1. And Myron)—Ver. 7. Myron was a famous sculptor, statuary, and engraver, of Greece. He was a native of Eleutheræ, in Bœotia, and according to Petronius Arbiter, died in extreme poverty.
2. Called Phalereus)—Ver. 1. Demetrius Phalereus, the statesman, philosopher, and ruler of Athens, was so called from the Attic demus, or borough of Phalerus, where he was born. He died in exile in Egypt, according to some accounts, of the bite of a serpent. There seems no good reason for giving to his rule over the Athenians the epithet of “improbum,” found in the next line, although in the latter years of his government he gave himself up in a great measure to sensual pursuits.
3. Menander, famous)—Ver. 9. Menander, the inventor of the New Comedy. Some of the Comedies of Terence are Translations from his works.
4. His travelling cloak)—Ver. 5. The “pænula” was a travelling-cloak made of leather or wool, with a hood attached to it, to cover the head.
5. Accompany Bathyllus)—Ver. 5. He alludes to Bathyllus, the favourite and freedman of Mecænas, and who brought to perfection pantomimic dancing at Rome.
6. Flying-machine)—Ver. 7. The “pegma” was a piece of machinery used on the stage for the purpose of aiding the ascents and descents of the Gods there represented.
7. Losing two right ones)—Ver. 9. The Poet puns on the twofold meanings of the word “tibia,” which signifies the main bone of the leg, and a pipe or flute. These pipes were right-handed or left-handed, probably varying in tone, two being played at a time. Explained at length, the pun means, “Princeps broke his left leg, when he could have better afforded to break two right-handed pipes.”
Not an error: until recently, English “leg” often had the narrower meaning of “lower leg”.
8. The curtain falling)—Ver. 23. The “aulæum,” or stage-curtain, called also “siparium,” was a piece of tapestry stretched on a frame, which, rising before the stage, concealed it till the actors appeared. Instead of drawing up this curtain to discover the stage and actors, according to the present practice, it was depressed when the play began, and fell beneath the level of the stage: whence “aulæa premuntur” or “mittuntur,” “the curtain is dropped,” meant that the play had began.
9. The thunders rolled)—Ver. 23. This thunder was made by the noise of rolling stones in copper vessels.
10. Upon the stage)—Ver. 32. The “pulpitum” was properly an elevated place on the proscenium, or space between the scene and the orchestra.
11. Snow-white shoes)—Ver. 37. We learn from Ovid and other authors that white shoes were solely worn by the female sex.
12. To the Deified house)—Ver. 38. Taking to himself the honor that belonged to the house of Augustus, which was worshipped with Divine honors.
13. His forehead covered with hair)—Ver. 2. From this figure of Time or Opportunity, Time came to be represented in the middle ages with a tuft of hair on his forehead; whence our common expression “To take time by the forelock,” signifying to make the best of an opportunity.
14. Old Barker)—Ver. 7. We may here enumerate the names of this nature, which we find given by Phædrus to various animals: “laniger,” “wool-bearer,” the sheep; “auritulus,” “long-ears,” the ass; “sonipes,” “sounding-hoof,” the horse; “barbatus,” “long-beard,” the goat; “retorridus,” “brindle,” the mouse; and “latrans,” “barker,” the dog.
15. Philetus.)—Ver. 10. Of this Philetus nothing certain is known, but he is supposed to have been a freedman of the emperor Claudius.
The Greedy Man is not willing to give even from his superabundance.
An Ape asked a Fox for a part of her tail, that he might decently cover his naked hinder parts therewith; but the ill-natured creature replied: “Although it grow even longer than it is, still I will sooner drag it through mud and brambles, than give you ever so small a part thereof.”
We must not require what is unreasonable.
If Nature hadNF.2 formed the human race according to my notions, it would have been far better endowed: for she would have given us every good quality that indulgent Fortune has bestowed on any animal: the strength of the Elephant, and the impetuous force of the Lion, the age of the Crow, the majestic port of the fierce Bull, the gentle tractableness of the fleet Horse; and Man should still have had the ingenuity that is peculiarly his own. Jupiter in heaven laughs to himself, no doubt, he who, in his mighty plan, denied these qualities to men, lest our audacity should wrest from him the sceptre of the world. Contented, therefore, with the gifts of unconquered Jove, let us pass the years of our time allotted by fate, nor attempt more than mortality permits.
Another Fable on the same subject.
Once on a time, two Women had given their guest, Mercury, a mean and sordid entertainment; one of the women had a little son in the cradle, while the profession of a Courtesan had its charms for the other. In order, therefore that he might give a suitable return for their services, when about to depart, and just crossing the threshold, he said: “In me you behold a God; I will give you at once whatever each may wish.” The Mother makes her request, and asks that she may immediately see her Son graced with a beard; the Courtesan requests that whatever she touches may follow her. Mercury flies away—the women return in-doors: behold the infant, with a beard, is crying aloud. The Courtesan happened to laugh heartily at this, on which the humours of the head filled her nostrils, as is often the case. Intending therefore to blow her nose, she seized it with her hand, and drew out its length to the ground; and thus, while laughing at another, she became herself a subject for laughter.NF.3
On Truth and Falsehood.
When once Prometheus, the framer of a new race, had formed Truth from fine earth, that she might be able to dispense justice among mankind, being suddenly summoned by the messenger of great Jove, he left his workshop in charge of treacherous Cunning, whom he had lately received in apprenticeship. The latter, inflamed by zeal, with clever hand formed an image of similar appearance, corresponding stature, and like in every limb, so far as the time permitted. When nearly the whole had now been wondrously set up, he found he had no clay to make the feet. His master came back, and Cunning, confused by fear at his quick return, sat down in his own place. Prometheus, admiring so strong a resemblance, wished the merit to appear to belong to his own skill, and therefore placed the two images together in the furnace. When they were thoroughly baked, and life had been breathed into them, hallowed Truth moved on with modest gait; but her imperfect copy remained fixed on the spot. Thence the spurious image, the result of the stealthy work, was called Mendacity,NF.4 because they say, she has no feet,—an assertion with which I readily agree.
