Part 17

Hector St. John, in his Letters, gives the following curious account of the method which he employed in discovering Bees in our woods in early times: Provided with a blanket, some provisions, wax, vermilion, honey, and a small pocket compass, he proceeded to such woods as were at a considerable distance from the settlements. Then examining if they abounded with large trees, he kindled a small fire on some flat stones, close by which putting some wax, and, on another stone near by, dropping distinct drops of honey, which he encircled with the vermilion. He then retired to carefully watch if any Bees appeared. The smell of the burnt wax, if there were any Bees in the neighborhood, would unavoidably attract them; and, finding the honey, would necessarily become tinged with the vermilion, in attempting to get at it. Next, fixing his compass, he found out the direction of the hives by the flight of the loaded Bees, which is invariably straight when they are returning home. Then timing with his watch the absence of the Bee till it would come back for a second load, and recognizing it by the vermilion, he could generally guess pretty closely to the distance traversed by it in the given time. Knowing then the direction and the probable distance, he seldom failed in going directly to the right tree. In this way he sometimes found as many as eleven swarms in one season.[687]

The shepherds of the Alps, as we learn from Sausure quoted in the Insect Miscellanies, as soon as the snows are melted on the sides of the mountains, transfer their flocks from the valleys below to the fresh pasture revived by the summer sun, in the natural parterres and patches of meadow-land formed at the foot of crumbling rocks, and sheltered by them from mountain storms; and so difficult sometimes is this transfer to be accomplished, that the sheep have to be slung by means of ropes from one cliff to another before they can be stationed on the little grass-plot above.[688] A similar artificial migration (if we may use the term), continues the author of the Miscellanies, is effected in some countries by the proprietors of Beehives, who remove them from one district to another, that they may find abundance of flowers, and by this means prolong the summer. Sometimes this transfer is performed by persons forming an ambulatory establishment, like that of a gipsy horde, and encamping wherever flowers are found plentiful. Bee-caravans of this kind are reported to be not uncommon in some districts of Germany;[689] and in parts of Greece,[690] Italy, and France,[691] the transportation of Bees was practiced from very early times. But a more singular practice in such transportation was to set the Beehives afloat in a canal or river, and we are informed that, in France, one Bee-barge was built of capacity enough for from sixty to one hundred hives, and by floating gently down the river, the Bees had an opportunity of gathering honey from the flowers along the banks.[692]

An instance of Bees being kept in this singular manner is found in the following quotation from the London Times, 1830: “As a small vessel was proceeding up the Channel from the coast of Cornwall, and running near the land, some of the sailors observed a swarm of Bees on an island; they steered for it, landed, and took the Bees on board; succeeded in hiving them immediately, and proceeded on their voyage; as they sailed along shore, the Bees constantly flew from the vessel to the land, to collect honey, and returned again to their moving hive; and this was continued all the way up the Channel.”[693]

In Lower Egypt, observes M. Maillet in his Description of Egypt, where the blossoming of flowers is about six weeks later than in the upper districts, the practice of transporting Beehives is much followed. The hives are collected from different villages along the banks, each being marked and numbered by individual proprietors, to prevent future mistakes. They are then arranged in pyramidal piles upon the boats prepared to receive them, which, floating gradually down the river, and stopping at certain stages of their passage, remain there a longer or a shorter time, according to the produce afforded by the surrounding country within two or three leagues. In this manner the Bee-boats sail for three months; the Bees, having culled the honey of the orange-flowers in the Said, and of the Arabian jasmine and other flowers in the more northern parts, are brought back to the places whence they had been carried. This procures for the Egyptians delicious honey and abundance of wax. The proprietors in return pay the boatmen a recompense proportioned to the number of hives which have been thus carried about from one extremity of Egypt to the other.[694] The celebrated traveler Niebuhr saw upon the Nile, between Cairo and Damietta, a convoy of 4000 hives in their transit from Upper Egypt to the coast of the Delta.[695]

