THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES ■ I t L / ly C' O A POETICAL VEESION OF THE FABLES -OF PHJIDRUS, TOGETHER WITH AN APPENDIX CONTAINING FOUR FABLES BY GUDIUS, WITH ILLUSTRATIVE NOTES AND OBSERVATIONS, OEIGINAL AND SELECT; Accompanied by short extracts fi'om Natui-al History, and brief Analyses. — The whole being designed for a Class-book in Schools, as well as for general perusal. BY THE REV. FREDERICK TOLLER. " Who spoke in parables I dare not say, But sure lie knew it was a pleasing way Sound sense by plain example to convey. And in a beathen author we shall find That pleasure with instruction should be join'd So take the com, and leave the chafiF behind." Dryden. J. AND C. MOZLEY, PATERNOSTER ROW, LONDON. STONE: PRINTED BY J. GUNDRY, HIGH STREET. PA list nf lukrrikrs. /^ i- y , c-A.j^t^v'— ^ 32 THE FABLES OF PH^DRUS. From an open dairy \\-indow A Crow once stole some cheese, And with it perch 'd upon a tree, ; '-l^c To eat it at his ease. When just beginning his repast, ■ ' ' '4^ A fox by phance came by, And looking blandly at the Crow, Thus spoke deceitfully : " Crow," says he, " how fair you look, " Your coat how bright its hue ! f>^n£-HO^^ 'J^-Vr " If but a tuneful voice you have " No bird can vie with you." On this the foolish bird begins His odious voice to shew ; Then drops the cheese, 'tis quickly seiz'd By him who stood below. The Crow his folly now perceived. And rais'd a vain lament, Whilst re}Tiard ate the stolen cheese With perfect self-content. W^e see thus how a crafty knave i o-^? The simple may assail, /t'-''; ^^^^^^^^^^.^^ j^m^^ And art and cunning can succeed, ^■ When strength s of no avail. THE FABLES OF PHJ^IDRUS. 33 Here we have exhibited to us the power of flattery. FooHsh as the Crow was, he has his counterparts amongst mankind, who are very apt to be imposed upon by a flattering deceitfol tongue. The writer of this fable ought not to be censured because deceit and false- hood are here represented by him as successful. On the contrary we must consider the main intention of the fable, which is to warn us against being imposed upon in a like manner. The following dialogue, with some shght alterations, taken from a work entitled, " Fables for the Fireside," may with advantage be added to the remarks on this fable : Querist. — "What ill consequence beyond ridicule justly incurred, arises, according to this fable, from being deluded by flattery?" Bespondent. — Sometimes, the loss of property. Querist. — But does a piece of cheese represent any serious article of property ? Bespondent. — It may represent eveiy sort of pro- perty ; we see those who listen to flatterers, eveiy day inveigled into great embarrassments, and not unfre- quently cheated out of their estates. Querist. — Then are not flattery and dishonesty syno- nimous terms ? Bespondent. — Not altogether such ; but flattery is one- species of dishonesty, Querist. — How do you define flatteiy ? 34 THE FABLES OF PH^DRUS. Respondent, — False compliments or undeserved praise given with a view to deceive. Querist. — Do those conventional phrases and compli- ments, which pass from one man to another in the com- mon intercourse of life ; for instance, in the subscription of letters, in the acknowledgment of very trivial favours, in the meeting of friends and acquaintances, &c. : do such conventional phrases and compliments faU under the definition of flattery ? I{es])ondent — Certainly not ; they are a current coin of which every body knowing the small value, no body is deceived by it. Querist. — But why are they used if they mean no- thing? Respondent. — To prevent a blunt, abnipt, and un- gracious manner of doing and saying things : a man- ner always disagreeably felt among well-educated per- sons? Querist. — But do not titles and epithets of honour and dignity, \dz, " My Lord," — " Your Grace," — " The Right Honourable,"— " The Reverend," — "The Wor- shipful," when addressed to persons whom we know to possess little dignity, honour, or personal worth, and sometimes none, fall within the definition of flattery ? Respondent. — No ; they are only conventional, like the phrases before alluded to; and being universally understood as not addressed to the moral characters of