Delphi Complete Fables of Phaedrus (Illustrated) E-Book

Gaius Julius Phaedrus

• Herausgeber: Delphi Classics Ltd
• Kategorie: Poesie und Drama
• Serie: Delphi Ancient Classics
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 593

Beschreibung

The first century fabulist Gaius Julius Phaedrus was the first recorded versifier of Aesop’s fables into Latin, retold in a loose iambic metre. They are composed in a lively terse and simple Latin verse, with some elaborate style, serving as excellent model for students of the language. They were written not only to amuse and teach, but also to provide compelling satirical comments on the turbulent social and political life of first century Rome. Delphi’s Ancient Classics series provides eReaders with the wisdom of the Classical world, with both English translations and the original Latin texts. This comprehensive eBook presents Phaedrus’ complete extant works, with illustrations, informative introductions and the usual Delphi bonus material. (Version 1)

* Beautifully illustrated with images relating to Phaedrus’ life and works
* Features the complete extant works of Phaedrus, in both English translation and the original Latin
* Concise introduction to Phaedrus
* Provides both verse (Christopher Smart) and prose (Henry Thomas Riley) translations of the Fables
* Excellent formatting of the texts
* Easily locate the fables you want to read with individual contents tables
* Includes rare pseudo-Phaedrus fables, first time in digital print
* Provides a special dual English and Latin text, allowing readers to compare the sections paragraph by paragraph — ideal for Latin students

CONTENTS:

The Translations
The Fables: Prose Translation
The Fables: Verse Translation

The Latin Text
Contents of the Latin Text

The Dual Text
Dual Latin and English Text

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Leseprobe

The Fables of

PHAEDRUS

(fl. 1st century AD)

Contents

The Translations

The Fables: Prose Translation

The Fables: Verse Translation

The Latin Text

Contents of the Latin Text

The Dual Text

Dual Latin and English Text

The Delphi Classics Catalogue

© Delphi Classics 2020

Version 1

Browse Ancient Classics

The Complete Works of

GAIUS JULIUS PHAEDRUS

By Delphi Classics, 2020

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The Fables of Phaedrus

First published in the United Kingdom in 2020 by Delphi Classics.

© Delphi Classics, 2020.

All rights reserved.  No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of the publisher, nor be otherwise circulated in any form other than that in which it is published.

ISBN: 978 1 91348 735 5

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The Translations

Ruins at Pydna, Pieria, Macedon — Phaedrus’ assumed birthplace

The Fables: Prose Translation

Translated by Henry Thomas Riley, 1887

Flourishing in the first century AD, Gaius Julius Phaedrus was a Roman fabulist and the first recorded versifier of Aesop’s fables into Latin. Very few facts are known about Phaedrus and there was little mention of his work during late antiquity. It was not until the discovery of a few imperfect manuscripts during the Renaissance that his importance as a teller of fables emerged. His fables survive in five books, accompanied with various prologues and epilogues.

Traditionally, the Aesopica is a collection of fables credited to Aesop, a slave and storyteller believed to have lived in ancient Greece between 620 and 564 BC. Of diverse origins, the didactic tales associated with his name have descended to modern times through a number of sources and continue to be reinterpreted in different verbal registers.

Regarding Phaedrus’ life, scholars have deduced from autobiographical hints in the extant fables a few facts. He was born in Macedonia, probably in Pydna, in c. 15 BC and he came to Rome as a slave and was freed by Augustus. He probably served as a teacher for a time, before his first book of his poems appeared in the reign of Tiberius. However, envious competitors interpreted the morals of his fables as critical of the current regime and he was tried by Sejanus, the Emperor’s powerful official. In the prologue of the third book, Phaedrus pleads with a Eutychus to intercede on his behalf, which appears to have been successful. He survived these unstable times into old age, possibly serving under Claudius. Phaedrus went on to complete two more books of fables and died towards the middle of the first century AD. Still, these few statements are regarded by some scholars as dubious.

