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The Bear

As Pliny not only uses all Aristotle’s matter anent Bears, but puts it in a consecutive, and more readable form, it is better to transcribe his version than that of the older author.

“Bears couple in the beginning of winter. The female then retires by herself to a separate den, and then brings forth, on the thirtieth day, mostly five young ones. When first born, they are shapeless masses of white flesh, a little larger than mice; their claws alone being prominent. The mother then licks them into proper shape.³³ The male remains in his retreat for forty days, the female four months. If they happen to have no den, they construct a retreat with branches and shrubs, which is made impenetrable to the rain, and is lined with soft leaves. During the first fourteen days they are overcome by so deep a sleep, that they cannot be aroused by wounds even. They become wonderfully fat, too, while in this lethargic state. This fat is much used in medicine, and it is very useful in preventing the hair from falling off.³⁴ At the end of these fourteen days they sit up, and find nourishment by sucking their fore paws. They warm their cubs, when cold, by pressing them to the breast, not unlike the way in which birds brood over their eggs. It is a very astonishing thing, but Theophrastus believes it, that if we preserve the flesh of the bear, the animal being killed in its dormant state, it will increase in bulk, even though it may have been cooked. During this period no signs of food are to be found in the stomach of the animal, and only a very slight quantity of liquid; there are a few drops of blood only, near the heart, but none whatever in any other part of the body. They leave their retreat in the spring, the males being remarkably fat; of this circumstance, however, we cannot give any satisfactory explanation, for the sleep, during which they increase so much in bulk, lasts, as we have already stated, only fourteen days. When they come out, they eat a certain plant, which is known as Aros, in order to relax the bowels, which would otherwise become in a state of constipation; and they sharpen the edges of their teeth against the young shoots of the trees.

“Their eyesight is dull, for which reason in especial, they seek the combs of bees, in order that from the bees stinging them in the throat, and drawing blood, the oppression in the head may be relieved. The head of the bear is extremely weak, whereas, in the lion, it is remarkable for its strength: on which account it is, that when the bear, impelled by any alarm, is about to precipitate itself from a rock, it covers its head with its paws. In the arena of the Circus they are often to be seen killed by a blow on the head with the fist. The people of Spain have a belief, that there is some kind of magical poison in the brain of the bear, and therefore burn the heads of those that have keen killed in their public games; for it is averred, that the brain, when mixed with drink, produces, in man, the rage of the bear.

“These animals walk on two feet, and climb trees backwards. They can overcome the bull, by suspending themselves, by all four legs, from his muzzle and horns, thus wearing out its powers by their weight. In no other animal is stupidity found more adroit in devising mischief.”

Olaus Magnus, in writing about bears, gives precedence to the white, or Arctic bear, and gives an insight into the religious life of the old Norsemen, who, when converted, thought their most precious things none too good for the “Church.” If we consider the risk run in obtaining a white bear’s skin, and the privations and cold endured in getting it, we may look upon it as a Norse treasure. “Silver and Gold have I none; but such as I have, give I unto thee.” He gives a short, but truthful account of their habits, and winds up his all too brief narration thus: – “These white Bear Skins are wont to be offered by the Hunters, for the high Altars of Cathedrals, or Parochial Churches, that the Priest celebrating Mass standing, may not take cold of his feet, when the Weather is extream cold. In the Church at Nidrosum, which is the Metropolis of the Kingdom of Norway, every year such white Skins are found, that are faithfully offered by the Hunters Devotion, whensoever they take them, and Wolves-Skins to buy Wax-Lights, and to burn them in honour of the Saints.”

Olaus Magnus is very veracious in his dealings with White Bears, but he morally retrogrades when he touches upon the Black and Brown Bears. The illustrations of this portion of Olaus Magnus are exceedingly graphic. In treating of the cunning used in killing bears, he says: – “In killing black and cruel Bears in the Northern Kingdoms, they use this way, namely, that when, in Autumn the Bear feeds on certain red ripe Fruit (Query Cranberries) on trees that grow in Clusters like Grapes, either going up into the Trees, or standing on the ground, and pulling down the Trees, the cunning Hunter, with broad Arrows from a Crosse-bow shoots at him, and these pierce deep; and he is so suddenly moved with this fright, and wound received, that he presently voids backward all the Fruit he ate, as Hailstones; and presently runs upon an Image of a man made of wood, that is set purposely before him, and rends and tears that, till another Arrow hit him, that gives him his death’s wound, shot by the Hunter that hides himself behind some Stone or Tree. For when he hath a wound, he runs furiously, at the sight of his blood, against all things in his way, and especially the Shee-Bear, when she suckleth her Whelps.