persons, but to their rank station, or office, the use of them involves no intention, or hazard of deceit. Querist. — But does not our Di\ine Law-giver say : "Let your communication be yea, yea; nay, nay? ' THE FABLES OF PHJ!DRUS. 35 Besjjondent. — He does ; but we must take the spirit of all his precepts, rather than the letter: we shall otherwise confine their intended application, and make them useless in a thousand cases, where they are meant to direct our conduct." FABLE XIII. THE SHOE-MAKEE WHO PRACTISED MEDICINE. A Shoe maker with nothing left to do, A bankiiipt both in fame and fortune too, Eemoves far distant from his native town. And settles in a place where he's unkno-mi. There he no more his humble trade pursues, No more he makes or mends the people's shoes, IMuch higher fame 'tis his desire to van. He now begins to practise Medicine. " Of all the compounds I have e'er possess'd, " I've one," says he, " which far excels the rest, " 'Tis call'd my Antidote, and "twill, in fact, " Disease of all descriptions counteract." The people these his specious words beUeve, And eagerly his antidote receive. Till it at length a vast repute acquired, So that the City-chief, now sick, desired To test its worth, and for a goblet sends^ 36 THE FABLES OF FHiEDRUS. And pouring therein water, lie pretends That poison with the antidote he blends. Then to the Shoe-maker he hands the cup, Commanding him to drink the mixture up, And placing a reward before his ej^es. Tells him it shall be his, if he complies. But he, thro' fear of death, now deem'd it best To state : Tho, he the healing art possess 'd. No skill had he its exercise to aid ; But a poor Shoemaker he was, by trade, As none would him employ, no means had he To live, except by fraud and subtilty. Hence what he did, was done from hopes of gain, That he both fame and profit might obtain. The Chief the people call'd, and them address 'd: "With madness you have been," he says, "possess'd, "To trust your lives with one, whom none would choose " To employ in the making of his shoes." In this brief tale we're caution'd to be wise, And not put confidence in fraud and lies. To shun th' Empiric's base designing snare, And of his specious boasting to beware. This fable exposes the impudence, knavery, and ignorance of all Empirical pretenders. People ought to be aware that there is no such thing as a medicine that can cure all diseases, that the success of any me- dicine greatly depends upon its judicious administration, that what may cure one person may not cure another, although they may both have precisely the same disease ; THE FABLES OF PlIJEDRUS 37 that constitutions diifer, and the state of the body varies, and a specific that may be good for a man at one time, may not be so at another. Hence knowledge and skill are requisite to distinguish and to apply the proper remedies for disease, and he who endeavours to cure diseases at a venture is quite as Hkely to kill as to cure. Timore Mortis, &c. Valpy states in a note on this passage that "this pretended Physician supposing that the Iving had really mixed poison with the medicine he had given him, and knowing that his antidote could not counteract its effect, was obliged," (as he thought) "when he was commanded to diink the supposed mixture, to save his life by acknowledging his igno- ance." The excuse made by this Empuical pretender re- minds us of the answer returned by a Frenchman to one who made a similar excuse for his knaveiy, \t[z. that "he must hve." " Je n'en vols pas la necessite," was the Frenchmans laconic reply. FABLE XIV. THE ASS AND THE OLD MAN. We here may leam, whatever change A State may undergo, The poor will still remain the same, As they no change can know. 38 THE FABLES OF PHiEDEUS. They may indeed ne\f masters have, And may their old ones blame, But soon they find, they 've made a change In nothing but the name. As an Old Man in a meadow His little Ass once fed. He hears the enemy approach, And thus, in fear, he said : — ■ '• Exert your utmost speed, I pray, " Escape along with me, " For if the enemy come up, " We both shall captives be. " The Ass seems vciy loath to move, " Shall I," he shrewdly cries, "When captive, double panniers beai'? " No" the Old