1. Is anything else)—Ver. 2. Burmann thinks that the object of the Author in this Prologue is to defend himself against the censures of those who might blame him for not keeping to his purpose, mentioned in the Prologue of the First Book, of adhering to the fabulous matter used by Æsop, but mixing up with such stories narratives of events that had happened in his own time.
2. Persevering industry)—Ver. 5. “Diligens industria.” An industry or ingenuity that exerts itself in trying to discover the meaning of his Fables.
3. Of the sage)—Ver. 8. Meaning Æsop.
4. To insert something)—Ver. 9. He probably alludes to such contemporary narratives as are found in Fable v. of the present Book; in Fable x. of the Third; in B. IV., Fables v., xxi., xxiv.; and B. V., Fables i., v., vii.
5. Modesty in want)—Ver. 12. Martial has a similar passage, B. iv., Epig. 9:—
“Semper eris pauper, si pauper es, Æmiliane,
Dantur opes nulli nunc nisi divitibus.”
6. Of middle age)—Ver 8. It has been a matter of doubt among Commentators to which “ætatis mediæ” applies—the man or the woman. But as she is called “anus,” “an Old Woman,” in the last line, it is most probable that the man is meant.
The Latin language had two unrelated words spelled “anus”. The one referenced here is “anūs” with long final u.
7. Country-seat at Misenum)—Ver. 8. This villa was situate on Cape Misenum, a promontory of Campania, near Baiæ and Cumæ, so called from Misenus, the trumpeter of Æneas, who was said to have been buried there. The villa was originally built by C. Marius, and was bought by Cornelia, and then by Lucullus, who either rebuilt it or added extensively to it.
8. Of the chamberlains)—Ver. 11. The “atrienses” were a superior class of the domestic slaves. It was their duty to take charge of the “atrium,” or hall; to escort visitors or clients, and to explain to strangers all matters connected with the pictures, statues, and other decorations of the house.
9. To sprinkle)—Ver. 16. Burmann suggests that this duty did not belong to the “atriensis,” who would consequently think that his courteous politeness would on that account be still more pleasing to the Emperor.
10. Another walk)—Ver. 18. The “xystus” was a level piece of ground, in front of a portico, divided into flower-beds of various shapes by borders of box.
11. Much higher price)—Ver. 25. He alludes to the Roman mode of manumission, or setting the slaves at liberty. Before the master presented the slave to the Quæstor, to have the “vindicta,” or lictor’s rod, laid on him, he turned him round and gave him a blow on the face. In the word “veneunt,” “sell,” there is a reference to the purchase of their liberty by the slaves, which was often effected by means of their “peculium,” or savings.
12. Literally: Whatever violence and unscrupulousness attack, comes.
13. Carrying baskets)—Ver. 2. “Fisci” were baskets made of twigs, or panniers, in which the Romans kept and carried about sums of money. Being used especially in the Roman treasury, the word in time came to signify the money itself. Hence our word “fiscal.”
14. Clear-toned bell)—Ver. 5. Scheffer and Gronovius think that the bell was used, as in some countries at the present day, for the purpose of warning those who came in an opposite direction to make room where the path was narrow.
15. Amid the slaughter)—Ver. 8. He alludes no doubt to the murder of the men conducting the mules by the Robbers.
16. Those spiders’ webs)—Ver. 23. The mode of clearing away the spider webs may be seen described in the beginning of the “Stichus” of Plautus.
17. Since another)—Ver. 5. He probably refers to Æsop: though Heinsius thinks that he refers to C. Mecænas Melissus, mentioned by Ovid, in his Pontic Epistles, B. iv., El. xvi., l. 30, a freedman of Mecænas, who compiled a book of jests partly from the works of Æsop. Burmann, however, ridicules this supposition.
18. Unhappy destiny)—Ver. 17. The words “fatale exitium” have been considered as being here inappropriately used. It is very doubtful whether the last part of this Epilogue is genuine.
If you have a desire, Eutychus, to read the little books of Phædrus, you must keep yourself disengaged from business, that your mind, at liberty, may relish the meaning of the lines. “But,” you say, “my genius is not of such great value, that a moment of time should be lost for it to my own pursuits.” There is no reason then why that should be touched by your hands which is not suited for ears so engaged. Perhaps you will say, “some holidays will come,III.2 which will invite me to study with mind unbent.” Will you rather, I ask you, read worthless ditties,III.3 than bestow attention upon your domestic concerns, give moments to your friends, your leisure to your wife, relax your mind, and refresh your body, in order that you may return more efficiently to your wonted duties? You must change your purpose and your mode of life, if you have thoughts of crossing the threshold of the Muses. I, whom my mother brought forth on the Pierian hill,III.4 upon which hallowed Mnemosyne, nine times fruitful, bore the choir of Muses to thundering Jove: although I was born almost in the very school itself, and have entirely erased all care for acquiring wealth from my breast, and with the approval of many have applied myself to these pursuits, am still with difficulty received into the choir of the Poets. What do you imagine must be the lot of him who seeks, with ceaseless vigilance, to amass great wealth, preferring the sweets of gain to the labours of learning?
But now, come of it what may (as Sinon saidIII.5 when he was brought before the King of Dardania), I will trace a third book with the pen of Æsop, and dedicate it to you, in acknowledgment of your honor and your goodness.III.6 If you read it, I shall rejoice; but if otherwise, at least posterity will have something with which to amuse themselves.
