Scarabæidæ—Dung-beetles.

The Coprion, Cantharus, and Heliocantharus of the ancients were evidently the Scarabæus (Ateuchus) pilurarius, or, as it is commonly called, the Tumble-dung, or one nearly related to it, for it is described as rolling backward large

masses of dung; and in doing this it attracted such general attention as to give rise to the proverb Cantharus pipulam. From the name, derived from a word signifying an ass, it should seem the Grecian beetle made, or was supposed to make, its pills of asses’ dung; and this is confirmed by a passage in one of the plays of Aristophanes, the Irene, where a beetle of this kind is introduced, on which one of the characters rides to heaven to petition Jupiter for peace. The play begins with one domestic desiring another to feed the Cantharus with some bread, and afterward orders his companion to give him another kind of bread made of asses’ dung.[46]

Illustrative of the great strength of the Tumble-bug, the following anecdote may be related: Dr. Brichell was supping one evening in a planter’s house of North Carolina, when two of these beetles were placed, without his knowledge, under the candlestick. A few blows were struck on the table, when, to his great surprise, the candlestick began to move about, apparently without any agency, except that of a spiritual nature; and his surprise was not lessened when, on taking one of them up, he discovered that it was only a chafer that moved.[47]

In Denmark, the common Dung-beetle, Geotrupes stercorarius, is called Skarnbosse or Tor(Thor)bist, and an augury as to the harvest is drawn by the peasants from the mites which infest it. The notion is, that if there are many of these mites between the fore feet, there will be an early harvest, but a late one if they abound between the hind feet.[48]

In Gothland, where Thor was worshiped above and more than the other gods, the Scarabæus (Geotrupes) stercorarius was considered sacred to him, and bore the name of Thorbagge—Thor’s-bug. “Relative to this beetle,” says Thorpe, “a superstition still exists, which has been transmitted from father to son, that if any one finds in his path a Thorbagge lying helpless upon its back, and turns it on its feet, he expiates seven sins; because Thor in the time of heathenism was regarded as a mediator with a higher

power, or All-father. On the introduction of Christianity, the priests strove to terrify the people from the worship of their old divinities, pronouncing both them and their adherents to be evil spirits, and belonging to hell. On the poor Thorbagge the name was now bestowed of Thordjefvul or Thordyfvel—Thor-devil, by which it is still known in Sweden Proper. No one now thinks of Thor, when he finds the helpless creature lying on its back, but the good-natured countryman seldom passes it without setting it on its feet, and thinking of his sin’s atonement.”[49]

A common symbol of the Creator among the Hindoos (from whom it passed into Egypt, and thence into Scandinavia, says Bjornstjerna) was the Scarabæus (Ateuchus) sacer, commonly called the Sacred-beetle of the Egyptians.[50] Of this insect we next treat at length.

Of the many animals worshiped by the ancient Egyptians, one of the most celebrated, perhaps, is the insect commonly known as the Sacred-scarab—Scarabæus sacer. This name was given it by Linnæus, but later writers know it as the Ateuchus sacer.[51] The insect is found throughout all Egypt, in the southern part of Europe,[52] in China, the East Indies, in Barbary, and at the Cape of Good Hope.[53]

The Ateuchus sacer, however, is not the only insect that was regarded as an object of veneration by the Egyptians; but another species of the same genus, lately discovered in the Sennâri by M. Caillaud de Nantes, appears to have first fixed the attention of this people, in consequence of its more brilliant colors, and of the country in which it was found, which, it is supposed, was their first sojourn.[54] This species, which Cuvier has named Ateuchus Ægyptorum, is green, with a golden tint, while the first is black.[55] The Buprestis and Cantharus, or Copris, were also held in high repute by the Egyptians, and used as synonymous emblems of the same deities as the Scarabæus. This is further confirmed by the fact of S. Passalacqua having found a species of

Buprestis embalmed in a tomb at Thebes.[56] But the Scarabæus, or Ateuchus sacer, is the beetle most commonly represented, and the type of the whole class; and the one referred to in this article under the general name of Scarabæus, unless when otherwise particularly mentioned.

