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ligature is written as the separate letters "oe".
The text is taken from an omnibus volume that also contained Riley's
translation of the six surviving plays of Terence. The full title page
has been retained for completeness, but the sections of the Preface and
Contents that apply only to Terence have been omitted.
In the original text, words and phrases supplied by the translator
(Riley only) were printed in _italics_. In this e-text they are shown in
{braces}. Italics in the notes and commentary are shown conventionally
with _lines_, boldface by =marks=.
Footnotes have been renumbered within each Book, and grouped after their
Fables. The name is spelled "Æsop" in Riley, "Esop" in Smart and in the
Contents. Inconsistencies in fable numbering are described at the
beginning of the Table of Contents.
Typographical errors are listed at the end of the text.]
* * * * *
* * * *
The
COMEDIES
of
TERENCE.
And
The FABLES of PHÆDRUS.
Literally Translated into English Prose
with Notes,
By HENRY THOMAS RILEY, B.A.
Late Scholar Of Clare Hall, Cambridge.
To Which Is Added
A METRICAL TRANSLATION OF PHÆDRUS,
By CHRISTOPHER SMART, A.M.
London: George Bell & Sons, York Street,
Covent Garden.
1887.
PREFACE.
In the Translation of Phædrus, the Critical Edition by Orellius, 1831,
has been used, and in the Æsopian Fables, the text of the Parisian
Edition of Gail, 1826. The Notes will, it is believed, be found to
embody the little that is known of the contemporary history of the
Author.
H. T. R.
CONTENTS.
THE FABLES OF PHÆDRUS.
[Transcriber's Note:
The Table of Contents refers primarily to the Riley text. Fables
I.XXIX, III.III, and several Fables in Book IV are missing in Smart;
Riley's Fable IV.I, "The Ass and the Priests of Cybele", is Smart's
III.XIX. Where Smart's numbers are different, they have been added
in [brackets] after the page reference.
In the text, Book III, Fable XI is "The Eunuch to the Abusive Man";
all following fables in Riley are numbered one higher than in the
Table of Contents. This fable is missing from Smart but the number
X is skipped, as was number I.XVIII.]
BOOK I.
Prose. Verse.
Prologue 365 473
Fable I. The Wolf and the Lamb 365 473
II. The Frogs asking for a King 366 474
III. The vain Jackdaw and the Peacock 367 475
IV. The Dog carrying some Meat across a River 368 476
V. The Cow, the She-Goat, the Sheep,
and the Lion 368 476
VI. The Frogs' complaint against the Sun 369 476
VII. The Fox and the Tragic Mask 369 477
VIII. The Wolf and the Crane 370 477
IX. The Sparrow and the Hare 370 478
X. The Wolf, the Fox, and the Ape 371 478
XI. The Ass and the Lion hunting 371 478
XII. The Stag at the Stream 372 479
XIII. The Fox and the Raven 372 480
XIV. The Cobbler turned Physician 373 480
XV. The Ass and the Old Shepherd 373 481
XVI. The Stag, the Sheep, and the Wolf 374 481
XVII. The Sheep, the Dog, and the Wolf 374 482
XVIII. The Woman in Labour 375 ---
XIX. The Bitch and her Whelps 375 482
XX. The hungry Dogs 376 483
XXI. The aged Lion, the Wild Boar,
the Bull, and the Ass 376 483
XXII. The Man and the Weasel 376 483
XXIII. The Faithful Dog 377 484
XXIV. The Frog and the Ox 378 484
XXV. The Dog and the Crocodile 377 485
XXVI. The Fox and the Stork 378 485
XXVII. The Dog, the Treasure, and the Vulture 379 486
XXVIII. The Fox and the Eagle 380 486
XXIX. The Ass deriding the Boar 380 ---
XXX. The Frogs frightened at the
Battle of the Bulls 380 487 [XXIX]
XXXI. The Kite and the Pigeons 381 487 [XXX]
BOOK II.
Prologue 382 488
Fable I. The Lion, the Robber, and the Traveller 383 488
II. Two Women of different Ages beloved by
the Middle-aged Man 383 489
III. The Man and the Dog 384 489
IV. The Eagle, the Cat, and the Sow 384 490
V. Cæsar to the Chamberlain 385 491
VI. The Eagle, the Crow, and the Tortoise 386 492
VII. The Mules and Robbers 387 492
VIII. The Stag and the Oxen 387 493
Epilogue 388 494
BOOK III.