The first writer of fables in Latin, retelling the Aesopic tales in a loose iambic metre, Phaedrus remains an important writer in the history of world literature. The dates of composition and publication are unknown, though Seneca the Younger, writing between 41 and 43 AD, recommends in a letter to Claudius’ freedman Polybius that he turn his hand to Latinising Aesop, ‘a task hitherto not attempted by Roman genius’, implying that nothing was known of Phaedrus’ work at that time. By the mid-80s Martial was imitating Phaedrus and mentions his mischievous humour (improbi jocos Phaedri). The next reference to Phaedrus is a homage by his fellow fabulist Avianus, written much later in the fourth century.

A ninth century manuscript of Phaedrus’ fables was only discovered in France towards the end of the sixteenth century and published in 1596 by Pierre Pithou as Fabularum Aesopiarum libri quinque. It was followed by two more editions before century’s end. Close to the beginning of the eighteenth century, a manuscript of the fifteenth century bishop Niccolò Perotti was discovered at Parma, containing sixty-four fables of Phaedrus, of which thirty were previously unknown. These new fables were first published in 1808, and their versions were afterwards superseded by the discovery of a much better preserved manuscript of Perotti, held in the Vatican Library and published in 1831. Scholars realised that Phaedrus’ work had also served as the basis for mediaeval fable collections that survived under the name of Romulus.

Phaedrus’ fables are composed in a lively terse and simple Latin verse, with some elaborate style, and serving as excellent models for students of the language. They were not written only to amuse and teach, but also to provide compelling satirical comments on the turbulent social and political life of first century Rome.

A 1745 engraving of Phaedrus

Hellenistic statue thought to depict Aesop, Art Collection of Villa Albani, Rome

CONTENTS

PREFACE.

BOOK I.

THE PROLOGUE.

Fable I. THE WOLF AND THE LAMB.

Fable II. THE FROGS ASKING FOR A KING.

Fable III. THE VAIN JACKDAW AND THE PEACOCK.

Fable IV. THE DOG CARRYING SOME MEAT ACROSS A RIVER.

Fable V. THE COW, THE SHE-GOAT, THE SHEEP, AND THE LION.

Fable VI. THE FROGS’ COMPLAINT AGAINST THE SUN.

Fable VII. THE FOX AND THE TRAGIC MASK.

Fable VIII. THE WOLF AND THE CRANE.

Fable IX. THE SPARROW AND THE HARE.

Fable X. THE WOLF, THE FOX, AND THE APE.

Fable XI. THE ASS AND THE LION HUNTING.

Fable XII. THE STAG AT THE STREAM.

Fable XIII. THE FOX AND THE RAVEN.

Fable XIV. THE COBBLER TURNED PHYSICIAN.

Fable XV. THE ASS AND THE OLD SHEPHERD.

Fable XVI. THE STAG, THE SHEEP, AND THE WOLF.

Fable XVII. THE SHEEP, THE DOG, AND THE WOLF.

Fable XVIII. THE WOMAN IN LABOUR.

Fable XIX. THE BITCH AND HER WHELPS.

Fable XX. THE HUNGRY DOGS.

Fable XXI. THE AGED LION, THE WILD BOAR, THE BULL, AND THE ASS.

Fable XXII. THE MAN AND THE WEASEL.

Fable XXIII. THE FAITHFUL DOG.

Fable XXIV. THE FROG AND THE OX.

Fable XXV. THE DOG AND THE CROCODILE.

Fable XXVI. THE FOX AND THE STORK.

Fable XXVII. THE DOG, THE TREASURE, AND THE VULTURE.

Fable XXVIII. THE FOX AND THE EAGLE.

Fable XXIX. THE ASS DERIDING THE BOAR.

Fable XXX. THE FROGS FRIGHTENED AT THE BATTLE OF THE BULLS.

Fable XXXI. THE KITE AND THE PIGEONS.

ENDNOTES.

BOOK II.

THE PROLOGUE.

Fable I. THE LION, THE ROBBER, AND THE TRAVELLER.

Fable II. THE TWO WOMEN OF DIFFERENT AGES BELOVED BY THE MIDDLE-AGED MAN.

Fable III. THE MAN AND THE DOG.

Fable IV. THE EAGLE, THE CAT, AND THE WILD SOW.

