Book ii

., l. 742, represents Lucretia as being found thus employed by her husband and Tarquinius. The Emperor Augustus refused to wear any clothes that were not woven by the females of his family.]

[Footnote IV.9: _Consulted equity_)--Ver. 20. This seems to be the meaning of "fidem advocare:" but the passage has caused considerable difficulty to the Commentators.]

[Footnote IV.10: _A store-room_)--Ver. 25. The "apotheca" was a place in the upper part of the house, in which the Romans frequently placed the amphoræ in which their wine was stored. It was situate above the "fumarium," as the smoke was thought to heighten the flavour of the wine.]

[Footnote IV.11: _A finely finished house_)--Ver. 26. "Politam" probably refers to the care with which the houses of the opulent in cities were smoothed by the workman's art. According to some Commentators, however, "domus polita" here means "a house furnished with every luxury."]

FABLE VI.

THE BATTLE OF THE MICE AND THE WEASELS.

When the Mice, overcome by the army of the Weasels, (whose History is painted in {our} taverns[12]), took to flight, and crowded in trepidation about their narrow lurking-holes, with difficulty getting in, they managed, however, to escape death. 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.

[Footnote IV.12: _In our taverns_)--Ver. 2. We learn from Horace and other ancient writers, that it was the custom to paint comic subjects on the walls of the taverns; and similar subjects have been found painted on walls at Pompeii.]

FABLE VII.

THE POET'S DEFENCE AGAINST THE CENSURERS OF HIS FABLES.

You, fastidious {critic}, who carp at my writings, and disdain to read trifles of this kind, endure with some small patience this little book, while I smooth down the severity of your brow, and Æsop comes forward in a new and more lofty style.[13]

Would that the pine had never fallen on the summits of Pelion[14] under the Thessalian axe! and that Argus had never, with the aid of Pallas, invented a way boldly to meet certain death, {in the} ship which, to the destruction of Greeks and Barbarians, first laid open the bays of the inhospitable Euxine. For both had the house of the proud Æetes to lament it, and the realms of Pelias[15] fell by the guilt of Medea, who, after concealing by various methods the cruelty of her disposition, there effected her escape, by means of the limbs[16] of her brother, {and} here embrued the hands of the daughters of Pelias in their father's blood.

What think you of this? "This, too, is mere folly," say you, "and is an untrue story; for long before this, Minos, of more ancient date, subjected the Ægæan seas with his fleet, and by seasonable correction, punished {piratical} attacks." What then can I possibly do for you, my Cato of a Reader, if neither Fables[17] nor Tragic Stories suit your taste? Do not be too severe upon {all} literary men, lest they repay you the injury with interest.

This is said to those who are over-squeamish in their folly, and, to gain a reputation for wisdom, would censure heaven itself.

[Footnote IV.13: _More lofty style_)--Ver. 5. "Cothurnis," literally "the buskins of Tragedy."]

[Footnote IV.14: _Summits of Pelion_)--Ver 6. The ship Argo was said to have been built of wood grown on Mount Pelion. The author alludes to the expedition of Jason to Colchis to fetch thence the Golden Fleece.]

[Footnote IV.15: _The realms of Pelias_)--Ver. 13. He alludes to the death of Pelias, King of Thessaly, through the schemes of Medea, daughter of Æetes, King of Colchis, at the hands of his own daughters. See Ovid's Metamorphoses, B. vii. l. 297, _et seq._]

[Footnote IV.16: _Limbs of her brother_)--Ver. 15. When, on her flight with Jason, Æetes pursued his daughter Medea, she, having taken with her her brother Absyrtus, in order to retard her father in the pursuit, cut her brother in pieces, and scattered his limbs in the way. Thus, while the father was employed in gathering the limbs of his son, Medea made her escape. The place where this happened was thence said to have had the name of Tomi; and to this place Ovid was banished by Augustus. See the Story related in the Tristia of Ovid, B. iii. El. ix.]

[Footnote IV.17: _If neither Fables_)--Ver. 22. By "fabellæ," he probably means Æsopian fables, while by "fabulæ," the more lofty stories of tragedy are meant. By "Cato," he means a censorious or over-scrupulous reader.]

FABLE VIII.

THE VIPER AND THE FILE.

Let him who with greedy teeth attacks one who can bite harder, consider himself described in this Fable.

A Viper came[18] into a smith's workshop; {and} while on the search whether there was anything fit to eat, fastened her teeth upon a File. That, however, disdainfully exclaimed "Why, fool, do you try to wound me with your teeth, who am in the habit of gnawing asunder every kind of iron?"