Prologue, to Eutychus 390 497
Fable I. The Old Woman and the Cask 393 498
II. The Panther and Shepherd 394 498
III. Esop and the Farmer 395 ---
IV. The Butcher and the Ape 395 499 [III]
V. Esop and the Insolent Man 395 499 [IV]
VI. The Fly and the Mule 396 499 [V]
VII. The Dog and the Wolf 397 500 [VI]
VIII. The Brother and Sister 398 501 [VII]
IX. Socrates to his Friends 398 502 [VIII]
X. The Poet on Believing and not Believing 399 502 [IX]
[XI. The Eunuch to the Abusive Man 401 --- ]
XI. The Cock and the Pearl [XII] 401 504
XII. The Bees and the Drones, the Wasp
sitting as judge [XIII] 402 505
XIII. Esop at play [XIV] 402 505
XIV. The Dog to the Lamb [XV] 403 506
XV. The Grasshopper and the Owl [XVI] 404 507
XVI. The Trees under the Protection
of the Gods [XVII] 405 508
XVII. The Peacock to Juno [XVIII] 405 509
XVIII. Esop's Answer to the Inquisitive Man [XIX] 406 509
Epilogue 407 ---
BOOK IV.
Prologue 409 510
Fable I. The Ass and the Priests of Cybele 410 509
[III.XIX in Smart]
II. The Weasel and the Mice 411 510 [I]
III. The Fox and the Grapes 411 511 [II]
IV. The Horse and the Wild Boar 411 511 [III]
V. Esop interpreting a Will 412 512 [IV]
VI. The Battle of the Mice and the Weasels 413 514 [V]
VII. The Poet's Defence against the Censurers
of his Fables 414 514 [VI]
VIII. The Viper and the File 415 515 [VII]
IX. The Fox and the Goat 415 516 [VIII]
X. Of the Vices of Men 416 516 [IX]
XI. A Thief pillaging the Altar of Jupiter 416 517 [X]
XII. Hercules and Plutus 417 517 [XI]
XIII. The Lion reigning 417 ---
XIV. Prometheus 418 ---
XV. The She-Goats and their Beards 418 518 [XII]
XVI. The Pilot and the Mariners 419 518 [XIII]
XVII. The Embassy of the Dogs to Jupiter 419 ---
XVIII. The Man and the Snake 420 519 [XIV]
XIX. The Fox and the Dragon 421 519 [XV]
XX. Phædrus 422 520 [XVI]
XXI. The Shipwreck of Simonides 422 520 [XVII]
XXII. The Mountain in Labour 423 522 [XVIII]
XXIII. The Ant and the Fly 424 522 [XIX]
XXIV. Simonides preserved by the Gods 425 523 [XX]
Epilogue 426 524
BOOK V.
Prologue 427 526
Fable I. Demetrius and Menander 427 527
II. The Travellers and the Robber 428 528
III. The Bald Man and the Fly 429 529
IV. The Man and the Ass 429 529
V. The Buffoon and Countryman 429 530
VI. The Two Bald Men 431 532
VII. Princeps the Flute Player 431 532
VIII. The Emblem of Opportunity 433 534
IX. The Bull and the Calf 433 534
X. The Huntsman and the Dog 433 535
THE NEW FABLES--Attributed to Phædrus.
Fable I. The Ape and the Fox 435
II. The Author 436
III. Mercury and the two Women 436
IV. Prometheus and Cunning 437
V. The Author 438
VI. The signification of the Punishments
of Tartarus 438
VII. The Author 439
VIII. Æsop and the Author 439
IX. Pompeius Magnus and his Soldier 440
X. Juno, Venus, and the Hen 441
XI. The Father of a Family and Æsop 442
XII. The Philosopher and the Victor
in the Gymnastic Games 442
XIII. The Ass and the Lyre 443
XIV. The Widow and the Soldier 443
XV. The Rich Suitor and the Poor One 444
XVI. Æsop and his Mistress 445
XVII. A Cock carried in a Litter by Cats 446
XVIII. The Sow bringing forth and the Wolf 446
XIX. The Runaway Slave and Æsop 447
XX. The Chariot Horse sold for the Mill 447
XXI. The Hungry Bear 448
XXII. The Traveller and the Raven 449
XXIII. The Shepherd and the She-Goat 449
XXIV. The Serpent and the Lizard 449
XXV. The Crow and the Sheep 450
XXVI. The Servant and the Master 450
XXVII. The Hare and the Herdsman 450
XXVIII. The Young Man and the Courtesan 451
XXIX. The Beaver 451
XXX. The Butterfly and the Wasp 452
XXXI. The Ground-Swallow and the Fox 453
Epilogue 453
ÆSOPIAN FABLES--The Authors of Which Are Not Known.
