The Fables of Phaedrus Part 10

[Footnote IV.19: _Fallen into a well_)--Ver. 3. Some of the Commentators think that Tiberius and Seja.n.u.s 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 circ.u.mstance, 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 G.o.ds, 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 G.o.ds, 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 G.o.ds 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 G.o.ds, 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 G.o.ds 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," Phaedrus 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 obscnitas.

Rogavit alter, tribadas et molles mares Quae ratio procrea.s.set? Exposuit senex.

Idem Prometheus auctor vulgi fictilis (Qui simul offendit ad fortunam, frangitur,) Naturae partes, veste quas celat pudor, Quum separatim toto finxisset die, Aptare mox ut posset corporibus suis, Ad cnam est invitatus subito a Libero; Ubi irrigatus multo venas nectare Sero domum est reversus t.i.tubanti pede.

Tum semisomno corde et errore ebrio, Applicuit virginale generi masculo, Et masculina membra applicuit faeminis; 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 G.o.d}, "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 Phaedrus 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 "obscnitas" 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, aesop, for the purpose of consoling him, invented {this Fable}.

A ship which had been tossed by a fierce tempest (while the pa.s.sengers 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 EMBa.s.sY OF THE DOGS TO JUPITER.

The Dogs once sent[24] Amba.s.sadors 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 amba.s.sadors 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 Amba.s.sadors 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 Amba.s.sadors. 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 Amba.s.sadors 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 G.o.ds 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 Amba.s.sadors 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 {Amba.s.sadors} 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 Amba.s.sadors. 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, Phaedrus ridicules, in a covert manner, some of the prevailing superst.i.tions of his day, or else that he satirizes Tiberius and Seja.n.u.s, 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 Phaedrus at all.]