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INTRODUCTION

There can be little doubt that Plutarch composed this pleasant work from commentarii (ὑπομνήματα) derived not merely from Aristotle (mentioned specifically in 965 d and quoted often), but also from various other compendia, the remains of which are to be seen in Aelians and Plinys natural histories and elsewhere.[*] In fact, if one reads Plutarch and Aelian and Pliny side by side, one may acquire the impression that they had before them substantially the same sources, and that these were numerous. Whereas

Pliny and Aelian appear to adopt nearly everything their authorities may have offered (for they were writing factual commentaries), Plutarch, as always, selects. It is possible, in some cases, that Plutarchs mss. (which are not good and also contain lacunae) may have been interpolated from Aelians; and the reverse is likewise possible. This is a very difficult matter, but the hope may be entertained that some main sources of Plutarch and Aelian, if not of Pliny, and the as yet unassessed evidence of Philo, may eventually be disentangled for substantial sections, though this is not the place to attempt such a feat.

The title is not well chosen, since the victory is awarded to neither side. The real point of the dialogue seems to be, in its second as well as its first part, that all animals of whatever provenance are intelligent.[*] The occasionally bantering tone may serve to indicate that we have before us something of a school exercise from Plutarchs own academy, with perhaps the first draft of the second part composed by pupils.[*] Note the carefully established details: the contest will take place at a fixed time (960 b, 963 b) before their fellow-pupils and a specially appointed judge (965 c-e). More or less elaborate preparation has been made by the contestants (960 b, 975 d).[*] Because of the occasion the school has been granted a holiday.

In the first part (chapters 1-8), the author demonstrates through the authoritarian voice of his own father that the Stoics, in so far as they affirm the irrationality of animals, contradict their own tenets. The second part proves that animals of all kinds are rational (chapters 9-36); the last small section, while refusing to award first honours in the debate, appears to contain Plutarchs exhortation to his pupils to continue the fight against the Stoics. For an excellent summary with sympathetic comments see E. R. Dodds, Greece and Rome, ii (1932/3), pp. 104-105.

D Agostino[*] and others have shown that there is little originality in Plutarchs animal psychology, while not denying our author considerable vivacity in presentation. While it is true that whole sections, like 976 a-d, are drawn from the identical source that Aelian (De Natura Animalium, viii. 4-6) used, yet one has only to compare the use these authors have made of precisely the same material to recognize the great superiority of Plutarch. The principal sources have been disputed[*]: Chrysippus, Theophrastus, Hagnon, Alexander of Myndus,[*] Juba, Xenocrates have all been suggested, but there can be little doubt (as

with De Tranquillitate [*] and many other works) that a considerable variety of sources has been utilized. Now that Schläpfer[*] has demonstrated that Plutarch had himself read and meditated upon great sections of classical poetry, critics may perhaps be more willing to allow our author first-hand familiarity with a wider range of prose, and works of reference as well.

It is by no means impossible that the work is incomplete in our mss.; there are, at least, several demonstrable lacunae and it is possible that it was considerably longer and may even have justified its title when it left Plutarchs hands.

As for the date of the dialogue, the terminus post quem is a.d. 70 (not 79, as it cannot be certainly inferred from 974 a that Vespasian was then dead); it is probably a work of Plutarchs youth, preceding in any case the Lives and the Symposiacs. It may well date from Plutarchs anti-Stoic period which produced the De Facie, the De Communibus Notitiis, and the other anti-Chrysippean polemics. It has much in common with the Gryllus and the fragments of De Esu Carnium and some correspondence with the Amatorius.[*] It may, in fact, have been written during nearly the same period as that in which the elder Pliny (whose preface is dated a.d. 77) was compiling his own Natural History.

The citations in DArcy Thompsons Oxford translation of Aristotles Historia Animalium [*] are somewhat inaccurate and inconsistent, being, as he says, compiled at various times and at long intervals during many years. Nevertheless the work is of great value and it may be hoped that the notes in this edition that rely on it (and these are many) have been adequately sifted. Also to be constantly and gratefully consulted are Thompsons A Glossary of Greek Fishes (Oxford, 1947) and A Glossary of Greek Birds (2nd edition, Oxford, 1936). There will be many references to Thompsons Aristotle; but if the creature in question is a bird or a fish, it is to be understood that supplementary and often corrective material is to be found in the Glossaries. There is, further, a tribute of admiration due to A. W. Mairs L.C.L. edition of Oppian, with its exhaustive notes.[*] Rackham (L.C.L. Pliny, vol. Ill, books viii-xi) is very interesting on the text, but has almost completely denied himself the privilege of citing parallel passages.

The debunking of many of Plutarchs stories, if such a task is necessary, has been pleasantly done in the leisurely course of Bergen Evans The Natural History of Nonsense (New York, 1946). It should be added, however, that modern scientific speculation is approaching somewhat closer to one of Plutarchs main tenets, if one may judge from such a work as W. C. Allees Coöperation Among Animals (New York, 1951: a revision of his earlier The Social Life of

Animals); and on the thesis of animal intelligence see Evans himself, p. 173, and the authorities cited there, note 1.

Both the translation and the notes of this and the following essays have benefited immeasurably from an exhaustive criticism generously given them by Professor Alfred C. Andrews of the University of Miami, Florida. He has in fact supplied a number of valuable notes and also the Appendix, a classified zoological index. It must be understood, however, that any errors remaining are to be attributed solely to the editor.[*]

The dialogue is no. 147 in the catalogue of Lamprias. According to this document Plutarch wrote another work (no. 135) on the same subject: Do Beasts Possess Reason? But no. 127, Περὶ ζώλων ἀλόγων ποιητικός, is probably the same as our Gryllus, the following dialogue in this edition.

