Repayment in kind is generally made by those who are despised.

A Panther[16] had once inadvertently fallen into a pit. The rustics saw her; some belaboured her with sticks, others pelted her with stones; while some, on the other hand, moved with compa.s.sion, seeing that she must die even though no one should hurt her, threw her some bread to sustain existence. Night comes on apace; homeward they go without concern, making sure of finding her dead on the following day. She, however, after having recruited her failing strength, with a swift bound effected her escape from the pit, and with hurried pace hastened to her den. A few days intervening, she sallies forth, slaughters the flocks, kills the shepherds themselves, and laying waste every side, rages with unbridled fury. Upon this those who had shown mercy to the beast, alarmed for their safety, made no demur to the loss {of their flocks, and} begged only for their lives. But she {thus answered them}: "I remember him who attacked me with stones, {and} him who gave me bread; lay aside your fears; I return as an enemy to those {only} who injured me."

[Footnote III.16: _A Panther_)--Ver. 2. Some have suggested, Burmann and Guyetus in the number, that by the Panther is meant Tiberius, who, during his banishment to the isle of Rhodes, occupied himself in studying how to wreak his vengeance upon his enemies at Rome, and, with the fury of the Panther, as soon as he had the opportunity, glutted his vengeance. This notion, however, seems more ingenious than well founded.]

FABLE III.

aeSOP AND THE FARMER.

One taught by experience is proverbially said to be more quick-{witted} than a wizard, but the reason is not told; which, now for the first time, shall be made known by my Fable.

The ewes of a certain Man who reared flocks, brought forth lambs with human heads. Dreadfully alarmed at the prodigy, he runs full of concern to the soothsayers. One answers that it bears reference to the life of the owner, and that the danger must be averted with a victim. Another, no wiser, affirms that it is meant that his wife is an adultress, and his children are spurious; but that it can be atoned for by a victim of greater age.[17] Why enlarge? They all differ in opinions, and greatly aggravate the anxiety of the Man. aesop being at hand, a sage of nice discernment, whom nature could never deceive {by appearances}, remarked:-- "If you wish, Farmer, to take due precautions against {this} portent, find wives for your shepherds."[18]

[Footnote III.17: _Of greater age_)--Ver. 11. "Majori hostia;"

probably, a sheep of two years old instead of a lamb.]

[Footnote III.18: _For your shepherds_)--Ver. 17. Plutarch introduces Thales in his "Convivium Sapientium," as telling a somewhat similar story. Phaedrus might, with better grace, have omitted this so-called Fable.]

FABLE IV.

THE BUTCHER AND THE APE.

A man seeing an Ape hanging up at a Butcher's among the rest of his commodities and provisions, enquired how it might taste;[19] on which the Butcher, joking, replied: "Just as the head is, such, I warrant, is the taste."

[Footnote III.19: _How it might taste_)--Ver. 3. The Butcher puns upon the twofold meaning of "sapio," "to taste of," or "have a flavour," and "to be wise." The customer uses the word in the former sense, while the Butcher answers it in the latter, and perhaps in the former as well; "Such as the head is," pointing to it, "I'll warrant the wisdom of the animal to be;" the words at the same time bearing the meaning of, "It has an ape's head, and therefore it can only taste like the head of an ape." "Sapor"

ordinarily means "flavour," or "taste;" but Cicero uses it in the signification of wisdom or genius. Many other significations of this pa.s.sage have been suggested by the various Editors.]

This I deem to be said more facetiously than correctly; for on the one hand I have often found the good-looking to be very knaves, and on the other I have known many with ugly features to be most worthy men.

FABLE V.

aeSOP AND THE INSOLENT MAN.

Success leads many astray to their ruin.

An Insolent Fellow threw a stone at aesop. "Well done," said he, and then gave him a penny, thus continuing: "Upon my faith I have got no more, but I will show you where you can get some; see, yonder comes a rich and influential man; throw a stone at him in the same way, and you will receive a due reward." The other, being persuaded, did as he was advised. His daring impudence, however, was disappointed of its hope, for, being seized, he paid the penalty on the cross.[20]

[Footnote III.20: _On the cross_)--Ver. 10. The cross was especially used as an instrument of punishment for malefactors of low station, and, as we see here, sometimes on very trivial occasions.]

FABLE VI.

THE FLY AND THE MULE.