[Footnote IV.18: _A Viper entered_)--Ver. 3. Lokman, the Arabian Fabulist, has the same fable; but there a Cat plays the part of the Viper.]

FABLE IX.

THE FOX AND THE GOAT.

As soon as a crafty man has fallen into danger, he seeks to make his escape by the sacrifice of another.

A Fox, through inadvertence, having fallen into a well,[19] and being closed in by the sides which were too high for her, a Goat parched with thirst came to the same spot, and asked whether the water was good, and in plenty. The other, devising a stratagem, {replied}: "Come down, {my} friend: such is the goodness of the water, that my pleasure {in drinking} cannot be satisfied." Longbeard descended; then the Fox, mounting on his high horns, escaped from the well, and left the Goat to stick fast in the enclosed mud.

[Footnote IV.19: _Fallen into a well_)--Ver. 3. Some of the Commentators think that Tiberius and Sejanus are pointed at in this Fable.]

FABLE X.

OF THE VICES OF MEN.

Jupiter has loaded us with a couple of Wallets: the one, filled with our own vices, he has placed at our backs, {the other}, heavy with those of others, he has hung before.

From this circumstance, we are not able to see our own faults: but as soon as others make a slip, we are ready to censure.

FABLE XI.

A THIEF PILLAGING THE ALTAR OF JUPITER.

A Thief lighted his Lamp at the altar of Jupiter, and then plundered it by the help of its own light. Just as he was taking his departure, laden with the results of his sacrilege, the Holy Place suddenly sent forth these words: "Although these were the gifts of the wicked, and to me abominable, so much so that I care not to be spoiled of them, still, profane man, thou shalt pay the penalty with thy life, when hereafter, the day of punishment, appointed by fate, arrives. But, that our fire, by means of which piety worships the awful Gods, may not afford its light to crime, I forbid that {henceforth} there shall be any such interchange of light." Accordingly, to this day, it is neither lawful for a lamp {to be lighted} at the fire of the Gods, nor yet a sacrifice kindled from a lamp.[20]

[Footnote IV.20: _From a lamp_)--Ver. 13. The ancients were compelled to light sacrifices to the Gods from torches, and not with fire from a lamp. More usually a fire was kept constantly burning in the temple for the purpose.]

No other than he who invented this Fable, could explain how many useful lessons it affords. In the first place, it teaches that those whom you yourself have brought up, may often be found the most hostile to you: then again, it shows that crimes are punished not through the wrath of the Gods, but at the time appointed by the Fates: lastly, it warns the good to use nothing in common with the wicked.

FABLE XII.

THE EVILS OF WEALTH.

HERCULES and PLUTUS.

Riches are deservedly despised by a man of worth,[21] because a well-stored chest intercepts praise from its true objects.

When Hercules was received into heaven as the reward of his virtues, and saluted in turn the Gods who were congratulating him, on Plutus approaching, who is the child of Fortune, he turned away his eyes. {His} father, {Jupiter}, enquired the reason: "I hate him," says he, "because he is the friend of the wicked, and at the same time corrupts all by presenting the temptation of gain."

[Footnote IV.21: _A man of worth_)--Ver. 1. It has been suggested that by "forti viro," Phædrus means a military man. The word "fortis" seems rather here to mean "of real worth," or "of strong mind." Some of ancient authors make Plutus to be the son of Ceres and Jasius.]

FABLE XIII.

THE LION REIGNING.

Nothing is more advantageous to a man than to speak the truth; a maxim that ought indeed to be approved of by all; but still sincerity is frequently impelled to its own destruction.

The Lion having made himself king of the wild beasts, and wishing to acquire the reputation of equity, abandoned his former course {of rapine}, and, content among them with a moderate supply of food, distributed hallowed justice with incorruptible fidelity. But after second thoughts began to prevail[22]

*** *** ***

_(The rest is lost)._

FABLE XIV.

PROMETHEUS.

*** *** *** *** *** *** A fictione veretri linguam mulieris, Affinitatem traxit inde obscoenitas. Rogavit alter, tribadas et molles mares Quæ ratio procreasset? Exposuit senex. Idem Prometheus auctor vulgi fictilis (Qui simul offendit ad fortunam, frangitur,) Naturæ partes, veste quas celat pudor, Quum separatim toto finxisset die, Aptare mox ut posset corporibus suis, Ad coenam est invitatus subito a Libero; Ubi irrigatus multo venas nectare Sero domum est reversus titubanti pede. Tum semisomno corde et errore ebrio, Applicuit virginale generi masculo, Et masculina membra applicuit fæminis; Ita nunc libido pravo fruitur gaudio.