Nothing is long concealed.
***Pretended vices are sometimes profitable to men, but still the truth appears in time.
The meaning is to be considered, not the mere words.
The story of Ixion, whirling round upon the wheel, teaches us what a rolling thing is fortune. Sisyphus, with immense labour, pushing the stone up the lofty hill, which ever, his labour lost, rolls back from the top, shows that men’s miseries are endless. When Tantalus is athirst, standing in the midst of the river, the greedy are described, whom a sufficiency of blessings surrounds, but none can they enjoy. The wicked Danaïds carry water in urns, and cannot fill their pierced vessels; just so, whatever you bestow on luxury, will flow out beneath. Wretched Tityus is stretched over nine acres,NF.6 presenting for dire punishment a liver that ever grows again: by this it is shown that the greater the extent of land a man possesses, the heavier are his cares. Antiquity purposely wrapped up the truth, in order that the wise might understand—the ignorant remain in error.
On the Oracle of Apollo.
Phœbus! who dost inhabit Delphi and the beauteous Parnassus, say what is most useful to us. Why do the locks of the holy prophetess stand erect; the tripods shake; the holy shrines resound; the laurels, too,NF.7 quiver, and the very day grow pale? Smitten by the Divinity, the Pythia utters these words, and the warning of the Delian God instructs the nations: “Practise virtue; pay your vows to the Gods above; defend your country, your parents, your children, and your chaste wives with arms; repel the foe with the sword; assist your friends; spare the wretched; favour the good; meet the treacherous face to face; punish offences; chastise the impious; inflict vengeance on those who, by base adultery, defile the marriage couch; beware of the wicked; trust no man too far.” Thus having said, the Maiden falls frenzied to the ground: frenzied, indeed, for what she said, she said in vain.
On a bad Author who praised himself.
A Person had recitedNF.8 some worthless composition to Æsop, in which he had inordinately bragged about himself. Desirous, therefore, to know what the Sage thought thereof: “Does it appear to you,” said he, “that I have been too conceited? I have no empty confidence in my own capacity.” Worried to death with the execrable volume, Æsop replied: “I greatly approve of your bestowing praise on yourself, for it will never be your lot to receive it from another.”
How difficult it is to understand a man.
A Soldier of Pompeius Magnus, a man of huge bulk, by talking mincingly and walking with an affected gait, had acquired the character of an effeminate wretch, and that most fully established. Lying in wait by night for the beasts of burden of his General, he drives away the mules laden with garments and gold, and a vast weight of silver. A rumour of what has been done gets abroad; the soldier is accused, and carried off to the Prætorium. On this, Magnus says to him: “How say you? Have you dared to rob me, comrade?” The soldier forthwith spits into his left hand, and scatters about the spittle with his fingers. “Even thus, General,” says he, “may my eyes drip out, if I have seen or touched your property.” Then Magnus, a man of easy disposition, orders the false accusers to be sent about their business,NF.9 and will not believe the man guilty of so great audacity.
Not long afterwards a barbarian, confiding in his strength of hand, challenges one of the Romans. Each man fears to accept the challenge, and the leaders of highest rank mutter among themselves. At length, this effeminate wretch in appearance, but Mars in prowess, approached the General, who was seated on his tribunal, and, with a lisping voice, said “May I?”NF.10 But Magnus, getting angry, as well he might, the matter being so serious, ordered him to be turned out. Upon this, an aged man among the Chieftain’s friends, remarked: “I think it would be better for this person to be exposed to the hazards of Fortune, since in him our loss would be but small, than a valiant man, who, if conquered through some mischance, might entail upon you a charge of rashness.” Magnus acquiesced, and gave the Soldier permission to go out to meet the champion, whose head, to the surprise of the army, he whipped off sooner than you could say it, and returned victorious. Thereupon said Pompeius: “With great pleasure I present you with the soldier’s crown, because you have vindicated the honor of the Roman name; nevertheless,” said he, “may my eyes drip out” (imitating the unseemly act with which the Soldier had accompanied his oath), “if you did not carry off my property from among the baggage.”
On the Lustfulness of Women.
When JunoNF.11 was praising her own chastity, Venus did not lose the opportunity of a joke, and, to show that there was no female equal to herself in that virtue, is said to have asked this question of the Hen: “Tell me, will you, with how much food could you be satisfied?” The hen replied: “Whatever you give me will be enough; but still you must let me scratch a bit with my feet.” “To keep you from scratching,” said the Goddess, “is a measure of wheat enough?” “Certainly; indeed it is too much; but still do allow me to scratch.” “In fine,” said Venus, “what do you require, on condition of not scratching at all?” Then at last the hen confessed the weak point in her nature: “Though a whole barn were open for me, still scratch I must.” Juno is said to have laughed at the joke of Venus, for by the Hen she meant the Female Sex.
How a bad-tempered Son may be tamed.
A Father of a family had a passionate Son, who, as soon as he had got out of his fathers sight, inflicted many a blow upon the servants, and gave loose to the impetuous temper of youth. Æsop consequently told this short story to the old man.