Man replies. " Then why should 1 desire to flee ? " Since I've no cause to care " What master I shall seiTe, whilst I " My usual panniers beai'." The shrewd question and rejoinder of the Ass, in this Fable, shew us the folly of needless changes. This fable appears to be of a political character. A State or countiy may change its rulers, but such change seldom or never affects the poor, who are compelled to labour as usual for their daily subsistence. THE FABLES OF PIJJEDEUS, ."9 FABLE XV. THE SHEEP, THE DOG, AND THE WOLF. Dealers in falsehood and deceit, Due punishment are wont to meet, A foul-mouth'd Dog once falsely said That he had lent a Sheep some hread. To get the same hy law he sought, And 'gainst the Sheep an action brought. Both parties straight to court repair. Their difference to settle there. Much grave discussion is maintain'd, Yet still no verdict could be gain'd ; Until a Wolf, as '^Nitness, said He'd seen the Sheep receive the bread. Not one sole piece had been receiv'd, But ten there were, as he behev'd. The Sheep's condemn'd, and sent away With fuU demand, and costs, to pay. The law to falsehood's statement bends. And thus the Dog obtains his ends. But soon the WoK, for his offence. Receives a fitting recompence ; For as he prowl 'd about, one day A pitfall deep before him lay. The Sheep who sees him fall therein, Exclaims " The Gods thus punish sin, " Thy perjury and gross deceit " Have gain'd, O Woh', a vengeance meet." 40 THE FABLES OF PH^DRUS We can scarcely do any thing more daringly wicked tlian commit the crime of peijuiy. Such a crime de- feats the ends of justice, and not only so, but it is likely to ruin the person who commits it to all eternity, for how can he meet his God in peace, who has ap- pealed to Him by an oath, and deliberately declared that to be true, which he knows all the time to be utterly false. We learn also from this fable, that the law does not always decide the cases that are brought before it, in accordance with equity. Hence we perceive that it is not always to be depended upon, for a right adjustment of people's differences, so that, unless compelled by ne- cessity, it is better to keep out of its meshes. And it is wiser in 'general, to have recourse to the judicious arbitration of impartial and disinterested fiiends, than to incur the risk and expense of a law-suit ; the lawyers being often the chief, if not the only persons who derive advantage from the suit. FABLE XVI. THE HUNGKY DOGS. Extravagant schemes no success can attend. But in the pursuer's destmction must end. Some Dogs as they passed by a river once, spied, Immcrs'd in the water, a portion of hide, THE FABLES OF PII^DEUS. 41 And being most eager to eat up the same, They tried in their folly to drink up the stream, But they found that they came none the nearer the hide, And, not ceasing, at length burst asunder and died. Men sometimes embark in schemes as extravagant, and as little likely to succeed, as that in which these Dogs engaged. It is a good thing to be enterprising, but a wise man, before he undertakes any thing of import- ance, will weigh the probabilities of success, and not embark in schemes that cannot by any possibility of means ever be reahzed. FABLE XVII. THE WOEX OUT LION. The fallen gi-eat find this their chief disgi-ace. To be insulted by the mean and base. An aged Lion, whose whole strength had pass'd, Lays himself down, about to breathe his last, "When lo ! with savage tusks a boar appears. And for some ancient grudge, the Lion's flesh he tears, Then comes a Bull on hostile purpose bent Upon the fallen beast his wrath to vent, And gores his hated sides. At last an Ass Who happen'd at the time that way to pass, 42 THE FABLES OF PlI^DRUS. Seeing now prostrate his once dreaded foe, Trots up that he, too, his contempt may shew, And with his hinder heels his forehead struck. The fallen monarch who's compell'd to brook This last disgrace, says, with majestic look : " E'en from the brave, in my extremity, " Unwillingly I bear indignity, " But to be exposed to treatment thus " From thee, thou stain of nature, is far worse " Than if I had to meet a two-fold death." Thus speaks the lordly beast, and yields his breath. Fallen greatness must always excite compassion in the breasts of the generous and the brave, and it is the mark of a mean abject spirit to insult one, so circum- stanced, in his last extremity. The conduct of the Ass in this fable is what might have been expected from one whose character was portrayed in Fable 10th. Cowards are always brave in the absence of danger. This fable shews us that they can be malicious also. FABLE XVIII. THE HIAN AND THE WEASEL. A Weasel, captured by a Man, Begs him his life to spare, And says, " From vermin I have kept " Thy house with watchful care. THE FABLES OF PHiDRUS. 