Fable V. CÆSAR TO THE CHAMBERLAIN.

Fable VI. THE EAGLE, THE CROW, AND THE TORTOISE.

Fable VII. THE MULES AND THE ROBBERS.

Fable VIII. THE STAG AND THE OXEN.

THE EPILOGUE.

ENDNOTES.

BOOK III.

THE PROLOGUE. To Eutychus.1

Fable I. THE OLD WOMAN AND THE CASK.

Fable II. THE PANTHER AND THE SHEPHERD.

Fable III. ÆSOP AND THE FARMER.

Fable IV. THE BUTCHER AND THE APE.

Fable V. ÆSOP AND THE INSOLENT MAN.

Fable VI. THE FLY AND THE MULE.

Fable VII. THE DOG AND THE WOLF.

Fable VIII. THE BROTHER AND SISTER.

Fable IX. SOCRATES TO HIS FRIENDS.

Fable X. THE POET, ON BELIEVING, AND NOT BELIEVING.

Fable XI. THE EUNUCH TO THE ABUSIVE MAN.

Fable XII. THE COCK AND THE PEARL.

Fable XIII. THE BEES AND THE DRONES, THE WASP SITTING AS JUDGE.

Fable XIV. ÆSOP AT PLAY.

Fable XV. THE DOG TO THE LAMB.

Fable XVI. THE GRASSHOPPER AND THE OWL.

Fable XVII. THE TREES UNDER THE PROTECTION OF THE GODS.

Fable XVIII. THE PEACOCK TO JUNO.

Fable XIX. ÆSOP’S ANSWER TO THE INQUISITIVE MAN.

EPILOGUE. 42

ENDNOTES.

BOOK IV.

PROLOGUE. To Particulo.

Fable I. THE ASS AND THE PRIESTS OF CYBELE.

Fable II. THE WEASEL AND THE MICE.

Fable III. THE FOX AND THE GRAPES.

Fable IV. THE HORSE AND THE WILD BOAR.

Fable V. ÆSOP INTERPRETING A WILL.

Fable VI. THE BATTLE OF THE MICE AND THE WEASELS.

Fable VII. THE POET’S DEFENCE AGAINST THE CENSURERS OF HIS FABLES.

Fable VIII. THE VIPER AND THE FILE.

Fable IX. THE FOX AND THE GOAT.

Fable X. OF THE VICES OF MEN.

Fable XI. A THIEF PILLAGING THE ALTAR OF JUPITER.

Fable XII. THE EVILS OF WEALTH. Hercules and Plutus.

Fable XIII. THE LION REIGNING.

Fable XIV. PROMETHEUS.

Fable XV. THE SHE-GOATS AND THEIR BEARDS.

Fable XVI. THE PILOT AND THE MARINERS.

Fable XVII. THE EMBASSY OF THE DOGS TO JUPITER.

Fable XVIII. THE MAN AND THE SNAKE.

Fable XIX. THE FOX AND THE DRAGON.

Fable XX. PHÆDRUS.

Fable XXI. THE SHIPWRECK OF SIMONIDES.

Fable XXII. THE MOUNTAIN IN LABOUR.

Fable XXIII. THE ANT AND THE FLY.

Fable XXIV. SIMONIDES PRESERVED BY THE GODS.

EPILOGUE.

ENDNOTES.

BOOK V.

PROLOGUE.

Fable I. DEMETRIUS AND MENANDER.

Fable II. THE TRAVELLERS AND THE ROBBER.

Fable III. THE BALD MAN AND THE FLY.

Fable IV. THE MAN AND THE ASS.

Fable V. THE BUFFOON AND THE COUNTRYMAN.

Fable VI. THE TWO BALD MEN.

Fable VII. PRINCEPS, THE FLUTE-PLAYER.

Fable VIII. THE EMBLEM OF OPPORTUNITY.

Fable IX. THE BULL AND THE CALF.

Fable X. THE HUNTSMAN AND THE DOG.

ENDNOTES.

THE NEW FABLES, BY SOME ATTRIBUTED TO PHÆDRUS.1

Fable I. THE APE AND THE FOX.