Fable I. The Sick Kite 454
II. The Hares tired of Life 454
III. Jupiter and the Fox 455
IV. The Lion and the Mouse 455
V. The Man and the Trees 456
VI. The Mouse and the Frog 456
VII. The Two Cocks and the Hawk 456
VIII. The Snail and the Ape 457
IX. The City Mouse and the Country Mouse 457
X. The Ass fawning upon his Master 458
XI. The Crane, the Crow, and the Countryman 459
XII. The Birds and the Swallow 459
XIII. The Partridge and the Fox 460
XIV. The Ass, the Ox, and the Birds 461
XV. The Lion and the Shepherd 461
XVI. The Goat and the Bull 462
XVII. The Horse and the Ass 462
XVIII. The Birds, the Beasts, and the Bat 463
XIX. The Nightingale, the Hawk, and the Fowler 463
XX. The Wolf, the Fox, and the Shepherd 464
XXI. The Sheep and the Wolves 464
XXII. The Ape and the Fox 465
XXIII. The Wolf, the Huntsman, and the Shepherd 465
XXIV. The Truthful Man, the Liar, and the Apes 466
XXV. The Man and the Lion 467
XXVI. The Stork, the Goose, and the Hawk 467
XXVII. The Sheep and the Crow 468
XXVIII. The Ant and the Grasshopper 468
XXIX. The Horse and the Ass 469
XXX. The Old Lion and the Fox 469
XXXI. The Camel and the Flea 469
XXXII. The Kid and the Wolf 470
XXXIII. The Poor Man and the Serpent 470
XXXIV. The Eagle and the Kite 471
THE FABLES OF PHÆDRUS.
BOOK I.
THE PROLOGUE.
The matter which Æsop, the inventor {of Fables}, has provided, I have
polished in Iambic verse. The advantages of {this} little work are
twofold--that it excites laughter, and by counsel guides the life {of
man}. But if any one shall think fit to cavil, because not only wild
beasts, but even trees speak, let him remember that we are disporting in
fables.
FABLE I.
THE WOLF AND THE LAMB.
Driven by thirst, a Wolf and a Lamb had come to the same stream; the
Wolf stood above, and the Lamb at a distance below. Then, the spoiler,
prompted by a ravenous maw, alleged a pretext for a quarrel. "Why," said
he, "have you made the water muddy for me {while I am} drinking?" The
Fleece-bearer, trembling, {answered}: "Prithee, Wolf, how can I do what
you complain of? The water is flowing downwards from you to where I am
drinking." The other, disconcerted by the force of truth, {exclaimed}:
"Six months ago, you slandered me." "Indeed," answered the Lamb, "I was
not born {then}." "By Hercules," said {the Wolf}, "{then 'twas} your
father slandered me;" and so, snatching him up, he tore him to pieces,
killing him unjustly.
This Fable is applicable to those men who, under false pretences,
oppress the innocent.
FABLE II.
THE FROGS ASKING FOR A KING.
When Athens[1] was flourishing under just laws, liberty grown wanton
embroiled the city, and license relaxed the reins of ancient discipline.
Upon this, the partisans of factions conspiring, Pisistratus the
Tyrant[2] seized the citadel. When the Athenians were lamenting their
sad servitude (not that he was cruel, but because every burden is
grievous to those who are unused to it), and began to complain, Æsop
related a Fable to the following effect:--
"The Frogs, roaming at large in their marshy fens, with loud clamour
demanded of Jupiter a king, who, by {his} authority, might check their
dissolute manners. The Father of the Gods smiled, and gave them a little
Log, which, on being thrown {among them} startled the timorous race by
the noise and sudden commotion in the bog. When it had lain for some
time immersed in the mud, one {of them} by chance silently lifted his
head above the water, and having taken a peep at the king, called up all
the rest. Having got the better of their fears, vying with each other,
they swim towards him, and the insolent mob leap upon the Log. After
defiling it with every kind of insult, they sent to Jupiter, requesting
another king, because the one that had been given them was useless. Upon
this, he sent them a Water Snake,[3] who with his sharp teeth began to
gobble them up one after another. Helpless they strive in vain to escape
death; terror deprives them of voice. By stealth, therefore, they send
through Mercury a request to Jupiter, to succour them in their distress.
Then said the God in reply: 'Since you would not be content with your
good fortune, continue to endure your bad fortune.'"
"Do you also, O fellow-citizens," said {Æsop}, "submit to the present
evil, lest a greater one befall you."
[Footnote I.1: _When Athens_)--Ver. 1. This probably alludes
to the government of Solon, when Archon of Athens.]
[Footnote I.2: _Pisistratus the Tyrant_)--Ver. 5. From Suidas
and Eusebius we learn that Æsop died in the fifty-fourth Olympiad,
while Pisistratus did not seize the supreme power at Athens till
the first year of the fifty-fifth. These dates, however, have been
disputed by many, and partly on the strength of the present
passage.]
[Footnote I.3: _A Water-Snake_)--Ver. 24. Pliny tells us that
the "hydrus" lives in the water, and is exceedingly venomous. Some
Commentators think that Phædrus, like Æsop, intends to conceal a
political meaning under this Fable, and that by the Water-Snake he
means Caligula, and by the Log, Tiberius. Others, perhaps with
more probability, think that the cruelty of Tiberius alone is
alluded to in the mention of the snake. Indeed, it is doubtful
whether Phædrus survived to the time of Caligula: and it is more
generally believed that the First and Second Books were written in
the time of Augustus and Tiberius.]
FABLE III.
THE VAIN JACKDAW AND THE PEACOCK.