Now will I explain in a few words why Fabulous narrative was invented. Slavery,III.7 subject to the will of another, because it did not dare to say what it wished, couched its sentiments in Fables, and by pleasing fictions eluded censure. In place of its foot-path I have made a road, and have invented more than it left, selecting some points to my own misfortune.III.8 But if any other than SejanusIII.9 had been the informer, if any other the witness, if any other the judge, in fine, I should confess myself deserving of such severe woes; nor should I soothe my sorrow with these expedients. If any one shall make erroneous surmises, and apply to himself what is applicable to all in common, he will absurdly expose the secret convictions of his mind. And still, to him I would hold myself excused; for it is no intention of mine to point at individuals, but to describe life itself and the manners of mankind. Perhaps some one will say, that I undertake a weighty task. If Æsop of Phrygia, if Anacharsis of ScythiaIII.10 could, by their genius, found a lasting fame, why should I who am more nearly related to learned Greece, forsake in sluggish indolence the glories of my country? especially as the Thracian race numbers its own authors, and Apollo was the parent of Linus, a Muse of Orpheus, who with his song moved rocks and tamed wild beasts, and held the current of Hebrus in sweet suspense. Away then, envy! nor lament in vain, because to me the customary fame is due.
I have urged you to read these lines; I beg that you will give me your sincere opinionIII.11 of them with your well-known candour.
SmartAn Old Woman espied a Cask,III.12 which had been drained to the dregs, lying on the ground, and which still spread forth from its ennobled shell a delightful smell of the Falernian lees.III.13 After she had greedily snuffed it up her nostrils with all her might; “O delicious fragrance,III.14” said she, “how good I should say were your former contents, when the remains of them are such!”
What this refers to let him say who knows me.III.15
SmartRepayment in kind is generally made by those who are despised.
A PantherIII.16 had once inadvertently fallen into a pit. The rustics saw her; some belaboured her with sticks, others pelted her with stones; while some, on the other hand, moved with compassion, seeing that she must die even though no one should hurt her, threw her some bread to sustain existence. Night comes on apace; homeward they go without concern, making sure of finding her dead on the following day. She, however, after having recruited her failing strength, with a swift bound effected her escape from the pit, and with hurried pace hastened to her den. A few days intervening, she sallies forth, slaughters the flocks, kills the shepherds themselves, and laying waste every side, rages with unbridled fury. Upon this those who had shown mercy to the beast, alarmed for their safety, made no demur to the loss of their flocks, and begged only for their lives. But she thus answered them: “I remember him who attacked me with stones, and him who gave me bread; lay aside your fears; I return as an enemy to those only who injured me.”
One taught by experience is proverbially said to be more quick-witted than a wizard, but the reason is not told; which, now for the first time, shall be made known by my Fable.
The ewes of a certain Man who reared flocks, brought forth lambs with human heads. Dreadfully alarmed at the prodigy, he runs full of concern to the soothsayers. One answers that it bears reference to the life of the owner, and that the danger must be averted with a victim. Another, no wiser, affirms that it is meant that his wife is an adultress, and his children are spurious; but that it can be atoned for by a victim of greater age.III.17 Why enlarge? They all differ in opinions, and greatly aggravate the anxiety of the Man. Æsop being at hand, a sage of nice discernment, whom nature could never deceive by appearances, remarked:— “If you wish, Farmer, to take due precautions against this portent, find wives for your shepherds.”III.18
SmartA man seeing an Ape hanging up at a Butcher’s among the rest of his commodities and provisions, enquired how it might taste;III.19 on which the Butcher, joking, replied: “Just as the head is, such, I warrant, is the taste.”
This I deem to be said more facetiously than correctly; for on the one hand I have often found the good-looking to be very knaves, and on the other I have known many with ugly features to be most worthy men.
SmartSuccess leads many astray to their ruin.
An Insolent Fellow threw a stone at Æsop. “Well done,” said he, and then gave him a penny, thus continuing: “Upon my faith I have got no more, but I will show you where you can get some; see, yonder comes a rich and influential man; throw a stone at him in the same way, and you will receive a due reward.” The other, being persuaded, did as he was advised. His daring impudence, however, was disappointed of its hope, for, being seized, he paid the penalty on the cross.III.20
SmartA Fly sat on the pole of a chariot, and rebuking the Mule: “How slow you are,” said she; “will you not go faster? Take care that I don’t prick your neck with my sting.” The Mule made answer: “I am not moved by your words, but I fear him who, sitting on the next seat, guides my yokeIII.21 with his pliant whip, and governs my mouth with the foam-covered reins. Therefore, cease your frivolous impertinence, for I well know when to go at a gentle pace, and when to run.”
In this Fable, he may be deservedly ridiculed, who, without any strength, gives utterance to vain threats.
SmartI will shew in a few words how sweet is Liberty.