43 " Through my conceiii, no noxious mice " Could trespass on thy food; " To pay me, then, with death will he " Most base ingratitude." The Man repHes : "If what you did, " Was done from love to me ; " I certainly should grateful feel, " Nor think to punish thee. " But what you plead you did for me, "Was done to sexTe yourself; " To eat up what the mice had left, " You drove them from my shelf. " Then why should I on such vain plea " Preserve your life,?" he cries. This said the Weasel meets his fate, And for his baseness dies. This fable points to that man's fault Who public good pretends ; WTien, all the time, he's only bent On his own selfish ends. Here we have another political fable. How often have we seen men holding offices in the State, who have pretended to be very anxious to promote the interests of the public, but who have been, aU the while, bent solely on gaining their own selfish ends. When the public good and their private interests clash with one 44 lUE FABLES OF PILEDKUS. another, the truth comes out, as those venal statesmen \vill then invariably secure the latter at the expense of the former. The Weasel is described as being "remarkably active ; and, in a confined place, scarcely any animal can escape it. It will i-un up the sides of walls with such facility, that no place is secure from it ; and its body is so small that there is scarcely any hole but it can wind through. During the summer, its excur- sions are more extensive; but in winter, it chiefly confines itself in bams and farm-yards, where it re- mains till spring, and where it brings forth its young. At this season, it makes war upon the rats and mice, with stiU gi-eater success than the cat ; for being more slender, it pursues them into their holes, and after a short re- sistance destroys them. It creeps also into pigeon- holes, destroys the young, catches sparrows, and all kinds of small birds; and if it has brought forth its young, hunts with stiU greater boldness and a\-idity. In summer it ventures farther from the house ; and particu- larly goes into those places where the rat, its chief prey, goes before it. Accordingly, it is found in the lower grounds, by the side of waters, near mills, and often is seen to hide its young in the hollow of a tree." (Goldsmith's Natural History.) THE FABLES OF PILEDBUS. 45 FABLE XIX. THE FAITHFUL DOG. A man, who veiy liberal Doth all at once appear, From foolish men gains confidence, In wise men causes fear. No gifts will wise men take from him, Suspecting his design. But intercourse of every kind Will prudently decline. A thief once wished to rob a house, And coming when 'twas dark. He to the house-dog threw some bread, To bribe him not to bark. " Ho," says the Dog, " if thus you think " To stop my watchful noise, " Deceived you are, as I shaU now "More loudly raise my voice. "Your sudden liberality " Is shewn to me in vain ; •' It doubly cautious bids me be, "Lest you your object gain." The moral of this fable reminds us of that well-known hne in Virgil's Eneid, (Book 2nd. 49.) ■" Quicquid id est, timeo Danaosct dona fereutes." 