Fable II. THE AUTHOR.

Fable III. MERCURY AND THE TWO WOMEN.

Fable IV. PROMETHEUS AND CUNNING.

Fable V.5 THE AUTHOR.

Fable VI. THE SIGNIFICATION OF THE PUNISHMENTS OF TARTARUS.

Fable VII. THE AUTHOR.

Fable VIII. ÆSOP AND THE AUTHOR.

Fable IX. POMPEIUS MAGNUS AND HIS SOLDIER.

Fable X. JUNO, VENUS, AND THE HEN.

Fable XI. THE FATHER OF A FAMILY AND ÆSOP.

Fable XII. THE PHILOSOPHER AND THE VICTOR IN THE GYMNASTIC GAMES.

Fable XIII. THE ASS AND THE LYRE.

Fable XIV. THE WIDOW AND THE SOLDIER.

Fable XV. THE RICH SUITOR AND THE POOR ONE.

Fable XVI. ÆSOP AND HIS MISTRESS.

Fable XVII. A COCK CARRIED IN A LITTER BY CATS.

Fable XVIII. THE SOW BRINGING FORTH, AND THE WOLF

Fable XIX. THE RUNAWAY SLAVE AND ÆSOP.

Fable XX. THE CHARIOT-HORSE SOLD FOR THE MILL.

Fable XXI. THE HUNGRY BEAR.

Fable XXII. THE TRAVELLER AND THE RAVEN.

Fable XXIII. THE SHEPHERD AND THE SHE-GOAT.

Fable XXIV. THE SERPENT AND THE LIZARD.

Fable XXV. THE CROW AND THE SHEEP.

Fable XXVI. THE SERVANT AND THE MASTER.

Fable XXVII. THE HARE AND THE HERDSMAN.

Fable XXVIII. THE YOUNG MAN AND THE COURTESAN.

Fable XXIX. THE BEAVER.

Fable XXX. THE BUTTERFLY AND THE WASP.

Fable XXXI. THE GROUND-SWALLOW AND THE FOX.

Fable XXXII. THE EPILOGUE.26

ENDNOTES.

ÆSOPIAN FABLES.1 THE AUTHORS OF WHICH ARE NOT KNOWN

Fable I. THE SICK KITE.

Fable II. THE HARES TIRED OF LIFE.

Fable III. JUPITER AND THE FOX.

Fable IV. THE LION AND THE MOUSE.

Fable V. THE MAN AND THE TREES.

Fable VI. THE MOUSE AND THE FROG.

Fable VII. THE TWO COCKS AND THE HAWK.

Fable VIII. THE SNAIL AND THE APE.

Fable IX. THE CITY MOUSE AND COUNTRY MOUSE.

Fable X. THE ASS FAWNING UPON HIS MASTER.

Fable XI. THE CRANE, THE CROW, AND THE COUNTRYMAN.

Fable XII. THE BIRDS AND THE SWALLOW.

Fable XIII. THE PARTRIDGE AND THE FOX.

Fable XIV. THE ASS, THE OX, AND THE BIRDS.

Fable XV. THE LION AND THE SHEPHERD.

Fable XVI. THE GNAT AND THE BULL.

Fable XVII. THE HORSE AND THE ASS.

Fable XVIII. THE BIRDS, THE BEASTS, AND THE BAT.

Fable XIX. THE NIGHTINGALE, THE HAWK, AND THE FOWLER.

Fable XX. THE WOLF, THE FOX, AND THE SHEPHERD.

Fable XXI. THE SHEEP AND THE WOLVES.

Fable XXII. THE APE AND THE FOX.

Fable XXIII. THE WOLF, THE SHEPHERD, AND THE HUNTSMAN.

Fable XXIV. THE TRUTHFUL MAN, THE LIAR, AND THE APES.

Fable XXV. THE MAN AND THE LION.

Fable XXVI. THE STORK, THE GOOSE, AND THE HAWK.

Fable XXVII. THE SHEEP AND THE CROW.

Fable XXVIII. THE ANT AND THE GRASSHOPPER.

Fable XXIX. THE HORSE AND THE ASS.