The Scarabæus, according to the beliefs of the ancient Egyptians, was sacred to the Sun and to Pthah, the personification of the creative power of the Deity; and it was adopted as an emblem or symbol of—

The World.—According to P. Valerianus, the Scarab was symbolical of the world, on account of the globular form of its pellets of dung, and from an odd notion that they were rolled from sunrise to sunset.[57]
The Sun.—P. Valerianus supposes this insect to have been a symbol of the sun, because of the angular projection from its head resembling rays, and from the thirty joints of the six tarsi of its feet answering to the days of an (ordinary) solar month.[58] According to Plutarch, it was because these insects cast the seed of generation into round balls of dung, as a genial nidus, and roll them backward with their feet, while they themselves look directly forward. And as the sun appears to proceed in the heavens in a course contrary to the signs, thus the Scarabæi turn their balls toward the west, while they themselves continue creeping toward the east; by the first of these motions exhibiting the diurnal, and by the second the annual, motion of the earth and the planets.[59] Porphyry gives the same reason as Plutarch why the beetle was considered, as he calls it, “a living image of the sun.”[60] Horapollo assigns two reasons for the
Scarab being taken as an emblem of the sun. He tells us there are three species of beetles: one of which has the form of a cat, and is radiated;[61] and this one from a supposed analogy the Egyptians have dedicated to the Sun, because, first, the statue of the Deity of Heliopolis (City of the Sun) has the form of a cat![62] In this, however, Wilkinson asserts, that Horapollo is wrong; for the Deity of Heliopolis, under the form of a cat, was the emblem of Bubastis, and not of Rê, a type of the sun; and the presence of her statue is explained by the custom of each city assigning to the Divinities of neighboring places a conspicuous post in its own temples; and Bubastis was one of the principal contemplar Deities of Heliopolis.[63] The second reason of Horapollo is, that this insect has thirty fingers, which correspond to the thirty days of a solar month.[64]
The Moon.—The second of the three species of beetles, described by Horapollo, has, according to this writer, two horns, and the character of a bull; and it was consecrated to the moon; whence the Egyptians say, that the bull in the heavens is the elevation of this Goddess. This statement of beetle “with two horns” (the Copris Isidis) consecrated to the moon, Wilkinson says is not confirmed by the sculptures where it is never introduced.[65]
It is said the Egyptians believed that the pellet of the Scarabæus remained in the ground for a period of twenty-eight days. May not this have some connection with their choosing the insect as a symbol of the moon which divides the year into months of twenty-eight days each; or, of the month itself (of which we shall notice it was also a symbol) for the same reason? I have seen, too, a Scarabæus engraved upon a seal, the joints of whose tarsi numbered but twenty-eight.
Conformable to this supposition, the following quotation may be given from that chapter of the Treasvrie of Auncient and Modern Times devoted to the “Many meruailous (marvelous) properties in sundrie things; and to what
Stars and Planets they are subjected naturally,” where we find mention of the Scarab as being subject to the moon: “The Scarabe, which is otherwise commonly called the Beetle-flye, a little old Creature, is maruelously subject to the Moon, and thereof is found both written, and by experience: That she gathereth or little pellets, or little round bals, and therein encloseth her young Egges, keeping the Pellets hid in the ground eight and twenty daies; during which time the Moone maketh her course, and the nine and twentieth day shee taketh them forth, and then hideth them againe vnder the Earth. Then, at such time as the Moone is conioyned with the Sunne, which wee vsually tearme the New Moone: they all issue forth aliue, and flye about.”[66]
Mercury.—The third of the three species of beetles, described by Horapollo, has one horn, and a peculiar form; and it is supposed, like the Ibis, to refer to Mercury.[67]
A Courageous Warrior.—As such they forced all the soldiers to wear rings, upon each of which a beetle was engraved, i.e. an animal perpetually in armor, who went his rounds in the night.[68] Plutarch thus alludes to this custom: “In the signet or seal-ring of their martial and military men, there was engraven the portraeture of the great Fly called the Beettil;” and assigns this curious and ridiculous reason, “because in that kinde there is no female, but they be all males.”[69] The custom is also mentioned by Ælian;[70] and some Scarabs have been found perfect, set in gold, with the ring attached.[71] The Romans adopted this emblem and made it a part of some legionary standards.
Pthah, the Creative Power.—Plutarch says, that in consequence of there being no females of this species, but all males, they were considered fit types of the creative power, self-acting and self-sufficient.[72] Some, too, have supposed that its position upon the female figure of the heavens, which encircles the zodiacs, refers to the same singular idea of its generative influence.[73]
Pthah Tore, another character of the creative power.[74]
Pthah-Sokari-Osiris.—Of this pigmy Deity of Memphis, it was adopted as a distinctive mark, being placed on his head.[75]
Regeneration, or reproduction, from the fact of its being the first living animal observed upon the subsidence of the waters of the Nile.[76]
Spring.[77]
The Egyptian month anterior to the rising of the Nile, as it appears first in that month.[78] It also may have been a symbol of a lunar month from an above-mentioned belief, namely, that its pellets remain twenty-eight days in the ground. It is sometimes found with the joints of its tarsi numbering but twenty-eight instead of thirty, hence the supposition is that it was held as a symbol of a lunar, as well as a solar, month.
Fecundity.—Dr. Clarke informs us that these beetles are even yet eaten by the women to render them prolific.[79]
With the eyes pierced by a needle, of a man who died from fever.[80]
Surrounded by roses, of a voluptuary, because they thought that the smell of that flower enervated, made lethargic, and killed the beetle.[81]
An only son; because, says Fosbroke, they believed that every beetle was “both male and female.”[82] Was it not because they imagined these insects were all males, as above stated upon the authority of Plutarch, and hence the analogy in a family of an only son since it could be but of the masculine gender?