That one ought not to plume oneself on the merits which belong to
another, but ought rather to pass his life in his own proper guise, Æsop
has given us this illustration:--
A Jackdaw, swelling[4] with empty pride, picked up some feathers which
had fallen from a Peacock, and decked himself out {therewith}; upon
which, despising his own {kind}, he mingled with a beauteous flock of
Peacocks. They tore his feathers from off the impudent bird, and put him
to flight with their beaks. The Jackdaw, {thus} roughly handled, in
grief hastened to return to his own kind; repulsed by whom, he had to
submit to sad disgrace. Then said one of those whom he had formerly
despised: "If you had been content with our station, and had been ready
to put up with what nature had given, you would neither have experienced
the former affront, nor would your ill fortune have had to feel {the
additional pang} of this repulse."
[Footnote I.4: _A Jackdaw, swelling_)--Ver. 4. Scheffer thinks
that Sejanus is alluded to under this image.]
FABLE IV.
THE DOG CARRYING SOME MEAT ACROSS A RIVER.
He who covets what belongs to another, deservedly loses his own.
As a Dog, swimming[5] through a river, was carrying a piece of meat, he
saw his own shadow in the watery mirror; and, thinking that it was
another booty carried by another {dog}, attempted to snatch it away; but
his greediness {was} disappointed, he both dropped the food which he was
holding in his mouth, and was after all unable to reach that at which he
grasped.
[Footnote I.5: _As a Dog swimming_)--Ver. 9. Lessing finds
some fault with the way in which this Fable is related, and with
fair reason. The Dog swimming would be likely to disturb the water
to such a degree, that it would be impossible for him to see with
any distinctness the reflection of the meat. The version which
represents him as crossing a bridge is certainly more consistent
with nature.]
FABLE V.
THE COW, THE SHE-GOAT, THE SHEEP, AND THE LION.
An alliance with the powerful is never to be relied upon: the present
Fable testifies the truth of my maxim.
A Cow, a She-Goat, and a Sheep[6] patient under injuries, were partners
in the forests with a Lion. When they had captured a Stag of vast bulk,
thus spoke the Lion, after it had been divided into shares: "Because my
name is Lion, I take the first; the second you will yield to me because
I am courageous; then, because I am the strongest,[7] the third will
fall to my lot; if anyone touches the fourth, woe betide him."
Thus did unscrupulousness seize upon the whole prey for itself.
[Footnote I.6: _And a Sheep_)--Ver. 3. Lessing also censures
this Fable on the ground of the partnership being contrary to
nature; neither the cow, the goat, nor the sheep feed on flesh.]
[Footnote I.7: _I am the strongest_)--Ver. 9. Some critics
profess to see no difference between "sum fortis" in the eighth
line, and "plus valeo" here; but the former expression appears to
refer to his courage, and the latter to his strength. However, the
second and third reasons are nothing but reiterations of the first
one, under another form. Davidson remarks on this passage: "I am
not certain that the Poet meant any distinction; nay, there is,
perhaps, a propriety in supposing that he industriously makes the
Lion plead twice upon the same title, to represent more strongly
by what unjust claims men in power often invade the property of
another."]
FABLE VI.
THE FROGS' COMPLAINT AGAINST THE SUN.
Æsop, on seeing the pompous wedding of a thief, who was his neighbour,
immediately began to relate the following story:
Once on a time, when the Sun was thinking of taking a wife,[8] the Frogs
sent forth their clamour to the stars. Disturbed by their croakings,
Jupiter asked the cause of their complaints. Then {said} one of the
inhabitants of the pool: "As it is, by himself he parches up all the
standing waters, and compels us unfortunates to languish and die in
{our} scorched abode. What is to become of us, if he beget children?"
[Footnote I.8: _Taking a wife_)--Ver. 3. It has been suggested
by Brotier and Desbillons, that in this Fable Phædrus covertly
alludes to the marriage which was contemplated by Livia, or
Livilla, the daughter of the elder Drusus and Antonia, and the
wife of her first-cousin, the younger Drusus, with the infamous
Sejanus, the minister and favourite of Tiberius, after having,
with his assistance, removed her husband by poison. In such case,
the Frogs will represent the Roman people, the Sun Sejanus, who
had greatly oppressed them, and by Jupiter, Tiberius will be
meant.]
FABLE VII.
THE FOX AND THE TRAGIC MASK.
A Fox, by chance, casting his eyes on a Tragic Mask: "Ah," said she,
"great as is its beauty, still it has no brains."[9]
This is meant for those to whom fortune has granted honor and renown,
leaving them void of common sense.
[Footnote I.9: _Has no brains_)--Ver. 2. To make the sense of
this remark of the Fox the more intelligible, we must bear in mind
that the ancient masks covered the whole head, and sometimes
extended down to the shoulders; consequently, their resemblance to
the human head was much more striking than in the masks of the
present day.]
FABLE VIII.
THE WOLF AND THE CRANE.
He who expects a recompense for his services from the dishonest commits
a twofold mistake; first, because he assists the undeserving, and in the
next place, because he cannot be gone while he is yet safe.