A certain Man was yoking an old Ox along with a Calf; and when the Ox shunning to bear the yoke with a neck so unfit for it, alleged the failing strength of his years: “You have no reason to fear,” said the Countryman, “I don’t do this that you may labour, but that you may tame him, who with his heels and horns has made many lame.” Just so, unless you always keep your son by you, and by your management restrain his temper, take care that the broils in your house don’t increase to a still greater degree. Gentleness is the remedy for a bad temper.NF.12
How Boastfulness may sometimes be checked.
A Philosopher chancing to find the Victor in a gymnastic contest too fond of boasting, asked him whether his adversary had been the stronger man. To this the other replied: “Don’t mention it; my strength was far greater.” “Then, you simpleton,” retorted the Philosopher, “what praise do you deserve, if you, being the stronger, have conquered one who was not so powerful? You might perhaps have been tolerated if you had told us that you had conquered one who was your superior in strength.”
How Genius is often wasted through Misfortune.
An Ass espied a Lyre lying in a meadow: he approached and tried the strings with his hoof; they sounded at his touch. “By my faith, a pretty thing,” said he; “it happens unfortunately that I am not skilled in the art. If any person of greater skill had found it, he might have charmed my ears with divine notes.”
So Genius is often wasted through Misfortune.NF.13
The great Inconstancy and Lustfulness of Women.
A certain WomanNF.14 had for some years lost her beloved Husband, and had placed his body in a tomb; and as she could by no means be forced from it, and passed her life in mourning at the sepulchre, she obtained a distinguished character for strict chastity. In the meantime, some persons who had plundered the temple of Jupiter suffered the penalty of crucifixion. In order that no one might remove their remains, soldiers were appointed as guards of the dead bodies, close by the monument in which the woman had shut herself up. Some time after, one of the Guards, being thirsty, asked, in the middle of the night, for some water, of a servant-maid, who chanced just then to be assisting her mistress, who was going to rest; for she had been watching by a lamp, and had prolonged her vigils to a late hour. The door being a little open, the Soldier peeps in, and beholds a Woman, emaciated indeed, but of beauteous features. His smitten heart is immediately inflamed, and he gradually burns with unchaste desires. His crafty shrewdness invents a thousand pretences for seeing her more frequently. Wrought upon by daily intercourse, by degrees she became more complaisant to the stranger, and soon enthralled his heart by a closer tie. While the careful Guard is here passing his nights, a body is missed from one of the crosses. The Soldier in his alarm relates to the Woman what has happened; but the chaste Matron replies: “You have no grounds for fear;” and gives up the body of her Husband to be fastened to the cross, that he may not undergo punishment for his negligence.
Thus did profligacy usurp the place of honour.
Fortune sometimes favours Men beyond their hopes and expectations.
Two Youths were courting a Maiden at the same time; the Rich man got the better of the birth and good looks of the Poor one. When the appointed day for the nuptials had arrived, the woe-begone Lover, because he could not endure his grief, betook himself to some gardens near at hand; a little beyond which, the splendid villa of the Rich man was about to receive the Maiden from her mother’s bosom, as his house in the city seemed not to be roomy enough. The marriage procession is arranged, a great crowd flocks to the scene, and Hymenæus gives the marriage torch. Now an Ass, which used to gain a living for the Poor man, was standing at the threshold of a gate; and it so happens the maidens lead him along, that the fatigues of the way may not hurt the tender feet of the Bride. On a sudden, by the pity of Venus, the heavens are swept by winds, the crash of thunder resounds through the firmament, and brings on a rough night with heavy rain; light is withdrawn from their eyes, and at the same moment a storm of hail, spreading in all directions, beats upon them, frightening and scattering them on all sides, compelling each to seek safety for himself in flight. The Ass runs under the well-known roof close at hand, and with a loud voice gives notice of his presence. The servants run out of doors, behold with admiration the beautiful Maiden, and then go and tell their master. He, seated at table with a few companions, was consoling his passion with repeated draughts. When the news was brought him, exulting with delight, both Bacchus and Venus exhorting him, he celebrated his joyous nuptials amid the applauses of his comrades. The bride’s parents sought their daughter through the crier, while the intended Husband grieved at the loss of his Wife. After what had taken place became known to the public, all agreed in approving of the favour shown by the Gods of heaven.
How injurious it often is to tell the Truth.
Æsop being in the service of an Ugly Woman, who wasted the whole day in painting herself up, and used fine clothes, pearls, gold, and silver, yet found no one who would touch her with a finger: “May I say a few words?” said he. “Say on,” she replied. “Then I think,” said he, “that you will effect anything you wish, if you lay aside your ornaments.” “Do I then seem to you so much preferable by myself?” said she. “Why, no; if you don’t make presents, your bed will enjoy its repose.” “But your sides,” she replied, “shan’t enjoy their repose;”NF.15 and ordered the talkative Slave to be flogged. Shortly after a thief took away a silver bracelet. When the Woman was told that it could not be found, full of fury she summoned all her slaves, and threatened them with a severe flogging if they did not tell the truth. “Threaten others,” said Æsop, “indeed you won’t trick me, mistress; I was lately beaten with the whip because I told the truth.”
An extreme feeling of Security often leads Men into Danger.
A Cock had some Cats to carry him in his litter: a Fox on seeing him borne along in this pompous manner, said: “I advise you to be on your guard against treachery, for if you were to examine the countenances of those creatures, you would pronounce that they are carrying a booty, not a burden.” As soon as the savage brotherhoodNF.16 began to be hungry, they tore their Master to pieces, and went shares in the proceeds of their guilt.
We must first make trial of a Man before we entrust ourselves to him.
A Sow was lying and groaning, her travail coming on; a Wolf came running to her aid, and, offering his assistance, said that he could perform the duties of midwife. She, however, understanding the treachery of the wicked animal, rejected the suspicious services of the evil-doer, and said: “If you keep at a greater distance it is enough.”
