As for starlingsCf. Gellius, , xiii. 21. 25; Alciphron, iii. 30. 1; Philostratus, i. 7; vi. 36; al. and crows and parrots which learn to talk and afford their teachers so malleable and imitative a vocal current to train and discipline, they seem to me to be champions and advocates of the other animals in their ability to learn, instructing us in some measure that they too are endowed both with rational utteranceFor the λόγος προφορικός see, e.g., . 777 b-c. and with articulate voice; for which reason it is quite ridiculous to admit a comparison of them with creatures who have not enough voice even to howl or groan.Cf. Aristotle, iv. 9 (535 b 14 ff.). And what music, what grace do we not find in the natural, untaught warbling of birds ! To this the most eloquent and musical of our poets bear witnesse.g., Bacchylides, iii. 97; vii. 414. when they compare their sweetest songs and poems to the singing of swans and nightingales. Now since there is more reason in teaching than in learning, we must yield assent to Aristotle iv. 19 (535 b 17); cf. ix. 1 (608 a 18); Cf. Aelian, iii. 40. when he says that animals do teach: a nightingale, in fact, has been observed instructing her young how to sing. A further proof that supports him is the fact that birds which have been taken young from the nest and bred apart from their mothers sing the worse for itCf. 992 b-c infra.; for the birds that are bred with their mothers are taught and learn, not for pay or glory, but for the joy of rivalling each other in song and because they cherish the beautiful in their utterance rather than the useful.

On this subject I have a story to tell you which I heard myself from many Greeks and Romans who were eye-witnesses. A certain barber at Rome had his shop directly opposite the precinct which they call the Market of the Greeks. (see Platner and Ashby, ) or . He bred up a wonderful prodigy of a jayCf. Porphyry, , iii. 2 (p. 191. 8, ed. Nauck); Gow on Theocritus, v. 136; Aristotle, ix. 13 (615 b 19 f.). See also the talking birds in Pliny, x. 118-134. with a huge range of tones and expressions, which could reproduce the phrases of human speech and the cries of beasts and the sound of instruments - under no compulsion, but making it a rule and a point of honour to let nothing go unrepeated or unimitated. Now it happened that a certain rich man was buried from that quarter to the blast of many trumpets and, as is customary, there was a halt in front of the barber-shop while the trumpeters, who were applauded and encored, played for a long time. From that day on the jay was speechless and mute, not letting out even a peep to request the necessities of life; so those who habitually passed the place and had formerly wondered at her voice, were now even more astonished at her silence. Some suspected that she had been poisoned by rival bird-trainers, but most conjectured that the trumpets had blasted her hearing and that her voice had been simultaneously extinguished. Now neither of these guesses was correct: it was self-discipline, it would seem, and her talent for mimicry that had sought an inner retreat as she refitted and prepared her voice like a musical instrument. For suddenly her mimicry returned and there blazed forth none of those old familiar imitations, but only the music of the trumpets,This is also the accomplishment of a homonymous bird in Aelian, vi. 19. reproduced with its exact sequences and every change of pitch and rhythm and tone. I conclude, as I said before,See 973 a supra. that self-instruction implies more reason in animals than does readiness to learn from others.

Still, I believe that I should not pass over one example at least of a dog’s learning,Cf. the bears that acted a farce in xix. 2. of which I myself was a spectator at Rome. The dog appeared in a pantomime with a dramatic plot and many characters and conformed in its acting at all points with the acts and reactions required by the text. In particular, they experimented on it with a drug that was really soporific, but supposed in the story to be deadly. The dog took the bread that was supposedly drugged, swallowed it, and a little later appeared to shiver and stagger and nod until it finally sprawled out and lay there like a corpse, letting itself be dragged and hauled about, as the plot of the play prescribed. But when it recognized from the words and action that the time had come, at first it began to stir slightly, as though recovering from a profound sleep, and lifted its head and looked about. Then to the amazement of the spectators it got up and proceeded to the right person and fawned on him with joy and pleasure so that everyone, and even Caesar himself (for the aged VespasianVespasian became emperor in a.d. 69 when he was 60 years old and died ten years later, so that this incident can be dated only within the decade. was present in the Theatre of Marcellus), was much moved.

