Bugonia

Last updated

In the ancient Mediterranean region, bugonia or bougonia was a ritual based on the belief that bees were spontaneously (equivocally) generated from a cow's carcass, although it is possible that the ritual had more currency as a poetic and learned trope than as an actual practice.

Contents

Description

A detailed description of the bugonia process can be found in Byzantine Geoponica : [1]

Build a house, ten cubits high, with all the sides of equal dimensions, with one door, and four windows, one on each side; put an ox into it, thirty months old, very fat and fleshy; let a number of young men kill him by beating him violently with clubs, so as to mangle both flesh and bones, but taking care not to shed any blood; let all the orifices, mouth, eyes, nose etc. be stopped up with clean and fine linen, impregnated with pitch; let a quantity of thyme be strewed under the reclining animal, and then let windows and doors be closed and covered with a thick coating of clay, to prevent the access of air or wind. After three weeks have passed, let the house be opened, and let light and fresh air get access to it, except from the side from which the wind blows strongest. Eleven days afterwards, you will find the house full of bees, hanging together in clusters, and nothing left of the ox but horns, bones and hair.

The story of Aristaeus was an archetype of this ritual, serving to instruct bee keepers on how to recover from the loss of their bees. By extension, it was thought that fumigation with cow dung was beneficial to the health of the hive.

Variations

The idea that wasps are born of the corpses of horses was often described alongside bugonia. And given that European wasps bear a passing resemblance to European bees, it may be possible that the myth arose out of a mis-reported or misunderstood observation of a natural event.

Different variations are attested, such as simply burying the cow, or covering the corpse with mud or dung. Another variation states that use of the rumen alone is sufficient.

In Ancient Egypt the ox would be buried with its horns projecting above the surface of the ground. When severed, bees would emerge from the base of the horns. [2] [3]

Bugonia is described twice in the second half of Virgil's Georgics and frames the Aristaeus epyllion in the second half. The first description, opening the second half of the fourth book, describes a 'traditional' form of the ritual, followed by the tale of Aristaeus, who after losing his bees, descends to the home of his mother, the nymph Cyrene, where he is given instructions on how to restore his colonies. He must capture the seer, Proteus, and force him to reveal which divine spirit he angered. Proteus changes into many forms but is bound at last and recounts how he caused the death of Eurydice, thus angering the nymphs. The ritual demanded of Aristaeus by Cyrene upon his return is markedly different. He is to sacrifice four bulls, four heifers, a black sheep and a calf in an open glen. This second version served as the climax of a large work so may be based more on the traditional Roman sacrificial ritual than bugonia itself in order to close the Georgics in a more symbolically appropriate way. Thus the first version can reflect man's relation to the gods in the Golden Age and the later the current relation. [4]

Etymology

Bougonia comes from the Greek "βοῦς", meaning "ox" and "γονή" meaning "progeny". Furthermore, the expressions "bugenès melissae" and "taurigenae apes" meant "oxen-born bees" and the ancient Greeks would sometimes simply call honey bees "bugenès" or "taurigenae". [5]

Ancient attestation

Perhaps the earliest mention is by Nicander of Colophon. [6] [7]

The process is described by Virgil in the fourth book of the Georgics . [8] Many other writers mention the practice. [9] [10] [11] [12] [13] [14] [15] [16] [17] [18]

In the Hermetic Cyranides [19] it is reported that worms are born after one week and bees after three weeks.

Quoting Ovid's Metamorphoses (XV.361–68), Florentinus of the Geoponica reports the process as a proven and obvious fact: [1]

If any further evidence is necessary to enhance the faith in things already proved, you may behold that carcases, decaying from the effect of time and tepid moisture, change into small animals. Go, and bury slaughtered oxen -- the fact is known from experience -- the rotten entrails produce flower-sucking bees, who, like their parents, roam over pastures, bent upon work, and hopeful of the future. A buried war-horse produces the hornet.

Scepticism

Pre-dating Nicander by a century, Aristotle never mentions bugonia and dismisses generation of bees from other animals. [20] Furthermore, he is able to distinguish the castes of drone, worker, and "king" so he would certainly have been able to distinguish bees from their mimics. Later authors mention bugonia in commentaries on Aristotle's Physics. [21] [22] Archelaus calls bees the "factitious progeny of a decaying ox". [23] Celsus and Columella are recorded as having opposed the practice.