In the Bienenzeitung for 1854, p. 83, appears the following statements: “Mr. Kaden, of Mayence, thinks that the range of the Bee’s flight does not usually extend more than three miles in all directions. Several years ago, a vessel, laden with sugar, anchored off Mayence, and was soon visited by the Bees of the neighborhood, which continued to pass to and from the vessel from dawn to dark. One morning, when the Bees were in full flight, the vessel sailed up the river. For a short time, the Bees continued to fly as numerously as before; but gradually the number diminished, and, in course of half an hour, all had ceased to follow the vessel, which had, meanwhile, sailed more than four miles.”[696]

Aristomachus of Soli, says Pliny, made Bees his exclusive study for a period of fifty-eight years; and Philiocus, the Thracian, surnamed Agrius--“Wildman”--passed his life in desert spots tending swarms of Bees.[697]

Schomburgk says he saw, in his journey to the sources of the Takutu, an Indian, who was the conjuror or piaiman of his tribe, merely approach a nest of the wild Wampang-bees (_Wampisiana camniba_), and knocking with his fingers against it, drive out all the Bees without a single one injuring him. The piaiman, Schomburgk remarks, drew his fingers under the pits of his arms before he knocked against the hive.[698]

Brue, in his first voyage to Siratic, in Africa, met with what he called a “phenomenon” in a person entitling himself the “King of the Bees.” His majesty accordingly came to the boat of the traveler entirely covered with these insects, and followed by thousands, over which he appeared to exercise the most absolute authority. These Bees were never known to injure either himself or those whom he took under his protection.[699]

Mr. Wildman, the most celebrated Bee-tamer, frequently asserted that armed with his friendly Bees he was defensible against the fiercest mastiffs; and, it is said, he actually did, at Salisbury, encounter three yard-dogs one after the other. The conditions of the engagement were, that he should have notice of the dog being set at him. Accordingly the first mastiff was set loose; and as he approached the man, two Bees were detached, which immediately stung him, the one on the nose, the other on the flank; upon receiving the wounds, the dog retired very much daunted. After this, the second dog entered the lists, and was foiled with the same expedition as the first. The third dog was at last brought against the champion, but the animal observing the ill success of his brethren, would not attempt to sustain a combat; so, in a cowardly manner, he retired with his tail between his legs.

Many other remarkable anecdotes are told of this gentleman, illustrating his wonderful control over Bees. He could also, indeed, tame wasps and hornets, with almost the same ease as he could Bees, and an instance is mentioned of his hiving a nest of hornets which hung at the top of the inside of a high barn. He, however, was stung twice in this undertaking.

Mr. Wildman frequently exhibited himself with his head and face almost covered with Bees, and with such a swarm of them hanging down from his chin as to resemble a venerable beard. In this extraordinary dress he was once brought through the City of London sitting in a chair. Before Earl Spencer, Mr. Wildman also made many wonderful performances.[700]

Says Dr. Evans:

Such was the spell, which round a Wildman’s arm Twined in dark wreaths the fascinated swarm, Bright o’er his breast the glittering legions led, Or with a living garland bound his head. His dexterous hand, with firm but hurtless hold, Could seize the chief, known by her scales of gold, Prune, ’mid the wondering throng, her filmy wing, Or o’er her folds the silken fetter fling.[701]