Fable XXX. THE OLD LION AND THE FOX.

Fable XXXI. THE CAMEL AND THE FLEA.

Fable XXXII. THE KID AND THE WOLF.

Fable XXXIII. THE POOR MAN AND THE SERPENT.

Fable XXXIV. THE EAGLE AND THE KITE.

ENDNOTES.

The first edition title page of this translation

PREFACE.

INTHE TRANSLATIONof 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.

BOOK I.

THE PROLOGUE.

THEMATTERWHICHÆsop, 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.

DRIVENBYTHIRST, 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 Athens1 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 Tyrant2 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.”

Fable III. THE VAIN JACKDAW AND THE PEACOCK.

THATONEOUGHTnot 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, swelling4 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.”

Fable IV. THE DOG CARRYING SOME MEAT ACROSS A RIVER.

HEWHOCOVETSwhat belongs to another, deservedly loses his own.

As a Dog, swimming5 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.

Fable V. THE COW, THE SHE-GOAT, THE SHEEP, AND THE LION.

ANALLIANCEWITHthe powerful is never to be relied upon: the present Fable testifies the truth of my maxim.

A Cow, a She-Goat, and a Sheep6 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 s…s: “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.

Fable VI. THE FROGS’ COMPLAINT AGAINST THE SUN.

ÆSOP, ONSEEINGthe 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?”

Fable VII. THE FOX AND THE TRAGIC MASK.

A FOX, BYchance, 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.

Fable VIII. THE WOLF AND THE CRANE.

HEWHOEXPECTSa 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.

LETUSSHOW, in a few lines, that it is unwise to be heedless10 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.”

Fable X. THE WOLF, THE FOX, AND THE APE.

WHOEVERHASONCEbecome 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.

ADASTARD, WHOin 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.”

Fable XII. THE STAG AT THE STREAM.

THISSTORYSHOWSthat 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.

HEWHOISdelighted 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 story14 it is shown, how much ingenuity avails, and how wisdom is always an overmatch for strength.

Fable XIV. THE COBBLER TURNED PHYSICIAN.

ABUNGLING COBBLER, broken down by want, having begun to practise physic in a strange place, and selling his antidote15 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 lives16 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.

Fable XV. THE ASS AND THE OLD SHEPHERD.

INACHANGEof 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.

WHENAROGUEoffers 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 measure17 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

Fable XVII. THE SHEEP, THE DOG, AND THE WOLF.

Liars generally19 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.”

Fable XVIII. THE WOMAN IN LABOUR.

NOONERETURNSwith 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.”

Fable XIX. THE BITCH AND HER WHELPS.

THEFAIRWORDSof 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.”

Fable XX. THE HUNGRY DOGS.

ANILL-JUDGEDPROJECTis 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.

WHOEVERHASFALLENfrom 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.”

Fable XXII. THE MAN AND THE WEASEL.

A WEASEL, ONbeing 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.

THEMANWHObecomes 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.

THENEEDYMAN, 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.

Fable XXV. THE DOG AND THE CROCODILE.

THOSEWHOGIVEbad 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.”

Fable XXVI. THE FOX AND THE STORK.

HARMSHOULDBEdone 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.”

Fable XXVII. THE DOG, THE TREASURE, AND THE VULTURE.

THIS FABLEMAYbe 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.”

Fable XXVIII. THE FOX AND THE EAGLE.

MEN, HOWEVERHIGHin 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.

FOOLSOFTEN, WHILEtrying 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 legs30 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.”

Fable XXX. THE FROGS FRIGHTENED AT THE BATTLE OF THE BULLS.

When the powerful31 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.”

Fable XXXI. THE KITE AND THE PIGEONS.

HEWHOENTRUSTShimself 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.”

ENDNOTES.

1When Athens) — Ver. 1. This probably alludes to the government of Solon, when Archon of Athens.

2Pisistratus 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.

3A 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.

4A Jackdaw, swelling) — Ver. 4. Scheffer thinks that Sejanus is alluded to under this image.

5As 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.

6And 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.

7I 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.”

8Taking 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.

9Has 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.

10To 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.