Later sources

Aristeas and bugonia. Virgil's Georgics. Lyon. 1517 Aristee.png
Aristeas and bugonia. Virgil's Georgics. Lyon. 1517

Pietro de' Crescenzi refers to Bugonia circa 1304. [24] In 1475, Konrad of Megenberg, in the first German book of natural history, cites Michel von Schottenlant and Virgil, claiming that the bees are born from the skin and the stomach of an ox. [25] Michael Herren gives a detailed description of bugonia drawn from Geoponica. [26] Johannes Colerus whose book constituted the book of reference for many[ which? ] generations of apiarists expresses the same belief in bugonia. [27] The method appears even in European apiculture books of the 1700s. [28]

In Abrahamic religions

A similar story of the creation of bees is seen in the Book of Judges, where Samson puts forward the riddle of "out of the strong came forth sweetness," referring to a swarm of bees found inside a dead lion. [29]

The bugonia belief is also reported in the Jerusalem Talmud [30] and the Babylonian Talmud. [31] [ citation needed ]

Philo offers this origin of bees as a possible reason why honey is forbidden as a sacrifice to Yahweh. [32]

Origin of the belief

Bee and wasp mimics are diverse. Wasp mimicry.jpg
Bee and wasp mimics are diverse.

One explanation claims that any of the numerous Batesian mimics of bees with scavenger larvae were mistaken for bees ("footless at first, anon with feet and wings" [8] ). More specifically, the hoverfly Eristalis tenax has received particular attention. [33] [34] [35] While not providing honey, these flies would have been productive pollinators.

Others argue that beekeepers would have understood that flies do not produce honey and give the explanation that Apis mellifera (western honey bee) resorts to any cavity, and in particular cavities of trees and rocks, but also in skulls and in thoracic cavities of large animal carcasses in which to construct a nest. [36] [37] There is one, possibly apocryphal, attestation of actual usage of a man's skull by wasps. [33]

A tin of Lyle's Golden Syrup Lyle'sGoldenSyrup.jpg
A tin of Lyle's Golden Syrup

The story of Samson and the bees is celebrated on tins of Tate & Lyle golden syrup.

William Shakespeare knew of bugonia as he says in Henry IV: "Tis seldom when the bee doth leave her comb, in the dead carrion". [38]

See also

Related Research Articles

<span class="mw-page-title-main">Virgil</span> 1st-century-BC Roman poet

Publius Vergilius Maro, usually called Virgil or Vergil in English, was an ancient Roman poet of the Augustan period. He composed three of the most famous poems in Latin literature: the Eclogues, the Georgics, and the epic Aeneid. A number of minor poems, collected in the Appendix Vergiliana, were attributed to him in ancient times, but modern scholars generally regard these works as spurious, with the possible exception of a few short pieces.

<span class="mw-page-title-main">Arachne</span> Mythological weaver who was transformed into a spider

Arachne is the protagonist of a tale in Greek mythology known primarily from the version told by the Roman poet Ovid (43 BCE–17 CE), which is the earliest extant source for the story. In Book Six of his epic poem Metamorphoses, Ovid recounts how the talented mortal Arachne challenged the goddess Athena to a weaving contest. When Athena could find no flaws in the tapestry Arachne had woven for the contest, the goddess became enraged and beat the girl with her shuttle. After Arachne hanged herself out of shame, she was transformed into a spider. The myth both provided an etiology of spiders' web-spinning abilities and was a cautionary tale about hubris.

<span class="mw-page-title-main">Aristaeus</span> God of rural crafts in Greek mythology

Aristaeus was the mythological culture hero credited with the discovery of many rural useful arts and handicrafts, including bee-keeping; he was the son of the huntress Cyrene and Apollo.

<span class="mw-page-title-main">Silvanus (mythology)</span> Roman tutelary deity of woods

Silvanus was a Roman tutelary deity of woods and uncultivated lands. As protector of the forest, he especially presided over plantations and delighted in trees growing wild. He is also described as a god watching over the fields and husbandmen, protecting in particular the boundaries of fields. The similarly named Etruscan deity Selvans may be a borrowing of Silvanus, or not even related in origin.

<span class="mw-page-title-main">Nicander</span> 2nd century BC Greek scientist and poet

Nicander of Colophon was a Greek poet, physician, and grammarian. He was born at Claros, near Colophon, where his family held the hereditary priesthood of Apollo. He flourished under Attalus III of Pergamum.

<span class="mw-page-title-main">Asian giant hornet</span> Predatory hornet, largest in the world

The Asian giant hornet or northern giant hornet, including the color form referred to as the Japanese giant hornet, is the world's largest hornet. It is native to temperate and tropical East Asia, South Asia, Mainland Southeast Asia, and parts of the Russian Far East. It was also found in the Pacific Northwest of North America in late 2019 with a few more additional sightings in 2020, and nests found in 2021, prompting concern that it could become an invasive species. However, by the end of the season in November 2022, there were no confirmed sightings in North America at all, suggesting they may have been eradicated in that region.

