When and whence this improbable theory had its origin is uncertain. Aristotle does not mention it, and consequently Pliny and Ælian were deprived of the pleasure they would have felt in handing down to posterity, without investigation or correction, a statement so surprising. It is, comparatively, a modern myth; although we find that it was firmly established in the middle of the twelfth century, for Gerald de Barri, known in literature as Giraldus Cambrensis, mentions it in his 'Topographia Hiberniæ,' published in 1187. Giraldus, who was Archdeacon of Brecknock in the reign of Henry II., and tried hard, more than once, for the bishopric of St. David's, the functions of which he had temporarily administered without obtaining the title, was a vigorous and zealous reformer of Church abuses. Amongst the laxities of discipline against which he found it necessary to protest was the custom then prevailing of eating these Barnacle geese during Lent, under the plea that their flesh was not that of birds, but of fishes. He writes:—
"There are here many birds which are called Bernacæ, which nature produces in a manner contrary to nature, and very wonderful. They are like marsh-geese but smaller. They are produced from fir-timber tossed about at sea, and are at first like geese upon it. Afterwards they hang down by their beaks, as if from a sea-weed attached to the wood, and are enclosed in shells that they may grow the more freely. Having thus, in course of time, been clothed with a strong covering of feathers, they either fall into the water, or seek their liberty in the air by flight. The embryo geese derive their growth and nutriment from the moisture of the wood or of the sea, in a secret and most marvellous manner. I have seen with my own eyes more than a thousand minute bodies of these birds hanging from one piece of timber on the shore, enclosed in shells and already formed. Their eggs are not impregnated in coitu, like those of other birds, nor does the bird sit upon its eggs to hatch them, and in no corner of the world have they been known to build a nest. Hence the bishops and clergy in some parts of Ireland are in the habit of partaking of these birds on fast days, without scruple. But in doing so they are led into sin. For, if any one were to eat of the leg of our first parent, although he (Adam) was not born of flesh, that person could not be adjudged innocent of eating flesh."
This fable of the geese appears, however, to have been current at least a hundred years before Giraldus wrote, for Professor Max Müller, who treats of it in one of his "Lectures on the Science of Language," amongst many interesting references there given, quotes a Cardinal of the eleventh century, Petrus Damianus, who clearly describes, that version of it which represents the birds as bursting, when fully fledged, from fruit resembling apples.
It is a curious fact that these Barnacle geese have troubled the priesthood of more than one creed as to the instructions they should give to the laity concerning the use of them as food. The Jews—all those, at least, who maintain a strict observance of the Hebrew Law—eat no meat but that of animals which have been slaughtered in a certain prescribed manner; and a doubt arose amongst them at the period we refer to, whether these geese should be killed as flesh or as fish. Professor Max Müller cites Mordechai,[ [82] ] as asking whether these birds are fruits, fish, or flesh; that is, whether they must be killed in the Jewish way, as if they were flesh. Mordechai describes them as birds which grow on trees, and says, "the Rabbi Jehuda, of Worms (who died 1216) used to say that he had heard from his father, Rabbi Samuel, of Speyer (about 1150), that Rabbi Jacob Tham, of Ramerü (who died 1171), the grandson of the great Rabbi Rashi (about 1140), had decided that they must be killed as flesh."
Pope Innocent III. took the same view; for at the Lateran Council, in 1215, he prohibited the eating of Barnacle geese during Lent. In 1277, Rabbi Izaak, of Corbeil, determined to be on the safe side, forbade altogether the eating of these birds by the Jews, "because they were neither flesh nor fish."
Michael Bernhard Valentine,[ [83] ] quoting Wormius, says that this question caused much perplexity and disputation amongst the doctors of the Sorbonne; but that they passed an ordinance that these geese should be classed as fishes, and not as birds; and he adds, that in consequence of this decision large numbers of these birds were annually sent to Paris from England and Scotland, for consumption in Lent. Sir Robert Sibbald[ [84] ] refers to this, and says that Normandy was the locality from which the French capital was reported to be principally supplied; but that in fact the greater number of these geese came from Holland. The date of this edict is not given.
Professor Max Müller says that in Brittany, Barnacle geese are still allowed to be eaten on Fridays, and that the Roman Catholic Bishop of Ferns may give permission to people out of his diocese to eat these birds at his table.
In Bombay, also, where fish is prohibited as food to some classes of the population, the priests call this goose a "sea-vegetable," under which name it is allowed to be eaten.
Various localities were mentioned as the breeding-places of these arboreal geese. Gervasius of Tilbury,[ [85] ] writing about 1211, describes the process of their generation in full detail, and says that great numbers of them grew in his time upon the young willow trees which abounded in the neighbourhood of the Abbey of Faversham, in the county of Kent, and within the Archiepiscopate of Canterbury. The bird was there commonly called the Barneta.
Hector Boethius, or Boece, the old Scottish historian, combats this version of the story. His work, written in Latin, in 1527, was translated into quaint Scottish in 1540, by John Bellenden, Archdeacon of Murray. In his fourteenth chapter, "Of the nature of claik geis, and of the syndry maner of thair procreatioun, and of the ile of Thule," he says:—