Roman Farm Management Part 25

[Footnote 127: Macrobius (_Saturn_. I, 6) tells another story of the origin of this cognomen, which, if not so heroic as that in the text, is entertaining. It is related that a neighbour's sow strayed on Tremelius' land and was caught and killed as a vagrant. When the owner came to claim it and a.s.serted the right to search the premises Tremelius hid the carca.s.s in the bed in which his wife was lying and then took a solemn oath that there was no sow in his house except that in the bed.]

[Footnote 128: It would seem, as Gibbon says of the Empress Theodora, that this pa.s.sage could be left "veiled in the obscurity of a learned language"; but it may be noted that the _locus cla.s.sicus_ for the play on the word is the incident of the Megarian "mystery pigs" in Aristophanes' _Acharnians_, 728 ff. Cf. also Athenaeus, IX, 17, 18.]

[Footnote 129: Cf. Pliny (_H.N._ VIII, 77): "There is no animal that affords a greater variety to the palate of the epicure: all the others have their own peculiar flavour, but the flesh of the hog has nearly fifty different flavours."]

[Footnote 130: In his stimulating book, _Comment la route cree le type Social_, Edmond Desmolins submits an ingenious hypothesis to explain the pre-eminence of the Gauls in the growing and making of pork, and how that pre-eminence was itself the explanation of their early success in cultivating the cereals. He describes their migrating ancestors, the Celts, pushing their way up the Danube as hordes of nomad shepherds with their vast flocks and herds of horses and cattle, on the milk of which they had hitherto subsisted. So long as they journeyed through prairie steppes, the last of which was Hungary, they maintained their shepherd character, but when they once pa.s.sed the site of the present city of Vienna and entered the plateau of Bavaria, they found new physical conditions which caused them to reduce and to separate their herds of large cattle--an unbroken forest affording little pasture of gra.s.s. Here they found the wild boar subsisting upon the mast of the forest, and him they domesticated out of an economic necessity, to take the place of their larger cattle as a basis of food supply. Until then they had not been meat eaters, and so had known no necessity for cereals, for milk is a balanced ration in itself. But this change of diet required them also to take to agriculture and so to abandon their nomad life.

'By reason of the habits of the animal, swine husbandry has a tendency in itself to confine those engaged in it to a more or less sedentary life, but we are about to see how the Celts were compelled to accomplish this important evolution by an even more powerful force.

Meat cannot be eaten habitually except in conjunction with a cereal ... and of all the meats pork is the one which demands this a.s.sociation most insistently, because it is the least easily digested and the most heating of all the meats.... So that is how the adoption of swine husbandry and a diet of pork compelled our nomad Celts to take the next step and settle down to agriculture.']

[Footnote 131: This Gallic _tomacina_ was doubtless the ancestor of the _mortadella_ now produced in the Emilia and known to English speaking consumers as "Bologna" sausage.]

[Footnote 132: The Gaul of which Cato was here writing is the modern Lombardy, one of the most densely populated and richest agricultural districts in the world. Here are found today those truly marvellous "marchite" or irrigated meadows which owe the initiative for their existence to the Cistercian monks of the Chiaravalle Abbey, who began their fruitful agricultural labours in the country near Milan in the twelfth century. There is a recorded instance of one of these meadows which yielded in a single season 140 tons of gra.s.s per hectare, equal to 75 tons of hay, or 30 tons per acre! The meadows are mowed six times a year, and the gra.s.s is fed green to Swiss cows, which are kept in great numbers for the manufacture of "frommaggio di grana," or Parmesan cheese. This system of green soiling maintains the fertility of the meadows, while the by-product of the dairies is the feeding of hogs, which are kept in such quant.i.ty that they are today exported as they were in the times of Cato and Varro. There is no region of the earth, unless it be Flanders, of which the aspect so rejoices the heart of a farmer as the Milanese. Well may the Lombard proverb say, "Chi ha prato, ha tutto."]

[Footnote 133: Virgil (_Aen_. VII, 26) subsequently made good use of this tradition of the founding of Lavinium, the sacred city of the Romans where the Penates dwelt and whither solemn processions were wont to proceed from Rome until Christianity became the State religion. The site has been identified as that of the modern village of Practica, where a few miserable shepherds collect during the winter months, fleeing to the hills at the approach of summer and the dread _malaria_.]