A Wolf, quite starved with hunger, chanced to meet a well-fed Dog, and as they stopped to salute each other, “Pray,” said the Wolf, “how is it that you are so sleek? or on what food have you made so much flesh? I, who am far stronger, am perishing with hunger.” The Dog frankly replied: “You may enjoy the same condition, if you can render the like service to your master.” “What is it?” said the other. “To be the guardian of his threshold, and to protect the house from thieves at night.” “I am quite ready for that,” said the Wolf; “at present I have to endure snow and showers, dragging on a wretched existence in the woods. How much more pleasant for me to be living under a roof, and, at my ease, to be stuffed with plenty of victuals.” “Come along, then, with me,” said the Dog. As they were going along, the Wolf observed the neck of the Dog, where it was worn with the chain. “Whence comes this, my friend?” “Oh, it is nothing.III.22” “Do tell me, though.” “Because I appear to be fierce, they fasten me up in the day-time, that I may be quiet when it is light, and watch when night comes; unchained at midnight, I wander wherever I please. Bread is brought me without my asking; from his own table my master gives me bones; the servants throw me bits, and whatever dainties each person leaves; thus, without trouble on my part, is my belly filled.” “Well, if you have a mind to go anywhere, are you at liberty?” “Certainly not,” replied the Dog. “Then, Dog, enjoy what you boast of; I would not be a king, to lose my liberty.”
SmartWarned by this lesson, often examine yourself.
A certain Man had a very ugly Daughter, and also a Son, remarkable for his handsome features. These, diverting themselves, as children do, chanced to look into a mirror, as it lay upon their mother’s chair.III.23 He praises his own good looks; she is vexed, and cannot endure the raillery of her boasting brother, construing everything (and how could she do otherwise?) as a reproach against herself. Accordingly, off she runs to her Father, to be avenged on him in her turn, and with great rancour, makes a charge against the Son, how that he, though a male, has been meddling with a thing that belongs to the women. Embracing them both, kissing them, and dividing his tender affection between the two, he said: “I wish you both to use the mirror every day: you, that you may not spoil your beauty by vicious conduct; you, that you may make amends by your virtues for your looks.”
SmartThe name of a friend is common; but fidelity is rarely found.
Socrates having laid for himself the foundation of a small house (a man, whose death I would not decline, if I could acquire similar fame, and like him I could yield to envy, if I might be but acquittedIII.24 when ashes); one of the people, no matter who, amongst such passing remarks as are usual in these cases, asked: “Why do you, so famed as you are, build so small a house?”
“I only wish,” he replied, “I could fill it with real friends.”
SmartIt is dangerous alike to believe or to disbelieve. Of either fact, I will briefly lay before you an instance.
Hippolytus met his death,III.25 because his step-mother was believed: because Cassandra was not believed, Troy fell. Therefore, we ought to examine strictly into the truth of a matter, rather than suffer an erroneous impression to pervert our judgment. But, that I may not weaken this truth by referring to fabulous antiquity, I will relate to you a thing that happened within my own memory.
A certain married Man, who was very fond of his Wife, having now provided the white togaIII.26 for his Son, was privately taken aside by his Freedman, who hoped that he should be substituted as his next heir, and who, after telling many lies about the youth, and still more about the misconduct of the chaste Wife, added, what he knew would especially grieve one so fond, that a gallant was in the habit of paying her visits, and that the honor of his house was stained with base adultery. Enraged at the supposed guilt of his Wife, the husband pretended a journey to his country-house, and privately stayed behind in town; then at night he suddenly entered at the door, making straight to his Wife’s apartment, in which the mother had ordered her son to sleep, keeping a strict eye over his ripening years. While they are seeking for a light, while the servants are hurrying to and fro, unable to restrain the violence of his raging passion, he approaches the bed, and feels a head in the dark. When he finds the hair cut close,III.27 he plunges his sword into the sleeper’s breast, caring for nothing, so he but avenge his injury. A light being brought, at the same instant he beholds his son, and his chaste wife sleeping in her apartment; who, fast locked in her first sleep, had heard nothing: on the spot he inflicted punishment on himself for his guilt, and fell upon the sword which a too easy belief had unsheathed. The accusers indicted the woman, and dragged her to Rome, before the Centumviri.III.28 Innocent as she was, dark suspicion weighed heavily against her, because she had become possessor of his property: her patrons standIII.29 and boldly plead the cause of the guiltless woman. The judges then besought the Emperor Augustus that he would aid them in the discharge of their oath, as the intricacy of the case had embarrassed them. After he had dispelled the clouds raised by calumny, and had discovered a sure source of truthIII.30: “Let the Freedman,” said he, “the cause of the mischief, suffer punishment; but as for her, at the same instant bereft of a son, and deprived of a husband, I deem her to be pitied rather than condemned. If the father of the family had thoroughly enquired into the charge preferred, and had shrewdly sifted the lying accusations, he would not, by a dismal crime, have ruined his house from the very foundation.”
Let the ear despise nothing, nor yet let it accord implicit belief at once: since not only do those err whom you would be far from suspecting, but those who do not err are sometimes falsely and maliciously accused.
This also may be a warning to the simple, not to form a judgment on anything according to the opinion of another; for the different aims of mortals either follow the bias of their goodwill or their prejudice. He alone will be correctly estimated by you, whom you judge of by personal experience.
These points I have enlarged upon, as by too great brevity I have offended some.
A Eunuch had a dispute with a scurrilous fellow, who, in addition to obscene remarks and insolent abuse, reproached him with the misfortune of his mutilated person. “Look you,” said the Eunuch, “this is the only point as to which I am effectually staggered, forasmuch as I want the evidences of integrity. But why, simpleton, do you charge me with the faults of fortune? That alone is really disgraceful to a man, which he has deserved to suffer.”III.31
SmartA young Cock, while seeking for food on a dunghill, found a Pearl, and exclaimed: “What a fine thing are you to be lying in so unseemly a place. If any one sensible of your value had espied you here, you would long ago have returned to your former brilliancy. And it is I who have found you, I to whom food is far preferable! I can be of no use to you or you to me.”