A bone that he had swallowed stuck in the jaws of a Wolf. Thereupon,
overcome by extreme pain, he began to tempt all and sundry by great
rewards to extract the cause of misery. At length, on his taking an
oath, a Crane was prevailed on, and, trusting the length of her neck to
his throat, she wrought, with danger to herself, a cure for the Wolf.
When she demanded the promised reward for this {service}, "You are an
ungrateful one," replied {the Wolf}, "to have taken your head in safety
out of my mouth, and {then} to ask for a reward."
FABLE IX.
THE SPARROW AND THE HARE.
Let us show, in a few lines, that it is unwise to be heedless[10] of
ourselves, while we are giving advice to others.
A Sparrow upbraided a Hare that had been pounced upon by an Eagle, and
was sending forth piercing cries. "Where now," said he, "is that
fleetness for which you are so remarkable? Why were your feet {thus}
tardy?" While he was speaking, a Hawk seizes him unawares, and kills
him, shrieking aloud with vain complaints. The Hare, almost dead, as a
consolation in his agony, {exclaimed}: "You, who so lately, free from
care, were ridiculing my misfortunes, have now to deplore your own fate
with as woful cause."
[Footnote I.10: _To be heedless_)--Ver. 1. "Cavere" is a word
of legal signification, meaning to give advice to a person by way
of assistance or precaution, as a patron to his client.]
FABLE X.
THE WOLF, THE FOX, AND THE APE.
Whoever has once become notorious by base fraud, even if he speaks the
truth, gains no belief. To this, a short Fable of Æsop bears witness.
A Wolf indicted a Fox upon a charge of theft; the latter denied that she
was amenable to the charge. Upon this, the Ape sat as judge between
them; and when each of them had pleaded his cause, the Ape is said to
have pronounced {this} sentence: "You, {Wolf}, appear not to have lost
what you demand; I believe that you, {Fox}, have stolen what you so
speciously deny."
FABLE XI.
THE ASS AND THE LION HUNTING.
A dastard, who in his talk brags of his prowess, and is devoid of
courage,[11] imposes upon strangers, but is the jest of all who know
him.
A Lion having resolved to hunt in company with an Ass, concealed him in
a thicket, and at the same time enjoined him to frighten the wild beasts
with his voice, to which they were unused, while he himself was to catch
them as they fled. Upon this, Long-ears, with all his might, suddenly
raised a cry, and terrified the beasts with {this} new cause of
astonishment.[12] While, in their alarm, they are flying to the
well-known outlets, they are overpowered by the dread onset of the Lion;
who, after he was wearied with slaughter, called forth the Ass {from his
retreat}, and bade him cease his clamour. On this the other, in his
insolence, {inquired}: "What think you of the assistance given by my
voice?" "Excellent!" said {the Lion}, "so much so, that if I had not
been acquainted with your spirit and your race, I should have fled in
alarm like {the rest}."
[Footnote I.11: _Devoid of courage_)--Ver. 1. Burmann suggests,
with great probability, that Phædrus had here in mind those
braggart warriors, who have been so well described by Plautus and
Terence, under the characters of Pyrgopolynices and Thraso.]
[Footnote I.12: _This new cause of astonishment_)--Ver. 8. Never
having heard the voice of an ass in the forests before.]
FABLE XII.
THE STAG AT THE STREAM.
This story shows that what you contemn is often found of more utility
than what you load with praises.
A Stag, when he had drunk at a stream, stood still, and gazed upon his
likeness in the water. While there, in admiration, he was praising his
branching horns, and finding fault with the extreme thinness of his
legs, suddenly roused by the cries of the huntsmen, he took to flight
over the plain, and with nimble course escaped the dogs. Then a wood
received the beast; in which, being entangled and caught by his horns,
the dogs began to tear him to pieces with savage bites. While dying, he
is said to have uttered these words: "Oh, how unhappy am I, who now too
late find out how useful to me were the things that I despised; and what
sorrow the things I used to praise, have caused me."
FABLE XIII.
THE FOX AND THE RAVEN.
He who is delighted at being flattered with artful words, {generally}
pays the ignominious penalty of a late repentance.
As a Raven, perched in a lofty tree, was about to eat a piece of cheese,
stolen from a window,[13] a Fox espied him, {and} thereupon began thus
to speak: "O Raven, what a glossiness there is upon those feathers of
yours! What grace you carry in your shape and air! If you had a voice,
no bird whatever would be superior to you." On this, the other, while,
in his folly, attempting to show off his voice, let fall the cheese from
his mouth, which the crafty Fox with greedy teeth instantly snatched up.
Then, too late, the Raven, thus, in his stupidity overreached, heaved a
bitter sigh.
By this story[14] it is shown, how much ingenuity avails, {and} how
wisdom is always an overmatch for strength.
[Footnote I.13: _From a window_)--Ver. 3. Burmann suggests
that the window of a house in which articles of food were exposed
for sale, is probably meant.]