[Footnote 134: Cf. Polybius, XII, 4: 'For in Italy the swineherds manage the feeding of their pigs in the same way. They do not follow close behind the beasts, as in Greece, but keep some distance in front of them, sounding their horn every now and then: and the animals follow behind and run together at the sound. Indeed, the complete familiarity which the animals show with the particular horn to which they belong seems at first astonishing and almost incredible. For, owing to the populousness and wealth of the country, the droves of swine in Italy are exceedingly large, especially along the sea coast of the Tuscans and Gauls: for one sow will bring up a thousand pigs, or some times even more. They, therefore, drive them out from their night styes to feed according to their litters and ages. When if several droves are taken to the same place they cannot preserve these distinctions of litters: but they, of course, get mixed up with each other both as they are being driven out and as they feed, and as they are being brought home. Accordingly, the device of the horn blowing has been invented to separate them when they have got mixed up together, without labour or trouble. For as they feed one swineherd goes in one direction sounding his horn, and another in another and thus the animals sort themselves of their own accord and follow their own horn with such eagerness that it is impossible by any means to stop or hinder them. But in Greece when the swine get mixed up in the oak forests in their search for the mast, the swineherd who has most a.s.sistants and the best help at his disposal, when collecting his own animals drives off his neighbours' also. Some times, too, a thief lies in wait and drives them off without the swineherd knowing how he has lost them, because the beasts straggle a long way from their drivers in their eagerness to find acorns, when they are just beginning to fall.'

Bishop Latimer in one of his sermons quotes the phrase used in his youth, at the time of the discovery of America, in calling hogs: 'Come to thy minglemangle, come pur, come pur.' It would be impossible to transcribe the traditional call used in Virginia. One some times thinks that it was the original of the celebrated 'rebel yell' of General Lee's army.]

[Footnote 135: The use of the Greek salutation was esteemed by the more austere Romans of the age of Scipio an evidence of preciosity, to be laughed at: and so Lucienus' jesting apology for the use of it here doubtless was in reference to Lucilius' epigram which Cicero has preserved, _de Finibus_, I, 3.

"Graece ergo praetor Athenis Id quod maluisti te, quum ad me accedi, saluto [Greek: Chaire] inquam, t.i.te: lictores turma omni cohorsque [Greek: Chaire] t.i.te! Hinc hostis mi Albucius, hinc inimicus."

It was the word which the Romans taught their parrots. Cf. Persius, _Prolog_. 8.]

[Footnote 136: The working ox was respected by the ancient Romans as a fellow labourer. Valerius Maximus (VIII, 8 _ad fin_.) cites a case of a Roman citizen who was put to death, because, to satisfy the craving of one of his children for beef to eat, he slew an ox from the plough.

Ovid puts this sentiment in the mouth of Pythagoras, when he agrees that pigs and goats are fit subjects for sacrifice, but protests against such use of sheep and oxen. (_Metamor_. XV, 139.)

"Quid meruere boves, animal sine fraude dolisque Innocuum, simplex, natum tolerare labores?

Immemor est demum, nee frugum manere dignus Qui potuit curvi demto modo pondere arati Ruricolam mactare suum: qui trita labore Ilia quibus toties durum renovaverat arvum Tot dederse messes, percussit colla securi."]

[Footnote 137: The learned commentators have been able to discover nothing about either this Plautius or this Hirrius, but it appears that Archelaus wrote a book under the t.i.tle Bugonia, of which nothing survives. It may be conjectured, however, on the a.n.a.logy of Samson's riddle to the Philistines, "Out of the eater came forth meat, and out of the strong came forth sweetness," (_Judges_, XIV, 14), that Plautius meant to imply that some good might be the consequence of the evil Hirrius had done: and that Vaccius cited the allusion to suggest to Varro that, while he might know nothing much about cattle, his attempt to deal with the subject might provoke some useful discussion.]

[Footnote 138: Darwin, _Animals and Plants_, II, 20, cites this pa.s.sage and says that "at the present day the natives of Java some times drive their cattle into the forests to cross with the wild Banteng." The crossing of wild blood on domestic animals is not, however, always successful. A recent visitor to the German agricultural experiment station at Halle describes "a curious hairy beast with great horns, a wild look in his eye, a white streak down his back and a b.u.mpy forehead, which had in it blood from cattle which had lived on the plains of Thibet, which had grazed on the lowland pastures of Holland, which had roamed the forests of northeast India and of the Malay Peninsular, and had wandered through the forests of Germany. We Americans had sympathy for this beast. He was some thing like ourselves, with the blood of many different races flowing through his veins."]