FABLE XV.

THE SHE-GOATS AND THEIR BEARDS.

The She-Goats[23] having obtained of Jupiter the favour of a beard, the He-Goats, full of concern, began to be indignant that the females rivalled them in their dignity. "Suffer them," said {the God}, "to enjoy their empty honours, and to use the badge that belongs to your rank, so long as they are not sharers in your courage."

This Fable teaches you to bear that those who are inferior to you in merit should be like you in outside appearances.

[Footnote IV.22: _Began to prevail_)--Ver. 9. The remainder of this Fable is lost. It is supposed to have been torn out of the MS. of the writings of Phædrus by some pious monk, who, objecting to the following Fable, destroyed the leaf which contained the latter part of the present one, as well as some part of the next. Orellius considers the lines ending with "obscoenitas" as the fragment of a Fable distinct from the succeeding lines.]

[Footnote IV.23: _The She-Goats_)--Ver. 1. This Fable is thought by some to bear reference to the interference of Livia in affairs of state.]

FABLE XVI.

THE PILOT AND THE MARINERS.

On a certain man complaining of his {adverse} fortune, Æsop, for the purpose of consoling him, invented {this Fable}.

A ship which had been tossed by a fierce tempest (while the passengers were all in tears, and filled with apprehensions of death) on the day suddenly changing to a serene aspect, began to be borne along in safety upon the buoyant waves, and to inspire the mariners with an excess of gladness. On this, the Pilot, who had been rendered wise by experience, {remarked}: "We ought to be moderate in our joy, and to complain with caution; for the whole of life is a mixture of grief and joy."

FABLE XVII.

THE EMBASSY OF THE DOGS TO JUPITER.

The Dogs once sent[24] Ambassadors to Jupiter, to entreat of him a happier lot in life, and that he would deliver them from the insulting treatment of man, who gave them bread mixed with bran, and satisfied their most urgent hunger with filthy offal. The ambassadors set out, {but} with no hasty steps, while snuffing with their nostrils for food in every filth. Being summoned, they fail to make their appearance. After some difficulty Mercury finds them at last, and brings them up in confusion. As soon, however, as they saw the countenance of mighty Jove, in their fright they bewrayed the whole palace. Out they go, driven away with sticks; but great Jove forbade that they should be sent back. {The Dogs}, wondering that their Ambassadors did not return, {and} suspecting that they had committed something disgraceful, after a while ordered others to be appointed to aid them. Rumour {soon} betrayed the former Ambassadors. Dreading that something of a similar nature may happen a second time, they stuff the Dogs behind with perfumes, and plenty of them. They give their directions; the Ambassadors are dispatched; at once they take their departure. They beg for an audience, {and} forthwith obtain it. Then did the most mighty Father of the Gods take his seat {on his throne}, and brandish his thunders; all things began to shake. The Dogs in alarm, so sudden was the crash, in a moment let fall the perfumes with their dung. All cry out, that the affront must be avenged. {But} before proceeding to punishment, thus spoke Jupiter:-- "It is not for a King to send Ambassadors away, nor is it a difficult matter to inflict a {proper} punishment on the offence; but by way of judgment this is the reward you shall have. I don't forbid their return, but they shall be famished with hunger, lest they be not able to keep their stomachs in order. And as for those who sent such despicable {Ambassadors} as you, they shall never be free from the insults of man."

And so it is,[25] that even now {the Dogs} of the present day are in expectation of their Ambassadors. When one of them sees a strange {Dog} appear, he snuffs at his tail.

[Footnote IV.24: _The Dogs once sent_)--Ver. 1. It is supposed that in this singular Fable, Phædrus ridicules, in a covert manner, some of the prevailing superstitions of his day, or else that he satirizes Tiberius and Sejanus, while the Dogs signify the Roman people.]

[Footnote IV.25: _And so it is_)--Ver. 35. This and the next line are regarded by many as spurious: indeed Hare is disinclined to believe that this Fable was written by Phædrus at all.]

FABLE XVIII.

THE MAN AND THE SNAKE.

He who gives relief to the wicked has to repent it before long.

A Man took up a Snake stiffened with frost, and warmed her in his bosom, being compassionate to his own undoing; for when she had recovered, she instantly killed the Man. On another one asking her the reason of {this} crime, she made answer: "That people may learn not to assist the wicked."[26]

[Footnote IV.26: _Not to assist the wicked_)--Ver. 5. It has been remarked that Phædrus here deviates from nature, in making the Serpent give a bad character of itself. Those who think that Phædrus wrote after the time of Tiberius, suggest that Caligula is represented by the snake, who wreaked his cruelty on his former benefactors, Macro and Ennia.]