<i>Georgics</i> Poem by Virgil

The Georgics is a poem by Latin poet Virgil, likely published in 29 BCE. As the name suggests the subject of the poem is agriculture; but far from being an example of peaceful rural poetry, it is a work characterized by tensions in both theme and purpose.

<span class="mw-page-title-main">Waggle dance</span> Honey bees particular figure-eight dance

Waggle dance is a term used in beekeeping and ethology for a particular figure-eight dance of the honey bee. By performing this dance, successful foragers can share information about the direction and distance to patches of flowers yielding nectar and pollen, to water sources, or to new nest-site locations with other members of the colony.

<span class="mw-page-title-main">Bees in mythology</span> Mythological depictions of bees

Bees have been featured in myth and folklore around the world. Honey and beeswax have been important resources for humans since at least the Mesolithic period, and as a result humans' relationship with bees—particularly honey bees—has ranged from encounters with wild bees to keeping them agriculturally. Bees themselves are often characterized as magically imbued creatures and their honey as a divine gift.

In ancient Greece, the Buphonia denoted a sacrificial ceremony performed at Athens as part of the Dipolieia, a religious festival held on the 14th of the midsummer month Skirophorion—in June or July—at the Acropolis. In the Buphonia a working ox was sacrificed to Zeus Polieus, Zeus protector of the city, in accordance with a very ancient custom. A group of oxen was driven forward to the altar at the highest point of the Acropolis. On the altar a sacrifice of grain had been spread by members of the family of the Kentriadae, on whom this duty devolved hereditarily. When one of the oxen began to eat, thus selecting itself for sacrifice, one of the family of the Thaulonidae advanced with an axe, slayed the ox, then immediately threw aside the axe and fled the scene of his guilt-laden crime.

Geoponici, or Scriptores rei rusticae, is a collective term for the Greek and Latin writers on husbandry and agriculture. In classical times this topic was regarded as a branch of economics.

<i>Fasti</i> (poem) Latin poem by Ovid (8 AD)

The Fasti, sometimes translated as The Book of Days or On the Roman Calendar, is a six-book Latin poem written by the Roman poet Ovid and published in AD 8. Ovid is believed to have left the Fasti incomplete when he was exiled to Tomis by the emperor Augustus in 8 AD. Written in elegiac couplets and drawing on conventions of Greek and Latin didactic poetry, the Fasti is structured as a series of eye-witness reports and interviews by the first-person vates with Roman deities, who explain the origins of Roman holidays and associated customs—often with multiple aetiologies. The poem is a significant, and in some cases unique, source of fact in studies of religion in ancient Rome; and the influential anthropologist and ritualist J.G. Frazer translated and annotated the work for the Loeb Classical Library series. Each book covers one month, January through June, of the Roman calendar, and was written several years after Julius Caesar replaced the old system of Roman time-keeping with what would come to be known as the Julian calendar.

Contemporary debates about animal welfare and animal rights can be traced back to ancient history. Records from as early as the 6th century before the common era (BCE) include discussions of animal ethics in Jain and Greek texts. The relations between humans and nonnhumans are also discussed in the books of Exodus and Genesis, Jewish writings from the 6th or 5th century BCE.

<span class="mw-page-title-main">Glaucus</span> Semi-divine sea-dweller in Greek mythology

In Greek mythology, Glaucus was a Greek prophetic sea-god, born mortal and turned immortal upon eating a magical herb. It was believed that he came to the rescue of sailors and fishermen in storms, having earlier earned a living from the sea himself.

<span class="mw-page-title-main">Orpheus</span> Legendary musician, poet, and prophet in Greek mythology

In Greek mythology, Orpheus was a Thracian bard, legendary musician and prophet. He was also a renowned poet and, according to the legend, travelled with Jason and the Argonauts in search of the Golden Fleece, and even descended into the underworld of Hades, to recover his lost wife Eurydice.

<span class="mw-page-title-main">Eurydice</span> Wife of Orpheus in Greek mythology

Eurydice was a character in Greek mythology and the Auloniad wife of Orpheus, whom Orpheus tried to bring back from the dead with his enchanting music.

<span class="mw-page-title-main">Bee (heraldry)</span>

In ancient Egypt the bee was an insignia of kingship associated particularly with Lower Egypt, where there may even have been a Bee King in pre-dynastic times.

Sphragis is a modern term in literary theory and classical philology used to describe a literary device employed mainly in the classical world, in which an author names or otherwise identifies himself, most often at the beginning or the end of a poem or collection of poems. In the broader sense, it can refer to any technique when an author tries to hide his name or a reference to his identity in an encrypted manner. The meaning of the word in the original literary contexts, however, is still not properly understood and the modern usage of the term may be historically inaccurate.