This I relate for those who have no relish for me.III.32
SmartSome Bees had made their combs in a lofty oak. Some lazy Drones asserted that these belonged to them. The cause was brought into court, the Wasp sitting as judge; who, being perfectly acquainted with either race, proposed to the two parties these terms: “Your shape is not unlike, and your colour is similar; so that the affair clearly and fairly becomes a matter of doubt. But that my sacred duty may not be at fault through insufficiency of knowledge, each of you take hives, and pour your productions into the waxen cells; that from the flavour of the honey and the shape of the comb, the maker of them, about which the present dispute exists, may be evident.” The Drones decline; the proposal pleases the Bees. Upon this, the Wasp pronounces sentence to the following effect: “It is evident who cannot, and who did, make them; wherefore, to the Bees I restore the fruits of their labours.”
This Fable I should have passed by in silence, if the Drones had not refused the proposed stipulation.III.33
SmartAn Athenian seeing Æsop in a crowd of boys at play with nuts,III.34 stopped and laughed at him for a madman. As soon as the Sage,—a laugher at others rather than one to be laughed at,—perceived this, he placed an unstrung bow in the middle of the road: “Hark you, wise man,” said he, “unriddle what I have done.” The people gather round. The man torments his invention a long time, but cannot make out the reason of the proposed question. At last he gives up. Upon this, the victorious Philosopher says: “You will soon break the bow, if you always keep it bent; but if you loosen it, it will be fit for use when you want it.”
Thus ought recreation sometimes to be given to the mind, that it may return to you better fitted for thought.
SmartA Dog said to a LambIII.35 bleating among some She-Goats: “Simpleton, you are mistaken; your mother is not here;” and pointed out some Sheep at a distance, in a flock by themselves. “I am not looking for her,” said the Lamb, “who, when she thinks fit, conceives, then carries her unknown burden for a certain number of months, and at last empties out the fallen bundle; but for her who, presenting her udder, nourishes me, and deprives her young ones of milk that I may not go without.” “Still,” said the Dog, “she ought to be preferred who brought you forth.” “Not at all: how was she to know whether I should be born black or white?III.36 However, suppose she did know; seeing I was born a male, truly she conferred a great obligation on me in giving me birth, that I might expect the butcher every hour. Why should she, who had no power in engendering me, be preferred to her who took pity on me as I lay, and of her own accord shewed me a welcome affection? It is kindliness makes parents, not the ordinary course of Nature.”
By these lines the author meant to show that men are averse to fixed rules, but are won by kind services.
SmartHe who does not conform to courtesy, mostly pays the penalty of his superciliousness.
A Grasshopper was making a chirping that was disagreeable to an Owl, who was wont to seek her living in the dark, and in the day-time to take her rest in a hollow tree. She was asked to cease her noise, but she began much more loudly to send forth her note; entreaties urged again only set her on still more. The Owl, when she saw she had no remedy, and that her words were slighted, attacked the chatterer with this stratagem: “As your song, which one might take for the tones of Apollo’s lyre, will not allow me to go to sleep, I have a mind to drink some nectar which Pallas lately gave me;III.37 if you do not object, come, let us drink together.” The other, who was parched with thirst, as soon as she found her voice complimented, eagerly flew up. The Owl, coming forth from her hollow, seized the trembling thing, and put her to death.
Thus what she had refused when alive, she gave when dead.
SmartThe Gods in days of yore made choice of such Trees as they wished to be under their protection. The Oak pleased Jupiter, the Myrtle Venus, the Laurel Phœbus, the Pine Cybele, the lofty Poplar Hercules. Minerva, wondering why they had chosen the barren ones, enquired the reason. Jupiter answered: “That we may not seem to sell the honor for the fruit.” “Now, so heaven help me,”III.38 said she, “let any one say what he likes, but the Olive is more pleasing to me on account of its fruit.” Then said the Father of the Gods and the Creator of men: “O daughter, it is with justice that you are called wise by all; unless what we do is useful, vain is our glory.”III.39
This little Fable admonishes us to do nothing that is not profitable.
SmartA Peacock came to Juno, complaining sadly that she had not given to him the song of the Nightingale; that it was the admiration of every ear, while he himself was laughed at the very instant he raised his voice. The Goddess, to console him, replied: “But you surpass the nightingale in beauty, you surpass him in size; the brilliancy of the emerald shines upon your neck; and you unfold a tail begemmed with painted plumage.” “Wherefore give me,” he retorted, “a beauty that is dumb, if I am surpassed in voice?” “By the will of the Fates,” said she, “have your respective qualities been assigned; beauty to you, strength to the Eagle, melody to the Nightingale, to the Raven presages, unpropitious omens to the Crow; all of these are contented with their own endowments.”
Covet not that which has not been granted you, lest your baffled hopes sink down to useless repinings.