“The Bears watch diligently for the passing of Deer; and chiefly, the Shee-Bear when she hath brought forth her Whelps; who not so much for Hunger, as for fearing of losing her Whelps, is wont to fall cruelly upon all she meets. For, she being provoked by any violence, far exceeds the force of the He-Bear, and Craft, that she may revenge the loss of her Young. For she lyes hid amongst the thick boughs of Trees, and young Shoots; and if a Deer, trusting to the glory of his horns, or quick smell, or swift running, come too neare that place unawares, she suddenly falls out upon him to kill him; and if he first defend himself with his horns, yet he is so tired with the knots and weight of them, being driven by the rage of the Bear, that he is beaten to the ground, that losing force and life, he falls down a prey to be devoured. Then she will set upon the Bull with his horns, using the same subtilty, and casts herself upon his back; and when the Bull strives with his horns to cast off the Bear, and to defend himself, she fasteneth on his horns and shoulders with her paws, till, weary of the weight he falls down dead. Then laying the Bull on his back like a Wallet, she goes on two feet into the secret places of the Woods to feed upon him. But when, in Winter she is hunted, she is betrayed by Dogs, or by the prints of her feet in the Snow, and can hardly escape from the Hunters that run about her from all sides.”

Magnus then retails the usual fables about bears licking their young into shape, their building houses, &c., &c., after which he discourses about the bear and hedgehog, a story which has nothing to do with the picture. It is described as “the Battail between the Hedge-Hog, and the Bear.”

“Though the Urchin have sharp pointed prickles, whereby he gathereth Apples to feed on, and these he hides in hollow Trees, molesting the Bear in his Den: yet is he oppressed by the cunning and weight of the Bear: namely when the Urchin roles himself up round as a ball, that there is nothing but his prickles to come at: yet with this means he cannot prevail against the Bear, which opens him, to revenge the wrong he did her in violating her Lodging. Nor can the Bear eat the Hedge-Hog, it is such miserable poor and prickly meat. Wherefore returning again into his Cave, he sleeps, and grows fat, living by sucking his paw.

“The Bears also fight against the Bores, but seldome get the victory, because they can better defend themselves with their Tusks, than the Bull or the Deer can by their Horns, or running swiftly. The strong Horses keep off the Bears with their biting and kicking, from the Mares that are great with Foals. Young Colts save themselves by running, but they will always hold this fear, and so become unprofitable for the Wars. Wherefore they use this stratagem: some Souldier puts on a Bear’s skin, and meets them, by reason that they are horses that the Bears have hunted.”

The Northern Bears seem to have been wonderful creatures, for they used to go mad after eating Mandragora, and then they were in the habit of making a meal off ants, by way of recovering their sanity. They were then, as now, noted for their love of honey, and this illustration depicts them as coming out of, and going into the ground after bees and honey; nay, it would seem as if they even invaded the barrels put up in the trees to serve as hives. But man was more cunning than they, and a good bear-skin in those cold regions, had a value far exceeding honey.

“Since that in the Northern Countries, especially Podolia, Russia, and places adjacent, because of the great multitude of Bees, the Hives at home will not contain them, the Inhabitants willingly let them fly unto hollow Trees, made so by Nature, or by Art, that they may increase there. Wherefore mortal stratagems are thus prepared for Bears, that use to steal honey (for they having a most weak head, as a Lion hath the strongest, for sometimes they will be killed with a blow under their ear); namely a Woodden Club set round with Iron points is hung over the hole the Bees come forth of, from some high bough, or otherwise; and this, being cast upon the head of the greedy Bear that is going to steal the honey, kills him striving against it; so he loseth his life, flesh, and skin to the Master, for a little honey. Their flesh is salted up like Hog’s flesh, Stag’s flesh, Elk’s, or Ranged deer’s flesh, to eat in Camps, and the Tallow of them is good to cure any wounds.”