But had she entrusted herself to the perfidious Wolf, she would have had just as much pain to cry for, and her death into the bargain.
There is no necessity to add evil to evil.
A Slave, when running away from a Master of severe disposition, met Æsop, to whom he was known as a neighbour: “Why are you in such a hurry?” said Æsop. “I’ll tell you candidly, father,” said the other, “for you are worthy to be called by that name, as our sorrows are safely entrusted to you. Stripes are in superabundance; victuals fail: every now and then I am sent to the farm as a slave to the rustics there: if he dines at home I am kept standing by him all night, or if he is invited out, I remain until daylight in the street. I have fairly earned my liberty; but with grey hairs I am still a slave. If I were conscious to myself of any fault, I should bear this patiently: I never have had a bellyful, and, unhappy that I am, I have to put up with a severe master besides. For these reasons, and for others which it would take too long to recount, I have determined to go wherever my feet may carry me.” “Listen then,” said Æsop; “When you have committed no fault, you suffer these inconveniences as you say: what if you had offended? What do you suppose you would then have had to suffer?”
By such advice he was prevented from running away.
Whatever happens, we must bear it with equanimity.
A certain Man withdrew from his chariot a Horse, ennobled by many victories, and sold him for the mill. As he was being led out of doors from the mill-stones to water, he saw his fellows going towards the Circus, to celebrate the joyous contests at the games. With tears starting forth, he said, “Go on and be happy; celebrate without me the festive day in the race; at the place to which the accursed hand of the thief has dragged me, will I lament my sad fate.”
Hunger sharpens the wits.
If at any timeNF.17 sustenance is wanting to the Bear in the woods, he runs to the rocky shore, and, grasping a rock, gradually lets down his shaggy thighs into the water; and as soon as the Crabs have stuck to the long hair, betaking himself to shore, the crafty fellow shakes off his sea-spoil, and enjoys the food that he has collected in every quarter. Thus even in Fools does hunger sharpen the wits.
Men are very frequently imposed upon by words.
A Man while going through the fields along his solitary path, heard the word “Hail!” whereat he stopped for a moment, but seeing no one, went on his way. Again the same sound saluted him from a hidden spot; encouraged by the hospitable voice, he stopped short, that whoever it was might receive the like civility. When, looking all about, he had remained long in perplexity, and had lost the time in which he might have walked some miles, a Raven showed himself, and hovering above him, continually repeated “Hail!” Then, perceiving that he had been deluded: “Perdition seize you,” said he, “most mischievous bird, to have thus delayed me when I was in such a hurry.”
Nothing is secret which shall not be made manifest.NF.18
A Shepherd had brokenNF.19 the horn of a She-Goat with his staff, and began to entreat her not to betray him to his Master. “Although unjustly injured,” said she, “still, I shall be silent; but the thing itself will proclaim your offence.”
When the Lion’s skin fails, the Fox’s must be employed; that is to say, when strength fails, we must employ craftiness.
A Serpent chanced to catch a Lizard by the tail; but when she tried to devour it with open throat, it snatched up a little twig that lay close at hand, and, holding it transversely with pertinacious bite, checked the greedy jaws, agape to devour it, by this cleverly contrived impediment. So the Serpent dropped the prey from her mouth unenjoyed.
Many are in the habit of injuring the weak and cringing to the powerful.
An pestilent Crow had taken her seat upon a Sheep; which after carrying her a long time on her back and much against her inclination, remarked: “If you had done thus to a Dog with his sharp teeth, you would have suffered for it.” To this the rascally Crow replied: “I despise the defenceless, and I yield to the powerful; I know whom to vex, and whom to flatter craftily; by these means I put off my old age for years.”
There is no curse more severe than a bad conscience.
A Servant having been guiltyNF.20 of a secret offence in debauching the wife of his master, on the latter coming to know of it, he said, in the presence of those standing by: “Are you quite pleased with yourself? For, when you ought not, you do please yourself; but not with impunity, for when you ought to be pleased, you cannot be.”
Many are kind in words, faithless at heart.
A Hare was flying from the Huntsman with speedy foot, and being seen by a Herdsman, as she was creeping into a thicket: “By the Gods of heaven, I beg of you,” said she, “and by all your hopes, do not betray me, Herdsman; I have never done any injury to this field.”NF.21 “Don’t be afraid,” the Countryman replied, “remain concealed without apprehension.” And now the Huntsman coming up, enquired: “Pray, Herdsman, has a Hare come this way?” “She did come, but went off that way to the left;” he answered, winking and nodding to the right. The Huntsman in his haste did not understand him, and hurried out of sight.
Then said the Herdsman: “Are you not glad that I concealed you?” “I don’t deny,” said she, “that to your tongue I owe most sincere thanks, and I return them, but I wish you may be deprived of your perfidious eyes.”
Many things are pleasing which still are not to our advantage.
While a perfidious Courtesan was fawning upon a Youth, and he, though wronged by her many a time and oft, still showed himself indulgent to the Woman, the faithless Creature thus addressed him: “Though many contend for me with their gifts, still do I esteem you the most.” The Youth, recollecting how many times he had been deceived, replied: “Gladly, my love, do I hear these words; not because you are constant, but because you administer to my pleasures.”
Many would escape, if for the sake of safety they would disregard their comforts.
The Beaver (to which the talkative Greeks have given the name of Castor, thus bestowing upon an animal the name of a GodNF.22—they who boast of the abundance of their epithets) when can no longer escape the dogs, is said to bite off his testicles, because he is aware that it is for them he is sought; a thing which I would not deny being done through an instinct granted by the Gods; for as soon as the Huntsman has found the drug, he ceases his pursuit, and calls off the dogs.