Abbreviations used in citing Modern Authors

Brands J. P. J. M. Brands, Grieksche Diernamen, Purmerend, 1935.

Cotte J. Cotte, Poissons et animaux aquatiques au temps de Pline, Paris, 1945.

Keller Otto Keller, Die antike Tierwelt, Leipzig, 1909-1913.

Mair A. W. Mair, Oppian, Colluthus, Tryphiodorus, L.C.L., 1928.

Saint-Denis E. de Saint-Denis, Le Vocabulaire des animaux marius en latin classique, Paris, 1947.

Schmid Georg Schmid, Die Fische in Ovids Halieuticon, Philologus, Supplementband xi (1907-1910), pp. 253-350.

Thompson, Aristotle DArcy W. Thompson, The Works of Aristotle, vol. IV, Historia animalium, Oxford, 1910.

Thompson, Birds DArcy W. Thompson, A Glossary of Greek Birds, rev. ed., Oxford, 1936.

Thompson, Fishes DArcy W. Thompson, A Glossary of Greek Fishes, Oxford, 1947.

(The speakers in the dialogue are Autobulus,[*] Soclarus,[*] Optatus, Aristotimus, Phaedimus, and Heracleon.[*])

AUTOBULUS.. When Leonidas was asked what sort of a person he considered Tyrtaeus to be, he replied, A good poet to whet the souls of young men,[*] on the ground that by means of verses the poet inspired in young men keenness, accompanied by ardour and ambition whereby they sacrificed themselves freely in battle. And I am very much afraid, my friends, that the Praise of Hunting [*] which was read aloud to us yesterday may so immoderately inflame our young men who like the sport that they will come to consider all other occupations as of minor, or of no, importance and concentrate on this.[*] As a matter of fact, I myself caught the old fever all over again
in spite of my years and longed, like Euripides[*] Phaedra,
To halloo the hounds and chase the dappled deer;
so moved was I by the discourse as it brought its solid and convincing arguments to bear.

SOCLARUS.. Exactly so, Autobulus. That reader yesterday seems to have roused his rhetoric from its long disuse[*] to gratify the young men and share their vernal mood.[*] I was particularly pleased with his introduction of gladiators and his argument that it is as good a reason as any to applaud hunting that after diverting to itself most of our natural or acquired pleasure in armed combats between human beings it affords an innocent spectacle of skill and intelligent courage pitted against witless force and violence. It agrees with that passage of Euripides[*]:
Slight is the strength of men;
But through his minds resource
He subdues the dread
Tribes of the deep and races
Bred on earth and in the air.

AUTOBULUS. Yet that is the very source, my dear Soclarus, from which they say insensibility spread among men and the sort of savagery that learned the taste of slaughter on its hunting trips[*] and has grown accustomed to feel no repugnance for the wounds and gore of beasts, but. to take pleasure in their violent death. The next step is like what
happened at Athens[*]: the first man put to death by the Thirty was a certain informer who was said to deserve it, and so was the second and the third; but after that they went on, step by step, until they were laving hands on honest men and eventually did not spare even the best of the citizens. Just so the first man[*] to kill a bear or a wolf won praise; and perhaps some cow or pig was condemned as suitable to slay because it had tasted the sacred meal placed before it.[*] So from that point, as they now went on to eat the flesh of deer and hare and antelope, men were introduced to the consumption of sheep and, in some places, of dogs and horses.
The tame goose and the dove upon the hearth,
as Sophocles[*] says, were dismembered and carved for food - not that hunger compelled men as it does weasels and cats, but for pleasure and as an appetizer.[*] Thus the brute[*] and the natural lust to kill in man were fortified and rendered inflexible to pity, while gentleness was, for the most part, deadened. It was in this way, on the contrary, that the Pythagoreans,[*] to inculcate humanity and compassion, made a
practice of kindness to animals; for habituation has a strange power to lead men onward by a gradual familiarization of the feelings.

Well, we have somehow fallen unawares into a discussion not unconnected with what we said yesterday nor yet with the argument that is presently to take place to-day. Yesterday, as you know, we proposed the thesis that all animals partake in one way or another of reason and understanding, and thereby offered our young hunters a field of competition not lacking in either instruction or pleasure: the question whether land or sea animals have superior intelligence. This argument, it seems, we shall to-day adjudicate if Aristotimus and Phaedimus stand by their challenges; for Aristotimus put himself at his comrades disposal to advocate the land as producer of animals with superior intelligence, while the other will be pleader for the sea.

SOCLARUS.. Theyll stand by their word, Autobulus; theyll be here any minute now. Early this morning I observed them both preparing for the fray. But, if you like, before the contest begins, let us review the discussion of whatever topics are germane to our conversation of yesterday, but were not then discussed, either because no occasion offered, or, since we were in our cups, were treated too lightly. I thought, in fact, that I caught the reverberation of a material objection from the Stoa[*]: just as the immortal is opposed to the mortal and the imperishable to the perishable, and, of course, the incorporeal to the corporeal; just so, if there is rationality, the irrational must exist as its opposite and counterpart.
This alone, among all these pairings, must not be left incomplete and mutilated.

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