Every one of my readers, who is not a Scotsman, will appreciate the delicate musical taste of the bear, in the matter of bagpipes – Bruin cannot stand the skirling, and, in the illustration, seems to be remonstrating with the piper.

“It is well enough known that Bears, Dolphins, Stags, Sheep, Calves and Lambs, are much delighted with Musick: and, again, they are to be driven from their Heards by some harsh sounding Pipes, or Horns, that when they hear the sound they will be gone into the Woods, a great way off. Now the Shepheards of the Cattel know this well enough: they will play upon their two horned Pipes continually, which sometimes are taken away by Bears, until such time as the Bear is forced by Hunger to go away to get his food. Wherefore they take a Goat’s Horn, and sometimes a Cow’s Horn, and make such a horrid noise, that they scare the wild beasts, and so return safe to their dispersed flocks. This two horned Pipe, which in their tongue they call Seec-Pipe, they carry to the fields with them, for they have learned by use, that their Flocks and Heards will feed the better and closer together.

“The Russians and Lithuanians are more near to the Swedes and Goths on the Eastern parts: and these hold it a singular delight, to have always the most cruel Beasts bred up tame with them, and made obedient to their commands in all things. Wherefore to do this the Sooner, they keep them in Caves, or tyed with Chains, chiefly Bears newly taken in the Woods, and half starve them; and they appoint one or two Masters, cloathed one like the other, to carry Victuals to them, that they may be accustomed to play with them, and handle them when they are loose. Also they play on Pipes sweetly, and with this they are much taken: and thus they use them to sport and dance, and then, when the Pipes sound differently, they are taught to lift up their legs, as by a more sharp sign, to end the Dance with, that they may go on their hinder feet, with a Cap in their fore feet, held out to the Women and Maids, and others that saw them dance, and ask a reward for their dancing; and, if it is not given freely, they will murmure, as they are directed by their Master, and will nod their heads, as desiring them to give more money: So the Master of these Bears, that cannot speak the language of other countries, will get a good gain by his dumb Beast. Nor doth this seem to be done onely because that these should live by this small gain; for the Bearherds that lead these Bears, are, at least, ten or twelve lusty men; and in their company, sometimes, there go Noblemen’s sons, that they may learn the manners, fashions, and distances of places, the Military Arts, and Concord of Princes, by these merry Pastimes. But since they were found, in Germany, to spoil Travellers, and to cast them to their Bears to eat, most strict Laws are made against them, that they may never come there again.

“There is another Sport, when Bears taken, are put into a Ship, and shew merry pastimes in going up and down the Ropes, and sometimes are profitable for some unexpected accident. For Histories of the Provincials mention, that it hapned, that one was thus freed from a Pirate that was like to set upon him; for the Pirate coming on, was frighted at it, when he saw afar off, men, as he supposed, going up and down the Ropes, from the Top Mast, as the manner is to defend the Ship. Whereas they were but young Bears, playing on the Ropes. But the most pleasant sight of all is, that when the Bears look out of the Ship into the Waters, a great number of Sea Calves will come and gaze upon them, that you would think an innumerable Company of Hogs swam about the Ship, and they are caught by the Sea men with long Spears, with Hooks, and a Cord tyed to them; and so are also the other Beasts, that come to help the Sea Calves, taken, and crying like to Hogs. Also the Bears are let down to swim, that they may catch these wandering Sea-Calves, or else, when it thunders, and the weather is tempestuous, they be taken above Water.

“But that tame Bears may not onely be kept unprofitably to feed, and make sport, they are set to the Wheels in the Courts of great men, that they may draw up Water out of deep Wells; and that in huge Vessels made for this purpose, and they do not help alone this Way, but they are set to draw great Waggons, for they are very strong in their Legs, Claws, and Loins; nor is it unfit to make them go upright, and carry burdens of Wood, and such like, to the place appointed, or they stand at great men’s doors, to keep out other hurtful Creatures. When they are young, they will play wonderfully with Boys, and do them no hurt.”