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.

12 This new cause of astonishment) — Ver. 8. Never having heard the voice of an ass in the forests before.

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.

14By 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.

15Selling his antidote) — Ver. 3. “Antidotum” probably means a universal remedy, capable of curing all natural diseases, as well as neutralizing the effects of poison.

16Trust 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.

17For 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.

18Day comes) — Ver. 6. “Quum dies adveniat,” a law term, signifying “when the day of payment comes.”

19Liars generally) — Ver. 1. It is supposed by some that this Fable is levelled against the informers who infested Rome in the days of Tiberius.

20Her months completed) — Ver. 2. Plutarch relates this, not as a Fable, but as a true narrative.

21Ready 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.

22With 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.

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.”

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.”

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.

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.

27The foreign bird) — Ver. 11. Alluding probably to the migratory habits of the stork, or the fact of her being especially a native of Egypt.

28Human 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.

29Gods the Manes) — Ver. 4. Perhaps by “Deos Manes” are meant the good and bad Genii of the deceased.

30The ass, with legs) — Ver. 7. This line is somewhat modified in the translation.

31When the powerful) — Ver. 1. This is similar to the line of Horace, “Quicquid delirant reges, plectuntur Achivi.”

BOOK II.

THE PROLOGUE.

THEPLANOFÆsop is confined to instruction by examples; nor by Fables is anything else1 aimed at than that the errors of mortals may be corrected, and persevering industry2 exert itself. Whatever the playful invention, therefore, of the narrator, so long as it pleases the ear, and answers its purpose, it is recommended by its merits, not by the Author’s name.

For my part, I will with all care follow the method of the sage;3 but if I should think fit to insert something4of my own, that variety of subjects may gratify the taste, I trust, Reader, you will take it in good part; provided that my brevity be a fair return for such a favour: of which, that my praises may not be verbose, listen to the reason why you ought to deny the covetous, and even to offer to the modest that for which they have not asked.

Fable I. THE LION, THE ROBBER, AND THE TRAVELLER.

WHILEA LIONwas standing over a Bullock, which he had brought to the ground, a Robber came up, and demanded a share. “I would give it you,” said the Lion, “were you not in the habit of taking without leave;” and so repulsed the rogue. By chance, a harmless Traveller was led to the same spot, and on seeing the wild beast, retraced his steps; on which the Lion kindly said to him: “You have nothing to fear; boldly take the share which is due to your modesty.” Then having divided the carcase, he sought the woods, that he might make room for the Man.

A very excellent example, and worthy of all praise; but covetousness is rich and modesty in want.5

Fable II. THE TWO WOMEN OF DIFFERENT AGES BELOVED BY THE MIDDLE-AGED MAN.

THATTHEMEN, under all circumstances, are preyed upon by the women, whether they love or are beloved, this truly we learn from examples.

A Woman, not devoid of grace, held enthralled a certain Man of middle age,6 concealing her years by the arts of the toilet: a lovely Young creature, too, had captivated the heart of the same person. Both, as they were desirous to appear of the same age with him, began, each in her turn, to pluck out the hair of the Man. While he imagined that  he was made trim by the care of the women, he suddenly found himself bald; for the Young Woman had entirely pulled out the white hairs, the Old Woman the black ones.

Fable III. THE MAN AND THE DOG.

A MAN, TORNby the bite of a savage Dog, threw a piece of bread, dipt in his blood, to the offender; a thing that he had heard was a remedy for the wound. Then said Æsop: “Don’t do this before many dogs, lest they devour us alive, when they know that such is the reward of guilt.”

The success of the wicked is a temptation to many.

Fable IV. THE EAGLE, THE CAT, AND THE WILD SOW.

