For what are the voices of birds—
Aye, and of beasts,—but words, our words,
Only so much more sweet?—Browning.
I know not, little Ella, what the flowers
Said to you then, to make your cheek so pale;
And why the blackbird in our laurel bowers
Spoke to you, only: and the poor pink snail
Fear'd less your steps than those of the May-shower
It was not strange those creatures loved you so,
And told you all. 'Twas not so long ago
You were yourself a bird, or else a flower.
—Lord Lytton (Owen Meredith).
Children and Young Animals.
The comparisons sometimes made of children with various of the lower animals, such as monkeys, bears, pigs, etc., come more naturally to some primitive peoples, who, as Ploss has pointed out, suckle at the breast the young of certain animals simultaneously with their own offspring. In this way, the infant in the Society Islands comes early into association with puppies, as he does also among several of the native tribes of Australia and America; so was it likewise in ancient Rome, and the custom may yet be found among the tent-gypsies of Transylvania, in Persia, and even within the present century has been met with in Naples and Göttingen. The Maori mother, in like manner, suckles young pigs, the Arawak Indian of Guiana young monkeys (as also do the Siamese), the natives of Kamtschatka young bears. An old legend of the city of Breslau has it that the fashion certain ladies have of carrying dogs around with them originated in the fact that Duke Boleslau, in the last quarter of the eleventh century, punished the women of Breslau, for some connubial unfaithfulness, by taking away their suckling children and making them, carry instead puppies at the breast (392. I. 61).
Of the Arekuna of Guiana, Schomburgk tells us:—"They bring up children and monkeys together. The monkeys are members of the family, eat with the other members, are suckled by the women, and have great affection for their human nurses. Oftentimes a woman is to be seen with a child and a monkey at the breast, the two nurselings quarrelling" (529. 13).
The young children of the less nomadic tribes grow up in close association with the few domestic animals possessed by their parents, tumbling about with the puppies on the wigwam-floor or racing with them around the camp-stead.
The history of totemism and fetichism, primitive medicine, and the arts connected therewith, their panaceas, talismans, and amulets, show early association of the child with animals. In the village of Issapoo, on the island of Fernando Po, in Western Africa, there is fastened to a pole in the market-place a snake-skin, to touch which all infants born the preceding year are brought by their mothers during an annual festival (529. 32). In various parts of the world, novices and neophytes are put to dream or fast in seclusion until they see some animal which becomes their tutelary genius, and whose form is often tattooed upon their body.
Sir John Maundeville, the veracious mediaeval chronicler, reported that in Sicily serpents were used to test the legitimacy of children; "if the children be illegitimate, the serpents bite and kill them." Hartland cites, on the authority of Thiele, "a story in which a wild stallion colt is brought in to smell two babes, one of which is a changeling. Every time he smells one he is quiet and licks it; but, on smelling the other, he is invariably restive and strives to kick it. The latter, therefore, is the changeling" (258. 111).
Animal Nurses.
Akin to these practices are many of the forms of exposure and abandonment all over the world. Shakespeare, in The Winter's Tale, makes Antigonus say:—