A Fly sat on the pole of a chariot, and rebuking the Mule: "How slow you are," said she; "will you not go faster? Take care that I don't p.r.i.c.k your neck with my sting." The Mule made answer: "I am not moved by your words, but I fear him who, sitting on the next seat, guides my yoke[21]

with his pliant whip, and governs my mouth with the foam-covered reins.

Therefore, cease your frivolous impertinence, for I well know when to go at a gentle pace, and when to run."

In this Fable, he may be deservedly ridiculed, who, without {any} strength, gives utterance to vain threats.

[Footnote III.21: _Guides my yoke_)--Ver. 6. "Jugum meum;"

meaning, "me who bear the yoke."]

FABLE VII.

THE DOG AND THE WOLF.

I will shew in a few words how sweet is Liberty.

A Wolf, quite starved with hunger, chanced to meet a well-fed Dog, and as they stopped to salute each other, "Pray," {said the Wolf}, "how is it that you are so sleek? or on what food have you made so much flesh?

I, who am far stronger, am perishing with hunger." The Dog frankly {replied}: "You may enjoy the same condition, if you can render the like service to your master." "What {is it}?" said the other. "To be the guardian of his threshold, {and} to protect the house from thieves at night." "I am quite ready for that," {said the Wolf}; "at present I have to endure snow and showers, dragging on a wretched existence in the woods. How much more pleasant for me to be living under a roof, and, at my ease, to be stuffed with plenty of victuals." "Come along, then, with me," {said the Dog}. As they were going along, the Wolf observed the neck of the Dog, where it was worn with the chain. "Whence comes this, my friend?" "Oh, it is nothing.[22]" "Do tell me, though." "Because I appear to be fierce, they fasten me up in the day-time, that I may be quiet when it is light, and watch when night comes; unchained at midnight, I wander wherever I please. Bread is brought me without my asking; from his own table my master gives me bones; the servants throw me bits, and whatever dainties each person leaves; thus, without trouble {on my part}, is my belly filled." "Well, if you have a mind to go anywhere, are you at liberty?" "Certainly not," replied {the Dog}.

"{Then}, Dog, enjoy what you boast of; I would not be a king, to lose my liberty."

[Footnote III.22: _It is nothing_)--Ver. 17. "Nihil est." This was a form of expression used when they wished to cut short any disagreable question, to which they did not think fit to give a direct answer.]

FABLE VIII.

THE BROTHER AND SISTER.

Warned by this lesson, often examine yourself.

A certain Man had a very ugly Daughter, and also a Son, remarkable for his handsome features. These, diverting themselves, as children do, chanced to look into a mirror, as it lay upon their mother's chair.[23]

He praises his own good looks; she is vexed, and cannot endure the raillery of her boasting brother, construing everything (and how could she do otherwise?) as a reproach {against herself}. Accordingly, off she runs to her Father, to be avenged {on him} in her turn, and with great rancour, makes a charge against the Son, how that he, though a male, has been meddling with a thing that belongs to the women. Embracing them both, kissing them, and dividing his tender affection between the two, he said: "I wish you both to use the mirror every day: you, that you may not spoil your beauty by vicious conduct; you, that you may make amends by your virtues for your looks."

[Footnote III.23: _Their mother's chair_)--Ver. 4. The "cathedra" was properly a soft or easy chair used in the "gynaecaea," or women's apartments. These were of various forms and sizes, and had backs to them; it was considered effeminate for the male s.e.x to use them. "Sellae" was the name of seats common to both s.e.xes. The use of the "speculum," or mirror, was also confined to the female s.e.x; indeed, even Pallas or Minerva was represented as shunning its use, as only befitting her more voluptuous fellow-G.o.ddess, Venus.]

FABLE IX.

SOCRATES TO HIS FRIENDS.

The name of a friend is common; but fidelity is rarely found.

Socrates having laid for himself the foundation of a small house (a man, whose death I would not decline, if I could acquire {similar} fame, and {like him} I could yield to envy, if I might be but acquitted[24] when ashes); one of the people, no matter who, {amongst such pa.s.sing remarks} as are usual in these cases, asked: "Why do you, so famed as you are, build so small a house?"

"I {only} wish," he replied, "I could fill it with real friends."

[Footnote III.24: _I might be acquitted_)--Ver. 4. He alludes to the fate of Socrates, who, after he was put to death by his countrymen, was publicly p.r.o.nounced to be innocent, and a statue was erected in his honour.]

FABLE X.