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, 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.]