The Fables of Phaedrus Part 14

FABLE VI.

THE SIGNIFICATION OF THE PUNISHMENTS OF TARTARUS.

_The meaning is to be considered, not the mere words._

The story of Ixion, whirling round upon the wheel, teaches {us} what a rolling thing is fortune. Sisyphus, with immense labour, pus.h.i.+ng the stone up the lofty hill, which ever, his labour lost, rolls back from the top, shows that men's miseries are endless. When Tantalus is athirst, standing in the midst of the river, the greedy are described, whom a sufficiency of blessings surrounds, but none can they enjoy. The wicked Danads carry water in urns, and cannot fill their pierced vessels; just so, whatever you bestow on luxury, will flow out beneath.

Wretched t.i.tyus is stretched over nine acres,[6] presenting for dire punishment a liver that ever grows again: by this it is shown that the greater the extent of land a man possesses, the heavier are his cares.

Antiquity purposely wrapped up the truth, in order that the wise might understand--the ignorant remain in error.

[Footnote NF.6: _Nine acres_)--Ver. 13. "Jugera." The "jugerum" was a piece of land 240 feet long by 120 wide.]

FABLE VII.

THE AUTHOR.

_On the Oracle of Apollo._

Phbus! who dost inhabit Delphi and the beauteous Parna.s.sus, say what is most useful to us. Why do the locks of the holy prophetess stand erect; the tripods shake; the holy shrines resound; the laurels, too,[7]

quiver, and the very day grow pale? Smitten by the Divinity, the Pythia utters {these} words, and the warning of the Delian G.o.d instructs the nations: "Practise virtue; pay your vows to the G.o.ds above; defend your country, your parents, your children, {and} your chaste wives with arms; repel the foe with the sword; a.s.sist your friends; spare the wretched; favour the good; meet the treacherous face to face; punish offences; chastise the impious; inflict vengeance on those who, by base adultery, defile the marriage couch; beware of the wicked; trust no man too far."

Thus having said, the Maiden falls frenzied to the ground: frenzied, indeed, for what she said, she said in vain.

[Footnote NF.7: _The laurels, too_)--Ver. 5. The "cortina" or oracular shrine was surrounded with laurels; which were said to quiver while the oracles were being p.r.o.nounced. This is probably the most beautiful portion of these newly-discovered poems. Still, it cannot with propriety be called a Fable.]

FABLE VIII.

aeSOP AND THE AUTHOR.

_On a bad Author who praised himself._

A Person had recited[8] some worthless composition to aesop, in which he had inordinately bragged about himself. Desirous, therefore, to know what the Sage thought {thereof}: "Does it appear to you," said he, "that I have been too conceited? I have no empty confidence in my own capacity." Worried to death with the execrable volume, aesop replied: "I greatly approve of your bestowing praise on yourself, for it will never be your lot to receive it from another."

[Footnote NF.8: _A person had recited_)--Ver. 1. Adry remarks that this is not a Fable, but only an Epigram.]

FABLE IX.

POMPEIUS MAGNUS AND HIS SOLDIER.

_How difficult it is to understand a man._

A Soldier of Pompeius Magnus, a man of huge bulk, by talking mincingly and walking with an affected gait, had acquired the character of an effeminate wretch, {and that} most fully established. Lying in wait by night for the beasts of burden of his General, he drives away the mules {laden} with garments and gold, and a vast weight of silver. A rumour of what has been done gets abroad; the soldier is accused, {and} carried off to the Praetorium. On this, Magnus {says to him}: "How say you? Have you dared to rob me, comrade?" The soldier forthwith spits into his left hand, and scatters about the spittle with his fingers. "Even thus, General," says he, "may my eyes drip out, if I have seen or touched {your property}." Then Magnus, a man of easy disposition, orders the false accusers to be sent about their business,[9] and will not believe the man guilty of so great audacity.

Not long afterwards a barbarian, confiding in his strength of hand, challenges one of the Romans. Each man fears to accept the challenge, and the leaders of highest rank mutter {among themselves}. At length, this effeminate wretch in appearance, but Mars in prowess, approached the General, who was seated on his tribunal, and, with a lisping voice, said "May I?"[10] But Magnus, getting angry, as {well he might}, the matter being so serious, ordered him to be turned out. Upon this, an aged man among the Chieftain's friends, {remarked}: "I think it would be better for this person to be exposed to the hazards of Fortune, since in him our loss would be but small, than a valiant man, who, if conquered through {some} mischance, might entail upon you a charge of rashness."