“Long experience has taught me,” says Mr. Wildman himself, “that as soon as I turn up a hive, and give some taps on the sides and bottom, the queen immediately appears. Being accustomed to see her, I readily perceive her at the first glance; and long practice has enabled me to seize her instantly, with a tenderness that does not in the least endanger her person. Being possessed of her, I can, without exciting any resentment, slip her into my other hand, and returning the hive to its place, hold her, till the Bees, missing her, are all on the wing and in the utmost confusion.” It was then, by placing the queen in view, he could make them light wherever he pleased, from their great attachment to her, and sometimes using a word of command to mystify the spectators, he would cause them to settle on his head, and to hang to his chin like a beard, from which he would order them to his hand, or to an adjacent window. But, however easy such feats may appear in theory, Mr. Wildman cautions (probably with a view to deter rivals) those who are inexperienced not to put themselves in danger of attempting to imitate him. A liberated Roman slave, C. F. Cnesinus, being accused before the tribunals of witchcraft, because his crops were more abundant than those of his neighbors, produced as his witnesses some superior implements of husbandry, and well fed oxen, and pointing to them said: “These, Romans! are my instruments of witchcraft; but I cannot show you my toil, my perseverance, and my anxious cares.” “So,” says Wildman, “may I say, These, Britons! are my instruments of witchcraft; but I cannot show you my hours of attention to this subject, my anxiety and care for these useful insects; nor can I communicate to you my experience acquired during a course of years.”[702]

Butler mentions two instances where the stings of Bees have been fatal to “cattaile”:

“A horse,” he informs us, “in the heate of the day looking over a hedge, on the other side whereof was a staule of Bees, while hee stood nodding with his head, as his manner is, because of the flies, the Bees fell vpon him and killed him. Likewise I heard of a teeme that stretching against a hedge overthrew a staule on the other side, and so two of the horses were stung to death.”[703]

Mungo Park and his party were twice seriously attacked by large swarms of Bees. The first attack is mentioned in the account of his first journey; the second in the account of his second. The latter singular accident befell them in 1805, and is thus narrated in his journal: The coffle had halted at a creek, and the asses had just been unloaded, when some of his guide Isaaca’s people, being in search of honey, unfortunately disturbed a large swarm of Bees near their resting-place. The Bees came out in immense numbers, and attacked men and beasts at the same time. Luckily, most of the asses were loose, and galloped up the valley; but the horses and people were very much stung, and obliged to scamper off in all directions. The fire which had been kindled for cooking, being deserted, spread, and set fire to the bamboos, and the baggage had like to have been burned. In fact, for half an hour the Bees seemed to have completely put an end to the journey. In the evening when they became less troublesome, and the cattle could be collected, it was found that many of them were very much stung, and swollen about the head. Three asses were missing; one died in the course of the evening, and one next morning, and they were forced to leave one behind the next day. Altogether six were lost, besides which, the guide lost his horse, and many of the people were much stung about the face and hands.[704]

But in the Treasvrie of Avncient and Moderne Times, we find the following: “Anthenor, writing of the Isle of Crete (with whom also ioyneth Ælianus) saith, that a great multitude of Bees chased al the dwellers out of a City, and vsed their Houses instead of Hives.”[705]

Montaigne mentions the following singular assistance rendered by Bees to the inhabitants of Tamly: The Portuguese having besieged the City of Tamly, in the territory of Xiatine, the inhabitants of the place brought a great many hives, of which there are great plenty in that place, upon the wall; and with fire drove the Bees so furiously upon the enemy that they gave over the enterprise, not being able to stand their attacks and endure their stings: and so the citizens, by this new sort of relief, gained liberty and the victory with so wonderful a fortune, that at the return of their defenders from the battle they found they had not lost so much as one.[706]

Lesser tells us that in 1525, during the confusion occasioned by a time of war, a mob assembling in Hohnstein (in Thuringia) attempted to plunder the house of the minister of Elende; who having spoken to them with no effect, as a last resort ordered his domestics to bring his Beehives, and throw them in the midst of the furious mob. The desired effect was instantaneous, for the mob dispersed immediately.[707]

Bees have also been employed as an article of food. Knox tells us that the natives of Ceylon, when they meet with a swarm of Bees hanging on a tree, hold burning torches under them to make them drop; and so catch and carry them home, where they boil and eat them, in their estimation, as excellent food.[708]