FABLE XIX.

THE FOX AND THE DRAGON.

While a Fox, digging a lair, was throwing out the earth, and making deeper and more numerous burrows, she came to the farthest recesses of a Dragon's den,[27] who was watching some treasure hidden there. As soon as {the Fox} perceived him, {she began}:-- "In the first place, I beg that you will pardon my unintentional {intrusion}; and next, as you see clearly enough that gold is not suited to my mode of life, have the goodness to answer me: what profit do you derive from this toil, or what is the reward, so great that you should be deprived of sleep, and pass your life in darkness?" "None {at all}," replied the other; "but this {task} has been assigned me by supreme Jove." "Then you neither take {anything} for yourself, nor give to another?" "Such is the will of the Fates." "Don't be angry {then}, if I say frankly: the man is born under the displeasure of the Gods who is like you."

As you must go to that place to which {others} have gone before, why in the blindness of your mind do you torment your wretched existence? To you I address myself, Miser, joy of your heir,[28] who rob the Gods of their incense, yourself of food; who hear with sorrow the musical sound of the lyre; whom the joyous notes of the pipes torment; from whom the price of provisions extorts a groan;[29] who, while adding some farthings to your estate, offend heaven by your sordid perjuries; who are for cutting down[30] every expense at your funeral, for fear Libitina[31] should be at all a gainer at the expense of your property.

[Footnote IV.27: _Of a Dragon's den_)--Ver. 3. In former times, when riches were more commonly duried in the earth, it was perhaps found convenient to encourage a superstitious notion, which was very prevalent, that they were guarded by watchful Dragons.]

[Footnote IV.28: _Joy of your heir_)--Ver. 18. That is to say, in his death.]

[Footnote IV.29: _Extorts a groan_)--Ver. 22. So in the Aulularia of Plautus, Act II. Sc. viii. the miser Euclio is represented as groaning over the high price of provisions.]

[Footnote IV.30: _Cutting down_)--Ver. 25. In his will.]

[Footnote IV.31: _Lest Libitina_)--Ver. 26. The "pollinctores," or "undertakers," kept their biers and other implements required at funerals, at the Temple of the Goddess Libitina.]

FABLE XX.

PHÆDRUS.

Although malice may dissemble for the present, I am still perfectly aware what judgment it will think proper to arrive at. Whatever it shall {here} deem worthy {to be transmitted} to posterity, it will say belongs to Æsop; if it shall be not so well pleased with any portion, it will, for any wager, contend that the same was composed by me. One who thus thinks, I would refute once for all by {this} my answer: whether this work is silly, or whether it is worthy of praise, he was the inventor: my hand has brought it to perfection. But let us pursue our purpose in the order we proposed.

FABLE XXI.

THE SHIPWRECK OF SIMONIDES.

A learned man has always a fund of riches in himself.

Simonides, who wrote {such} excellent {lyric} poems, the more easily to support his poverty, began to make a tour of the celebrated cities of Asia, singing the praises of victors for such reward as he might receive. After he had become enriched by this kind of gain, he resolved to return to his native land by sea; (for he was born, it is said, in the island of Ceos[32]). {Accordingly} he embarked in a ship, which a dreadful tempest, together with its own rottenness, caused to founder at sea. Some gathered together their girdles,[33] others their precious effects, {which formed} the support of their existence. One who was over inquisitive, {remarked}: "Are you going to save none of your property, Simonides?" He made reply: "All my {possessions} are about me." A few {only} made their escape by swimming, for the majority, being weighed down by their burdens, perished. Some thieves make their appearance, and seize what each person has saved, leaving them naked. Clazomenæ, an ancient city, chanced to be near; to which the shipwrecked persons repaired. Here a person devoted to the pursuits of literature, who had often read the lines of Simonides, and was a very great admirer of him though he had never seen him, knowing from his very language {who he was}, received him with the greatest pleasure into his house, and furnished him with clothes, money, and attendants. The others {meanwhile} were carrying about their pictures,[34] begging for victuals. Simonides chanced to meet them; and, as soon as he saw them, remarked: "I told you that all my property was about me; what you endeavoured to save is lost."

[Footnote IV.32: _In the island of Ceos_)--Ver. 28. The poet Simonides was born at Iulis, a city of the isle of Ceos, one of the Cyclades, in the Ægæan Sea.]

[Footnote IV.33: _Their girdles_)--Ver. 11. Among the ancients, the zones or girdles were sometimes used for the purpose of keeping money there; while sometimes purses were carried suspended from them.]