SmartWhen Æsop was the only servant of his master, he was ordered to prepare dinner earlier than usual. Accordingly, he went round to several houses, seeking for fire,III.40 and at last found a place at which to light his lantern. Then as he had made a rather long circuit, he shortened the way back, for he went home straight through the Forum. There a certain Busybody in the crowd said to him: “Æsop, why with a light at mid-day?” “I’m in search of a man,”III.41 said he; and went hastily homewards.
If the inquisitive fellow reflected on this answer, he must have perceived that the sage did not deem him a man, who could so unseasonably rally him when busy.
There are yet remaining Fables for me to write, but I purposely abstain; first, that I may not seem troublesome to you, whom a multiplicity of matters distract; and next, that, if perchance any other person is desirous to make a like attempt, he may still have something left to do; although there is so abundant a stock of matter that an artist will be wanting to the work, not work to the artist. I request that you will give the reward to my brevity which you promised; make good your word. For life each day is nearer unto death; and the greater the time that is wasted in delays, the less the advantage that will accrue to me. If you dispatch the matter quickly, the more lasting will be my enjoyment; the sooner I receive your favours, the longer shall I have the benefit thereof. While there are yet some remnants of a wearied life,III.43 there is room for your goodness; in aftertimes your kindness will in vain endeavour to aid me, infirm with old age; for then I shall have ceased to be able to enjoy your kindness, and death, close at hand, will be claiming its due. I deem it foolish to address my entreaties to you, when your compassion is so ready, spontaneously, to render assistance. A criminal has often gained pardon by confessing; how much more reasonably ought it to be granted to the innocent? It is your provinceIII.44 now to judge of my cause; it will fall to others by-and-by; and again by a like revolution, the turn of others will come. Pronounce the sentence, as religion—as your oath permits; and give me reason to rejoice in your decision. My feelings have passed the limits they had proposed; but the mind is with difficulty restrained, which, conscious of unsullied integrity, is exposed to the insults of spiteful men. “Who are they?” you will ask: they will be seen in time. For my part, so long as I shall continue in my senses, I shall take care to recollect that “it is a dangerous thing for a man of humble birth to murmur in public.III.45”
1. Eutychus)—Ver. 2. It is not known with certainty who this Eutychus was to whom he addresses himself. It has been suggested that he is the same person who is mentioned by Josephus, Antiq. B. xix., c. 4, as flourishing at the Court of Caligula, and who had previously been a charioteer and inspector of buildings at the stables of Claudius. He is also supposed, from the words of the Epilogue of this Book, line 20-26, to have held more than one public office. It has been suggested that he was the freedman of the Emperor Claudius or Augustus, an inscription having been found in the tomb of the freedmen of the latter to C. Julius Eutychus. But it is hardly probable that he is the person meant; as there is little doubt that Phædrus wrote the present Book of Fables long after the time of Augustus. Indeed it has been suggested by some that he wrote it as late as the reign of Caligula.
2. Some holidays)—Ver. 8. The Romans had three kinds of public “feriæ,” or holidays, which all belonged to the “dies nefasti,” or days on which no public business could be done. These were the “feriæ stativæ,” “conceptivæ,” and “imperativæ.” The first were held regularly, and on stated days set forth in the Calendar. To these belonged the Lupercalia, Carmentalia, and Agonalia. The “conceptivæ,” or “conceptæ,” were moveable feasts held at certain seasons in every year, but not on fixed days; the times for holding them being annually appointed by the magistrates or priests. Among these were the “feriæ Latinæ,” Sementivæ, Paganalia, and Compitalia. The “feriæ imperativæ” were appointed to be held on certain emergencies by order of the Consuls, Prætors, and Dictators; and were in general held to avert national calamities or to celebrate great victories.
3. Worthless ditties)—Ver. 10. “Nænia” were, properly, the improvised songs that were sung at funerals by the hired mourners, who were generally females. From their trivial nature, the word came to be generally applied to all worthless ditties, and under this name Phædrus, with all humility, alludes to his Fables.
4. On the Pierian Hill)—Ver. 17. Judging from this passage it would appear that Phædrus was a Macedonian by birth, and not, as more generally stated, a Thracian. Pieria was a country on the south-east coast of Macedonia, through which ran a ridge of mountains, a part of which were called Pieria, or the Pierian mountain. The inhabitants are celebrated in the early history of the music and poesy of Greece, as their country was one of the earliest seats of the worship of the Muses, and Orpheus was said to have been buried there. It is most probable that Phædrus was carried away in slavery to Rome in his early years, and that he remembered but little of his native country.
5. As Sinon said)—Ver. 27. He here alludes to the words of Sinon, the Grecian spy, when brought before Priam, in the Second Book of Virgil, 77-78:—
“Cuncta equidem tibi, rex, fuerit quodcumque fatebor
Vera, inquit——”
Others, again, suppose that this was a proverbial expression in general use at Rome. It is not improbable that it may have become so on being adopted from the work of Virgil: “Come what may of it, as Sinon said.”
6. And your goodness)—Ver. 30. “Honori et meritis dedicam illum tuis.” We learn from ancient inscriptions that this was a customary formula in dedications.
7. Slavery)—Ver. 34. He probably alludes to Æsop’s state of slavery, in the service of the philosopher Xanthus.
8. To my own misfortune)—Ver. 40. He evidently alludes to some misfortune which has befallen him in consequence of having alluded in his work to the events of his own times. It has been suggested that he fell under the displeasure of Tiberius and his minister Sejanus, in consequence of the covert allusions made to them in Fables II and VI in the First Book. This question is, however, involved in impenetrable obscurity.