The Scarabæus was also connected with astronomical subjects, occurring in some zodiacs in the place of Cancer; and with funereal rites.[83]

To no place in particular, as the dog at Cynopolis, the

ichneumon at Heracleopolis, was the worship of the beetle confined; but traces of it are found throughout the whole of Egypt. It is probable, however, it received the greatest honors at Memphis and Heliopolis, of which cities Pthah and the Sun were the chief Deities.[84] The worship is also of great antiquity, for in many of the above-mentioned characters, the beetle occurs upon the royal sepulchers of Biban-el-Moluc, which are said to be more ancient than the Pyramids.[85] Scarabæi are, in fact, to be retraced in all their monuments and sculptures, and under divers positions, and often depicted of gigantic dimensions. Mr. Hamilton tells us that in the most conspicuous part of the magnificent temple which marks the site of the ancient Ombite nome, priests are represented paying divine honors to this beetle, placed upon an altar; and, that it might have a character of more mysterious sanctity, it was generally figured with two mitered heads—that of the common hawk, and that of the ram with the horn of Ammon.[86] It may be remarked here, that the Scarabæus, when represented with the head of a hawk, or of a ram, is meant to be an emblem of the sun; and as such emblem it is most commonly found. It often occurs in a boat with extended wings, holding the globe of the sun in its claws, or elevated in the firmament as a type of that luminary in the meridian. Figures too of other Deities are often seen praying to it when in this character.[87]

In the cabinet of Montfaucon, there is a Scarabæus in the middle of a large stone, with outspread feet; and two men, or women, who are perhaps priests, or priestesses, stand before it with clasped hands as if in adoration.[88] This gentleman also has remarked that on the Isiac table, there is the figure of a man in a sitting posture, who holds his hands toward a beetle which has the head of a man with a crescent upon it.[89] On this table there is another Scarab with the head of Isis.[90] Besides these Scarabæi with the heads of hawks, rams, men, and the goddess Isis, Mr.

Hertz has in his possession a small Scarabæus in stone with the head of a cow.[91]

The mode of representing the Scarabæi on the monuments was frequently very arbitrary. Some are figured with, and some without the scutellum; and others are sometimes introduced with two scutella, one on either clypeus. An instance of this mode of representation, of which no example is to be found in nature, occurs in a large Scarabæus in the British museum.[92]

Among the ideographics of the hieroglyphic writing, the Scarabæus is found under several forms: seated with closed and spread wings upon the head of a god, it signifies the name of a god—a Creator;[93] and with the head and legs of a man, it is emblematic of the same creative power, or of Pthah. Another emblem of Pthah is supported by the arms of a man kneeling on the heavens, and surmounted by a winged Scarab supporting a globe or sun.[94]

The Scarabæus likewise belongs to the hieroglyphic signs as a syllabic phonetic; and with complement a mouth, signifies type, form, and transformation: flying, to mount—a phonetic of the later alphabet, with sound of H in the name of Pthah. Another phonetic of the later alphabet, belonging to the XXVI. dynasty, of the time of Domitianus and Trajanus, was a Scarabæus in repose.[95]

