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.

HERACLEON. Raise your brows, dear Phaedimus, and rouse yourself to defend us the sea folk, the island-dwellers ! This bout of argument has become no child’s play, but a hard-fought contest, a debate which lacks only the actual bar and platform.That is, it is so realistic that one might imagine oneself in the lawcourts or the public assembly.

PHAEDIMUS. Not so, Heracleon, but an ambush laid with malice aforethought has been disclosed. While we are still tipsy and soused from yesterday’s bout, this gentleman, as you see, has attacked us with premeditation, cold sober. Yet there can be no begging off. Devotee of PindarFrag. 272, ed. Turyn (228 Schroeder, 215 Bowra); cf. Mor. 783 b; Leutsch and Schneidewin, , i, p. 44; Plato, , 421 d. though I am, I do not want to be addressed with the quotation To excuse oneself when combat is offered Has consigned valour to deep obscurity; for we have much leisurePerhaps merely a passing allusion to some such passage as Plato, , 258 e rather than, as Bernardakis thought, a quotation from an unknown tragic poet (Nauck, p. 869, Adesp. 138).; and it is not our discourse that will be idle, but our dogs and horses, our nets and seines of all kinds, for a truce is granted for to-day because of our argument to every creature both on land and sea. Yet do not fear: I shall use itEither our leisure or the truce, i.e. the holiday Plutarch has given his pupils (see the Introduction to this essay). with moderation, introducing no opinions of philosophers or Egyptian fables or unattested tales of Indians or Libyans. But those facts that may be observed everywhere and have as witnesses the men who exploit the sea and acquire their credit from direct observation, of these I shall present a few. Yet there is nothing to impede illustrations drawn from land animals: the land is wide open for investigation by the senses. The sea, on the other hand, grants us but a few dubious glimpses. She draws a veil over the birth and growth, the attacks and reciprocal defences, of most of her denizens. Among these there are no few feats of intelligence and memory and community spirit that remain unknown to us and so obstruct our argument. Then too, land animalsCf. Pliny, ix. 1. by reason of their close relationship and their cohabitation have to some extent been imbued with human manners; they have the advantage of their breeding and teaching and imitation, which sweetens all their bitterness and sullenness, like fresh water mixed with brine, while their lack of understanding and dullness are roused to life by human contacts. Whereas the life of sea creatures, being set apart by mighty bounds from intercourse with men and having nothing adventitious or acquired from human usage, is peculiar to itself, indigenous, and uncontaminated by foreign ways, not by distinction of Nature, but of location. For their Nature is such as to welcome and retain such instruction as reaches them. This it is that renders many eels tractable, like those that are called sacred in ArethusaCf. Aelian, viii. 4.; and in many places there are fish which will respond to their own names,Cf. Pliny, x. 193: Aelian, xii. 30. as the story goes of Crassus’Not in the , but derived from the same source as Aelian, viii. 4; cf. the remarks in the , vii. 4 (82 a). The story is also recounted in 89 a, 811 a; Macrobius, iii. 15. 4; Porphyry, , iii. 5. Hortensius, too, wept bitterly at the death of his pet moray (Pliny, ix. 172). moray, upon the death of which he wept. And once when DomitiusL. Domitius Ahenobarbus, consul in 54 b.c., a bitter political opponent of Crassus and the Triumvirate. said to him, Isn’t it true that you wept when a moray died ? he answered, Isn’t it true that you buried three wives and didn’t weep ?

The priests’ crocodilesCf. Aelian, loc. cit. not only recognize the voice of those who summon them and allow themselves to be handled, but open their mouths to let their teeth be cleaned by hand and wiped with towels. Recently our excellent Philinus came back from a trip to Egypt and told us that he had seen in Antaeopolis an old woman sleeping on a low bed beside a crocodile, which was stretched out beside her in a perfectly decorous way.

They have long been telling the tale that when King PtolemyAelian, loc. cit., does not know which Ptolemy is meant; Cf. the story of Apis and Germanicus in Pliny, viii. 185; Amm. Marc. xxii. 14. 8. summoned the sacred crocodile and it would not heed him or obey in spite of his entreaties and requests, it seemed to the priests an omen of his death, which came about not long after; whence it appears that the race of water creatures is not wholly unendowed with your precious gift of divination.Cf. 975 b supra; Pliny, ix. 55. Indeed, I have heard that near Sura,Aelian, viii. 5; Pliny, xxxii. 17. a village in Lycia between Phellus and Myra, men sit and watch the gyrations and flights and pursuits of fish and divine from them by a professional and rational system, as others do with birds.