, or which have been lately discovered. Nor can I doubt but that there still remain many things which I have omitted; for I am a mere mortal, and one that has many occupations. I have, therefore, been obliged to compose this work at interrupted intervals, by night as well as by day, so that you will find that I have not been idle even during this period. The day I devote to you, exactly portioning out my sleep to the necessity of my health, and contenting myself with this reward, that while we are musing on these subjects, as Varro says, we are adding to the length of our lives; for life properly consists in being awake.
I consider it to be courteous and to indicate an ingenuous modesty, to acknowledge the sources whence we have derived assistance, and not to act as most of those have done whom I have examined. For I must inform you, that in comparing various authors with each other, I have discovered, that some of the latest and most dignified writers have transcribed, word for word, from former works, without making any acknowledgment; not avowedly rivalling them, in the manner of Virgil, or with the candor of Cicero, who, in his treatise “De Republica,” professes to coincide in opinion with Plato, and in his Essay on Consolation for his Daughter, says that he follows Crantor, and, in his Offices, Panæcius; volumes, which, as you well know, ought not merely to be always in our hands, but to be learned by heart. For it is surely the mark of a perverted mind and a bad disposition, to prefer being caught in a theft to returning what we have borrowed, especially when we have acquired capital, by usurious interest.
The Greeks were wonderfully happy in their titles. One work they calledΚηριον, which means that it was as sweet as a honeycomb; anotherΚερας Αμαλθειας, or Cornu Copiæ, so that you might expect to get even a draft of pigeon’s milk from it. Then they have their Flowers, their Muses, Magazines, Manuals, Gardens, Pictures, and Sketches, all of them titles for which a man might be tempted even to forfeit his bail. But when you enter upon the works, O ye Gods and Goddesses! how full of emptiness! Our duller countrymen have merely their Antiquities, or their Examples, or their Arts. I think one of the most humorous of them has his Nocturnal Studies. Varro, indeed, is not much behind him, when he calls one of his satires A Trick and a Half,[5]and another, Turning the Tables. Diodorus was the first among the Greeks who laid aside this trifling manner and named his history The Library.Apion, the grammarian,—he whom Tiberius Cæsar called the Trumpeter of the World, but would rather seem to be the Bell of the Town-Crier,—supposed that every one to whom he inscribed any work would thence acquire immortality. I do not regret not having given my work a more fanciful title.
That I may not, however, appear to inveigh so completely against the Greeks, I should wish to be considered under the same point of view with those inventors of the arts of painting and sculpture, of whom you will find an account in these volumes, whose works, although they are so perfect that we are never satisfied with admiring them, are inscribed with a temporary title, such as “Apelles, or Polycletus, was doing this;” implying that the work was only commenced and still imperfect, and that the artist might benefit by the criticisms that were made on it and alter any part that required it, if he had not been prevented by death. It is also a great mark of their modesty, that they inscribed their works as if they were the last which they had executed, and as still in hand at the time of their death. I think there are but three works of art which are inscribed positively with the words “such a one executed this;” of these I shall give an account in the proper place. In these cases it appears, that the artist felt the most perfect satisfaction with his work, and certainly these pieces have excited the envy of every one.
I freely admit, that much may be added to my works; not only to this, but to all which I have published. By this admission I hope to escape from the carping critics, and I have the more reason to say this, because I hear that there are certain Stoics and Logicians, and also Epicureans (from the Grammarians I expected as much), who are virulent against the little work I published on Grammar.[6]But I well know, that even a woman once wrote against Theophrastus, a manso eminent for his eloquence that he obtained from it his name, which signifies the Divine[7]Speaker.
Because the public good requires that you should be spared as much as possible from all trouble, I have subjoined to this epistle the contents of each of the following books, and have used my best endeavors to prevent your being obliged to read them all through. And this, which was done for your benefit, will also serve the same purpose for others, so that any one may search for what he wishes, and may know where to find it. This has been already done among us by Valerius Soranus, in his work which he entitled “On Mysteries.”
The 1st book is the Preface of the Work, dedicated to Titus Vespasian Cæsar.The 2d is on the World, the Elements, and the Heavenly Bodies.The 3d, 4th, 5th and 6th books are on Geography, in which is contained an account of the situation of the different countries, the inhabitants, the seas, towns, harbors, mountains, rivers, and dimensions, and the various tribes, some of which still exist while others have disappeared.The 7th is on Man, and the Inventions of Man.The 8th on the various kinds of Land Animals.The 9th on Aquatic Animals.The 10th on the various kinds of Birds.The 11th on Insects.The 12th on Odoriferous Plants.The 13th on Exotic Trees.The 14th on Vines.The 15th on Fruit Trees.The 16th on Forest Trees.The 17th on Plants raised in nurseries or gardens.The 18th on the nature of Fruits and the Cerealia, and the pursuits of the Husbandman.The 19th on Flax, Broom,[8]and Gardening.The 20th on the Cultivated Plants that are proper for food and for medicine.The 21st on Flowers and Plants that are used for making Garlands.The 22d on Garlands, and Medicines made from Plants.The 23d on Medicines made from Wine and from cultivated Trees.The 24th on Medicines made from Forest Trees.The 25th on Medicines made from Wild Plants.The 26th on New Diseases, and Medicines made, for certain Diseases, from Plants.The 27th on some other Plants and Medicines.The 28th on Medicines procured from Man and from large Animals.The 29th on Medical Authors, and on Medicines from other Animals.The 30th on Magic, and Medicines for certain parts of the Body.The 31st on Medicines from Aquatic Animals.The 32d on the other properties of Aquatic Animals.The 33d on Gold and Silver.The 34th on Copper and Lead, and the workers of Copper.The 35th on Painting, Colors, and Painters.The 36th on Marbles and Stones.The 37th on Gems.