[Footnote 139: Pliny (VIII, 66) cites the fact that the Scythians always preferred mares to stallions for war, and gives an ingenious reason for the preference. Aristotle (_H.A._ VI, 22) says that the Scythians rode their pregnant mares until the very last, saying that the exercise rendered parturition more easy. Every breeder of heavy draft horses has seen a mare taken from the plough and have her foal in the field, with no detriment to either: and the story of the mare Keheilet Ajuz, who founded the best of the Arab families, is well known, but bears repet.i.tion. I quote from Spencer Borden, _The Arab Horse_, p.

44: "It is related that a certain Sheik was flying from an enemy, mounted on his favourite mare. Arab warriors trust themselves only to mares, they will not ride a stallion in war. The said mare was at the time far along toward parturition: indeed she became a mother when the flying horseman stopped for rest at noonday, the new comer being a filly. Being hard pressed the Sheik was compelled to remount his mare and again seek safety in flight, abandoning the newborn filly to her fate. Finally reaching safety among his own people, great was the surprise of all when, shortly after the arrival of the Sheik on his faithful mare, the little filly less than a day old came into camp also, having followed her mother across miles of desert. She was immediately given into the care of an old woman of the tribe (Ajuz = an old woman), hence her name Keheilet Ajuz, 'the mare of the old woman,' and grew to be the most famous of all the animals in the history of the breed."]

[Footnote 140: Varro does not describe the livery of the horses of his day, as he does of cattle, but Virgil (_Georg_. III, 81) supplies the deficiency, a.s.serting that the best horses were bay (_spadices_) and roan (_glauci_) while the least esteemed were white (_albi_) and dun (_gilvi_), which is very interesting testimony in support of the most recent theory of the origin of the thoroughbred horse. Professor Ridgeway who, opposing Darwin's conclusion, contends for a multiple origin of the historic and recent races of horses, has collected a ma.s.s of information about the marking of famous horses of all ages in his _Origin and Influence of the Thoroughbred Horse_. He maintains that a bay livery, with a white star and stockings, the development of protective coloration from an originally striped coat, such as has gone on more recently in the case of the quaggas, is absolute evidence of the North African origin of a horse, and he shows that all the swiftest horses mentioned in history are of that race, while the heavier and less mettlesome horses of Northern origin have been, when pure bred, dun coloured or white.

Of the Italian breeds mentioned by Varro, Professor Ridgeway conjectures that the Etruscan (or Rosean) was probably an improved Northern horse, while the Apulian, from the South of Italy, represented an admixture of Libyan blood.]

[Footnote 141: Aristotle (_H.A._ VI, 22) preceded Varro with this good advice, saying that a mare "produces better foals at the end of four or five years. It is quite necessary that she should wait one year and should pa.s.s through a fallow, as it were--[Greek: poiein osper neion]."]

[Footnote 142: Mules were employed in antiquity from the earliest times.

In Homer they were used for drawing wagons: thus Nausicaa drove a mule team to haul out the family wash, and Priam made his visit to Achilles in a mule litter. Homer professes to prefer mules to oxen for ploughing. There were mule races at the Greek games. Aristotle (_Rhetoric_, III, 2) tells an amusing story of Simonides, who, when the victor in the mule race offered him only a poor fee, refused to compose an ode, pretending to be shocked at the idea of writing about "semi-a.s.ses," but, on receipt of a proper fee, he wrote the ode beginning: "Hail, daughters of storm-footed mares," although they were equally daughters of the a.s.ses.]

[Footnote 143: The breed of Maremma sheep dogs, still preferred in Italy, is white. He is doubtless the descendant of the large woolly "Spitz" or Pomeranian wolf dog which is figured on Etruscan coins.]