Topsell goes through the usual stories of bears licking their cubs into shape, and subsisting by sucking their claws – but he also affords us much information about bears, which we do not find in modern Natural Histories: – “At what time they come abroad, being in the beginning of May, which is the third moneth from the Spring. The old ones being almost dazled with long darknes, comming into light againe, seeme to stagger and reele too and fro, and then for the straightnesse of their guts, by reason of their long fasting, doe eat the herbe Arum, called in English Wake-Robbin, or Calves-foot, being of very sharpe and tart taste, which enlargeth their guts, and so, being recovered, they remaine all the time their young are with them, more fierce, and cruell than at other times. And concerning the same Arum, called also Dracunculus, and Oryx, there is a pleasant vulgar tale, whereby some have conceived that Beares eat this herbe before their lying secret, and by vertue thereof (without meat, or sence of cold) they passe away the whole winter in sleepe.

“There was a certaine cow-heard, in the Mountains of Helvetia, which, comming downe a hill, with a great caldron on his backe, he saw a beare eating a root which he had pulled up with his feet; the cowheard stood still till the beare was gone, and afterward came to the place where the beast had eaten the same, and, finding more of the same roote, did likewise eat it; he had no sooner tasted thereof, but he had such a desire to sleepe, that hee could not containe himselfe, but he must needs lie down in the way, and there fell a sleep, having covered his heade with the caldron, to keep himself from the vehemency of the colde, and there slept all the Winter time without harme, and never rose againe till the spring time; which fable if a man will beleeve, then, doubtlesse, this hearbe may cause the Beares to be sleepers, not for fourteene dayes, but for fourscore dayes together.

“The ordinary food of Beares is fish; for the Water beare, and others will eate fruites, Apples, Grapes, Leaves, and Pease, and will breake into bee hives sucking out the honey; likewise Bees, Snayles and Emmets, and flesh, if it bee leane, or ready to putrifie; but, if a Beare doe chance to kill a swine, or a Bull, or Sheepe, he eateth them presentlie, whereas other beasts eate not hearbes, if they eate flesh: likewise they drinke water, but not like other beastes, neither sucking it, or lapping it, but as it were, even bitinge at it.

“They are exceeding full of fat or Larde-greace, which some use superstitiouslie beaten with oile, wherewith they anoint their grape-sickles when they go to vintage, perswading themselves that if no bodie knows thereof, their tender vine braunches shall never be consumed by catterpillers.

“Others attribute this to the vertue of Beare’s blood, and Theophrastus affirmeth, that if beare’s grease be kept in a vessell, at such time as the beares lie secret, it will either fill it up, or cause it to runne over. The flesh of beares is unfit for meate, yet some use to eate it, after it hath been twice sodden; other eat it baked in pasties, but the truth is, it is better for medicine than food. Theophrastus likewise affirmeth, that at the time when beares lie secret, their dead flesh encreaseth, which is kept in houses, but beare’s fore feet are held for a verie delicate and well tasted foode, full of sweetnes, and much used by the German Princes.

“And because of the fiercenesse of this beast, they are seldome taken alive, except they be very young, so that some are killed in the Mountaines by Poyson, the Country being so steepe and rocky that hunters cannot followe them; some taken in ditches of the earth and other ginnes. Oppianus relateth that neare Tygris and Armenia, the inhabitauntes use this Stratigem to take Beares.

“The people go often to the Wooddes to find the Denne of the Beare, following a leam hound, whose nature is, so soone as he windeth the beast, to barke, whereby his leader discovereth the prey, and so draweth off the hounde with the leame; then come the people in great multitude, and compasse him about with long nets, placing certaine men at each end: then tie they a long rope to one side of the net, as high from the ground, as the small of a Man’s belly; whereunto are fastned divers plumes and feathers of vultures, swannes, and other resplendant coloured birdes, which, with the wind make a noise or hissing, turning over and glistering; on the other side of the net they build foure little hovels of greene boughes, wherein they lay foure men covered all over with greene leaves; then, all being prepared, they sound their Trumpets, and wind their horns; at the noise whereof the beare ariseth, and in his fearefull rage runneth too and fro as if he sawe fire: the young men, armed, make unto him, the beare, looking round about, taketh the plainest way toward the rope hung full of feathers, which, being stirred, and haled by those that holde it, maketh the beare much affraid with the ratling and hissing thereof, and so flying from that side halfe mad, runneth into the nets, where the keepers entrap him so cunningly, that he seldome escapeth.