9. Than Sejanus)—Ver. 41. He means that Ælius Sejanus had acted against him as both informer, witness, and judge; but that had an honest man condemned him to the sufferings he then experienced, he should not have complained. The nature of the punishment here alluded to is not known.
10. Anacharsis of Scythia)—Ver. 52. A Scythian philosopher, and supposed contemporary of Æsop. He came to Athens in pursuit of knowledge while Solon was the lawgiver of that city. He is said to have written works on legislation and the art of war.
11. Nearer to learned Greece)—Ver. 54. Alluding to Pieria, the place of his birth. The people of Pieria were supposed to have been of Thracian origin.
12. A cask)—Ver. 1. “Amphoram.” Properly, the “amphora,” or earthen vessel with two handles, in which wine was usually kept.
13. Falernian Lees)—Ver. 2. The Falernian wine held the second rank in estimation among the Romans. The territory where it was grown commenced at the “Pons Campanus,” and extended from the Massic Hills to the river Vulturnus. Pliny mentions three kinds, the rough, the sweet, and the thin. It is supposed to have been of an amber colour, and of considerable strength. It was the custom to write the age of the wine and the vintage on the “amphora,” or cask.
14. O, delicious fragrance)—Ver. 5. “Anima,” most probably applies to the savour or smell of the wine; though some Commentators have thought that she addresses the cask as “anima,” meaning “O dear soul;” others, that she speaks of the wine as being the soul of life; while Walchius seems to think that she is addressing her own soul, which is quite cheered by the fumes.
15. Who knows me)—Ver. 7. Burmann thinks that the author covertly hints here at the habits of the Emperor Tiberius in his old age, who still hankered after those vicious indulgences which had been his main pursuits in his former days; or else that the Poet simply refers to human life, in the same spirit in which Seneca, Ep. lvii., calls old age, “fæx vitæ,” “the lees of life.” Others again suppose that Phædrus alludes to his own old age, and means that those who knew him when this Fable was written, may judge from their present acquaintance with him what he must have been in his younger days. Heinsius thinks that it refers to the present state of servitude of Phædrus, compared with his former liberty; but, if he was manumitted, as generally supposed, by Augustus, and this Fable was not written till after the death of Sejanus, that cannot be the case.
16. A Panther)—Ver. 2. Some have suggested, Burmann and Guyetus in the number, that by the Panther is meant Tiberius, who, during his banishment to the isle of Rhodes, occupied himself in studying how to wreak his vengeance upon his enemies at Rome, and, with the fury of the Panther, as soon as he had the opportunity, glutted his vengeance. This notion, however, seems more ingenious than well founded.
17. Of greater age)—Ver. 11. “Majori hostiâ;” probably, a sheep of two years old instead of a lamb.
18. For your shepherds)—Ver. 17. Plutarch introduces Thales in his “Convivium Sapientium,” as telling a somewhat similar story. Phædrus might, with better grace, have omitted this so-called Fable.
19. How it might taste)—Ver. 3. The Butcher puns upon the twofold meaning of “sapio,” “to taste of,” or “have a flavour,” and “to be wise.” The customer uses the word in the former sense, while the Butcher answers it in the latter, and perhaps in the former as well; “Such as the head is,” pointing to it, “I’ll warrant the wisdom of the animal to be;” the words at the same time bearing the meaning of, “It has an ape’s head, and therefore it can only taste like the head of an ape.” “Sapor” ordinarily means “flavour,” or “taste;” but Cicero uses it in the signification of wisdom or genius. Many other significations of this passage have been suggested by the various Editors.
20. On the cross)—Ver. 10. The cross was especially used as an instrument of punishment for malefactors of low station, and, as we see here, sometimes on very trivial occasions.
21. Guides my yoke)—Ver. 6. “Jugum meum;” meaning, “me who bear the yoke.”
22. It is nothing)—Ver. 17. “Nihil est.” This was a form of expression used when they wished to cut short any disagreable question, to which they did not think fit to give a direct answer.
23. Their mother’s chair)—Ver. 4. The “cathedra” was properly a soft or easy chair used in the “gynæcæa,” or women’s apartments. These were of various forms and sizes, and had backs to them; it was considered effeminate for the male sex to use them. “Sellæ” was the name of seats common to both sexes. The use of the “speculum,” or mirror, was also confined to the female sex; indeed, even Pallas or Minerva was represented as shunning its use, as only befitting her more voluptuous fellow-goddess, Venus.
24. I might be acquitted)—Ver. 4. He alludes to the fate of Socrates, who, after he was put to death by his countrymen, was publicly pronounced to be innocent, and a statue was erected in his honour.
25. Met his death)—Ver. 3. The story of Hippolytus, who met his death in consequence of the treachery of his step-mother Phædra, is related at length in the Play of Euripides of that name, and in the Fifteenth Book of Ovid’s Metamorphoses. The fate of Cassandra, the daughter of Priam, who in vain prophesied the fall of Troy, is related in the Second Book of the Æneid, l. 246, et seq.
26. The white toga)—Ver. 10. The “toga prætexta,” or Consular robe, was worn by the male children of the Romans till their sixteenth year; when they assumed the ordinary “toga,” which was called “pura,” because it had no purple border, and was entirely white.