Peter Martyr, speaking of the Caribbean Islands, says: “The Inhabitantes willingly eate the young Bees, rawe, roasted, and sometimes sodden.”[709]

Bancroft tells us that when the negroes of Guiana are stung by Bees, they in revenge eat as many as they can catch.[710]

The following account of the Bee-eater of Selborne, England, is by the Reverend, and very accurate naturalist, Gilbert White: “We had in this village,” says he, “more than twenty years ago (about 1765), an idiot boy, whom I well remember, who, from a child, showed a strong propensity to Bees: they were his food, his amusement, his sole object; and as people of this cast have seldom more than one point in view, so this lad exerted all his few faculties on this one pursuit. In the winter he dozed away his time, within his father’s house, by the fireside, in a kind of torpid state, seldom departing from the chimney corner; but in the summer he was all alert, and in quest of his game in the fields and on sunny banks. Honey-bees, Humble-bees, and Wasps were his prey, wherever he found them: he had no apprehensions from their stings, but would seize _nudis manibus_, and at once disarm them of their weapons, and search their bodies for the sake of their honey-bags. Sometimes he would fill his bosom between his shirt and his skin with a number of these captives; and sometimes would confine them in bottles. He was a very _Merops apiaster_, or Bee-bird, and very injurious to men that kept Bees; for he would slide into their Bee-gardens, and, sitting down before the stools, would rap with his finger on the hives, and so take the Bees as they came out. He has been known to overturn hives for the sake of honey, of which he was passionately fond. Where metheglin was making, he would linger round the tubs and vessels, begging a draught of what he called _Bee-wine_. As he ran about he used to make a humming noise with his lips, resembling the buzzing of Bees. This lad was lean and sallow, and of a cadaverous complexion; and, except in his favorite pursuit, in which he was wonderfully adroit, discovered no manner of understanding.”[711]

There is a peculiar substance formed by a species of Bee in the Orinoco country, which, says Captain Stedman, the roosting tribes burn incessantly in their habitations, and which effectually protects them from all winged insects. They call it _Comejou_; Gumilla says it is neither earth nor wax.[712]

Concerning the medicinal virtues of Bees, Dr. James says: “Their salts are very volatile, and highly exalted; for this reason, when dry’d, powder’d, and taken internally, they are diuretic and diaphoretic. If this powder is mixed in unguents, with which the head is anointed, it is said to cure the Alopecia, and to contribute to the growth of hair upon bald places.”[713]

Another, an old writer, says: “If Bees, when dead, are dried to powder, and given to either man or beast, this medicine will often give immediate ease in the most excruciating pain, and remove a stoppage in the body when all other means have failed.” A tea made by pouring boiling water upon Bees has recently been prescribed, by high medical authority, for violent strangury; while the poison of the Bee, under the name of _apis_, is a great homœopathic remedy.[714]

Concerning wax, Dr. James says: “All wax is heating, mollifying, and moderately incarning. It is mixed in sorbile liquors as a remedy for dysentery; and ten bits, of the size of a grain of millet, swallowed, prevent the curdling of milk in the breast of nurses.”[715]

[If we might credit the history of former times, says Jamieson, in his Scottish Dictionary, sub. _Walx_, iv. 642-3, there must have been a considerable demand for this article (wax) for the purpose of witchcraft. It was generally found necessary, it would seem, as the medium of inflicting pain on the bodies of men.

“To some others at these times he teacheth, how to make _pictures of waxe_ or clay, that by the wasting thereof, the persons that they beare the name of, may be continually melted or dried away by continuall sickenesse.” K. James’s Dæmonologie, B. II. c. 5.

In order to cause acute pain in the patient, pins, we are told, were stuck in that part of the body of the image, in which they wished the person to suffer.

The same plan was adopted for inspiring another with the ardor of love.

Then mould her form of fairest _wax_, With adder’s eyes and feet of horn; Place this small scroll within its breast, Which I, your friend, have hither borne.