46 THE FABLES OF PIl^DRUS. A man who is suddcDly and without any apparent cause, very complaisant and generous, has generally some sinister design in view. Hence, as this fahle ad- vises, it is a mark of prudence to be very cautious how we tiTist such a person. Not kno^nng what his object is, it is much the wisest, safest course to have nothing to do with him, and to accept of nothing whatever from him. "The Dog," says Buffon, "takes his tone from the house he inhabits ; hke the rest of the domestics he is disdainful among the great, and churlish among clo'wns. Always assiduous in sendng his master, and only a friend to his friends, he is indifferent to all the rest, and declares himself openly again^t such as seem to be dependent like himself. He knows a beggar by his clothes, by his voice or his gestures, and forbids his approach. When, at night, the guard of the house, he seems proud of his charge ; he continues a watch- ful sentinel, he goes his rounds, scents strangers at a distance, and gives them warning of his being on duty. If they attempt to break in upon his terri- tories, he becomes more fierce, flies at them, threat- ens, fights, and either conquers alone, or alarms those who have most interest in coming to his assist- ance ; however, when he has conquered, he quietly re- poses upon the spoil, and abstains from what he has deterred others from abusing, giving thus at once a lesson of courage, temperance, and fidelity." THE FABLES OF PII^DKUS. 47 FABLE XX. THE BUEST FROG AND THE OX. Let humble people rest content With their allotted state, Nor vainly try to emulate The wealthy and the great. If persons, in a lowly sphere. Will with the high contend, This fable shews their efforts must In their own rain end. A Frog saw in a field an Ox, And envied his large size ; So to swell out her shrivelled skin To a greater bulk she tries. " Am I not now," she asks her young, " The greater of the two ?" "No," is the answer they return, " He's greater far than you." More resolutely now she tries Herself to stretch and swell. Then which is larger, as before. She bids her offspring tell ; " The larger is the Ox," " they say, Enraged, again she tries, And making yet one effort more. She bursts her skin and dies. This apologue condemns that vain ambition which leads us to relinquish the state allotted us, in order 48 THE FABLES OF PII^DRUS. to cope with our betters, and those who have greater means at their command than ourselves. It is wise to be contented with the lot wliich nature has assigned us, and not to be influenced by any paltiy desire to attain what is obviously beyond our reach. FABLE XXI THE DOa AND THE CEOCODILE. Artful insidious advice The prudent vnR reject, And those who choose to proffer such, Derision may expect. Wlien Dogs, as common fame reports, Drink at the river Nile, They drink by snatches, and in haste, And ninning all the wliile. And this, 'tis said, they do t'avoid The hungry Crocodile. A Crocodile beheld a Dog, As thus in haste he pass'd ; And straight accosting him he said : " Whither aw^ay so fast ! " Approach and lap at leisure, pray, " What cause hast thou to fear." " I've cause enough," the Dog replies^ " So long as thou art near. THE FABLES OF PII^DRUS. 49 " My flesh I know you covet much, "And me would make your prey; " I, for this reason, take good care " To keep out of your way." In our intercourse with the world we should be par- ticularly careful not to be influenced by the artful ad\-ice of interested and designing persons. There are many such to be found, whose aim it is to get people into their power, by pretending to be their warmest friends, and who when they have succeeded, throw off the mask, and take advantage of their simplicity and folly. The Crocodile is thought by Naturahsts to be the same as the Leviathan of Holy Scripture which is so graphically described in the 41st. Chapter of Job. It frequents the banks of the Nile, and preys upon fish, but wiU seize on any animal that may be within its reach, attacking the dog, the bull, the tiger, and even man himself. The notion of the Crocodile's shedding tears like a human being, and imitating the cry of a person in dis- tress for the purpose of alluring a victim is considered to be fabulous. "Canes currentes bibere in Nilo." " It is certain," says Pliny, " that near the river Nile the dogs run as they lap, that they may give no oppor- tunity to the gi'cediness of tlie Crocodiles." Hence D 50 THE FABLES OF PH^DRUS. the proverb: "Tanquam canis e Nilo.'' Vide Bailey's Pha)drus. " The Crocodile of Egypt is a four-footed animal. It is produced from an egg about the size of that of a goose." FABLE XXII. THE FOX AND THE STORK. Do wrong to none, or thou may'st see The hke again return 'd to thee. Once on a time, a Fox, 'tis said, To supper asked a Stork: He teUs her where he dwelt, and she Thither agrees to walk. Arriv'd, the Fox much welcome feigns, And asks his guest to taste Some soup, which, in a shallow dish, Before her he had placed. The Stork she tries to taste the soup, But tries to taste in vain. For she, with her long pointed bill. Could none of it obtain. Meantime the Fox licks up the soup And makes a hearty meal, Then turning to his' hungry guest. Pretends for her to feel. THE FABLES OF PHiEDRUS. 