The 1st book is the Preface of the Work, dedicated to Titus Vespasian Cæsar.
The 2d is on the World, the Elements, and the Heavenly Bodies.
The 3d, 4th, 5th and 6th books are on Geography, in which is contained an account of the situation of the different countries, the inhabitants, the seas, towns, harbors, mountains, rivers, and dimensions, and the various tribes, some of which still exist while others have disappeared.
The 7th is on Man, and the Inventions of Man.
The 8th on the various kinds of Land Animals.
The 9th on Aquatic Animals.
The 10th on the various kinds of Birds.
The 11th on Insects.
The 12th on Odoriferous Plants.
The 13th on Exotic Trees.
The 14th on Vines.
The 15th on Fruit Trees.
The 16th on Forest Trees.
The 17th on Plants raised in nurseries or gardens.
The 18th on the nature of Fruits and the Cerealia, and the pursuits of the Husbandman.
The 19th on Flax, Broom,[8]and Gardening.
The 20th on the Cultivated Plants that are proper for food and for medicine.
The 21st on Flowers and Plants that are used for making Garlands.
The 22d on Garlands, and Medicines made from Plants.
The 23d on Medicines made from Wine and from cultivated Trees.
The 24th on Medicines made from Forest Trees.
The 25th on Medicines made from Wild Plants.
The 26th on New Diseases, and Medicines made, for certain Diseases, from Plants.
The 27th on some other Plants and Medicines.
The 28th on Medicines procured from Man and from large Animals.
The 29th on Medical Authors, and on Medicines from other Animals.
The 30th on Magic, and Medicines for certain parts of the Body.
The 31st on Medicines from Aquatic Animals.
The 32d on the other properties of Aquatic Animals.
The 33d on Gold and Silver.
The 34th on Copper and Lead, and the workers of Copper.
The 35th on Painting, Colors, and Painters.
The 36th on Marbles and Stones.
The 37th on Gems.
The world,[9]and whatever that be which we otherwise call the heavens, by the vault of which all things are enclosed, we must conceive to be a Deity, to be eternal, without bounds, neither created, nor subject, at any time, to destruction. To inquire what is beyond it is no concern of man, nor can the human mind form any conjecture respecting it. It is sacred, eternal, and without bounds, all in all; indeed including everything in itself; finite, yet like what is infinite; the most certain of all things, yet like what is uncertain, externally and internally embracing all things in itself; it is the work of nature, and itself constitutes nature.
To go out of this world and to search for what is beyond it would be madness, perfect madness, as if one who is ignorant of his own dimensions could ascertain the measure of anything else, or as if the human mind could see what the world itself cannot contain.
That the universe has the form of a perfect globe we learn from the name which has been uniformly given to it, as well asfrom numerous natural arguments. For not only does a figure of this kind return everywhere into itself[10]and sustain itself, also including itself, requiring no adjustments, not sensible of either end or beginning in any of its parts, and is best fitted for that motion, with which, as will appear hereafter, it is continually turning round; but still more, because we perceive it, by the evidence of the sight, to be, in every part, convex and central, which could not be the case were it of any other figure.
The rising and the setting of the sun clearly prove, that this globe is carried round in the space of twenty-four hours, in an eternal and never-ceasing circuit, and with incredible swiftness. I am not able to say, whether the sound caused by the whirling about of so great a mass be excessive, and, therefore, far beyond what our ears can perceive, nor, indeed, whether the resounding of so many stars, all carried along at the same time and revolving in their orbits, may not produce a kind of delightful harmony of incredible sweetness.[11]To us, who are in the interior, the world appears to glide silently along, both by day and by night.
Various circumstances in nature prove to us, that there are impressed on the heavens innumerable figures of animals and of all kinds of objects, and that its surface is not perfectly polished like the eggs of birds, as some celebrated authors assert. This is evident to the eye; for, in one part, we have the figure of a wain, in others of a bear, of a bull, and of a letter;[12]while, in the middle of them, over our heads, there is a white circle.
With respect to the name, I am influenced by the unanimousopinions of all nations. For what the Greeks, from its being ornamented, have termedκοσμος, we, from its perfect and complete elegance, have termedmundus. The namecœlum, no doubt, refers to its being engraved, as it were, with the stars, as Varro suggests. In confirmation of this idea we may adduce the Zodiac, in which are twelve figures of animals; through them it is that the sun has continued his course for so many ages.
I do not find that any one has doubted that there are four elements. The highest of these is supposed to be fire, and hence proceed the eyes of so many glittering stars. The next is that spirit, which both the Greeks and ourselves call by the same name, air.
It is by the force of this vital principle, pervading all things and mingling with all, that the earth, together with the fourth element, water, is balanced in the middle of space. These are mutually bound together, each remaining in its appropriate place by the never-ceasing revolution of the world.