[Footnote I.14: _By this story_)--Ver. 13. Heinsius thinks
this line and the next to be spurious; because, though Phædrus
sometimes at the beginning mentions the design of his Fable, he
seldom does so at the end. In this conjecture he is followed by
Bentley, Sanadon, and many others of the learned.]
FABLE XIV.
THE COBBLER TURNED PHYSICIAN.
A bungling Cobbler, broken down by want, having begun to practise physic
in a strange place, and selling his antidote[15] under a feigned name,
gained some reputation for himself by his delusive speeches.
Upon this, the King of the city, who lay ill, being afflicted with a
severe malady, asked for a cup, for the purpose of trying him; and then
pouring water into it, and pretending that he was mixing poison with the
fellow's antidote, ordered him to drink it off, {in consideration of} a
stated reward. Through fear of death, the cobbler then confessed that
not by any skill in the medical art, but through the stupidity of the
public, he had gained his reputation. The King, having summoned a
council, thus remarked: "What think you of the extent of your madness,
when you do not hesitate to trust your lives[16] to one to whom no one
would trust his feet to be fitted with shoes?"
This, I should say with good reason, is aimed at those through whose
folly impudence makes a profit.
[Footnote I.15: _Selling his antidote_)--Ver. 3. "Antidotum"
probably means a universal remedy, capable of curing all natural
diseases, as well as neutralizing the effects of poison.]
[Footnote I.16: _Trust your lives_)--Ver. 15. He seems to pun
upon the word "capita," as meaning not only "the life," but "the
head," in contradistinction to "the feet," mentioned in the next
line. As in l. 2 we find that he came to a place where he was not
known, we must suppose that the Cobbler confessed to the King his
former calling.]
FABLE XV.
THE ASS AND THE OLD SHEPHERD.
In a change of government, the poor change nothing beyond the name of
their master. That this is the fact this little Fable shows.
A timorous Old Man was feeding an Ass in a meadow. Frightened by a
sudden alarm of the enemy, he tried to persuade the Ass to fly, lest
they should be taken prisoners. But he leisurely replied: "Pray, do you
suppose that the conqueror will place double panniers upon me?" The Old
Man said, "No." "Then what matters it to me, so long as I have to carry
my panniers, whom I serve?"
FABLE XVI.
THE STAG, THE SHEEP, AND THE WOLF.
When a rogue offers his name as surety in a doubtful case, he has no
design to act straight-forwardly, but is looking to mischief.
A Stag asked a Sheep for a measure[17] of wheat, a Wolf being his
surety. The other, however, suspecting fraud, {replied}: "The Wolf has
always been in the habit of plundering and absconding; you, of rushing
out of sight with rapid flight: where am I to look for you both when the
day comes?"[18]
[Footnote I.17: _For a measure_)--Ver. 3. Properly "modius;"
the principal dry measure of the Romans. It was equal to one-third
of the amphora, and therefore to nearly two gallons English.]
[Footnote I.18: _Day comes_)--Ver. 6. "Quum dies adveniat,"
a law term, signifying "when the day of payment comes."]
FABLE XVII.
THE SHEEP, THE DOG, AND THE WOLF.
Liars generally[19] pay the penalty of their guilt.
A Dog, who was a false accuser, having demanded of a Sheep a loaf of
bread, which he affirmed he had entrusted to her charge; a Wolf,
summoned as a witness, affirmed that not only one was owing but ten.
Condemned on false testimony, the Sheep had to pay what she did not owe.
A few days after, the Sheep saw the Wolf lying in a pit. "This," said
she, "is the reward of villany, sent by the Gods."
[Footnote I.19: _Liars generally_)--Ver. 1. It is supposed by
some that this Fable is levelled against the informers who
infested Rome in the days of Tiberius.]
FABLE XVIII.
THE WOMAN IN LABOUR.
No one returns with good will to the place which has done him a
mischief.
Her months completed,[20] a Woman in labour lay upon the ground,
uttering woful moans. Her Husband entreated her to lay her body on the
bed, where she might with more ease deposit her ripe burden. "I feel far
from confident," said she, "that my pains can end in the place where
they originated."
[Footnote I.20: _Her months completed_)--Ver. 2. Plutarch
relates this, not as a Fable, but as a true narrative.]
FABLE XIX.
THE BITCH AND HER WHELPS.
The fair words of a wicked man are fraught with treachery, and the
subjoined lines warn us to shun them.
A Bitch, ready to whelp,[21] having entreated another that she might
give birth to her offspring in her kennel, easily obtained the favour.
Afterwards, on the other asking for her place back again, she renewed
her entreaties, earnestly begging for a short time, until she might be
enabled to lead forth her whelps when they had gained sufficient
strength. This time being also expired, {the other} began more urgently
to press for her abode: "If" said {the tenant}, "you can be a match for
me and my litter, I will depart from the place."
[Footnote I.21: _Ready to whelp_)--Ver. 3. Justin, B. I.,
c. 3, mentions this Fable with some little variation, as being
related by a Ligurian to Comanus, the son of King Nannus, who had
granted (about B.C. 540) some land to the Phocæans for the
foundation of the city of Massilia; signifying thereby that the
natives would be quickly dispossessed by the newcomers.]
