Chapter IV

THE BEE, THE WASP, THE FLY, THE GNAT, THE MOSQUITO, THE HORSEFLY, AND THE CICADA.

SUMMARY.

The bees and the Açvinâu.—Madhumakshas.—Indras, Kṛishṇas, and Vishṇus as Mâdhavas.—The bees and Madhuhan.—Beowulf.—The god of thunder and the bees.—Vishṇus as a bee.—The ocymum nigrum.—The bees as nurses.—Melissai.—Selênê as Melissa.—Souls as bees.—The bees born in the bull's dead body.—The bee according to Finnish mythology.—The bees descended from paradise as part of the mind of God.—Bee's-wax causes light.—The Bienenstock.—The madhumati kaçâ.—The bees as winds.—Apis and avis.—The mother of the bees.—The young hero as a bee.—The fairy moon as a gnat.—The fly's palace.—The flies bartered for good cattle.—Intelligence of the bee.—The wasp as a judge.—The fly, the gnat, and the mosquito.—The louse and the flea.—The ant and the fly.—The ant and the cicada.—The cicadæ and the muses.—Tithon as a cicada.—The sparrow and the cicada.—The cicada and the cuckoo.

I find the bee in the Vedic mythology, where the Açvinâu "carry to the bees the sweet honey,"[345] where the horses of the Açvinâu, compared to "ambrosial swans, innocent, with golden wings, which waken with the dawn, swim in the water, and enjoy themselves, cheerful," are invoked to come, "like the fly of honey," i.e., the bee, "to the juices."[346] The gods Indras, Kṛishṇas, and Vishṇus, on account of their name Mâdhavas (that is, born of madhus, belonging to or in connection with it), were also compared in India to bees; the bee, as making and carrying honey (madhukaras), is especially the moon; as sucking it, it is especially the sun. The name of bhramaras or wanderer given in India to the bee, is as applicable to the sun as to the moon. In the Mahâbhâratam[347] it is said that the bees kill the destroyer of honey (madhuhan). In the chapter on the bear, we saw how the bear was killed by the bees (cfr. the name Beowulf, explained as the wolf of bees), and how in India it personified Vishṇus. Now it is not uninteresting to learn how Madhuhan, originally the destroyer of the madhu, became a name of Kṛishṇas or Vishṇus in the Mahâbhâratam and in the Bhâgavata P.; of madhu (honey) was made a demon, killed by the god (sun and moon, sun and cloud, are rivals; the solar bear destroys the beehive of the moon and the clouds).[348] Vishṇus (as Haris, the sun and the moon) is sometimes represented as a bee upon a lotus-leaf, and Kṛishṇas with an azure bee on his forehead. When the Hindoos take honey out of a hive with a rod, they always hold in one hand the plant toolsy (ocymum nigrum), sacred to Kṛishṇas (properly the black one), because one of the girls beloved of Kṛishṇas was transformed into it.[349]

In the legend of Ibrâhîm Ibn Edhem, in the Tuti-Name[350] we read of a bee that carries crumbs of bread away from the king's table to take them to a blind sparrow. Melíai and Mélissai, or bees, were the names of the nymphs who nursed Zeus; the priestesses of the nurse-goddess Dêmêtêr were also called Mélissai.

According to Porphyrios[351] the moon (Selênê) was also called a bee (Melissa). Selênê was represented drawn by two white horses or two cows; the horn of these cows seems to correspond to the sting of the bee. The souls of the dead were supposed to come down from the moon upon the earth in the forms of bees. Porphyrios adds that, as the moon is the culminating point of the constellation of the bull (as a bull herself), it is believed that bees are born in the bull's carcase. Hence the name of bougeneis given by the ancients to bees. Dionysos (the moon), after having been torn to pieces in the form of a bull, was born again, according to those who were initiated in the Dionysian mysteries, in the form of a bee; hence the name of Bougenês also given to Dionysos, according to Plutarch. Three hundred golden bees were represented, in conjunction with a bull's head, in the tomb of Childeric, the king of the Franks. Sometimes, instead of the lunar bull we find the solar lion; and the lion in connection with bees occurred in the mysteries of Mithras (and in the legend of Samson).

According to the Finnish mythology of Tomasson, quoted by Menzel,[352] the bee is implored to fly far away over the moon, over the sun, near to the axis of the constellation of the waggon, into the dwelling of the Creator god, and carry upon its wings and in its mouth health and honey to the good, and wounds of fire and iron to the wicked.

According to a popular belief (which is in accordance with the legend of the Ćerkessians), the bees alone of all animals descended from paradise.[353] Virgil, too, in the fourth book of the Georgics, celebrates the divine nature of the bee, which is a part of the mind of God, never dies, and alone among animals ascends alive into heaven (in popular Hellenic, Latin, and German tradition, the bee personifies the soul, and this being considered immortal, the bee, too, is supposed to escape death):—

The wax of bees, because it produces light, and is, moreover, used in churches,[354] must also have had its part in increasing the divine prestige of bees, and the belief in their immortality, as being those that feed the fire. According to a writing of 1482, cited by Du Cange, the sacred disease or ignis sacer (pestilential erysipelas) was cured by wax dissolved in water.