51 " You are not well, I'm sure," he cries, "You eat not, I'm distress'd." The Stork immediately perceiv'd That Eeynai'd was in jest. A sudden thought occurs to her. Hence ere she goes away; She gets a promise from the Fox To sup with her next day. A hottle she on pui*pose got, A bottle straight and tall ; And into it some meat she put, Some meat chopp'd veiy small. The time amved, the Fox appears. Dame Stork then thnxsts her bill Into the bottle's narrow neck, And soon obtain'd her fill. Meanwhile the Fox could do nought else. But lick the bottle's side, And finding he thus nothing got. Felt greatly mortified. To him the bird of passage then, This useful lesson spake : " Ills should be patiently endured " Which our examples make." The Stork is here called a buxl of passage, but it is difficult to ascertain whence it comes or whither it goes. Storks take their flight in the night which is the reason why it is not knowTi to what place they betake them- selves." For a further description of this interesting animal consult Goldsmith's "Animated Nature," with Notes. 53 THE FABLES OF PHJLDRUS, Dr. Lettice remarks that " while the example of the Stork's pleasantly might be followed, this fable is not to be considered as justifying the "lex talionis," or law of retaliation, that is "an eye for an eye, or a tooth for a tooth," since we all know whose authority has set that law for ever at rest, as far as could be applied to serious cases, and no other ever entered into his contemplation." FABLE XXIII. THE DOG, THE TREASURE, AND THE VULTURE. The avaricious who this fable see. Will find the picture with their minds agree. And they who lowly-born their state despise, May learn to seek contentment and be wise. Whilst raking among human bones, behold ! A Dog scratched up a piece of sohd gold. The God's resolv'd to punish him 'tis said, Wlio'd thus disturb 'd the ashes of the dead. So, now by thoughts of wealth engross'd and led, With care, he by the golden tretisure stood, Nor would ho leave it e'en to seek for food. Thus he with hunger pined, and died away. Giving a proof of gold's resistless sway. A Vulture on him stands, about to make The flesh his prey, and thus we're told he spake : THE FABLES OF PII^DRUS. 53 " O Dog ! thou justly hast destruction met, " Who hadst thy heart on regal riches set, " And thy base mind \\ith hopes of gloiy fed, '• The' on the highway bora, and on a dunghill bred." Tlie Vulture is described by Naturalists as " a foul bii'd which dehghts to feed upon the most loathsome carrion. Vultures are the scavengers of the earth which they clear of putrescent animal remains, which would otherwise cornipt the air with pestilential ex- halations. Providence has placed them in those coun- tries, where their semces, disgusting as they are, are nevertheless essential. This 23rd. Fable condemns avarice, and all restless desires after wealth, and thus the Fabulist, though a heathen author, gives a; most needful reproof to some professing Christians, in whom may be found as much of the " auri sacra fames," as there was in their coun- terpart, the dog, in the fable." 54 THE FABLES OF PHiEDKUS. FABLE XXIV. THE FOX AND THE EAGLE. From hostile deeds we should abstain How high so-e'er we be, For e'en the poorest, if provoked, May do us injuiy. It happened that an Eagle chanc'd A Fox's cubs to see ; And quickly bears them to her nest Up in a tall oak tree. Then places them before her young To be her Eaglets' food, Regardless of the mother's grief. Who begs, in anxious mood, . That she might have her cubs restored. Or else she's bold to say Severely would she punish her Who'd taken them away. The Eagle thinks herself secure In her abode so high, Hence she despis'd the Fox's threat, Refusing to comply. On this, the Fox a firebrand seiz'd From off an altar near. Resolving, if her cubs she lost, The Eagle should pay dear. THE FABLES OF PHiSDEUS. 