On this chapter see T. Weidlich, , p. 42. Yet perhaps it is ridiculous for us to make a parade of animals distinguished for learning when DemocritusDiels-Kranz, ii, p. 173, frag. 154; Cf. Bailey on Lucretius, v. 1379 (vol. iii, p. 1540 of his edition); Aelian, xii. 16. declares that we have been their pupils in matters of fundamental importance: of the spider in weaving and mending, of the swallow in homebuilding, of the sweet-voiced swan and nightingaleCf. 973 a supra. in our imitation of their song. Further, of the three divisions of medicine,As given here, cure by (1) drugs, (2) diet, (3) surgery. There are five divisions in Diogenes Laertius, iii. 85; al. we can discern in animals a generous portion of each; for it is not cure by drugs alone of wrhich they make use. After devouring a serpent tortoisesCf. Mor. 918 c, 991 e; Aelian, vi. 12 and Thompson on Aristotle, ix. 6 (612 a 24); of wounded partridges and storks and doves in Aelian, op. cit. v. 46 (Aristotle, op. cit. 612 a 32). take a dessert of marjoram, and weaselsAristotle, ix. 6 (612 a 28). of rue. DogsSee Thompson on Aristotle, ix. 6 (612 a 6); add Sextus Empiricus, , i. 71. purge themselves when bilious by a certain kind of grass. The snakePliny, xx. 254. Other details of snake diet in Aelian, vi. 4. sharpens and restores its fading sight with fennel. When the she-bear comes forth from her lair,As in 971 d-e supra. the first thing she eats is wild arumProbably the Adam-and-Eve ( L.), since the Italian arum ( Mill.) was cultivated. See Aristotle, viii. 17 (600 b 11); ix. 6 (611 b 34); Pliny, viii. 129; Aelian, vi. 3. Oribasius ( iii. 24. 5) characterizes wild arum as an aperient.; for its acridity opens her gut which has become constricted. At other times, when she suffers from nausea,When she has swallowed the fruit of the mandrake, according to Pliny, viii. 101. she resorts to anthills and sits, holding out her tongue all running and juicy with sweet liquor until it is covered with ants; these she swallowsAristotle, viii. 4 (594 b 9); Aelian, vi. 3; Sextus Empiricus, op. cit. i. 57. and is alleviated. The EgyptiansCf. Aelian, ii. 35; vii. 45; Pliny, viii. 97; Cicero, , ii. 50. declare that they have observed and imitated the ibis’ clyster-like purging of herself with brine; and the priests make use of water from which an ibis has drunk to purify themselves; for if the water is tainted or unhealthy in any way, the ibis will not approach it.

Then, too, some beasts cure themselves by a short fast, like wolvesCf. Aelian, iv. 15; see the hippopotamus in Amm. Marc. xx. 15. 23. and lions who, when they are surfeited with flesh, lie still for a while, basking in the sun. And they say a tigress, if a kid is given her, will keep fasting for two days without eating; on the third, she grows hungry and asks for some other food. She will even pull her cage to pieces, but will not touch the kid which she has now come to regard as a fellow-boarder and room mate.Of a leopard in Aelian, vi. 2. This account seems to indicate a lacuna in our text explaining why the tigress did not eat the kid in the first place: because she had already had enough to eat.