27. The hair cut close)—Ver. 27. This is appropriately introduced, as the hair of youths was allowed to grow long until they had reached the age of manhood, on which it was cut close, and consecrated to the Gods.
28. The Centumviri)—Ver. 35. The “Centumviri” were a body of 105 officers, whose duty it was to assist the prætor in litigated questions. They were sometimes called “judices selecti,” or “commissioned judges.”
29. The patrons stand)—Ver. 37. The patrons stood while pleading the causes of their clients, while the judges sat, as with us.
30. Sure source of truth)—Ver. 43. It is suggested that the source of information here alluded to was the evidence of the slaves, who had heard their master mention in his last moments the treachery of his freedman. It is not probable that the freedman voluntarily came forward, and declared the truth to Augustus. In l. 39, Augustus is called “Divus,” as having been deified after his death. Domitian was the first who was so called during his lifetime.
31. Deserved to suffer)—Ver. 7. Though this moral may apply to all misfortunes in general, it is supposed by some of the Commentators that by the insulter some individual notorious for his adulteries was intended to be represented; who consequently merited by law to be reduced to the same situation as the innocent Eunuch.
32. Have no relish for me)—Ver. 8. From this passage we may infer either that Phædrus himself had many censurers at Rome, or that the people in general were not admirers of Fables.
33. The proposed stipulation)—Ver. 17. It has been suggested that Phædrus here alludes to some who had laid claim to the authorship of his Fables, and had refused a challenge given by him, such as that here given to the Drones, to test the correctness of their assertions.
34. At play with nuts)—Ver. 2. It is thought by Schwabe that Phædrus wrote this Fable in defence of his early patron Augustus, against those who censured him for the levity of his conduct in his old age, as we learn from Suetonius that he amused himself with fishing, playing with dice, pebbles, or nuts with boys. —For some account of Roman games with nuts, see “The Walnut-tree,” a fragment of Ovid, in vol. iii. p. 491, of Bohn’s Translation of that author.
35. To a Lamb)—Ver. 1. Burmann suggests that this Fable is levelled against the cruelty of parents, who were much in the habit of exposing their children, who were consequently far from indebted to them. Schwabe conjectures that the system of employing wet-nurses is intended here to be censured.
36. Black or white)—Ver. 10. This, though disregarded by the mother, would be of importance to him, as the black lambs were first selected for sacrifice.
37. Pallas lately gave me)—Ver. 13. The Owl was sacred to Pallas.
38. So heaven help me)—Ver. 8. “Mehercule,” literally “By Hercules.” This was a form of oath used generally by men, and Phædrus has been censured for here putting it in the mouth of Minerva. Some Commentators also think that he is guilty of a slight anachronism in using the name of Hercules here to give emphasis to an asseveration; but there does not appear to be any ground for so thinking, as the choice must, of course, be supposed to have been made after his death and deification. In the Amphitryon of Plautus, Mercury is represented as swearing by Hercules before that God was born.
39. Vain is our glory)—Ver. 12. “Nisi utile est quod facimus, stulta est gloria.” This line is said to have been found copied on a marble stone, as part of a sepulchral inscription, at Alba Julia or Weissenburg, in Transylvania.
40. Seeking for fire)—Ver. 3. Fire was kindled in general by being kept smouldering in a log under the ashes, from day to day, for culinary purposes; or else it was begged from a neighbour, as we learn from the Aulularia of Plautus, A. I., Sc. ii., l. 12 et seq.; and so generally was this done that we find it stated in the Trinummus, A. II., sc. ii., l. 53, that it was the custom not to refuse fire when asked for even to an enemy.
41. In search of a man)—Ver 9. Meaning that he did not deem the enquirer to be a man. The same story is told in Diogenes Laertius, of Diogenes the Cynic.
42. This and the following Prologue seem better suited to their present places than to the close of the Fourth Book, where in most of the editions they appear.
43. Of a wearied life)—Ver. 15. It is impossible to say with any certainty to what he refers; but the most probable conjecture is that he has again got into trouble through his compositions, and is begging Eutychus, in some public capacity, immediately to give a favourable decision in his behalf. That “Languens ævum” means a life worn out with misfortune, and does not refer to himself as sinking, in want, under old age, is evident from the next line. It has been conjectured by some that Phædrus wrote these lines in prison, where he had been thrown through the malice of his enemies.
44. It is your province)—Ver. 24. He is supposed to allude to some judicial position held by Eutychus, which he would have to vacate at the end of a year, and be succeeded by others, probably not so favourably disposed to himself.
45. To murmur in public)—Ver. 33. “Palam mutire plebeio piaculum est.” These words are quoted from the Telephus of Ennius.
When I had determined to put an end to my labours, with the view that there might be material enough left for others, in my mind I silently condemned my resolve. For even if there is any one desirous of the like fame, how will he guess what it is I have omitted,IV.1 so as to wish to hand down that same to posterity; since each man has a turn of thinking of his own, and a tone peculiar to himself. It was not, therefore, any fickleness, but assured grounds, that set me upon writing again. Wherefore, Particulo,IV.2 as you are amused by Fables (which I will style “Æsopian,” not “those of Æsop;” for whereas he published but few, I have brought out a great many, employing the old style, but with modern subjects), now at your leisure you shall peruse a Fourth Book. If envy shall choose to carp at it, so long as it cannot imitate,IV.3 why let it carp. I have gained glory enough, in that you, and others like to you, have quoted my words in your writings, and have thought me worthy of being long remembered. Why should I stand in need of the applause of the illiterate?