The Scarabæus entered also into the royal scutcheons. It first appeared in the XI. dynasty, and is found afterward in the XII., XIII., XIV., XVIII., XIX., XX., XXI., XXII., XXIII., and XXX.[96]

The most important monuments of the great edifice of Amenophis—the so-called Palace of Luxon,—in an historical sense, are said to be four great Scarabæi. They contain statements as to the frontier of the Egyptian empire under Amenophis at the time of his marriage with Taja. Rosellini has given copies and explanations of two of them. A third, now in the Louvre, states that the King, conqueror of the Lybian Shepherds, husband of Taja, made the foreign

country of the Karai his southern frontier, the foreign land of Nharina (Mesopotamia) his northern. The inscription of the other Scarabæus, now in the Vatican, states that in the eleventh year and third month of his reign, King Amenhept made a great tank or lake to celebrate the festival of the waters; on which occasion he entered it in a barge of “the most gracious Disc of the Sun.” This substitution, by the King, of the barge of the Disc of the Sun for the usual barge of Amun-Ra, is the first indication of an heretical sun-worship.[97]

Such historical Scarabæi, Champollion and Rosellini have happily compared to commemorative coins; and, in fact, those which record the names of the kings might perhaps be considered as small Egyptian coins.[98]

Besides being ensculped upon monuments and tablets, Scarabæi, as images in baked earth, are found in great numbers with the mummies of Egypt. These little figures also present an intermingling of several animal forms; for some are found with the heads of men, others with those of dogs, lions, and cats, and others are figures entirely fantastical. Father Kirker says, they were interred with the dead to drive away evil spirits; and there is much probability, he continues, that these were put here for no other purpose than to protect their relatives.[99] The largest of these rude images of Scarabæi, thus used for funereal purposes, frequently had a prayer, or legend connected with the dead, engraved upon them; and a winged Scarabæus was generally placed on those bodies which were embalmed according to the most extensive process.[100] These latter are found in various positions, but generally upon the eye and breast of the body.[101] Placed over the stomach, it was deemed a never-failing talisman to shield the “soul” of its wearer against the terrific genii of Amenthi.[102]

A small, closely cut, glazed limestone Scarabæus has been found tied like a ring by a twist of plain cord on the fourth finger of the left hand. This has occurred twice. Another has been found fastened around the left wrist.[103]

It has been remarked before that the Scarabæus was connected with astronomical subjects. Donovan tells us that “when sculptured on astronomical tables, or on columns, it expressed the divine wisdom which regulated the universe and enlightened man.”[104]

From another point of view we will look now upon the worship of the Scarabæus. When the hieroglyphics of the ancient Egyptians, by reason of their antiquity, became unintelligible, and, in consequence, to the superstitious people, sacred, they were formed into circles and borders, after the manner of cordons, and engraved upon precious stones and gems, by way of amulets and trinkets. It is thought this fashion was coeval with the introduction of the worship of Serapis by the Ptolemies.[105] In the second century, that sect of the Egyptians called the Basilidians, intermingling the new-born Christianity with their heathenism, introduced that particular kind of mysterious hieroglyphics and figures called Abraxas, which were supposed to have the singular property of curing diseases.[106] These abraxas are generally oval, and made of black Egyptian basalt. They are sometimes covered with letters and characters, fac-similes of the ancient hieroglyphics, but more commonly with the inscriptions in the more modern letters. Besides these inscriptions, figures of animals and scenes were also frequently represented; and among the animals, one of frequent occurrence was the Scarabæus. For this insect the Basilidians had the same great veneration as their forefathers; and they paid to it almost the same divine honors. This appears in many abraxas, and particularly in one in the cabinet of Montfaucon, where two women are seen standing before a beetle, with uplifted hands, as if supplicating it to grant them some favor. Above is a large star, or, more probably, the sun, of which the beetle was the well-known symbol.[107] On another abraxas, figured by Montfaucon, there are two birds with human heads, which stand before a Scarab. These figures are surrounded by a snake the ends of which meet. Upon the other side is written in Greek characters the word φρὴ (Phre or Phri), which in the Coptic or Egyptian language signifies the sun.[108] Chifflet has figured an abraxas

which contains a Scarabæus having the sun for its head, and the arms of a man for legs.[109] Another, in the cabinet of M. Capello, is remarkable for having a woman on its reverse, who holds two infants in her arms.[110] Montfaucon has also figured two others, given by Fabreti; and Count Caylus has engraved one, which represents a woman’s head upon the body of a Scarab. The head is that of Isis.[111] As these beetles differ much in form, it may be there are several species. To the abraxas succeeded the talismans, which were of the highest estimation in the East.