<span class="mw-page-title-main">Corynaeus</span> Name of one or more characters in Virgils Aeneid

Corynaeus is the name of one or more characters in Virgil's Aeneid (29–19 BCE). The first mention of Corynaeus in the poem is as a Trojan follower of Aeneas, who performs funerary rites for Misenus. Characters of the same name are then specified both as being killed by an archer, and later fighting in the final battle. This apparent contradiction is often explained by defining them as two separate characters.

<span class="mw-page-title-main">Metamorphoses in Greek mythology</span> Myths centered around physical transformation in Greek mythology

In ancient Greece, the surviving Greek mythology features a wide collection of myths where the subjects are physically transformed, usually through either divine intervention or sorcery and spells. Similar themes of physical transformation are found in all types of mythologies, folklore, and visual arts around the world, including those of Mesopotamian, Roman, medieval, and ancient Chinese.

References

  1. 1 2 Geoponica, XV, 2, 22 sqq..
  2. Antigonus of Carystus through Beckmann
  3. Johann Beckmann (1791). Antigoni Carystii historiarum mirabilium collectanea.
  4. Thomas Habinek (1990). Sacrifice, Society, and Vergil's Ox-born Bees. UC Berkeley: Department of Classics, UCB.
  5. Johann Heinrich Voss, Virgil's Georgics p277; 1789
  6. Nicander of Colophon, Theriaca, 741.
  7. Nicander of Colophon, Alexipharmaca, 447.
  8. 1 2 Virgil, Georgica, IV, 284 sqq.
  9. Ovid, Fasti, I, 376–78.
  10. Ovid, Metamorphoseon libri, XV, 365–66.
  11. Pliny the Elder, Naturalis historia, XI, 23 (70), 21, 47 (81).
  12. Claudius Aelianus, De natura animalium, II, 57.
  13. Servius, In Vergilii carmina comentarii. Georgica, IV, 285 and 286.
  14. Libanius, Progymnasmata, exercises in enconium and invective, 8, 15.
  15. Isidore of Seville, Origines, XII, 8, 2.
  16. Sextus Empiricus, Πυρρώνειοι Υποτυπώσεις, I, 41.
  17. Porphyry of Tyre, Περὶ τοῦ ἐν Ὀδυσσείᾳ τῶν Νυμφῶν Ἄντρου, 15 and 18.
  18. Origen, Contra Celsum, 4, 57
  19. Hermetic Greek authors (c. 300). Cyranides. pp. 2.39.32.
  20. Aristotle. On the Generation of Animals. p. 759a. Archived from the original on 1 May 2011. Retrieved 18 June 2011.
  21. Simplicius of Cilicia (24 February 2011). On Aristotle's Physics. pp. 9.239.18. ISBN   9780715639214.
  22. John Philoponus (c. 500). On Aristotle Physics. pp. 16.107.14. ISBN   9780715637876.
  23. Archelaus, through Marcus Terentius Varro
  24. Pietro de' Crescenzi (1304–1309). The Book of Rural Benefits.
  25. Konrad of Megenberg (1475). Book of Nature. K. Aue.
  26. Michael Herren (1563). Verdolmetschten Veltbau.
  27. Johannes Colerus (1611). Nutzlichen Bericht von denen Bienen oder Immen.
  28. John Worlidge (1704). Dictionarium rusticum et urbanicum.
  29. Deuteronomist. Tanakh. Vol.  Book of Judges. pp. 14:14.
  30. scholars in the school of Johanan ben Nappaha (c. 400). The Talmud of Jerusalem. Vol. Shabbath. pp. 1.3b.
  31. Rav Ashi; Ravina (c. 400). Babylonian Talmud. Vol. Baba Qamma. p. 16a.
  32. Philo. The Special Laws. pp. 1.291.4.
  33. 1 2 Carl Robert Osten-Sacken (1894). On the Oxen-Born Bees of the Ancients. J. Hoerning. ISBN   9781104652692.
  34. Society for the Promotion of Hellenic Studies; Arthur Bernard Cook (1895). The Journal of Hellenic Studies. London, England: Council of the Society. pp. 15–18.
  35. Francis Sylvest Gilbert (1993). Hoverflies. Richmond Publishing. ISBN   978-0-85546-256-7.
  36. Nickel Jacob (1568). Gruendtlicher und nuetzlicher Unterricht von der Bienen und ihrer Wartung. Görlitz, Germany: Ambrosius Fritsch.
  37. Haralampos Harissis; Anastasios Harissis. Apiculture in the prehistoric Aegean. Minoan and Mycenaean symbols revisited. British Archaeological Reports S1958, ISBN 9781407304540, Oxford 2009.
  38. William Shakespeare (1599). King Henry IV, Part 2. pp. act 4, scene 4.

Further reading