SmartHe who has been born to ill luck, not only passes an unhappy life, but even after death the cruel rigour of destiny pursues him.
The Galli, priests of Cybele,IV.4 were in the habit, on their begging excursions, of leading about an Ass, to carry their burdens. When he was dead with fatigue and blows, his hide being stripped off, they made themselves tambourinesIV.5 therewith. Afterwards, on being asked by some one what they had done with their favourite, they answered in these words: “He fancied that after death he would rest in quiet; but see, dead as he is, fresh blows are heaped upon him.”
SmartThis way of writing seems to you facetious; and no doubt, while we have nothing of more importance, we do sport with the pen. But examine these Fables with attention, and what useful lessons will you find concealed under them! Things are not always what they seem; first appearances deceive many: few minds understand what skill has hidden in an inmost corner. That I may not appear to have said this without reason, I will add a Fable about the Weasel and the Mice.
A Weasel, worn out with years and old age, being unable to overtake the active Mice, rolled herself in flour, and threw herself carelessly along in a dark spot. A Mouse, thinking her food, jumped upon her, and, being caught, was put to death: another in like manner perished, and then a third. Some others having followed, an old brindled fellow came, who had escaped snares and mouse-traps full oft; and viewing from afar the stratagem of the crafty foe: “So fare you well,IV.6” said he, “you that are lying there, as you are flour.”
SmartUrged by hunger, a Fox, leaping with all her might, tried to reach a cluster of Grapes upon a lofty vine. When she found she could not reach them, she left them, saying: “They are not ripe yet; I don’t like to eat them while sour.”
Those who disparage what they cannot perform, ought to apply this lesson to themselves.
SmartWhile a Wild Boar was wallowing, he muddied the shallow water, at which a Horse had been in the habit of quenching his thirst. Upon this, a disagreement arose. The Horse,IV.7 enraged with the beast, sought the aid of man, and, raising him on his back, returned against the foe. After the Horseman, hurling his javelins, had slain the Boar, he is said to have spoken thus: “I am glad that I gave assistance at your entreaties, for I have captured a prey, and have learned how useful you are;” and so compelled him, unwilling as he was, to submit to the rein. Then said the Horse, sorrowing: “Fool that I am! while seeking to revenge a trifling matter, I have met with slavery.”
This Fable will admonish the passionate, that it is better to be injured with impunity, than to put ourselves in the power of another.
SmartI will show to posterity, by a short story, that there is often more merit in one man than in a multitude.
A Person, at his death, left three Daughters; one handsome, and hunting for the men with her eyes; the second, an industrious spinner of wool,IV.8 frugal, and fond of a country life; the third, given to wine, and very ugly. Now the old man made their Mother his heir, on this condition, that she should distribute his whole fortune equally among the three, but in such a manner that they should not possess or enjoy what was given them; and further, that as soon as they should cease to have the property which they had received, they should pay over to their Mother a hundred thousand sesterces. The rumour spreads all over Athens. The anxious Mother consults the learned in the law. No one can explain in what way they are not to possess what has been given, or have the enjoyment of it; and then again, in what way those who have received nothing, are to pay money. After a long time had been wasted, and still the meaning of the will could not be understood, the Parent, disregarding the strict letter of the law, consulted equity.IV.9 For the Wanton, she sets aside the garments, female trinkets, silver bathing-vessels, eunuchs, and beardless boys: for the Worker in wool, the fields, cattle, farm, labourers, oxen, beasts of burden, and implements of husbandry: for the Drinker, a store-room,IV.10 well stocked with casks of old wine, a finely finished house,IV.11 and delightful gardens. When she was intending to distribute what was thus set apart for each, and the public approved, who knew them well; Æsop suddenly stood up in the midst of the multitude, and exclaimed: “O! if consciousness remained to their buried father, how would he grieve that the people of Athens are unable to interpret his will!”
On this, being questioned, he explained the error of them all: “The house and the furniture, with the fine gardens, and the old wines, give to the Worker in wool, so fond of a country life. The clothes, the pearls, the attendants, and other things, make over to her who spends her life in luxury. The fields, the vines, and the flocks, with the shepherds, present to the Wanton. Not one will be able to retain possession of what is alien to her taste. The Ungainly one will sell her wardrobe to procure wine; the Wanton will part with the lands to procure fine clothes; and she who delights in cattle, and attends to her spinning, will get rid of her luxurious abode at any price. Thus, no one will possess what was given, and they will pay to their Mother the sum named from the price of the things, which each of them has sold.”
Thus did the sagacity of one man find out what had baffled the superficial enquiries of many.
SmartWhen the Mice, overcome by the army of the Weasels, (whose History is painted in our tavernsIV.12), took to flight, and crowded in trepidation about their narrow lurking-holes, with difficulty getting in, they managed, however, to escape death. Their Leaders, who had fastened horns to their heads, in order that they might have a conspicuous sign for their troops to follow in battle, stuck fast at the entrance, and were captured by the enemy. The victor, sacrificing them with greedy teeth, plunged them into the Tartarean recesses of his capacious paunch.
Whenever a people is reduced to the last extremity, the high position of its chiefs is in danger; the humble commonalty easily finds safety in obscurity.
Smart