As flocks, in most parts of Greece, were exposed to the rapacity of the wolf,[[1882]] the shepherds had recourse to an extraordinary contrivance, to destroy this fierce animal; kindling large charcoal fires in open spaces in the woods, they cast thereon the powder of certain diminutive fish, caught in great numbers along the grassy shores of Greece, together with small slices of lamb and kid. Attracted by the savour which they could snuff from a distance, the wolves flocked in great numbers towards the fires, round which they prowled with loud howlings, in expectation of sharing the prey, the odour of which had drawn them thither. Stupified at length by the fumes of the charcoal, they would drop upon the earth in a lethargic sleep, when the shepherds coming up knocked them on the head.[[1883]]
[1777]. The charm of that repose and freedom from care supposed to be tasted in the seclusion of the country, appears in all ages to have led to the belief, that there is something more natural in fields and forests than in cities, though it be quite as necessary that man should have dwellings as that he should cultivate the ground. The paradox, however, is thus expressed by Varro: Divina natura dedit agros, ars humana ædificavit urbes. De Re Rust. iii. 1, which Cowper, unconsciously perhaps, has thus translated,
God gave the country, but man made the town.
[1778]. Travellers find among the modern shepherds of the East much the same tastes and habits. “The hills,” observed Dr. Chandler, speaking of Lydia, “were enlivened by flocks of sheep and goats, and resounded with the rude music of the lyre and of the pipe; the former a stringed instrument resembling a guitar, and held much in the same manner, but usually played on with a bow.” Chandler, i. p. 85. Cf. Theocrit. Eidyll. i. 7. viii. 9.
[1779]. The same habits still prevail: “We could discern fires on Lesbos as before on several islands and capes, made chiefly by fishermen and shepherds, who live much abroad in the air, to burn the strong stalks of the Turkey wheat and the dry herbage on the mountains.” Chandler, i. 11. Cf. p. 320.
[1780]. Among other things we find them putting the strongest faith in dreams—at least we may suppose the fishermen in Theocritus, who lay so much stress on the visions of the night, to hold a creed pretty nearly akin to that of shepherds. Eidyll. 21. v. 29. sqq.
[1781]. The gods they principally worshiped were Pan, the Muses, and the Nymphs. To the Nymphs and Pan they sacrificed as to gods presiding over mountains, where they themselves usually wandered. Pan, moreover, was skilled in the pipe, the instrument of their race. The Muses they adored as the goddesses of poetry and music. Schol. Theoc. i. 6. In verse 12 of the same Eidyll. the Nymphs are spoken of where the office of the Muses is in contemplation, which may easily be explained. For the Muses are properly the Nymphs of those fountains which inspire poets with their lays. Cf. Voss. ad Virg. Eclog. iii. 84. By the Lydians the Muses were denominated Nymphs. Schol. Theoc. Eidyll. vii. 92. Cf. Eidyll. v. 140. Lyc. Cassand. 274. ibique Schol. et Potter. Kiessl. ad Theocrit.
[1782]. Lycoph. Cassand. 91, seq. in common with Homer and the other ancient poets, represent princes as shepherds. The guarding of flocks was then, in fact, a regal occupation. Didymos, ad Odyss. ν. 223, observes, that τὸ παλαιὸν καὶ οἱ τῶν βασιλέων παίδες πανάπαλοι (l. παναίπολοι) ἐκαλοῦντο, καὶ ἐποίμαινον. Meurs. ad Lycoph. p. 1181. Varr. De Re Rust. ii. 1.
[1783]. Il. ζ. 25. Odyss. ο. 385, seq.