Between this body and the heavens there are suspended, in this aërial spirit, seven stars, separated by determinate spaces, which, on account of their motion, we call planets or wandering bodies, although, in reality, none are less so. The sun is carried along in the midst of these, a body of great size and power, the ruler, not only of the seasons and of the different climates, but also of the stars themselves and of the heavens. When we consider his operations, we must regard him as the life, or rather the mind of the universe, the chief regulator and the God of nature; he also lends his light to the other stars. He is most illustrious and excellent, beholding all things and hearing all things—qualities which are ascribed to him exclusively by the prince of poets, Homer.[13]
I consider it, therefore, an indication of human weakness to inquire into the figure and form of God. For whatever God be, if there be any God distinct from the world, and wherever he exists, he is all sense, all sight, all hearing, all life, all mind, and all within himself. To believe that there are a number of Gods, derived from the virtues and vices of man, as Chastity, Concord, Understanding, Hope, Honor, Clemency, and Fidelity; or, according to the opinion of Democritus, that there are only two, Punishment and Reward, indicates still greater folly. Human nature, weak and frail as it is, mindful of its own infirmity, has made these divisions, so that every one might have recourse to that which he supposed himself to stand more particularly in need of. Hence we find different names employed by different nations; the inferior deities are arranged in classes, and diseases and plagues are deified, in consequence of our anxious wish to propitiate them. It was from this cause that a temple was dedicated to Fever, at the public expense, on the Palatine Hill, and that an altar was erected to Good Fortune on the Esquiline. Hence we may understand how it comes to pass that there is a greater population of the Celestials than of human beings, since each individual makes a separate God for himself, adopting his own Juno and his own Genius. To suppose that some gods should be old and always gray-headed and others young and like children, some of a dark complexion, winged, lame, produced from eggs, living and dying on alternate days, is puerile and foolish enough. But it is the height of impudence to imagine that they have contests and quarrels, and that there are Gods of theft and of various crimes. To assist man is to be a God; this is the path to eternal glory. This is the path which the Romannobles formerly pursued, and this is the path which is now pursued by the greatest ruler of our age, Vespasian Augustus, he who has come to the relief of an exhausted empire, as well as by his sons. The ancient mode of remunerating those who deserved it was to regard them as Gods. For the names of all the Gods, as well as of the stars that I have mentioned above, have been derived from their services to mankind. And with respect to Jupiter and Mercury, and the rest of the celestial nomenclature, who does not admit that they have reference to certain natural phenomena?
But it is ridiculous to suppose, that the great head of all things, whatever it be, pays any regard to human affairs. Can we believe, or rather can there be any doubt, that it is not polluted by such a disagreeable and complicated office? It is not easy to determine which opinion would be most for the advantage of mankind, since we observe some who have no respect for the Gods, and others who carry it to a scandalous excess. They are slaves to foreign ceremonies; they carry on their fingers the Gods and the monsters whom they worship;[14]they condemn and they lay great stress on certain kinds of food; they impose on themselves dreadful ordinances, not even sleeping quietly. They do not marry or adopt children, or indeed do anything else, without the sanction of their sacred rites. There are others, on the contrary, who will cheat in the very Capitol, and will forswear themselves even by Jupiter Tonans,[15]and while these thrive in their crimes, the others torment themselves with their superstitions to no purpose.
Among these discordant opinions mankind have discovered for themselves a kind of intermediate deity, by which our scepticism concerning God is still increased. For all over the world, in all places, and at all times, Fortune is the only godwhom every one invokes; she alone is spoken of, she alone is accused and is supposed to be guilty; she alone is in our thoughts, is praised and blamed, and is loaded with reproaches; wavering as she is, conceived by the generality of mankind to be blind, wandering, inconstant, uncertain, variable, and often favoring the unworthy. To her are referred all our losses and all our gains, and in casting up the accounts of mortals she alone balances the two pages of our sheet. We are so much in the power of chance, that change itself is considered as a God, and the existence of God becomes doubtful.
But there are others who reject this principle and assign events to the influence of the stars, and to the laws of our nativity; they suppose that God, once for all, issues his decrees and never afterwards interferes. This opinion begins to gain ground, and both the learned and the unlearned vulgar are falling into it. Hence we have the admonitions of thunder, the warnings of oracles, the predictions of sooth-sayers, and things too trifling to be mentioned, as sneezing and stumbling with the feet reckoned among omens. The late Emperor Augustus relates, that he put the left shoe on the wrong foot, the day when he was near being assaulted by his soldiers. And such things as these so embarrass improvident mortals, that among all of them this alone is certain, that there is nothing certain, and that there is nothing more proud or more wretched than man. For other animals have no care but to provide for their subsistence, for which the spontaneous kindness of nature is all-sufficient; and this one circumstance renders their lot more especially preferable, that they never think about glory, or money, or ambition, and, above all, that they never reflect on death.
The belief, however, that on these points the Gods superintend human affairs is useful to us, as well as that the punishment of crimes, although sometimes tardy, from the Deity being occupied with such a mass of business, is never entirely remitted. And indeed this constitutes the great comfort inthis imperfect state of man, that even the Deity cannot do everything. For he cannot procure death for himself, even if he wished it, which, so numerous are the evils of life, has been granted to man as our chief good. Nor can he make mortals immortal, or recall to life those who are dead; nor can he effect, that he who has once lived shall not have lived, or that he who has enjoyed honors shall not have enjoyed them; nor has he any influence over past events but to cause them to be forgotten. And, if we illustrate the nature of our connection with God by a less serious argument, he cannot make twice ten not to be twenty, and many other things of this kind.
The stadium is equal to one hundred and twenty-five of our Roman paces, or six hundred and twenty-five feet. Posidonius supposes that there is a space of not less than forty stadia around the earth, whence mists, winds and clouds proceed; beyond this he supposes that the air is pure and liquid, consisting of uninterrupted light; from the clouded region to the moon there is a space of two million of stadia, and thence to the sun of five hundred million. It is in consequence of this space that the sun, notwithstanding his immense magnitude, does not burn the earth. Many persons have imagined that the clouds rise to the height of nine hundred stadia. These points are not completely made out, and are difficult to explain; but we have given the best account of them that has been published.