Magnus acquiesced, and gave the Soldier permission to go out to meet {the champion}, whose head, to the surprise of the army, he whipped off sooner than you could say it, and returned victorious. Thereupon said Pompeius: "With great pleasure I present you with the soldier's crown, because you have vindicated the honor of the Roman name; nevertheless,"

said he, "may my eyes drip out" (imitating the unseemly act with which the Soldier had accompanied his oath), "if you did not carry off my property from among the baggage."

[Footnote NF.9: _About their business_)--Ver. 13. The words suggested in Orellius, "Indicii falsi auctores propelli jubet,"

are used here to fill up the lacuna.]

[Footnote NF.10: _May I?_)--Ver. 29. "Licet?" meaning: "Do you give me permission to go against the enemy?" The story about the spittle savours of the middle ages.]

FABLE X.

JUNO, VENUS, AND THE HEN.

_On the l.u.s.tfulness of Women._

When Juno[11] was praising her own chast.i.ty, Venus did not lose the opportunity of a joke, and, to show that there was no female equal to herself {in that virtue}, is said to have asked this question of the Hen: "Tell me, will you, with how much food could you be satisfied?" The hen replied: "Whatever you give me will be enough; but still you must let me scratch a bit with my feet." "To keep you from scratching," said {the G.o.ddess}, "is a measure of wheat enough?" "Certainly; indeed it is too much; but still do allow me to scratch." "In fine," {said Venus}, "what do you require, on condition of not scratching at all?" Then at last the hen confessed the weak point in her nature: "Though a {whole} barn were open for me, still scratch I must." Juno is said to have laughed at the joke of Venus, for by the Hen she meant the Female s.e.x.

[Footnote NF.11: _When Juno_)--Ver. 1. This story is both silly and in very bad taste.]

FABLE XI.

THE FATHER OF A FAMILY AND aeSOP.

_How a bad-tempered Son may be tamed._

A Father of a family had a pa.s.sionate Son, who, as soon as he had got out of his fathers sight, inflicted many a blow upon the servants, and gave loose to the impetuous temper of youth. aesop consequently told this short story to the old man.

A certain Man was yoking an old Ox along with a Calf; and when the Ox shunning {to bear} the yoke with a neck so unfit for it, alleged the failing strength of his years: "You have no reason to fear," said the Countryman, "I don't do this that you may labour, but that you may tame him, who with his heels and horns has made many lame." Just so, unless you always keep your son by you, and by your management restrain his temper, take care that the broils in your house don't increase to a still greater degree. Gentleness is the remedy for a bad temper.[12]

[Footnote NF.12: _Remedy for a bad temper_)--Ver. 15. This doctrine is stated in far too general terms.]

FABLE XII.

THE PHILOSOPHER AND THE VICTOR IN THE GYMNASTIC GAMES.

_How Boastfulness may sometimes be checked._

A Philosopher chancing to find the Victor in a gymnastic contest too fond of boasting, asked him whether his adversary had been the stronger man. {To this} the other {replied}: "Don't mention it; my strength was far greater." "Then, you simpleton," retorted {the Philosopher}, "what praise do you deserve, if you, being the stronger, have conquered one who was not so powerful? You might perhaps have been tolerated if you had told us that you had conquered one who was your superior in strength."

FABLE XIII.

THE a.s.s AND THE LYRE.

_How Genius is often wasted through Misfortune._

An a.s.s espied a Lyre lying in a meadow: he approached and tried the strings with his hoof; they sounded at his touch. "By my faith, a pretty thing," said he; "it happens unfortunately that I am not skilled in the art. If any person of greater skill had found it, he might have charmed my ears with divine notes."

So Genius is often wasted through Misfortune.[13]

[Footnote NF.13: _Genius often wasted._)--Ver. 7. It seems to border upon the absurd to speak of an a.s.s losing the opportunity of cultivating his "ingenium." He can hardly with propriety be quoted under any circ.u.mstances as a specimen of a "mute inglorious Milton."]