AN EAGLEHADmade her nest at the top of an oak; a Cat who had found a hole in the middle, had kittened there; a Sow, a dweller in the woods, had laid her offspring at the bottom. Then thus does the Cat with deceit and wicked malice, destroy the community so formed by accident. She mounts up to the nest of the Bird: “Destruction,” says she, “is preparing for you, perhaps, too, for wretched me; for as you see, the Sow, digging up the earth every day, is insidiously trying to overthrow the oak, that she may easily seize our progeny on the ground.” Having thus spread terror, and bewildered the Eagle’s senses, the Cat creeps down to the lair of the bristly Sow: “In great danger,” says she, “are your offspring; for as soon as you go out to forage with your young litter, the Eagle is ready to snatch away from you your little pigs.” Having filled this place likewise with alarm, she cunningly hides herself in her safe hole. Thence she wanders forth on tiptoe by night, and having filled herself and her offspring with food, she looks out all day long, pretending alarm. Fearing the downfall, the Eagle sits still in the branches; to avoid the attack of the spoiler, the Sow stirs not abroad. Why make a long story?  They perished through hunger, with their young ones, and afforded the Cat and her kittens an ample repast.

Silly credulity may take this as a proof how much evil a double-tongued man may often contrive.

Fable V. CÆSAR TO THE CHAMBERLAIN.

THEREISAcertain set of busybodies at Rome, hurriedly running to and fro, busily engaged in idleness, out of breath about nothing at all, with much ado doing nothing, a trouble to themselves, and most annoying to others. It is my object, by a true story, to reform this race, if indeed I can: it is worth your while to attend.

Tiberius Cæsar, when on his way to Naples, came to his country-seat at Misenum,7 which, placed by the hand of Lucullus on the summit of the heights, beholds the Sicilian sea in the distance, and that of Etruria close at hand. One of the highly girt Chamberlains,8 whose tunic of Pelusian linen was nicely smoothed from his shoulders downwards, with hanging fringes, while his master was walking through the pleasant shrubberies, began with bustling officiousness to sprinkle9 the parched ground with a wooden watering-pot; but only got laughed at. Thence, by short cuts to him  well known, he runs before into another walk,10 laying the dust. Cæsar takes notice of the fellow, and discerns his object. Just as he is supposing that there is some extraordinary good fortune in store for him:

“Come hither,” says his master; on which he skips up to him, quickened by the joyous hope of a sure reward. Then, in a jesting tone, thus spoke the mighty majesty of the prince: “You have not profited much; your labour is all in vain; manumission stands at a much higher price with me.”11

Fable VI. THE EAGLE, THE CROW, AND THE TORTOISE.

NOONEISsufficiently armed against the powerful; but if a wicked adviser joins them, nothing can withstand such a combination of violence and unscrupulousness.12

An Eagle carried a Tortoise aloft, who had hidden her body in her horny abode, and in her concealment could not, while thus sheltered, be injured in any way. A Crow came through the air, and flying near, exclaimed: “You really have carried off a rich prize in your talons; but if I don’t instruct you what you must do, in vain will you tire yourself with the heavy weight.” A share being promised her, she persuades the Eagle to dash the hard shell from the lofty stars upon a rock, that, it being broken to pieces, she may easily feed upon the meat. Induced by her words, the Eagle attends to her suggestion, and at the same time gives a large share of the banquet to her instructress.

Thus she who had been protected by the bounty of nature, being an unequal match for the two, perished by an unhappy fate.

Fable VII. THE MULES AND THE ROBBERS.

LADENWITHBURDENS, two Mules were travelling along; the one was carrying baskets13 with money, the other sacks distended with store of barley. The former, rich with his burden, goes exulting along, with neck erect, and tossing to-and-fro upon his throat his clear-toned bell:14 his companion follows, with quiet and easy step. Suddenly some Robbers rush from ambush upon them, and amid the slaughter15 pierce the Mule with a sword, and carry off the money; the valueless barley they neglect. While, then, the one despoiled was bewailing their mishaps: “For my part,” says the other, “I am glad I was thought so little of; for I have lost nothing, nor have I received hurt by a wound.”

According to the moral of this Fable, poverty is safe; great riches are liable to danger.

Fable VIII. THE STAG AND THE OXEN.