If men could manage, so as to be ready to part with what they own, in order to live in safety for the future, there would be no one to devise stratagems to the detriment of the naked body.
Not past but present Fortune must be regarded.
A ButterflyNF.23 seeing a Wasp flying by: “Oh, sad is our lot,” said she, “derived from the depths of hell, from the recesses of which we have received our existence. I, eloquent in peace, brave in battle, most skilled in every art, whatever I once was, behold, light and rotten, and mere ashes do I fly.NF.24 You, who were a MuleNF.25 with panniers, hurt whomsoever you choose, by fixing your sting in him.” The Wasp, too, uttered these words, well suited to her disposition: “Consider not what we were, but what we now are.”
Confidence is not to be placed in the wicked.
A Bird which the Rustics call a Ground-Swallow (terraneola), because it makes its nest in the ground, chanced to meet a wicked Fox, on seeing whom she soared aloft on her wings. “Save you,” said the other; “why, pray, do you fly from me, as though I had not abundance of food in the meadows,—crickets, beetles, and plenty of locusts. You have nothing to fear, I beg to assure you; I love you dearly for your quiet ways, and your harmless life.” The Bird replied: “You speak very fairly, indeed; however, I am not near you, but up in the air; I shall therefore proceed, and that is the way in which I trust my life to you.”
Of those who read this book.
Whatever my Muse has here written in sportive mood, both malice and worth equally join in praising; but the latter with candour, while the other is secretly annoyed.
1. Attributed to Phædrus)—Cassito and Jannelli, with several other critics, are strongly of opinion that these Fables were written by Phædrus. On a critical examination, however, they will be found to be so dissimilar in style and language from those acknowledged to be by Phædrus, that it is very difficult not to come to the conclusion that they are the work of some more recent writer, of inferior genius, and less pure latinity. They were first published in 1809, at Naples, by Cassito, from a MS. which had belonged to Nicholas Perotti, Archbishop of Sipontum or Manfredonia, at the end of the fifteenth century, and who, notwithstanding his assertions to the contrary, was perhaps either the author of them or altered them very materially. They appear in the MSS. in a mutilated condition; and the lacunæ have been filled up according to the fancy of the successive Editors of the Fables. Those inserted in Gail’s edition have in general been here adopted.
2. If nature had)—Ver. 1. This can hardly be styled a Fable; it is merely an Epilogue or moral lesson.
3. For laughter)—Ver. 17. This story savours more of the false wit of the middle ages than of the genius of Phædrus.
4. Was called Mendacity)—Ver. 21. There is a sort of pun intended upon the word “menda,” a blemish. Because Falsehood was blemished in having no feet, she was called “mendacium” or “mendacity.” Here the author’s etymology is at fault, as the word “mendacity” comes from “mentior,” to lie; which is not likely to have been derived from “menda.” Besides, Falsehood, whether she has feet or not, generally travels more speedily than Truth.
5. Fable V.)—This seems to be only a fragment; probably the moral of a Fable now lost.
6. Nine acres)—Ver. 13. “Jugera.” The “jugerum” was a piece of land 240 feet long by 120 wide.
7. The laurels, too)—Ver. 5. The “cortina” or oracular shrine was surrounded with laurels; which were said to quiver while the oracles were being pronounced. This is probably the most beautiful portion of these newly-discovered poems. Still, it cannot with propriety be called a Fable.
8. A person had recited)—Ver. 1. Adry remarks that this is not a Fable, but only an Epigram.
9. About their business)—Ver. 13. The words suggested in Orellius, “Indicii falsi auctores propelli jubet,” are used here to fill up the lacuna.
10. May I?)—Ver. 29. “Licet?” meaning: “Do you give me permission to go against the enemy?” The story about the spittle savours of the middle ages.
11. When Juno)—Ver. 1. This story is both silly and in very bad taste.
12. Remedy for a bad temper)—Ver. 15. This doctrine is stated in far too general terms.
13. Genius often wasted.)—Ver. 7. It seems to border upon the absurd to speak of an ass losing the opportunity of cultivating his “ingenium.” He can hardly with propriety be quoted under any circumstances as a specimen of a “mute inglorious Milton.”
14. A certain Woman)—Ver. 1. This is the story of the Matron of Ephesus, told in a much more interesting manner by Petronius Arbiter.
15. Shan’t enjoy their repose)—Ver. 9. The play upon the word “cessabo,” seems redolent of the wit of the middle ages, and not of the days of Phædrus.
16. Savage brotherhood)—Ver. 6. “Societas.” The brotherhood of litter-carriers, perhaps four or six in number.
17. If at any time)—Ver. 1. This is not a Fable; it is merely an anecdote in natural history, and one not very unlikely to have been true.
18. Be made manifest)—Ver. 1. This moral is couched in the same words as St. Luke, viii. 17: “For nothing is secret which shall not be made manifest.”
19. A Shepherd had broken)—Ver. 1. As Adry remarks, this Fable more closely resembles the brevity and elegance of Phædrus.
20. Having been guilty)—Ver. 5. Chambry, one of the French Editors, omits this, as unworthy of Phædrus, and Adry pronounces it unintelligible. The meaning of this, which is Jannelli’s version, seems to be: “When you ought not to please yourself, you do please yourself, in committing the crime; but the consequence is that, afterwards, when you ought to feel pleased, in that you have gratified your desires, you cannot, in consequence of your guilty conscience.” It is so mutilated, however, that Cassitti, Jannelli, and other Editors give entirely different versions.
21. Injury to this field)—Ver. 4. The Hare is more an enemy to the flowers in gardens than to the fields. It was probably for this reason that the Romans sacrificed this animal to the Goddess Flora.