Carved Scarabæi of all sizes and qualities are quite common in the cabinets of Europe. They were principally used for sets in rings, necklaces, and other ornamental trinkets, and are now called Scarabæi gems,[112] though some suppose them to have been money. All of these gems, Winkleman says, which have a beetle on the convex side, and an Egyptian

deity on the concave, are of a date posterior to the Ptolemies; and, moreover, all the ordinary gems, which represent the figures or heads of Serapis, or Anubis, are of the Roman era.[113] According to C. Caylus, the Egyptians used these gems for amulets, and made them of all substances except metal. They preferred, however, those of pottery, covered with green and black enamel. Cylinders, squares, and pyramids were first used; then came the Scarabæi, which were the last forms. They now began to have the appearance of seals or stamps, and many believe them to have been such. The body of the beetle being a convenient hold for the hand, and the base a place of safety and facility to engrave whatsoever was wished to be stamped or printed. Many of these characters are as yet unintelligible. These seals are made of the most durable stones, and their convex part commonly worked without much art.

The Egyptian form of the Scarabæus, which somewhat resembled a half-walnut, the Etruscans adopted in the manufacture of their gems. These scarcely exceed the natural size of the Scarabæus which they have on the convex side. They have also a hole drilled through them lengthwise, for suspension from the neck, or annexation to some other part of the person. They are generally cornelians. Some are of a style very ancient, and of extremely precious work, although in the Etruscan manner, which is correctness of design in the figures, and hardness in the turn of the muscles.

The Greeks also made use of the Scarabæus in their gems; but in the end they suppressed the insect, and preserved alone the oval form which the base presented, for the body of the sculpture. They also mounted them in their rings.[114]

Several Egyptian Scarabæi were among the relics discovered by Layard at Arban on the banks of the Khabour; and similar objects have been brought from Nimroud, and various other ruins in Assyria.[115]

Layard has figured a bronze cup, and two bronze cubes, found among the ruins of Nimroud, on which occur as

ornaments the figures of Scarabs. Those on the cubes are with outstretched wings, inlaid with gold. The cubes have much the appearance of weights.[116]

The Scarabæus was not only venerated when alive, but embalmed after death. In that state they are found at Thebes. It, however, was not the only insect thus honored, for in one of the heads brought by Mr. Wilkinson from Thebes, several others were discovered. These were submitted to Mr. Hope for examination; and the species ascertained by this gentleman, Mr. Pettigrew has enumerated as follows:

Corynetes violaceous, Fab.
Necrobia mumiarum, Hope.
Dermestes vulpinus, Fab.
—— pollinctus, Hope.
—— roei, Hope.
—— elongatus, Hope.
Pimelia spinulosa, Klug?
Copris sabæus? “found by Passalacqua; so named on the testimony of Latrielle.”
Midas, Fab.
Pithecius, Fab.
A species of Cantharis in Passalacqua’s Collection, No. 442.[117] The House-fly has also been found embalmed at Thebes.[118]

Concerning the worship in general of the Scarabæus, many curious observations have been made besides the ones above recorded.

Pliny, in the words of his ancient translator, Philemon Holland, tells us “The greater part of Ægypt honour all beetles, and adore them as gods, or at leastwise having

some divine power in them: which ceremoniall devotion of theirs, Appion giveth a subtile and curious reason of; for he doth collect, that there is some resemblance between the operations and works of the Sun, and this flie; and this he setteth abroad, for to colour and excuse his countrymen.”[119]