“When a Beare is set upon by an armed man, he standeth upright, and taketh the man betwixt his forefeet, but he, being covered all over with yron plates can receive no harm, and then may easily, with a sharpe knife or dagger pierce thorough the heart of the beast.

“If a shee beare having young ones be hunted, shee driveth her Whelpes before her, untill they be wearied, and then, if she be not prevented, she climbeth uppon a tree, carrying one of her young in her mouth, and the other on her backe. A Beare will not willingly fight with a man, but, being hurt by a man, he gnasheth his teeth, and licketh his forefeete, and it is reported by an Ambassador of Poland, that when the Sarmatians finde a beare, they inclose the whole Wood by a multitude of people standing not above a cubit one from another; then cut they downe the outmost trees, so that they raise a Wall of wood to hemme in the Beares; this being effected, they raise the Beare, having certaine forkes in their hands, made for that purpose, and, when the Beare approacheth, they, (with those forkes) fall upon him, one keeping his head, another one leg, other his body, and so, with force, muzzle him and tie his legges, leading him away. The Rhætians use this policy to take Wolves and Beares; they raise up great posts, and crosse them with a long beame laded with heavy weightes, unto the which beame they fasten a corde with meat therein, whereunto the beast comming, and biting at the meat, pulleth downe the beame upon her owne pate.

“The inhabitants of Helvetia hunt them with mastiffe Dogges, because they should not kill their cattell left at large in the fielde in the day time; They likewise shoote them with gunnes, giving a good summe of money to them that can bring them a slaine beare. The Sarmatians use to take Beares by this sleight; under those trees wherein bees breed, they plant a great many of sharpe pointed stakes, putting one hard into the hole wherein the bees go in and out, whereunto the Beare climbing, and comming to pull it forth, to the end that she may come to the hony, and being angry that the stake sticketh so fast in the hole, with violence plucketh it foorth with both her fore feet, whereby she looseth her holde, and falleth downe upon the picked stakes, whereupon she dieth, if they that watch for her come not to take her off. There was reported by Demetrius, Ambassador at Rome, from the King of Musco, that a neighbor of his, going to seek hony, fell into a hollow tree, up to the brest in hony, where he lay two days, being not heard by any man to complain; at length came a great Beare to this hony, and, putting his head into the tree, the poore man tooke hold thereof, whereat, the Beare, suddenly affrighted, drew the man out of that deadly danger, and so ranne away for feare of a worse creature.

“But, if there be no tree wherein Bees doe breed neere to the place where the Beare abideth, then they use to annoint some hollow place of a tree with hony, whereinto Bees will enter and make hony combes, and when the Beare findeth them, she is killed as aforesaide. In Norway they use to saw the tree almost asunder, so that when the beast climbeth it, she falleth downe upon piked stakes laid underneath to kill her; and some make a hollow place in a tree, wherein they put a great pot of water, having annointed it with hony, at the bottome wherof are fastened certaine hookes bending downeward, leaving an easie passage for the beare to thrust in her head to get the honie, but impossible to pull it foorth againe alone, because the hookes take holde on her skinne; this pot they binde fast to a tree, whereby the Beare is taken alive and blinde folded, and though her strength breake the corde or chaine wherewith the pot is fastened, yet can shee not escape or hurt any bodie in the taking, by reason her head is fastened in the pot.

“To conclude, other make ditches or pits under Apple trees, laying upon their mouth rotten stickes, which they cover with earth, and strawe uppon it herbes, and when the beare commeth to the Apple tree, she falleth into the pit and is taken.

“The herbe Wolfebaine or Liberdine is poison to Foxes, Wolves, Dogs, and Beares, and to all beasts that are littered blind, as the Alpine Rhætians affirme. There is one kinde of this called Cyclamine, which the Valdensians call Tora, and with the juice thereof they poison their darts, whereof I have credibly received this story; That a certain Valdensian, seeing a wilde beare, having a dart poysond heerewith, did cast it at the beare, being farre from him, and lightly wounded her, it being no sooner done, but the beare ran to and fro in a wonderful perplexitie through the woods, unto a verie sharpe cliffe of a rocke, where the man saw her draw her last breath, as soon as the poison entered to her hart, as he afterward found by opening of her bodie. The like is reported of henbane, another herb. But there is a certaine blacke fish in Armenia full of poison, with the pouder whereof they poison figs, and cast them in those places where wilde beastes are most plentifull, which they eat, and so are killed.