22. Name of a God)—Ver. 3. This pun upon the resemblance of “Castor,” the name of the demigod, to “Castor,” “a beaver,” seems to be a puerile pun; and the remark upon the limited “copia verborum” of the Greeks, seems more likely to proceed from the Archbishop of Sipontum than from Phædrus, who was evidently proud of his Grecian origin.
23. A Butterfly)—Ver. 1. This Fable is in a sadly mutilated state, and critics are at a loss to say, with any certainty, what is meant by it. Whether the supposed word in l. 2, “barathris,” (if really the correct reading), means the depths of hell, or the inner folds of the leaves in which the Butterfly is enveloped in the chrysalis state, or whether it means something else, will probably always remain a matter of doubt. However, the Fable seems to allude to the prevalent idea, that the soul, when disengaged from the body, took the form of a butterfly. Indeed the Greeks called both the soul and a butterfly by the name of ψυχή. There are six or seven different versions of the first five lines.
24. Ashes do I fly)—Ver. 6. It is just possible that this may allude to the soul being disengaged from the corruption of the body.
25. Who were a Mule)—Ver. 7. She would seem here to allude to the doctrine of the transmigration of souls. It may possibly have been a notion, that as the human soul took the form of a Butterfly, the souls of animals appeared in the shapes of Wasps and Flies.
26. The Epilogue)—This appears in reality to be only the Fragment of an Epilogue.
A Kite having been sick for many months, and seeing now there was no longer any hope of his recovery, asked his Mother to go round the sacred places, and make the most earnest vows for his recovery. “I will do so, my Son,” said she, “but I am greatly afraid I shall obtain no help; but you, who have polluted every temple and every altar with your ravages, sparing no sacrificial food, what is it you would now have me ask?”
He who cannot endure his own misfortune, let him look at others, and learn patience.
On one occasion, the Hares being scared in the woods by a great noise, cried out, that, on account of their continued alarms, they would end their lives. So they repaired to a certain pond, into which, in their despondency, they were going to throw themselves. Alarmed at their approach, some Frogs fled distractedly into the green sedge. “Oh!” says one of the hares, “there are others too whom fear of misfortune torments. Endure existence as others do.”
No fortune conceals baseness of nature.
Jupiter having changed a Fox into a human shape, while she was sitting as a Mistress on a royal throne, she saw a beetle creeping out of a corner, and sprang nimbly towards the well-known prey. The Gods of heaven smiled; the Great Father was ashamed, and expelled the Concubine, repudiated and disgraced, addressing her in these words: “Live on in the manner that you deserve, you, who cannot make a worthy use of my kindness.”
This Fable teaches that no one should hurt those of more humble condition.
While a Lion was asleep in a wood, where some Field-Mice were sporting about, one of them by chance leaped upon the Lion as he lay. The Lion awoke and seized the wretched creature with a sudden spring. The captive implored pardon and suppliantly confessed his crime, a sin of imprudence. The Monarch, not deeming it a glorious thing to exact vengeance for this, pardoned him and let him go. A few days after, the Lion, while roaming by night, fell into a trap. When he perceived that he was caught in the snare, he began to roar with his loudest voice. At this tremendous noise the Mouse instantly ran to his assistance, and exclaimed: “You have no need to fear; I will make an adequate return for your great kindness.” Immediately he began to survey all the knots and the fastenings of the knots; and gnawing the strings after he had examined them, loosened the snare. Thus did the Mouse restore the captured Lion to the woods.
Those perish, who give assistance to their foes.
A certain Man, having made an axe, besought the Trees to afford him a handle from their wood that would prove firm: they all desired that a piece of Olive-tree should be given. He accepted the offer, and, fitting on the handle, set to work with the axe to hew down the huge trunks. While he was selecting such as he thought fit, the Oak is reported thus to have said to the Ash: “We richly deserve to be cut down.”
A Mouse, in order that he might pass over a river with greater ease, sought the aid of a Frog. She tied the fore leg of the Mouse to her hinder thigh. Hardly had they swum to the middle of the river, when the Frog dived suddenly, trying to reach the bottom, that she might perfidiously deprive the Mouse of life. While he struggled with all his might not to sink, a Kite that was flying near at hand, beheld the prey, and seizing the floundering Mouse in his talons, at the same time bore off the Frog that was fastened to him.
Thus do men often perish while meditating the destruction others.
A Cock who had often fought with another Cock, and been beaten, requested a Hawk to act as umpire in the contest. The latter conceived hopes, if both should come, of devouring him who should first present himself. Shortly after, when he saw that they had come to plead their cause, he seized the one who first brought his case into court. The victim clamorously exclaimed: “’Tis not I that should be punished, but the one who took to flight;” the Bird replied: “Do not suppose that you can this day escape my talons; it is just that you should now yourself endure the treacheries you were planning for another.”AF.2
He who often cogitates upon the death of others, little knows what sad Fate he may be preparing for himself.
A Snail, smitten with admiration of a Mirror which she had found, began to climb its shining face, and lick it, fancying she could confer no greater favour upon it, than to stain its brightness with her slime. An Ape, when he saw the Mirror thus defiled, remarked: “He who allows himself to be trodden by such beings, deserves to suffer such a disgrace.”
This Fable is written for those Women who unite themselves to ignorant and foolish Men.
