BOOK IV

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PROLOGUE.

TO PARTICULO.

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,[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,[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,[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?

[Footnote IV.1: _I have omitted_)--Ver. 5. "Divinabit" seems preferable here to "damnabit," or "demonstrabit," the other readings; and Burmann is probably right in supposing that he means to say that many of the Æsopian fables had not yet been used by him, and though others may make use of them as bearing a general moral, they will not be able so well as himself to point their moral in reference to individuals or classes, in consequence of his advantage in having already adapted many of them to the censure of particular vices.]

[Footnote IV.2: _Particulo_)--Ver. 10. Of Particulo nothing whatever is known, except that he was a freedman.]

[Footnote IV.3: _Cannot imitate_)--Ver. 16. Gronovius thinks that he alludes to the Greek proverb "+Mômeisthai rhadion ê mimeisthai.+" "'Tis easier to blame than to imitate."]

FABLE I.

THE ASS AND THE PRIESTS OF CYBELE.

He 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,[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 tambourines[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."

[Footnote IV.4: _Priests of Cybele_)--Ver. 4. During the Festival of Cybele, the Galli or eunuch-priests of the Goddess went about with an image of her seated on an ass, and beating a tambourine, for the purpose of making a collection to defray the expenses of the worship. They were called by the Greeks +mêtragurtai+, "Collectors for the Mother." See the Fasti of Ovid, B. iv., l. 350, vol. i., p. 149, of Bohn's Translation.]

[Footnote IV.5: _Tambourines_)--Ver. 7. "The tympana," which were almost exactly similar to our tambourines, were covered with the skin of asses or of oxen, and were beaten with the hand or a small stick.]

FABLE II.

THE WEASEL AND THE MICE.

This 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,[6]" said he, "you that are lying there, as you are flour."

[Footnote IV.6: _So fare you well_)--Ver. 21. "Sic valeas." --"Fare you well, if you are flour, which you are not. I wish you luck as much as I believe you are what you pretend to be, _i.e._, not at all."]

FABLE III.

THE FOX AND THE GRAPES.

Urged 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.

FABLE IV.

THE HORSE AND THE WILD BOAR.

While 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,[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.

[Footnote IV.7: _The horse_)--Ver. 3. "Sonipes," literally "sounding-hoof." This was a name commonly given to the horse by the Romans. Lucan repeatedly calls a war-horse by this epithet.]

FABLE V.

ÆSOP INTERPRETING A WILL.

I 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,[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.[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,[10] well stocked with casks of old wine, a finely finished house,[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.

[Footnote IV.8: _Spinner of wool_)--Ver. 5. "Lanificam." Working in wool was the constant employment of the more industrious among the females of the higher class. Ovid, in the Fasti,