[Footnote 144: In his essay,_Notre ami le chien_, Maeterlinck maintains eloquently that the dog alone among the domestic animals has given his confidence and friendship to man. "We are alone, absolutely alone, on this chance planet: and amid all the forms of life that surround us not one excepting the dog has made alliance with us. A few creatures fear us, most are unaware of us, and not one loves us. In the world of plants, we have dumb and motionless slaves: but they serve us in spite of themselves.... The rose and the corn, had they wings, would fly at our approach, like birds. Among the animals, we number a few servants who have submitted only through indifference, cowardice or stupidity: the uncertain and craven horse, who responds only to pain and is attached to nothing ... the cow and the ox happy so long as they are eating and docile because for centuries they have not had a thought of their own.... I do not speak of the cat, to whom we are nothing more than a too large and uneatable prey: the ferocious cat whose side long contempt tolerates us only as enc.u.mbering parasites in our own homes.

She at least curses us in her mysterious heart: but all the others live beside us as they might live beside a rock or a tree."

The effective use of this thesis in the scene of the revolt of the domestic animals in the Blue Bird will be remembered.]

[Footnote 145: This method of securing the faithful affection of a dog is solemnly recommended, without acknowledgment to Saserna, in the seventeenth century editions of the _Maison Rustique_ (I, 27).]

[Footnote 146: Keil happily points out that in his book on the Latin language (VII, 31), Varro quotes the "ancient proverb" to which he here refers, viz.: "canis caninam non est" dog doesn't eat dog.]

[Footnote 147: Aristotle (_H.A._ VI, 20) says that puppies are blind from twelve to seventeen days, depending upon the season of the year at which they are born. Pliny (_H N._ VIII, 62) says from seven to twenty days, depending upon the supply of the mother's milk.]

[Footnote 148: It was among these hardy shepherd slaves that Spartacus recruited his army in 72-71 B.C., as did Caelius and Milo in 48 B.C., while their descendants were the brigands who infested Southern Italy even in the nineteenth century.]

[Footnote 149: Gaius, I, 119, II, 24, 41, describes in detail the processes here referred to by which a slave was acquired under the Roman law.]

[Footnote 150: Dennis, in his _Cities and Cemeteries of Etruria_, draws a picture of modern Italy which may serve to ill.u.s.trate Varro's sketch of the mountain life of the shepherds of his day:

"Occasionally in my wanderings on this site (Veii) I have entered, either from curiosity or for shelter, one of the _capanne_ scattered over the downs. These are tall conical thatched huts which the shepherds make their winter abode. For in Italy, the lowlands being generally unhealthy in summer, the flocks are driven to the mountains about May, and as soon as the great heats are past are brought back to the rich pastures of the plains. It is a curious sight, the interior of a _capanna_, and affords an agreeable diversity to the antiquity hunter. A little boldness is requisite to pa.s.s through the pack of dogs, white as new dropt lambs, but large and fierce as wolves, which, were the shepherd not at hand, would tear in pieces whoever might venture to approach the hut: but with one of the _pecoraj_ for a Teucer, nothing is to be feared. The _capanne_ are of various sizes.

One I entered not far from Veii was thirty or forty feet in diameter and fully as high, propped in the centre by two rough masts, between which a hole was left in the roof for the escape of smoke. Within the door lay a large pile of lambs, there might be a hundred, killed that morning and already flayed, and a number of shepherds were busied in operating on the carcases of others: all of which were to be dispatched forthwith to the Roman market. Though a fierce May sun blazed without, a huge fire roared in the middle of the hut: but this was for the sake of the _ricotta_, which was being made in another part of the _capanna_. Here stood a huge cauldron, full of boiling ewes' milk. In a warm state this curd is a delicious jelly and has often tempted me to enter a _capanna_ in quest of it, to the amazement of the _pecoraj_, to whom it is _vilior alga_. Lord of the cauldron, stood a man dispensing ladlefuls of the rich simmering mess to his fellows, as they brought their bowls for their morning allowance: and he varied his occupation by pouring the same into certain small baskets, the serous part running off through the wicker and the residue caking as it cooled. On the same board stood the cheeses, previously made from the cream. In this hut lived twenty-five men, their nether limbs clad in goat skins, with the hair outwards, realizing the satyrs of ancient fable: but they had no nymphs to tease, nor shepherdesses to woo, and never

'sat all day Playing on pipes of corn, and versing love To amorous Phillida.'

They were a band of celibates without the vows. In such huts they dwell all the year round, flaying lambs or shearing sheep, living on bread, _ricotta_ and water, very rarely tasting meat or wine and sleeping on shelves ranged round the hut, like berths in a ship's cabin. Thus are the dreams of Arcadia dispelled by realities."]