A few things still remain to be said concerning the world; for stars are suddenly formed in the heavens themselves; of these there are various kinds.
The Greeks name these starscomets, we name them Crinitæ, as if shaggy with bloody locks, and surrounded with bristles like hair. Some of them have a mane hanging down from their lower part, like a long beard, some vibrate like a dart with a very quick motion. It was one of this kind which the Emperor Titus described in his very excellent poem, as having been seen in his fifth consulship; and this was the last of these bodies which has been observed. Some are short and pointed, of a pale color, and shine like a sword without any rays; others of an amber color emit a few rays from their margin only. One kind exhibits the figure of a cask, appearing convex and emitting a smoky light; another has the appearance of a horn; it is like the one which was visible when the Greeks fought at Salamis. Occasionally you see one like a burning torch; and again one like a horse’s mane; the latter often has a very rapid motion, like a circle revolving on itself. There is also a white comet, with silver hair, so brilliant that it can scarcely be looked at, exhibiting, as it were, the aspect of the Deity in a human form. There are some also that are shaggy, having the appearance of a fleece, surrounded by a kind of crown. There was one, where the appearance of a mane was changed into that of a spear; it happened in the 109th olympiad, in the 398th year of the City.[16]The shortest time during which any one of them has been observed to be visible is seven days, the longest one hundred and eighty days.
Rome is the only place in the whole world where there is a temple dedicated to a comet—the one which was thought by the late Emperor Augustus to be auspicious to him, from its appearing during the games which he was celebrating in honor of Venus, not long after the death of his father Cæsar. He expressed his joy in these terms: “During the very time of these games of mine, a hairy star was seen during seven days, in the part of the heavens which is under the Great Bear. It rose about the eleventh hour of the day, was very bright, and was conspicuous in all parts of the earth. The common people supposed the star to indicate, that the soul of Cæsar was admitted among the immortal Gods.” This is what he proclaimed in public, but, in secret, he rejoiced at this auspicious omen, interpreting it as produced for himself; and, to confess the truth, it really proved a salutary omen for the world at large.
Some persons suppose that these stars are permanent and that they move through their proper orbits, but that they are only visible when they recede from the sun. Others suppose that they are produced by an accidental vapor together with the force of fire, and that, from this circumstance, they are liable to be dissipated.
Hipparchus, who can never be sufficiently commended, as one who more especially proved the relation of the stars to man, and that our souls are a portion of heaven, discovered a new star that was produced in his own age, and, by observing its motions on the day in which it shone, he was led to doubt whether this does not often happen, that those stars have motion which we suppose to be fixed. And the same individualattempted, what might seem presumptuous even in a deity, to number the stars for posterity and to express their relations by appropriate names; having previously devised instruments,[17]by which he might mark the place and the magnitude of each individual star. In this way it might be easily discovered, not only whether they were destroyed or produced, but whether they changed their relative positions, and likewise, whether they were increased or diminished; the heavens being thus left as an inheritance to any one, who might be found competent to complete his plan.
I have seen, during the night-watches of the soldiers, a luminous appearance, like a star, attached to the javelins on the ramparts. They also settle on the yard-arms and other parts of ships while sailing, producing a kind of vocal sound, like that of birds flitting about. When they occur singly they are mischievous, so as even to sink the vessels, and if they strike on the lower part of the keel, setting them on fire. When there are two of them they are considered auspicious, and are thought to predict a prosperous voyage, as it is said that they drive away that dreadful and terrific meteor named Helena. On this account their efficacy is ascribed to Castor and Pollux, and they are invoked as gods. They also occasionally shine round the heads of men in the evening,[18]which is considered as predicting something very important. But there is great uncertainty respecting the cause of all these things, and they are concealed in the majesty of nature.
It cannot be denied, that fire proceeding from the stars which are above the clouds, may fall on them, as we frequently observe on serene evenings, and that the air is agitated by the impulse, as darts, when they are hurled, whiz through the air. And when it arrives at the cloud, a discordant kind of vapor is produced, as when hot iron is plunged into water, and a wreath of smoke is evolved. Hence arise squalls. And if wind or vapor be struggling in the cloud, thunder is discharged; if it bursts out with a flame, there is a thunderbolt; if it be long in forcing out its way, it is simply a flash of lightning. By the latter the cloud is simply rent, by the former it is shattered. Thunder is produced by the stroke given to the condensed air, and hence it is that the fire darts from the chinks of the clouds. It is possible also that the vapor, which has risen from the earth, being repelled by the stars, may produce thunder, when it is pent up in a cloud; nature restraining the sound whilst the vapor is struggling to escape; but when it does escape, the sound bursting forth, as is the case with bladders that are distended with air. It is possible also that the spirit, whatever it be, may be kindled by friction, when it is so violently projected. It is possible that, by the dashing of the two clouds, the lightning may flash out, as is the case when two stones are struck against each other.
We have accounts of many different kinds of thunderbolts. Those which are dry do not burn objects, but dissipate them; while those which are moist do not burn, but blacken them. There is a third kind, which is called bright lightning, of a very wonderful nature, by which casks are emptied, without the vessels themselves being injured, or there being any other trace left of their operation. Gold,copper, and silver are melted, while the bags which contain them are not in the least burned, nor even the wax seal much defaced. Among the prognostics which took place at the time of Catiline’s conspiracy, Marcus Herennius, a magistrate of the borough of Pompeii, was struck by lightning when the sky was without clouds.