Then make a blaze of alder wood, Before your fire make this to stand; And the last night of every moon The bonny May’s at your command.

_Hogg’s Mountain Bard_, p. 35.

Then it follows:

With fire and steel to urge her weel, See that you neither stint nor spare; For if the cock be heard to crow, The charm will vanish into air.

The wounds given to the image were supposed to be productive of similar _stounds_ of love in the tender heart of the maiden whom it represented.

A female form, of melting _wax_, Mess John surveyed with steady eye, Which ever an anon he _pierced_, And forced the lady loud to cry.--P. 84.

The same horrid rites were observed on the continent. For Grilland (de Sortilegiis) says: Quidam solent apponere _imaginem cerae_ juxta ignem ardentem, completis sacrificiis, de quibus supra, & adhibere quasdam preces nefarias, & turpia verba, ut quemadmodum imago illa igne consumitur & liquescit, eodem modo cor mulieris amoris calore talis viri feruenter ardeat, etc. Malleus Malefic. T. H., p. 232.

It cannot be doubted that these rites have been transmitted from heathenism. Theocritus mentions them as practiced by the Greeks in his time. For he introduces Samoetha as using similar enchantments, partly for punishing, and partly for regaining her faithless lover.

But strew the _salt_, and say in angry tones, “I scatter Delphid’s, perjured Delphid’s bones.” --First Delphid injured me, he raised my flame, And now I burn this bough in Delphid’s name; As this doth blaze, and break away in fume, How soon it takes, let Delphid’s flesh consume, Iynx, restore my false, my perjured swain, And force him back into my arms again.-- As this devoted _wax_ melts o’er the fire, Let Mindian Delphy melt in warm desire!

_Idylliums_, p. 12, 13.

Samoetha burns the bough in the name of her false lover, and terms the wax _devoted_. With this the more modern ritual of witchcraft corresponded. The name of the person, represented by the image, was invoked. For according to the narrative given concerning the witches of Pollock-shaws, having bound the image on a spit, they “turned it before the fire,--saying, as they turned it, _Sir George Maxwell, Sir George Maxwell_; and that this was expressed by all of them.” Glanvil’s Sadducismus, p. 391.

According to Grilland, the image was baptized in the name of Beelzebub. Malleus, ut. sup., p. 229.

There is nothing analogous to the Grecian rite, mentioned by Theocritus, of strewing _salt_. For Grilland asserts that, in the festivals of the witches, salt was never presented. Ibid., p. 215. It was perhaps excluded from their infernal rites as having been so much used as a sacred symbol.]

The following are among the twenty-eight “singular vertues” attributed by Butler to Honey: “... It breedeth good blood, it prolongeth old age ... yea the bodies of the dead being embalmed with honey have been thereby preserved from putrefaction. And _Athenæus_ doth witness it to be as effectual for the living, writing out of Lycus, that the Cyrneans, or inhabitants of Corsica, were therefore long-lived, because they did dailie vse to feed on honey, whereof they had abundance: and no marvaile: seeing it is so soveraigne a thing, and so many waies available for man’s health, as well being outwardly as inwardly applied. It is drunke against the bite of a serpent or mad dogs: and it is good for them having eaten mushrooms, or drunke popy, etc.”[716]

In the Treasvrie of Avncient and Moderne Times,[717] there are two chapters devoted to the “Vertues of Honey.”

There is a story, that a man once came to Mohammed, and told him that his brother was afflicted with a violent pain in his belly; upon which the prophet bade him give him some honey. The fellow took his advice; but soon after coming again, told him that the medicine had done his brother no manner of service: Mohammed answered, “Go and give him more honey, for God speaks truth, and thy brother’s belly lies.” And the dose being repeated, the man, by God’s mercy, was immediately cured.[718]

In the sixteenth chapter of the Koran, Mohammed has likewise mentioned honey as a medicine for men.[719]