FABLE XX.
THE HUNGRY DOGS.
An ill-judged project is not only without effect, but also lures mortals
to their destruction.
Some Dogs espied a raw hide sunk in a river. In order that they might
more easily get it out and devour it, they fell to drinking up the
water; they burst, however, and perished before they could reach what
they sought.
FABLE XXI.
THE AGED LION, THE WILD BOAR, THE BULL, AND THE ASS.
Whoever has fallen from a previous high estate, is in his calamity the
butt even of cowards.
As a Lion, worn out with years, and deserted by his strength, lay
drawing his last breath, a Wild Boar came up to him, with flashing
tusks,[22] and with a blow revenged an old affront. Next, with hostile
horns, a Bull pierced the body of his foe. An Ass, on seeing the wild
beast maltreated with impunity, tore up his forehead with his heels. On
this, expiring, he {said}: "I have borne, with indignation, the insults
of the brave; but in being inevitably forced to bear with you, disgrace
to nature! I seem to die a double death."
[Footnote I.22: _With flashing tusks_)--Ver. 5. "Fulmineus,"
"lightning-like," is an epithet given by Ovid and Statius also, to
the tusks of the wild boar; probably by reason of their sharpness
and the impetuosity of the blow inflicted thereby. Scheffer
suggests that they were so called from their white appearance
among the black hair of the boar's head.]
FABLE XXII.
THE MAN AND THE WEASEL.
A Weasel, on being caught by a Man, wishing to escape impending death:
"Pray," said she, "do spare me, for 'tis I who keep your house clear of
troublesome mice." The Man made answer: "If you did so for my sake, it
would be a reason for thanking you, {and} I should have granted you the
pardon you entreat. But, inasmuch as you do your best that you may enjoy
the scraps which they would have gnawed, and devour the mice as well,
don't think of placing your pretended services to my account;" and so
saying, he put the wicked {creature} to death.
Those persons ought to recognize this as applicable to themselves, whose
object is private advantage, and who boast to the unthinking of an
unreal merit.
FABLE XXIII.
THE FAITHFUL DOG.
The man who becomes liberal all of a sudden, gratifies the foolish, but
for the wary spreads his toils in vain.
A Thief one night threw a crust of bread to a Dog, to try whether he
could be gained by the proffered victuals: "Hark you," said the Dog, "do
you think to stop my tongue so that I may not bark for my master's
property? You are greatly mistaken. For this sudden liberality bids me
be on the watch, that you may not profit by my neglect."
FABLE XXIV.
THE FROG AND THE OX.
The needy man, while affecting to imitate the powerful, comes to ruin.
Once on a time, a Frog espied an Ox in a meadow, and moved with envy at
his vast bulk, puffed out her wrinkled skin, {and} then asked her young
ones whether she was bigger than the Ox. They said "No." Again, with
still greater efforts, she distended her skin, and in like manner
enquired which was the bigger:[23] they said: "The Ox." At last, while,
full of indignation, she tried, with all her might, to puff herself out,
she burst her body on the spot.
[Footnote I.23: _Which was the bigger_)--Ver. 8. "Quis major
esset. Illi dixerunt Bovem." Bentley censures this line, and
thinks it spurious. In good Latin, he says "uter" would occupy the
place of "quis," and "bovem" would be replaced by "bos."]
FABLE XXV.
THE DOG AND THE CROCODILE.
Those who give bad advice to discreet persons, both lose their pains,
and are laughed to scorn.
It has been related,[24] that Dogs drink at the river Nile running
along, that they may not be seized by the Crocodiles. Accordingly, a Dog
having begun to drink while running along, a Crocodile thus addressed
him: "Lap as leisurely as you like; drink on; come nearer, and don't be
afraid," said he. The other {replied}: "Egad, I would do so with all my
heart, did I not know that you are eager for my flesh."
[Footnote I.24: _It has been related_)--Ver. 3. Pliny, in his
Natural History, B. viii. c. 40, and Ælian, in his Various and
Natural Histories, relate the same fact as to the dogs drinking of
the Nile. "To treat a thing, as the dogs do the Nile," was a
common proverb with the ancients, signifying to do it
superficially; corresponding with our homely saying, "To give it a
lick and a promise." Macrobius, in the Saturnalia, B. i. c. 2,
mentions a story, that after the defeat at Mutina, when enquiry
was made as to what had become of Antony, one of his servants made
answer: "He has done what the dogs do in Egypt, he drank and ran
away."
FABLE XXVI.
THE FOX AND THE STORK.
Harm should be done to no man; but if any one do an injury, this Fable
shows that he may be visited with a like return.
