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 compa.s.sionate 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 a.s.sist the wicked."[26]

[Footnote IV.26: _Not to a.s.sist the wicked_)--Ver. 5. It has been remarked that Phaedrus here deviates from nature, in making the Serpent give a bad character of itself. Those who think that Phaedrus 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 pa.s.s your life in darkness?" "None {at all}," replied the other; "but this {task} has been a.s.signed 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 G.o.ds 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 G.o.ds 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 superst.i.tious 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 G.o.ddess Libitina.]

FABLE XX.

PHaeDRUS.

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 aesop; 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. Clazomenae, 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 aegaean 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 Agesilaus, King of Sparta, when he came to his a.s.sistance: "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 G.o.ds. I pa.s.s 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 G.o.ds," 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 G.o.dS.

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 G.o.ds.

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 circ.u.mstances 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. "Pyctae;" from the Greek p??t??, 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.]

BOOK V.