Next comes the earth, on which alone of all parts of nature we have bestowed the name that implies maternal veneration. It is appropriated to man as the heavens are to God. She receives us at our birth, nourishes us when born, and ever afterwards supports us; lastly, embracing us in her bosom when we are rejected by the rest of nature, she then covers us with especial tenderness; rendered sacred to us, inasmuch as she renders us sacred, bearing our monuments and titles, continuing our names, and extending our memory, in opposition to the shortness of life. In our anger we imprecate her on those who are now no more, as if we were ignorant that she is the only being who can never be angry with man. The water passes into showers, is concreted into hail, swells into rivers, is precipitated in torrents; the air is condensed into clouds, rages in squalls; but kind, mild, and indulgent earth, always ministering to the wants of mortals, how many things do we compel her to produce spontaneously! What odors and flowers, nutritive juices, forms and colors! With what good faith does she render back all that has been entrusted to her! It is the vital spirit which must bear the blame of producing noxious animals; for the earth is constrained to receive the seeds of them, and to support them when they are produced. The fault lies in the evil nature which generatesthem. The earth will no longer harbor a serpent after it has attacked any one, and thus she even demands punishment in the name of those who are indifferent about it themselves. She pours forth a profusion of medicinal plants, and is always producing something for the use of man.
But it must be acknowledged, that everything which the earth has produced, as a remedy for our evils, we have converted into the poison of our lives. For do we not use iron, which we cannot do without, for this purpose? But although this cause of mischief has been produced, we ought not to complain; we ought not to be ungrateful to this one part of nature. How many luxuries and how many insults does she not bear for us! She is cast into the sea, and, in order that we may introduce seas into her bosom, she is washed away by the waves. She is continually tortured for her iron, her timber, stone, fire, corn, and is even much more subservient to our luxuries than to our mere support. What indeed she endures on her surface might be tolerated, but we penetrate also into her bowels, digging out the veins of gold and silver, and the ores of copper and lead; we also search for gems and certain small pebbles, driving our trenches to a great depth. We tear out her entrails in order to extract the gems with which we may load our fingers. How many hands are worn down that one little joint may be ornamented! If the infernal regions really existed, certainly these burrows of avarice and luxury would have penetrated into them. And truly we wonder that this same earth should have produced anything noxious! But, I suppose, the savage beasts protect her and keep off our sacrilegious hands. For do we not dig among serpents and handle poisonous plants along with those veins of gold? But the Goddess shows herself more propitious to us, inasmuch as all this wealth ends in crimes, slaughter, and war, and that, while we drench her with our blood, we cover her with unburied bones; and being covered with these and her anger being thus appeased, she conceals the crimes ofmortals. I consider the ignorance of her nature as one of the evil effects of an ungrateful mind.
Every one agrees that it has the most perfect figure. We always speak of the ball of the earth, and we admit it to be a globe bounded by the poles. It has not indeed the form of an absolute sphere, from the number of lofty mountains and flat plains; but if the termination of the lines be bounded by a curve, this would compose a perfect sphere. And this we learn from arguments drawn from the nature of things, although not from the same considerations which we made use of with respect to the heavens. For in these the hollow convexity everywhere bends on itself, and leans upon the earth as its centre. Whereas the earth rises up solid and dense, like something that swells up and is protruded outwards. The heavens bend towards the centre, while the earth goes from the centre, the continual rolling of the heavens about it forcing its immense globe into the form of a sphere.
On the question whether there be antipodes there is a great contest between the learned and the vulgar. We maintain, that there are men dispersed over every part of the earth, that they stand with their feet turned towards each other, that the vault of the heavens appears alike to all of them, and that they, all of them, appear to tread equally on the middle of the earth. If any one should ask, why those situated opposite to us do not fall, we directly ask in return, whether those on the opposite side do not wonder that we do not fall. But I may make a remark, that will appear plausible even to the most unlearned, that if the earth were of the figure of an unequal globe, like the seed of a pine, still it may be inhabited in every part.
But of how little moment is this, when we have another miracle rising up to our notice! The earth itself is pendent and does not fall with us; it is doubtful whether this be from the force of the spirit which is contained in the universe, or whether it would fall did not nature resist, by allowing of noplace where it might fall. For as the seat of fire is nowhere but in fire, nor of water except in water, nor of air except in air, so there is no situation for the earth except in itself, everything else repelling it. It is indeed wonderful that it should form a globe, when there is so much flat surface of the sea and of the plains. And this was the opinion of Dicæarchus, a peculiarly learned man, who measured the heights of mountains, under the direction of the kings, and estimated Pelion, which was the highest, at one thousand two hundred and fifty paces perpendicular, and considered this as not affecting the round figure of the globe. But this appears to me to be doubtful, as I well know that the summits of some of the Alps rise up by a long space of not less than fifty thousand paces. But what the vulgar most strenuously contend against is, to be compelled to believe that the water is forced into a rounded figure; yet there is nothing more obvious to the sight among the phenomena of nature. For we see everywhere, that drops, when they hang down, assume the form of small globes, and when they are covered with dust, or have the down of leaves spread over them, they are observed to be completely round; and when a cup is filled, the liquid swells up in the middle. But on account of the subtile nature of the fluid and its inherent softness, the fact is more easily ascertained by our reason than by our sight. And it is even more wonderful, that if a very little fluid only be added to a cup when it is full, the superfluous quantity runs over, whereas the contrary happens if we add a solid body, even as much as would weigh twenty denarii. The reason of this is, that what is dropt in raises up the fluid at the top, while what is poured on it slides off from the projecting surface. It is from the same cause that the land is not visible from the body of a ship when it may be seen from the mast; and that when a vessel is receding, if any bright object be fixed to the mast, it seems gradually to descend and finally to become invisible. And the ocean, which we admit to be withoutlimits, if it had any other figure, could it cohere and exist without falling, there being no external margin to contain it?