“Concerning the industrie or naturall disposition of a beare, it is certaine that they are very hardlie tamed, and not to be trusted though they seeme never so tame; for which cause there is a storie of Diana in Lysias, that there was a certaine beare made so tame, that it went uppe and downe among men, and woulde feede with them, taking meat at their handes, giving no occasion to feare or mistrust her cruelty; on a daye, a young mayde playing with the Beare, lasciviously did so provoke it, that he tore her in pieces; the Virgin’s brethren seeing the murther, with their Dartes slew the Beare, whereupon followed a great pestilence through all that region: and when they consulted with the Oracle, the paynim God gave answeare, that the plague could not cease untill they dedicated some virginnes unto Diana for the Beare’s sake that was slaine; which, some interpreting that they should sacrifice them, Embarus, upon condition the priesthoode might remaine in his family, slewe his onely daughter to end the pestilence, and for this cause the virgins were after dedicated to Diana before their marriage, when they were betwixt ten and fifteene yeare olde, which was performed in the moneth of January, otherwise they could not be married: yet beares are tamed for labours, and especially for sports among the Roxalani and Libians, being taught to draw water with wheeles out of the deepest wels; likewise stones upon sleds, to the building of wals.

“A prince of Lituania nourished a Beare very tenderly, feeding her from his table with his owne hand, for he had used her to be familiar in his court, and to come into his owne chamber, when he listed, so that she would goe abroad into the fields and woods, returning home againe of her owne accord, and with her hand or foote rub the Kinge’s chamber doore to have it opened, when she was hungry, it being locked. It happened that certaine young Noble men conspired the death of this Prince, and came to his chamber doore, rubbing it after the custome of the beare, the King not doubting any evill, and supposing it had bene his beare, opened the doore, and they presently slewe him…

“There are many naturall operations in Beares. Pliny reporteth, that, if a woman bee in sore travaile of child-birth, let a stone, or arrow, which hath killed a man, a beare, or a bore, be throwne over the house wherein the Woman is, and she shall be eased of her paine. There is a small worme called Volvox, which eateth the vine branches when they are young, but if the vine-sickles be annointed with Beare’s blood, that worme will never hurt them. If the blood or greace of a Beare be set under a bed, it will draw unto it all the fleas, and so kill them by cleaving thereunto. But the vertues medicinall are very many; and first of all, the blood cureth all manner of bunches and apostems in the flesh, and bringeth haire upon the eyelids if the bare place be annointed therewith.

“The fat of a Lyon is most hot and dry, and next to a Lyon’s a Leopard’s; next to a Leopard’s a Beare’s; and next to a Beare’s, a Bul’s. The later Physitians use it to cure convulsed and distracted parts, spots, and tumors in the body. It also helpeth the paine of the loins, if the sicke part be annointed therewith, and all ulcers in the legges or shinnes, when a plaister is made thereof with bole armoricke. Also the ulcers of the feet, mingled with allome. It is soveraigne against the falling of the haire, compounded with wilde roses. The Spaniards burne the braines of beares, when they die in any publicke sports, holding them venemous; because, being drunke, they drive a man to be as mad as a beare; and the like is reported of the heart of a Lyon, and the braine of a Cat. The right eie of a beare dried to pouder, and hung about children’s neckes in a little bag, driveth away the terrour of dreames, and both the eyes whole, bound to a man’s left arme, easeth a quartan ague.

“The liver of a sow, a lamb, and a bear put togither, and trod to pouder under one’s shoos, easeth and defendeth cripples from inflamation: the gall being preserved and warmed in water, delivereth the bodie from Colde, when all other medicine faileth. Some give it, mixt with Water, to them that are bitten with a mad Dogge, holding it for a singular remedie, if the party can fast three daies before. It is also given against the palsie, the king’s evill, the falling sickenesse, an old cough, the inflamation of the eies, the running of the eares, delevery in child birth, the Hæmorrhods, the weaknes of the backe, and the palsie: and that women may go their full time, they make ammulets of Bear’s nails, and cause them to weare them all the time they are with Child.”