[Footnote 151: In modern Italy the shepherds do not take their women with them to the _saltus_, but, as Dennis says, lead there the life of "celibates, without the vows."]

[Footnote 152: In the Venitian provinces of Italy today the women are still seen at work in the harvest and rice fields with their babes in their bosoms: but the most amazing modern spectacle of this kind is that of women coaling ships in the East, carrying their unhappy youngsters up and down the coal ladders throughout the work.]

[Footnote 153: The author of _Maison Rustique_ did not agree with Varro in this opinion. I quote from Surflet's translation of 1606 (I, 7):

"And for writing and reading it skilleth not whether he be able to doe it or no, or that he should have any other charge to looke unto besides that of yours, or else that he should use another to set downe in writing such expences as he hath laid out: for paper will admit any thing."]

[Footnote 154: This temple and fig tree stood in Rome at the foot of the Palatine hill, in the neighbourhood of the Lupercal. It was under this fig tree that Romulus and Remus were supposed to have been suckled by the wolf.]

[Footnote 155: 'That is the beste grease that is to a shepe, to grease hym in the mouthe with good meate,' says Sir Anthony Fitzherbert.]

[Footnote 156: Pliny (VII, 59) says that most nations learn the use of barbers next after that of letters, but that the Romans were late in this respect. Varro himself wore a beard, as appears on the coin he struck during the war with the Pirates. It is reproduced in Smiths _Dict. Gr. and Rom. Biog_., III, p. 1227.]

[Footnote 157: Cowper's verse in _The Task_ seems to be all that is happy in the way of translation of Varro's text, "divina natura dedit agros, ars humana aedificavit urbes": but Cowley's "G.o.d the first garden made, and the first city Cain" was probably Cowper's source.

Cowley was a reader of Varro, as his pleasant and sane essay _Of Agriculture_ shows.]

[Footnote 158: Following the precedent of the first and second books in the matter of local colour, the scene of this third book, relating to villas and the "small deer," which were there reared, is laid in the _villa publica_ at Rome, and the characters of the dialogue are selected for the suggestion which their names may make of the denizens of the aviary, the barn yard and the bee-stand.]

[Footnote 159: This Appius Claudius Pulcher served in Asia under his brother-in-law Lucullus, was Augur in B.C. 59, Consul in 54 and Censor in 50. He wrote a book on augural law and the habits of birds at which Cicero poked some rather mean fun. He fixes the date of the dialogue.]

[Footnote 160: In Varro's time, as today, the river Velinus drained the fresh pastures of the Umbrian prairie of Rosea, "the nurse of Italy,"

which lay below the town of Reate (the modern Rieti), and was originally the bed of a lake. Its waters are so strongly impregnated with carbonate of lime that by their deposit of travertine they tend to block their own channel. The drainage of Rosea has, therefore, always been a matter of concern to the live stock industry of Reate, and in B.C. 272 M. Curius Dentatus opened the first of several successful artificial ca.n.a.ls (the last dating from the sixteenth century, A.D.), which still serve to lead the Velinus into the Nar at the renowned Cascate delle Marmore. For two hundred years the people of Interamna (the modern Terni) had complained that their situation below the falls was endangered by Curius' ca.n.a.l, and finally in B.C.

54 the Roman Senate appointed the commission to which Appius Claudius refers in the text, to hear the controversy. Cicero was retained as counsel for the people of Reate, and during the hearing stopped, as Appius Claudius did, with our friend Axius at his Reatine villa, and wrote about the visit to the same Atticus whom we met in Varro's second book, as follows (_ad Attic.u.m_, IV, 15): "After this was over the people of Reate summoned me to their Tempe to plead their cause against the people of Interamna, before the Consul and ten commissioners, the question being concerning the Veline lake, which, drained by M. Curius by means of a channel cut through the mountain, now flows into the Nar: by this means the famous Rosea has been reclaimed from the swamp, though still fairly moist. I stopped with Axius, who took me also to visit the Seven Waters." What was once deemed a danger is a double source of profit to the modern folk of Interamna. Tourists today crowd to see the same waterfall which Cicero visited, taking a tram from the busy little industrial town of Terni: and the waters which flow from Velinus now serve to generate power with which armour plates are manufactured for the Italian navy on the site of the ancient Interamna.]