Yet again, they relate that elephants employ surgery: they do, in fact, bring aid to the woundedFor an example see the anecdote of Porus in 970 d supra, 977 b infra; Juba, frag. 52 (Jacoby); Aelian, vii. 45. by easily and harmlessly drawing out spears and javelins and arrows without any laceration of the flesh. And Cretan goats,Cf. 991 f infra; Philo, 38 (p. 119); Vergil, xii. 415; Thompson on Aristotle, ix. 6 (612 a 3); Pease, , 1948, p. 472. when they eat dittany,Cretan dittany ( L.); Pliny, xx. 156. easily expel arrows from their bodies and so have presented an easy lesson for women with child to take to heart, that the herb has an abortive propertyCf. Pease, op. cit. p. 471.; for there is nothing except dittany that the goats, when they are wounded, rush to search for.

These matters, though wonderful, are less surprising than are those creatures which have cognition of number and can count,Cf. Aelian, iv. 53. as do the cattle near Susa. At that place they irrigate the royal park with water raised in buckets by wheels, and the number of bucketfuls is prescribed. For each cow raises one hundred bucketfuls each day, and more you could not get from her, even if you wanted to use force. In fact, they often try to add to the number to see; but the cow balks and will not continue when once she has delivered her quota, so accurately does she compute and remember the sum, as CtesiasFrag. 53 b, ed. Gilmore (p. 196); Cf. Aelian, vii. 1. of Cnidus has related.

The Libyans laugh at the Egyptians for telling a fabulous tale about the oryx,See Mair on Oppian, ii. 446. that it lets out a cryA sneeze, according to Pliny, ii. 107; Aelian, vii. 8. at that very day and hour when the star rises that they call Sothis,Cf. Mor. 359 d, 376 a. which we call the Dog Star or Sirius. At any rate, when this star rises flush with the sun, practically all the goats turn about and look toward the east; and this is the most certain sign of its return and agrees most exactly with the tables of mathematical calculation.They watched for the first sight of Sirius before daybreak about June 20; the date shifted in the Egyptian calendar.

But that my discourse may add its finishing touch and terminate, let me make the move from the sacred line See 783 b with Fowler’s note; also 1116 e; Plato, , 739 a; and Gow on Theocritus, vi. 18. The meaning is probably something like let me play my last trump, or commit my last reserve. and say a few words about the divine inspiration and the mantic power of animals. It is, in fact, no small or ignoble division of divination, but a great and very ancient one, which takes its name from birdsOrnithoscopy or ornithomancy (Cf. Leviticus xix. 26); Latin augurium, auspicium. See also Plato, , 244 d, , 85 b.; for their quickness of apprehension and their habit of responding to any manifestation, so easily are they diverted, serves as an instrument for the god, who directs their movements, their calls or cries, and their formations which are sometimes contrary, sometimes favouring, as winds are; so that he uses some birds to cut short, others to speed enterprises and inceptions to the destined end. It is for this reason that EuripidesPerhaps , 159; Cf. also 405 d for the phrase. calls birds in general heralds of the gods; and, in particular, SocratesPlato, , 85 b. says that he considers himself a fellow-slave of the swans. So again, among monarchs PyrrhusCf. Mor. 184 d; , x. 1 (388 a-b); , vi. 2 (322 a); Aelian, vii. 45. liked to be called an Eagle and AntiochusCf. Mor. 184 a. This Antiochus was not, strictly speaking, a king, but the younger son of Antiochus II. a Hawk. But when we deride, or rail at, stupid and ignorant people we call them fish. Really, we can produce cases by the thousand of signs and portents manifested to us by the gods through creatures of land and air, but not one such can the advocate for aquatic creatures name.This charge is answered in 976 c infra. No, they are all deaf and blindCf. the fragment of Epicharmus cited above in 961 a. so far as foreseeing anything goes, and so have been cast aside into the godless and titanicCf. Plato, , 701 b-c (and Shorey, , p. 629); 942 a supra and Cherniss’ note ( xlvi, 1951, p. 157, n. 95); see also 996 c c infra with the note. region, as into a Limbo of the Unblessed, where the rational and intelligent part of the soul has been extinguished. Having, however, only a last remnant of sensation that is clogged with mud and deluged with water, they seem to be at their last gasp rather than alive.