In Germany the death of their master is announced to the bees in the little stick round which the honey is made in the hive. The hive or the Bienenstock, participates in the divine nature of the bees, and calls my attention to the madhumatî kaçâ or madhoh kaçâ of the Ṛigvedas, and of the Atharvavedas, attributed to the Açvinâu, and destined to soften the sacrificial butter, which is of a nature similar to the caduceus of Mercury, and to the magical rod, born of all the various elements and of none in particular, daughter of the wind, and sometimes perhaps itself the wind; the anima, the soul (the bee), is a breath, a breeze, a wind (anemos, anilas), which changes its place, but never dies; it collects and scatters honey and perfumes, and passes away, changeful as the American flybird that sucks honey, the continual beating of whose wings resembles the buzzing of a bee; the apis and avis are assimilated. In Du Cange,[355] I find an oration to the mother of the bees, to call back the dispersed ones of her family, conceived thus:—"Adjuro te, Mater aviorum per Deum regem cœlorum et per ilium Redemptorem Filium Dei te adjuro, ut non te altum levare, nec longe volare, sed quam plus cito potest ad arborem venire; ibi te allocas cum omni tua genera, vel cum socia tua, ibi habeo bono vaso parato, ut vos ibi, in Dei nomine, laboretis," &c.

In the twenty-second story of the fifth book of Afanassieff, a bee transforms itself into a young hero, in order to prove to the old man that he is able to fetch back his son, who has remained three years under the instruction of the devil (the moon enables the old sun to find the young one; it helps the sun to cheat the devil of night). In the same story it is in the form of a gnat that the guardian-fairy perches herself upon the young hero, whom his father has to recognise amongst twelve heroes that bear the greatest resemblance to one another. In the forty-eighth story of the fifth book, the gnat distinguishes, among the twelve maidens that resemble each other extremely, the one whom the young hero loves, that is, the daughter of the priest, whom the devil had taken possession of, because her father had once said to her, "The devil take you." This indicatory gnat occurs in numerous fairy tales, and discharges the office of the fairy moon; this is the guide and messenger of the hero. We have already seen the moon as a hostess. In the thirty-first story of the fourth book of Afanassieff, we have the fly that entertains in its palace (according to the sixteenth story of the third book, a horse's head) the louse, the flea, the mosquito, the little mouse, the lizard, the fox, the hare, and the wolf, until the bear comes up and crushes with one paw the whole palace of the fly, and all the mythical nocturnal animals that it contains. We have also seen the hero who barters his bull for a vegetable which brings him fortune, and we have seen above the bee that is born of the dead bull. In the seventh story of the third book of Afanassieff, the third brother, supposed to be foolish, collects, on the contrary, flies and mosquitoes in two sacks, which he suspends upon a lofty oak-tree, where he barters them for good cattle (the moon is the pea of good fortune, the giver of abundance). We know that the moon was represented as the judge of the departed in the kingdom of the dead, and as an omniscient fairy. The industrious bees have a singular reputation for superior intelligence.[356] In the thirteenth fable of the third book of Phædrus, proof of the same wisdom is given by the wasp, who sits in the tribunal as a conscientious judge between the drones and the working bees in regard to the honey which the bees had collected and stored up on a lofty oak-tree, and to which the drones had pretensions.

The fly, the gnat, and the mosquito, though small, annoy, and sometimes cause the death of, the most terrible animals; the beetle gets upon the eagle to escape the hare; the hare allures the elephant and the lion into the water;[357] the moon allures the sun into the night and the winter; the moon overcomes the sun, devoid of rays; the sun is deprived of its rays, the hero loses his strength with his hair; the fly alights upon the bald head of the old man, and annoys him in every way; the old man, wishing to strike the fly, only slaps himself. In Phædrus, again, we find the fly quarrelling with the rustic ant; the fly boasts of partaking of the offerings given to the gods, of dwelling amidst the altars, of flying through every temple, of sitting upon the heads of kings, of the kisses of beautiful women, and that without the necessity of submitting to any labour. The ant answers the fly by referring to the certain approach of winter, during which the ant, who had worked hard, has abundant provisions, and lives, whilst the fly dies of cold and starvation. Moreover, the ant says to it in one expressive verse—

This same discussion is reported, with more semblance of truth, by other fabulists, as having happened between the shrill and inert cicada and the silent and laborious ant.

In the preceding chapter we saw the musical beetle. We are tempted to figure the bee as a musician, from the form of the bee being sometimes attributed to the Hellenic Muses and Apollo, and the name "bee of Delphi" being given to the Pythoness (as a cloud). But according to Plato, the Muses transformed into cicadæ the men who amused themselves by singing, and were so absorbed in that occupation they forgot to eat and to drink. If this myth be not a satirical invention of Plato's against poets, the bees as Muses, and those who became cicadæ on account of the Muses, should enter into the same mythical family. According to Isidorus, the cicadæ are born of the saliva of the cuckoo; this belief figuratively expresses the passage from spring to the summer season, to the season of the harvest, to the season of abundance, in which, according to a Tuscan proverb among thieves, he is a fool who cannot make his own fortune.[358] According to Hesüchios, the ass was called at Cyprus by the name of a mature cicada (tettix prôinos); the cicada (as the sun) dies, and the ass (as the night or winter) appears. According to Philê,[359] the cicadæ feed upon the eastern dew, perhaps in reminiscence of the Hellenic myth which makes the sun Tithon the lover of the aurora. The sun feeds upon the ambrosia, and is therefore immortal; but he has not the gift of eternal youth; his members dry up; after having sung all through the laborious noisy day, through the laborious noisy summer, he expires; for this reason the Hellenic myth represented the aged Tithon as transformed into a cicada.[360] The cicada is born again in spring of the cuckoo's saliva, and in the morning of the dew of the aurora; the two accounts correspond with one another. The cicada of summer appears, and the cuckoo of spring disappears; hence the popular belief that the cicadæ wage war to the death with the cuckoo, attacking it under its wings; hence it is supposed that the cuckoo devours its own nurse; the aurora devours the night, the spring devours the winter.