Dr. Molyneux, in the conclusion of his article on the swarms of beetles that appeared in Ireland in 1688, makes the following allusion to the worship of the Scarabæus by the Egyptians: “It is also more than probable that this same destructive Beetle (Hedge-chafer—Melontha vulgaris) we are speaking of, was that very kind of Scarabæus the idolatrous Ægyptians of old had in such high veneration, as to pay divine worship to it. For nothing can be supposed more natural, than to imagine a Nation addicted to Polytheism, as the Ægyptians were, in a Country frequently suffering great Mischief and Scarcity from Swarms of devouring Insects, should from a strong Sense and Fear of Evil to come (the common Principle of Superstition and Idolatry) give sacred worship to the visible Authors of these their Sufferings, in hopes to render them more propitious for the future. Thus ’tis allowed on all hands, that the same People adored as a God the ravenous Crocodile of the River Nile; and thus the Romans, though more polite and civilized in their Idolatry, Febrem ad minas nocendam venerabantur, eamque variis Templis extructis colebant, says Valerius Maximus, L. 2, c. 5.”[120]

It is curious to observe how the reason is affected by circumstances. The mind of Dr. Molyneux being long engaged upon the destruction caused by insects, worked itself insensibly into certain grooves, out of which it was afterward impossible to act. The same may be remarked of Mr. Henry Baker, as appears from his article, “On a Beetle that lived three years without Food.” In conclusion, this gentleman says, “As the Egyptians were a wise and learned people, we cannot imagine they would show so much regard to a creature of such a mean appearance (as the Beetle) without some extraordinary reason for so doing. And is it not possible they might have discovered its being able to subsist

a very long time without any visible sustenance, and therefore made it a symbol of the Deity?”[121]

In parts of Europe the ladies string together for necklaces the burnished violet-colored thighs of the Geotrupes stercorarius and such like brilliant species of insects.[122]

Under Copris molossus, in Donovan’s Insects of China, it is mentioned that the larvæ of the larger kinds of coleopterous insects, abounding in unctuous moisture, are much esteemed as food by the Chinese. “Under the roots of the canes is found a large, white grub, which, being fried in oil, is eaten as a dainty by the Chinese.” Donovan suggests that perhaps this is the larvæ of the Scarabæus (copris) molossus, the general description and abundance of which insect in China favors such an opinion.[123]

Insects belonging to the family Scarabæidæ have been used also in medicine. Pliny says the green Scarabæus has the property of rendering the sight more piercing of those who gaze upon it, and that hence, engravers of precious stones use these insects to steady their sight.[124]

Again, he says: “And many there be, who, by the directions of magicians, carrie about them in like manner,” i.e. tied up in a linen cloth with a red string, and attached to the body, “for the quartan ague, one of these flies or beetles that use to roll up little balls of earth.”[125] We learn from Schroder (v. 345) that the powder of the Scarabæus pilurarius “sprinkled upon a protuberating eye or prolapsed anus, is said to afford singular relief;” and that “an oil prepared of these insects by boiling in oil till they are consumed, and applied to the blind hæmorrhoids, by means of a piece of cotton, is said to mitigate the pains thereof.”[126] Fabricius states that the Scarabæus (copris) molossus is medicinally employed in China.[127]

We quote the following from Moufet: “The Beetle engraven on an emerald yeelds a present remedy against all witchcrafts, and no less effectual than that moly which Mercury once gave Ulysses. Nor is it good only against these, but it is also very useful, if any one be about to go before the king upon any occasion, so that such a ring ought especially to be worn by them that intend to beg of

noblemen some jolly preferment or some rich province. It keeps away likewise the head-ach, which, truly, is no small mischief, especially to great drinkers.…

“The magicians will scarce finde credit, when foolishly rather than truly, they report and imagine that the precious stone Chelonitis, that is adorned with golden spots, put into hot water with a Beetle, raiseth tempests.” Pliny, l. 37, c. 10.

“The eagle, the Beetle’s proud and cruel enemy, does no less make havock of and devour this creature of so mean a rank, yet as soon as it gets an opportunity, it returneth like for like, and sufficiently punisheth that spoiler. For it flyeth up nimbly into her nest with its fellow-soldiers, the Scara-beetles, and in the absence of the old she eagle bringeth out of the nest the eagle’s eggs one after another, till there be none left; which falling, and being broken, the young ones, while they are yet unshapen, being dashed miserably against the stones, are deprived of life, before they can have any sense of it. Neither do I see indeed how she should more torment the eagle than in her young ones. For some who slight the greatest torments of their own body, cannot endure the least torments of their sons.”[128]

Pliny says that in Thrace, near Olynthus, there is a small locality, the only one in which the beetle[129] cannot exist; from which circumstance it has received the name of “Cantharolethus—Fatal-to-the-Beetle.”[130]