We must believe, that the great artist, Nature, has so arranged it, that as the arid and dry earth cannot subsist by itself and without moisture, nor, on the other hand, can the water subsist unless it be supported by the earth, they are connected by a mutual union. The earth opens her harbors, while the water pervades the whole earth, within, without, and above; its veins running in all directions, like connecting links, and bursting out on even the highest ridges; where, forced up by the air, and pressed out by the weight of the earth, it shoots forth as from a pipe, and is so far from being in danger of falling, that it bounds up to the highest and most lofty places. Hence the reason is obvious, why the seas are not increased by the daily accession of so many rivers.
The earth has, therefore, the whole of its globe girt, on every side, by the sea flowing round it. And this is not a point to be investigated by arguments, but what has been ascertained by experience.
The globe is divided into five parts, termed zones, and all that portion is subject to severe cold and perpetual frost, which is under the two extremities, about each of the poles, the nearer of which is called the north, and the opposite the south, pole. The middle of the earth, over which is the orbit of the sun, is parched and burned by the flame, and is consumed by being so near the heat. There are only two of the zones which are temperate, those which lie between the torrid and the frigid zones, and these are separated from each other, in consequence of the scorching heat of the heavenly bodies. It appears, therefore, that the heavens take from us three parts of the earth; how much the ocean steals is uncertain. The curve of the globe both reveals and conceals different objects from the inhabitants of its different parts. If the earth had been flat, everything would have been seenat the same time, from every part of it, and the nights would not have been unequal; while the equal intervals of twelve hours, which are now observed only in the middle of the earth, would in that case have been the same everywhere.
Hence it is that there is not any one night and day the same, in all parts of the earth, at the same time; the intervention of the globe producing night, and its turning round producing day.
I am by no means unaware that I may be justly accused of ingratitude and indolence, if I describe briefly and in a cursory manner the land which is at once the foster-child and the parent of all lands; chosen by the providence of the Gods to render even heaven itself more glorious,[19]to unite the scattered empires of the earth, to bestow a polish upon men’s manners, to unite the discordant and uncouth dialects of so many different nations by the powerful ties of one common language, to confer the enjoyments of discourse and of civilization upon mankind, to become, in short, the mother-country of all nations of the Earth.
But how shall I commence this undertaking? So vast is the number of celebrated places (what man living could enumerate them all?), and so great the renown attached to each individual nation and subject, that I feel myself quite at a loss. The city of Rome alone, which forms a portion of it, a face well worthy of shoulders so beauteous, how large a work would it require for an appropriate description! And then, too, the coast of Campania, taken singly by itself! so blest with natural beauties and opulence, that it is evident thatwhen nature formed it she took a delight in accumulating all her blessings in a single spot—how am I to do justice to it? And then the climate, with its eternal freshness and so replete with health and vitality, the sereneness of the weather so enchanting, the fields so fertile, the hillsides so sunny, the thickets so free from every danger, the groves so cool and shady, the forests with a vegetation so varying and so luxuriant, the breezes descending from so many a mountain, the fruitfulness of its grain, its vines, and its olives so transcendent; its flocks with fleeces so noble, its bulls with necks so sinewy, its lakes recurring in never-ending succession, its numerous rivers and springs which refresh it with their waters on every side, its seas so many in number, its havens and the bosom of its lands opening everywhere to the commerce of all the world, and eagerly stretching forth into the very midst of the waves, for the purpose of aiding as it were the endeavors of mortals!
For the present I forbear to speak of its genius, its manners, its men, and the nations whom it has conquered by eloquence and force of arms. The very Greeks themselves, a race fond in the extreme of expatiating on their own praises, have amply given judgment in its favor, when they named but a small part of it ‘Magna Græcia.’ But we must be content to do on this occasion as we have done in our description of the heavens; we must only touch upon some of these points, and take notice of but a few of its stars. I only beg my readers to bear in mind that I am thus hastening on for the purpose of giving a general description of everything that is known to exist throughout the whole earth.
I may premise by observing that this land very much resembles in shape an oak leaf, being much longer than it is broad; towards the top it inclines to the left, while it terminates in the form of an Amazonian buckler, in which the spot at the central projection is the place called Cocinthos, while it sends forth two horns at the end of its crescent-shapedbays, Leucopetra on the right and Lacinium on the left. It extends in length one thousand and twenty miles, if we measure from the foot of the Alps at Prætoria Augusta, through the city of Rome and Capua to the town of Rhegium, which is situated on the shoulder of the Peninsula, just at the bend of the neck as it were. Its breadth is variable, being four hundred and ten miles between the two seas of the far north. At about the middle, and in the vicinity of the city of Rome, from the spot where the river Aternus flows into the Adriatic sea, to the mouth of the Tiber, the distance is one hundred and thirty-six miles, and a little less from Castrum-novum on the Adriatic sea to Alsium on the Tuscan; but in no place does it exceed two hundred miles in breadth.
In the far North, beyond the Riphæan[20]mountains, is the region known by the name of Pterophoros,[21]because of the perpetual fall of snow there, the flakes of which resemble feathers; a part of the world which has been condemned by the decree of nature to lie immersed in thick darkness; suited for nothing but the generation of cold, and to be the asylum of the chilling blasts of the northern winds.