A Fox is said to have given a Stork the first invitation to a banquet,
and to have placed before her some thin broth in a flat dish, of which
the hungry Stork could in no way get a taste. Having invited the Fox in
return, she set {before him} a narrow-mouthed jar,[25] full of minced
meat:[26] and, thrusting her beak into it, satisfied herself, {while}
she tormented her guest with hunger; who, after having in vain licked
the neck of the jar, as we have heard, thus addressed the foreign
bird:[27] "Every one is bound to bear patiently the results of his own
example."
[Footnote I.25: _Of minced meat_)--Ver. 7. "Intritus cibus,"
is thought here to signify a peculiar dish, consisting of bread
soaked in milk, cheese, garlic, and other herbs.]
[Footnote I.26: _Narrow-mouthed jar_)--Ver. 8. The "lagena,"
or "lagona," was a long-necked bottle or flagon, made of earth,
and much used for keeping wine or fruit.]
[Footnote I.27: _The foreign bird_)--Ver. 11. Alluding
probably to the migratory habits of the stork, or the fact of her
being especially a native of Egypt.]
FABLE XXVII.
THE DOG, THE TREASURE, AND THE VULTURE.
This Fable may be applied to the avaricious, and to those, who, born to
a humble lot, affect to be called rich.
Grubbing up human bones,[28] a Dog met with a Treasure; and, because he
had offended the Gods the Manes,[29] a desire for riches was inspired in
him, that so he might pay the penalty {due} to the holy character of the
place. Accordingly, while he was watching over the gold, forgetful of
food, he was starved to death; on which a Vulture, standing over him, is
reported to have said: "O Dog, you justly meet your death, who, begotten
at a cross-road, and bred up on a dunghill, have suddenly coveted regal
wealth."
[Footnote I.28: _Human bones_)--Ver. 3. This plainly refers to
the custom which prevailed among the ancients, of burying golden
ornaments, and even money, with the dead; which at length was
practised to such an excess, that at Rome the custom was forbidden
by law. It was probably practised to a great extent by the people
of Etruria; if we may judge from the discoveries of golden
ornaments frequently made in their tombs.]
[Footnote I.29: _Gods the Manes_)--Ver. 4. Perhaps by "Deos
Manes" are meant the good and bad Genii of the deceased.]
FABLE XXVIII.
THE FOX AND THE EAGLE.
Men, however high in station, ought to be on their guard against the
lowly; because, to ready address, revenge lies near at hand.
An Eagle one day carried off the whelps of a Fox, and placed them in
{her} nest before her young ones, for them to tear in pieces as food.
The mother, following her, began to entreat that she would not cause
such sorrow to her miserable {suppliant}. The other despised her, as
being safe in the very situation of the spot. The Fox snatched from an
altar a burning torch, and surrounded the whole tree with flames,
intending to mingle anguish to her foe with the loss of her offspring.
The Eagle, that she might rescue her young ones from the peril of death,
in a suppliant manner restored to the Fox her whelps in safety.
FABLE XXIX.
THE ASS DERIDING THE BOAR.
Fools often, while trying to raise a silly laugh, provoke others by
gross affronts, and cause serious danger to themselves.
An Ass meeting a Boar: "Good morrow to you, brother," says he. The other
indignantly rejects the salutation, and enquires why he thinks proper to
utter such an untruth. The Ass, with legs[30] crouching down, replies:
"If you deny that you are like me, at all events I have something very
like your snout." The Boar, just on the point of making a fierce attack,
suppressed his rage, and {said}: "Revenge were easy for me, but I
decline to be defiled with {such} dastardly blood."
[Footnote I.30: _The ass, with legs_)--Ver. 7. This line is
somewhat modified in the translation.]
FABLE XXX.
THE FROGS FRIGHTENED AT THE BATTLE OF THE BULLS.
When the powerful[31] are at variance, the lowly are the sufferers.
A Frog, viewing from a marsh, a combat of some Bulls: "Alas!" said she,
"what terrible destruction is threatening us." Being asked by another
why she said so, as the Bulls were contending for the sovereignty of the
herd, and passed their lives afar from them: "Their habitation is at a
distance," {said she}, "and they are of a different kind; still, he who
{is} expelled from the sovereignty of the meadow, will take to flight,
{and} come to the secret hiding-places in the fens, and trample and
crush us with his hard hoof. Thus does their fury concern our safety."
[Footnote I.31: _When the powerful_)--Ver. 1. This is similar
to the line of Horace, "Quicquid delirant reges, plectuntur
Achivi."]
FABLE XXXI.
THE KITE AND THE PIGEONS.
He who entrusts himself to the protection of a wicked man, while he
seeks assistance, meets with destruction.
Some Pigeons, having often escaped from a Kite, and by their swiftness
of wing avoided death, the spoiler had recourse to stratagem, and by a
crafty device of this nature, deceived the harmless race. "Why do you
prefer to live a life of anxiety, rather than conclude a treaty, and
make me {your} king, who can ensure your safety from every injury?"
They, putting confidence in him, entrusted themselves to the Kite, who,
on obtaining the sovereignty, began to devour them one by one, and to
exercise authority with his cruel talons. Then said one of those that
were left: "Deservedly are we smitten."