A City Mouse being once entertained at the table of a Country one, dined on humble acorns in a hole. Afterwards he prevailed upon the Countryman by his entreaties to enter the city and a cellar that abounded with the choicest things. Here, while they were enjoying remnants of various kinds, the door is thrown open, and in comes the Butler; the Mice, terrified at the noise, fly in different directions, and the City one easily hides himself in his well-known holes; while the unfortunate Rustic, all trepidation in that strange house, and dreading death, runs to-and-fro along the walls. When the Butler had taken what he wanted, and had shut the door, the City Mouse bade the Country one again to take courage. The latter, still in a state of perturbation, replied: “I hardly can take any food for fear. Do you think he will come?” —“Why are you in such a fright?” said the City one; “come, let us enjoy dainties which you may seek in vain in the country.” The Countryman replied: “You, who don’t know what it is to fear, will enjoy all these things; but, free from care and at liberty, may acorns be my food!”
’Tis better to live secure in poverty, than to be consumed by the cares attendant upon riches.
An Ass, seeing the Dog fawn upon his master, and how he was crammed at his table each day, and had bits thrown to him in abundance by the Servants, thus remarked: “If the Master and the Servants are so very fond of a most filthy Dog, what must it be with me, if I should pay him similar attentions, who am much better than this Dog, and useful and praiseworthy in many respects; who am supported by the pure streams of undefiled water, and never in the habit of feeding upon nasty food? Surely I am more worthy than a whelp to enjoy a happy life, and to obtain the highest honor.” While the Ass is thus soliloquising, he sees his Master enter the stable; so running up to him in haste and braying aloud, he leaps upon him, claps both feet on his shoulders, begins to lick his face; and tearing his clothes with his dirty hoofs, he fatigues his Master with his heavy weight, as he stupidly fawns upon him. At their Master’s outcry the Servants run to the spot, and seizing everywhere such sticks and stones as come in their way, they punish the braying beast, and knocking him off his Master’s body, soon send him back, half-dead to the manger, with sore limbs and battered rump.
This Fable teaches that a fool is not to thrust himself upon those who do not want him, or affect to perform the part of one superior to him.
A Crane and a Crow had made a league on oath, that the Crane should protect the Crow against the Birds, and that the Crow should foretell the future, so that the Crane might be on her guard. After this, on their frequently flying into the fields of a certain Countryman, and tearing up by the roots what had been sown, the owner of the field saw it, and being vexed, cried out: “Give me a stone, Boy, that I may hit the Crane.” When the Crow heard this, at once she warned the Crane, who took all due precaution. On another day, too, the Crow hearing him ask for a stone, again warned the Crane carefully to avoid the danger. The Countryman, suspecting that the divining Bird heard his commands, said to the Boy: “If I say, give me a cake, do you secretly hand me a stone.” The Crane came again; he bade the Boy give him a cake, but the Boy gave him a stone, with which he hit the Crane, and broke her legs. The Crane, on being wounded, said: “Prophetic Crow, where now are your auspices? Why did you not hasten to warn your companion, as you swore you would, that no such evil might befall me?” The Crow made answer: “It is not my art that deserves to be blamed; but the purposes of double-tongued people are so deceiving, who say one thing and do another.”
Those who impose upon the inexperienced by deceitful promises, fail not to cajole them by-and-bye with pretended reasons.
The Birds having assembled in one spot, saw a Man sowing flax in a field. When the Swallow found that they thought nothing at all of this, she is reported to have called them together, and thus addressed them: “Danger awaits us all from this, if the seed should come to maturity.” The Birds laughed at her. When the crop, however, sprang up, the Swallow again remarked: “Our destruction is impending; come, let us root up the noxious blades, lest, if they shortly grow up, nets may be made thereof, and we may be taken by the contrivances of man.” The Birds persist in laughing at the words of the Swallow, and foolishly despise this most prudent advice. But she, in her caution, at once betook herself to Man, that she might suspend her nest in safety under his rafters. The Birds, however, who had disregarded her wholesome advice, being caught in nets made of the flax, came to an untimely end.
Once on a time a Partridge was sitting in a lofty tree. A Fox came up, and began thus to speak: “O Partridge, how beautiful is your aspect! Your beak transcends the coral; your thighs the brightness of purple. And then, if you were to sleep, how much more beauteous you would be.” As soon as the silly Bird had closed her eyes, that instant the Fox seized the credulous thing. Suppliantly she uttered these words, mingled with loud cries: “O Fox, I beseech you, by the graceful dexterity of your exquisite skill, utter my name as before, and then you shall devour me.” The Fox, willing to speak, opened his mouth, and so the Partridge escaped destruction. Then said the deluded Fox: “What need was there for me to speak?” The Partridge retorted: “And what necessity was there for me to sleep, when my hour for sleep had not come?”
This is for those who speak when there is no occasion, and who sleep when it is requisite to be on the watch.
An Ass and an Ox, fastened to the same yoke, were drawing a waggon. While the Ox was pulling with all his might he broke his horn. The Ass swears that he experiences no help whatever from his weak companion. Exerting himself in the labour, the Ox breaks his other horn, and at length falls dead upon the ground. Presently, the Herdsman loads the Ass with the flesh of the Ox, and he breaks down amid a thousand blows, and stretched in the middle of the road, expires. The Birds flying to the prey, exclaim: “If you had shown yourself compassionate to the Ox when he entreated you, you would not have been food for us through your untimely death.”
A Lion,AF.3 while wandering in a wood, trod on a thorn, and soon after came up, wagging his tail, to a Shepherd: “Don’t be alarmed,” said he, “I suppliantly entreat your aid; I am not in search for prey.” Lifting up the wounded foot, the Man places it in his lap, and, taking out the thorn, relieves the patient’s severe pain: whereupon the Lion returns to the woods. Some time after, the Shepherd (being accused on a false charge) is condemned, and is ordered to be exposed to ravening Beasts at the ensuing games. While the Beasts, on being let out,AF.4 are roaming to-and-fro, the Lion recognizes the Man who effected the cure, and again raising his foot, places it in the Shepherd’s lap. The King, as soon as he aware of this, immediately restored the Lion to the woods, and the Shepherd to his friends.