A STAG, AROUSEDfrom his woodland lair, to avoid impending death threatened by huntsmen, repaired with blind fear to the nearest farm-house, and hid himself in an ox-stall close at hand. Upon this, an Ox said to him, as he concealed himself: “Why, what do you mean, unhappy one, in thus rushing of your own accord upon  destruction, and trusting your life to the abode of man?” To this he suppliantly replied: “Do you only spare me; the moment an opportunity is given I will again rush forth.” Night in her turn takes the place of day; the Neat-herd brings fodder, but yet sees him not. All the farm servants pass and repass every now and then; no one perceives him; even the Steward passes by, nor does he observe anything. Upon this, the stag, in his joy, began to return thanks to the Oxen who had kept so still, because they had afforded him hospitality in the hour of adversity. One of them made answer: “We really do wish you well; but if he, who has a hundred eyes, should come, your life will be placed in great peril.” In the meanwhile the Master himself comes back from dinner; and having lately seen the Oxen in bad condition, comes up to the rack: “Why,” says he, “is there so little fodder? Is litter scarce? What great trouble is it to remove those spiders’ webs?”16 While he is prying into every corner, he perceives too the branching horns of the Stag, and having summoned the household, he orders him to be killed, and carries off the prize.

This Fable signifies that the master sees better than any one else in his own affairs.

THE EPILOGUE.

THE ATHENIANSERECTEDa statue to the genius of Æsop, and placed him, though a slave, upon an everlasting pedestal, that all might know that the way to fame is open to all, and that glory is not awarded to birth but to merit. Since another17 has prevented me from being the first, I have  made it my object, a thing which still lay in my power, that he should not be the only one. Nor is this envy, but emulation; and if Latium shall favour my efforts, she will have still more authors whom she may match with Greece. But if jealousy shall attempt to detract from my labours, still it shall not deprive me of the consciousness of deserving praise. If my attempts reach your ears, and your taste relishes these Fables, as being composed with skill, my success then banishes every complaint. But if, on the contrary, my learned labours fall into the hands of those whom a perverse nature has brought to the light of day, and who are unable to do anything except carp at their betters, I shall endure my unhappy destiny18 with strength of mind, until Fortune is ashamed of her own injustice.

ENDNOTES.

1Is anything else) — Ver. 2. Burmann thinks that the object of the Author in this Prologue is to defend himself against the censures of those who might blame him for not keeping to his purpose, mentioned in the Prologue of the First Book, of adhering to the fabulous matter used by Æsop, but mixing up with such stories narratives of events that had happened in his own time.

2Persevering industry) — Ver. 5. “Diligens industria.” An industry or ingenuity that exerts itself in trying to discover the meaning of his Fables.

3Of the sage) — Ver. 8. Meaning Æsop.

4To insert something) — Ver. 9. He probably alludes to such contemporary narratives as are found in Fable v. of the present Book; in Fable x. of the Third; in B. IV., Fables v., xxi., xxiv.; and B. V., Fables i., v., vii.

5Modesty in want) — Ver. 12. Martial has a similar passage, B. iv., Epig. 9: —

“Semper eris pauper, si pauper es, Æmiliane,

Dantur opes nulli nunc nisi divitibus.”

6Of middle age) — Ver 8. It has been a matter of doubt among Commentators to which “ætatis mediæ” applies — the man or the woman. But as she is called “anus,” “an Old Woman,” in the last line, it is most probable that the man is meant.

7Country-seat at Misenum) — Ver. 8. This villa was situate on Cape Misenum, a promontory of Campania, near Baiæ and Cumæ, so called from Misenus, the trumpeter of Æneas, who was said to have been buried there. The villa was originally built by C. Marius, and was bought by Cornelia, and then by Lucullus, who either rebuilt it or added extensively to it.

8Of the chamberlains) — Ver. 11. The “atrienses” were a superior class of the domestic slaves. It was their duty to take charge of the “atrium,” or hall; to escort visitors or clients, and to explain to strangers all matters connected with the pictures, statues, and other decorations of the house.

9To sprinkle) — Ver. 16. Burmann suggests that this duty did not belong to the “atriensis,” who would consequently think that his courteous politeness would on that account be still more pleasing to the Emperor.

10Another walk) — Ver. 18. The “xystus” was a level piece of ground, in front of a portico, divided into flower-beds of various shapes by borders of box.

11Much higher price