[Footnote IV.34: _Carrying about their pictures_)--Ver. 24. It was the custom for shipwrecked persons to go about soliciting charity with a painting suspended from the neck, representing their calamity; much in the fashion which we sometimes see followed at the present day.]

FABLE XXII.

THE MOUNTAIN IN LABOUR.

A Mountain[35] was in labour, sending forth dreadful groans, and there was in the districts the highest expectation. After all, it brought forth a Mouse.

This is designed for you, who, when you have threatened great things, produce nothing.

[Footnote IV.35: _A Mountain_)--Ver. 1. Tachos, King of Egypt, is said by Plutarch to have said to Agesilaüs, King of Sparta, when he came to his assistance: "The mountain has been in labour, Jupiter has been in alarm, but it has brought forth a mouse," alluding to the diminutive stature of Agesilaus; who contented himself with replying, in answer to this rude remark: "One day I shall appear to you even to be a lion."]

FABLE XXIII.

THE ANT AND THE FLY.

An Ant and a Fly were contending with great warmth which was of the greater importance. The Fly was the first to begin: "Can you possibly compare with my endowments? When a sacrifice is made, I am the first to taste of the entrails that belong to the Gods. I pass my time among the altars, I wander through all the temples; soon as I have espied it, I seat myself on the head of a king; and I taste of the chaste kisses of matrons. I labour not, and yet enjoy the nicest of things: what like to this, {good} rustic, falls to your lot?" "Eating with the Gods," said the Ant, "is certainly a thing to be boasted of; but by him who is invited, not him who is loathed {as an intruder}. You talk about kings and the kisses of matrons. While I am carefully heaping up a stock of grain for winter, I see you feeding on filth about the walls. You frequent the altars; yes, and are driven away as often as you come. You labour not; therefore it is that you have nothing when you stand in need of it. And, further, you boast about what modesty ought to conceal. You tease me in summer; when winter comes you are silent. While the cold is shrivelling you up and putting you to death, a well-stored abode harbours me. Surely I have now pulled down your pride enough."

A Fable of this nature distinctly points out the characters of those who set themselves off with unfounded praises, and of those whose virtues gain solid fame.

FABLE XXIV.

SIMONIDES PRESERVED BY THE GODS.

I have said, above, how greatly learning is esteemed among men: I will now hand down to posterity how great is the honor paid to it by the Gods.

Simonides, the very same of whom I have {before} made mention, agreed, at a fixed price, to write a panegyric for a certain Pugilist,[36] who had been victorious: {accordingly} he sought retirement. As the meagreness of his subject cramped his imagination, he used, according to general custom, the license of the Poet, and introduced the twin stars of Leda,[37] citing them as an example of similar honours. He finished the Poem according to contract, but received {only} a third part of the sum agreed upon. On his demanding the rest: "They," said he, "will give it you whose praises occupy {the other} two-thirds; but, that I may feel convinced that you have not departed in anger, promise to dine with me, {as} I intend to-day to invite my kinsmen, in the number of whom I reckon you." Although defrauded, and smarting under the injury, in order that he might not, by parting on bad terms, break off all friendly intercourse, he promised that he would. At the hour named he returned, {and} took his place at table. The banquet shone joyously with its cups; the house resounded with gladness, amid vast preparations, when, on a sudden, two young men, covered with dust, and dripping with perspiration, their bodies of more than human form, requested one of the servants to call Simonides to them, {and say} that it was of consequence to him to make no delay. The man, quite confused, called forth Simonides; {and} hardly had he put one foot out of the banquetting room, when suddenly the fall of the ceiling crushed the rest, and no young men were to be seen at the gate.

When the circumstances of the story I have told were made known, all were persuaded that the personal intervention of the Divinities had saved the Poet's life by way of reward.

[Footnote IV.36: _A certain Pugilist_)--Ver. 5. "Pyctæ;" from the Greek +puktês+, a "boxer," or "pugilist," Latinized.]

[Footnote IV.37: _Twin stars of Leda_)--Ver. 9. Castor and Pollux, the twin sons of Leda.]

EPILOGUE.

There are still remaining many things which I might say, and there is a copious abundance of subjects; but {though} witticisms, well-timed, are pleasing; out of place, they disgust. Wherefore, most upright Particulo (a name destined to live in my writings, so long as a value shall continue to be set upon the Latin literature), if {you like not} my genius, at least approve my brevity, which has the more just claim to be commended, seeing how wearisome Poets {usually} are.[38]

[Footnote IV.38: _Usually are_)--Ver. 9. Orellius introduces this after Fable V in the Fifth Book.]

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