A Gnat having challenged a Bull to a trial of strength, all the People came to see the combat. Then said the Gnat: “’Tis enough that you have come to meet me in combat; for though little in my own idea, I am great in your judgment,” and so saying, he took himself off on light wing through the air, and duped the multitude, and eluded the threats of the Bull. Now if the Bull had kept in mind his strength of neck, and had contemned an ignoble foe, the vapouring of the trifler would have been all in vain.
He loses character who puts himself on a level with the undeserving.
A Steed, swelling with pride beneath his trappings, met an Ass, and because the latter, wearied with his load, made room very slowly: “Hardly,” said the Horse, “can I restrain myself from kicking you severely.” The Ass held his peace, only appealing with his groans to the Gods. The Horse in a short space of time, broken-winded with running, is sent to the farm. There the Ass espying him laden with dung, thus jeered him: “Where are your former trappings, vain boaster, who have now fallen into the misery which you treated with such contempt?”
Let not the fortunate man, unmindful of the uncertainty of fortune, despise the lowly one, seeing that he knows not what he may come to himself.
The Birds were at war with the Beasts, and the conquerors were defeated in their turn; but the Bat, fearing the doubtful issue of the strife, always betook himself to those whom he saw victorious. When they had returned to their former state of peace, the fraud was apparent to both sides; convicted therefore of a crime so disgraceful, and flying from the light, he thenceforth hid himself in deep darkness, always flying alone by night.
Whoever offers himself for sale to both sides, will live a life of disgrace, hateful to them both.
While a Hawk was sitting in a Nightingale’s nest, on the watch for a Hare, he found there some young ones. The Mother, alarmed at the danger of her offspring, flew up, and suppliantly entreated him to spare her young ones. “I will do what you wish,” he replied, “if you will sing me a tuneful song with a clear voice.” On this, much as her heart failed her, still, through fear, she obeyed, and being compelled, full of grief she sang. The Hawk, who had seized the prey, then said: “You have not sung your best;” and, seizing one of the young ones with his claws, began to devour it. A Fowler approaches from another direction, and stealthily extending his reed,AF.5 touches the perfidious creature with bird-lime, and drags him to the ground.
Whoever lays crafty stratagems for others, ought to beware that he himself be not entrapped by cunning.
A Wolf, in the course of time, had collected a store in his den, that he might have food, which he might enjoy at his ease for many months. A Fox, on learning this, went to the Wolf’s den, and said with tremulous voice: “Is all right, brother? For not having seen you on the look-out for prey in your woods, life has been saddened every day.” The Wolf, when he perceived the envy of his rival, replied: “You have not come hither from any anxiety on my account, but that you may get a share. I know what is your deceitful aim.” The Fox enraged, comes to a Shepherd, and says: “Shepherd, will you return me thanks, if to-day I deliver up to you the enemy of your flock, so that you need have no more anxiety?” The Shepherd replied: “I will serve you, and will with pleasure give you anything you like.” She points out the Wolf’s den to the Shepherd, who shuts him in, despatches him immediately with a spear, and gladly gratifies his rival with the property of another. When, however, the Fox had fallen into the Hunter’s hands, being caught and mangled by the Dogs, she said: “Hardly have I done an injury to another, ere I am now punished myself.”
Whoever ventures to injure another, ought to beware lest a greater evil befall himself.
When the Sheep and the WolvesAF.6 engaged in battle, the former, safe under the protection of the dogs, were victorious. The Wolves sent ambassadors, and demanded a peace, ratified on oath, on these terms; that the Sheep should give up the Dogs, and receive as hostages the whelps of the Wolves. The Sheep, hoping that lasting concord would be thus secured, did as the Wolves demanded. Shortly after, when the whelps began to howl, the Wolves, alleging as a pretext, that their young ones were being murdered, and that the peace had been broken by the Sheep, made a simultaneous rush on every side, and attacked the latter thus deprived of protectors; and so a late repentance condemned their folly in putting faith in their enemies.
If a person gives up to others the safeguard under which he has previously lived in security, he will afterwards wish it back, but in vain.
An Ape asked a Fox to spare him some part of her exceeding length of tail, with which he might be enabled to cover his most unseemly hinder parts. “For of what use,” said he, “is a tail of such extraordinary length? For what purpose do you drag such a vast weight along the ground?” The Fox answered: “Even if it were longer, and much bulkier, I would rather drag it along the ground and through mud and thorns, than give you a part; that you might not appear more comely through what covers me.”
Greedy and rich man, this Fable has a lesson for you, who, though you have a superabundance, still give nothing to the poor.
A Wolf, flying from the Huntsman’s close pursuit, was seen by a Shepherd, who noticed which way he fled, and in what spot he concealed himself. “Herdsman,” said the terrified fugitive, “by all your hopes, do not, I do adjure you by the great Gods, betray an innocent being, who has done you no injury.”
“Don’t fear,” the Shepherd replied; “I’ll point in another direction.” Soon after, the Huntsman comes up in haste: “Shepherd, have you not seen a Wolf come this way? Which way did he run?” The Shepherd replied, in a loud voice: “He certainly did come, but he fled to the left,” but he secretly motioned with his eyes towards the right. The other did not understand him, and went on in haste. Then said the Shepherd to the Wolf: “What thanks will you give me for having concealed you?” “To your tongue, I give especial ones,” said the Wolf, “but on your deceitful eyes I pray that the darkness of eternal night may fall.”