Behind these mountains, and beyond the region of the northern winds, there dwells, if we choose to believe it, a happy race, known as the Hyperborei,[22]a race that lives toan extreme old age, and which has been the subject of many marvellous stories.[23]At this spot are supposed to be the hinges upon which the world revolves, and the extreme limits of the revolutions of the stars. Here we find light for six months together, given by the sun in one continuous day. To these people there is but one rising of the sun for the year, and that at the summer solstice,[24]and but one setting, at the winter solstice. This region, warmed by the rays of the sun, is of a most delightful temperature, and exempt from every noxious blast. The abodes of the natives are the woods and groves, the gods receive their worship singly and in groups, while all discord and every kind of sickness are things utterly unknown. Death comes upon them only when satiated with life; after a career of feasting, in an old age sated with every luxury, they leap from a certain rock there into the sea; and this they deem the most desirable mode of ending existence. Some writers have placed these people, not in Europe, but at the very verge of the shores of Asia. Others again have placed them midway between the two suns, at the spot where it sets to the Antipodes and rises to us; a thing however that cannot possibly be, in consequence of the vast tract of sea which there intervenes. Those writers who place them nowhere but under a day which lasts for six months, state that in the morning they sow, at mid-day theyreap, at sunset they gather in the fruits of the trees, and during the night conceal themselves in caves. Nor are we at liberty to entertain any doubts as to the existence of this race; so many authors are there who assert that they were in the habit of sending their first-fruits to Delos to present them to Apollo, whom they especially worship. Virgins used to carry them, who for many years were held in high veneration, and received the rites of hospitality from the nations that lay on the route; until at last, in consequence of repeated violations of good faith, the Hyperboreans came to the determination to deposit these offerings upon the frontiers of the people who adjoined them, and they in their turn were to convey them on to their neighbors, and so from one to the other, till they should have arrived at Delos. However, this custom, even, in time fell into disuse.
Opposite to the west coast of Europe is the island called Britannia, so celebrated in the records of Greece[25]and of our own country. It is situate to the north-west, and, with a large tract of intervening sea, lies opposite to Germany, Gaul, and Spain, by far the greater part of Europe. Its former name was Albion.[26]This island is distant from the coast of the nation of the Morini,[27]at the spot where the passageacross is the shortest, fifty miles. Pytheas and Isidorus say that its circumference is 4875 miles. It is barely thirty years since any extensive knowledge of it was gained by the successes of the Roman arms, and even as yet they have not penetrated beyond the vicinity of the Caledonian[28]forest. Agrippa believes its length to be 800 miles, and its breadth 300; he also thinks that the breadth of Hibernia is the same, but that its length is less by 200 miles. This last island is situated beyond Britannia, the passage across being the shortest from the territory of the Silures,[29]a distance of thirty miles. Of the remaining islands none is said to have a greater circumference than one hundred and twenty-five miles. Among these there are the Orcades,[30]forty in number, and situated within a short distance of each other, the seven islands called Acmodæ.[31]The most remote of all that we find mentioned is Thule,[32]in which, there is no night at the summer solstice, when the sun is passing through the sign of Cancer, while on the other hand at the winter solstice there is no day. Some writers are of opinion that this state of things lasts for six whole months together.
Through the nation of the Autololes lies the road to Mount Atlas, the most fabulous locality even in Africa.
From the midst of the sands, according to the story, thismountain[33]raises its head to the heavens; rugged and craggy on the side which looks toward the shores of the ocean to which it has given its name, while on that which faces the interior of Africa it is shaded by dense groves of trees, and refreshed by flowing streams; fruits of all kinds springing up there spontaneously to such an extent, as more than to satiate every possible desire. Throughout the daytime, no inhabitant is to be seen; all is silent, like that dreadful stillness which reigns in the desert. A religious horror steals imperceptibly over the feelings of those who approach, and they feel themselves smitten with awe at the stupendous aspect of its summit, which reaches beyond the clouds, and well nigh approaches the very orb of the moon. At night, they say, it gleams with fires innumerable lighted up; it is then the scene of the gambols of the Satyr crew, while it re-echoes with the notes of the flute and the pipe, and the clash of drums and cymbals. All this is what authors of high character have stated, in addition to the labors which Hercules and Perseus there experienced. The space which intervenes before you arrive at this mountain is immense, and the country quite unknown.
Taprobana,[34]under the name of the “land of the Antipodes,” was long looked upon as another world: the age andthe arms of Alexander the Great were the first to give satisfactory proof that it was an island. Onesicritus, the commander of his fleet, has informed us that the elephants of this island are larger, and better adapted for warfare than those of India; and from Megasthenes we learn that it is divided by a river, and that their country is more productive of gold and pearls of great size than even India. Eratosthenes has also given the dimensions of this island, as being seven thousand stadia in length, and five thousand in breadth: he states also that there are no cities, but villages to the number of seven hundred. It begins at the Eastern sea, and lies extended opposite to India, east and west. In former times when the navigation was confined to vessels constructed of papyrus with the tackle peculiar to the Nile, this island was supposed to be twenty days’ sail from the country of the Prasii,[35]but the distance has been estimated at no more than seven days’ sail,[36]reckoned at the speed which can be attained by vessels of our construction. The sea that lies between the island and the mainland is full of shallows, not more than six paces in depth; but in certain channels it is of such extraordinary depth, that no anchor has ever found a bottom. For this reason it is that the vessels are constructed with prows at either end; so that there may be no necessity for tacking while navigating these extremely narrow channels. The tonnage of these vessels is three thousand amphoræ. In traversing their seas, the people of Taprobana take no observations of the stars, and indeed the Great Bear is not visible to them; but they carry birds out to sea, which they let go from time to time, and so follow their course as they make for the land. They devote only four months in the year to the pursuits of navigation, and areparticularly careful not to trust themselves on the sea during the next hundred days after our summer solstice, for in those seas it is at that time the middle of winter.
So much we learn from the ancient writers; it has fallen to our lot, however, to obtain a still more accurate knowledge of these people; for, during the reign of the Emperor Claudius, an embassy came from even this distant island to Rome. The circumstances under which this took place were as follows: Annius Plocamus had farmed from the treasury the revenues arising from the Red Sea. A certain freedman of his, while sailing around Arabia, was carried away by a gale from the north beyond the coast of Carmania. In the course of fifteen days he had drifted to Hippuros, a port of Taprobana, where he was most kindly and most hospitably received by the king; and having, after a study of six months, become well acquainted with the language, was enabled to answer all his enquiries relative to the Romans and their emperor. But of all that he heard, the king was more particularly struck with surprise at our rigid notions of justice, on ascertaining that among the coins found on the captive, the denarii were all of equal weight, although the different figures on them plainly showed that they had been struck in the reigns of several emperors. By this circumstance especially, the king was prompted to form an alliance with the Romans, and accordingly sent to Rome an embassy, consisting of four persons, the chief of whom was Rachias.[37]
From these persons we learned that in Taprobana there are five hundred towns, and that there is a harbor that lies facing the south, and adjoining the city of Palæsimundus, the most famous city in the isle, the king’s place of residence, and containing a population of two hundred thousand. They also informed us that in the interior there is a lake called Megisba, three hundred and seventy-five miles in circumference,and containing islands which are fertile, though for pasturage only. In this lake they informed us two rivers take their rise, one of which, called Palæsimundus, flows into the harbor near the city of that name, by three channels, the narrowest of which is five stadia in width, the largest fifteen: while the other, Cydara by name, takes a direction northward, towards the Indian coast. We learned also that the nearest point of the Indian coast is a promontory known as Coliacum,[38]distant from the island four days’ sail, and that midway between them lies the island of the Sun. They stated also that those seas are of a deep green tint; besides which, there are numerous trees growing at the bottom, so much so, that the rudders of the vessels frequently break off portions of their foliage.[39]They were as much astonished at the constellations which are visible to us, the Great Bear and the Pleiades,[40]as though they had now beheld a new expanse of the heavens; and they declared that in their country the moon can only be seen above the horizon[41]from the eighth to its sixteenth day. They also stated that Canopus, a large bright star, gives light to them by night. But what surprised them more than anything else, was that the shadow of their bodies was thrown towards our hemisphere.[42]They also informed us that the side of their island which lies opposite to India is ten thousand stadia in length, and runs in a southeasterly direction—that beyond the Emodian Mountains theylook towards[43]the Seræ, whose acquaintance they had also made in the pursuits of commerce; that the father of Rachias had frequently visited their country, and that the Seræ always came to meet them on their arrival. These people, they said, exceeded the ordinary human height, had flaxen hair, and blue eyes, and made an uncouth sort of noise by way of talking, having no language of their own for the purpose of communicating their thoughts. The rest of their information relative to the Seræ was of a similar nature to that communicated by our merchants. It was to the effect that the merchandise on sale was left by them upon the opposite bank of a river on their coast, and it was then removed by the natives, if they thought proper to deal on terms of exchange. On no grounds ought luxury with greater reason to be detested by us, than if we only transport our thoughts to these scenes, and then reflect, what are its demands, to what distant spots it sends in order to satisfy them, and for how mean and how unworthy an end!
But yet Taprobana even, isolated as it is by nature from the rest of the world, is not exempt from our vices. Gold and silver are held in esteem even there. They have a marble which resembles tortoise-shell in appearance; this, as well as their pearls and precious stones, is highly valued; all our luxuries in fact, those even of the most exquisite nature, are there carried to the very highest pitch. They asserted that their wealth was much greater than ours, but admitted that we knew better than they how to obtain real enjoyment from opulence.
In this island no slavery exists; they do not prolong their sleep to day-break, nor do they sleep during any part of the day; their buildings are only of a moderate height from the ground; the price of corn is always the same; they have no courts of law and no litigation. Hercules is the deity whomthey worship; and their king is chosen by the people, an aged man always, distinguished for his mild and clement disposition, and without children. If after he has been elected king, he happens to become the father of children, his abdication is the consequence; this is done that there may be no danger of the sovereign power becoming hereditary. Thirty advisers are provided for him by the people, and it is only by the advice of the majority of them that any man is condemned to capital punishment. Even then, the person so condemned has a right of appealing to the people, in which case a jury consisting of seventy persons is appointed. Should these acquit the accused, the thirty counsellors are no longer held in any estimation, but are visited with the greatest disgrace. The king wears the costume of Father Liber,[44]while the rest of the people dress like the natives of Arabia. If the king is found guilty of any offence, he is condemned to death; but no one slays him; all turn their backs upon him, and refuse to hold any communication or even discourse with him. Their festivals are celebrated with the chase, the most valued sports being the pursuit of the tiger and the elephant. The lands are carefully tilled; the vine is not cultivated there, but of other fruits there is great abundance. They take great delight in fishing, and especially in catching turtles; beneath the shells of which whole families find an abode, of such vast size are they to be found. These people look upon a hundred years as a comparatively short life. So much have we learned respecting Taprobana.