55 The tree she soon surrounds with flames, The Eagle then, alarm 'd, ' Submissively, in haste, brought back The Fox's cubs unharm'd. It is always dangerous to do mischief even to the weakest and most inconsiderable persons, and no station, how high so-ever it may be, can shield us from injury in return. The chief object of this fable is to teach us therefore to abstain from injuring any one, the poorest and most humble not excepted. But we see also in- cidentally in this illustration; the strength of parental regard, and how a mischief done to a person's offspring excites in the parental breast the strongest indignation, and the most bitter and determined hostility. ^Ye learn from this fable that to abstain from injuring the meanest and most inconsiderable person is not only right and proper, but also most politic, there being few persons who may not have it in their power to injure us, if provoked. Hence it is unwise to treat with wanton injustice those who are beneath us, for we know not how far even the weak may have it in their power to make a reprizal. 50 THE FABLES OF PH^DRUb. FABLE XXV. THE FROGS FEAEING THE CONTENTIONS OF THE BULLS. Let little people at a distance be, Whenever great folks chance to disagree, For othei-wise they may some ill sustain, Perhaps some accidental blows obtain. A Frog while in the marshes saw with fright Two BuUs engaged in hot determined fight. " Alas ! our min is at hand," she cries, " ^^^ly so, I pray,?" another frog rephes, " With their contentions what have we to do, ' And how can they affect, or me or you ? " They strive indeed, but with themselves alone, "We live apart, and are to them unknown." "True," says the fii-st, "our station and our place " Differ as much from their's as doth our lowly race. " But he who's vanquish 'd in this contest dire, " No more to inile the rest will then asjiire, " But this hell do, hell come to our retreat, " And tramjile us to death with careless feet, " Thus it is clear that yonder savage strife " Concerns us near, it e'en affects our life." The truth exliibited in this 25th. Fable is almost too obvious to need comment. The quan-els of the great and powerful are liable to affect very materially those who are beneath them, or who may be situated too near to them. Thus it is safest to be at a distance from them, THE FABLES OF PHiEDRUS 57 since some of the blows which one, in his fury, may aim at the other, might fall even on those who are in no way concerned in the quaiTel, if they happen to be in their way. Thus we have exemplified the tnith put forth at the commencement of this fable : — " Humiles laborant, ubi potentes dissident." Upon the whole we should always endeavour by all means to keep out of broils and contentions; above all things, to avoid getting mixed up ^^ith other people's quarrels. The Frog in the fable had a just cause to di-ead the contentions of the Bulls, and men have just cause to dread being too near the regions of strife and contention, and hence, if peace is preferable to war, and quietness more to be deshed than trouble and turmoil, the further we are off from scenes of conten- tion the better, particularly when the contending par- ties are more powerful than ourselves. FABLE XXVI. THE KITE AND THE DOVES. Tnist not the treacherous and base. Their artful counsels shun, No safety will you gain from them, But be by them undone. 58 THE FABLES OF PH^DRUS. Some Doves had often-times escaped The talons of a Kite, Ha-ving avoided instant death By S'tt'ift and timely flight. But stUl is the rapacious Ivite On their destniction bent ; And now the simple birds resolves By ait to circumvent : " Why," says he, " pass a life so sad, " So full of anxious thought ! " Make me your king, and you shall then " Just lead the life you ought. " From ev'iy care you shall be freed, "From injuiy be kept, " No crosses shall your peace invade, " Or wishes intercept." The foohsh birds the Kite believe. Him tmst, and are undone, For when he gets to be their king. He eats them one by one. Thus he with cx\iel talons reigns, In stem and savage state, Then one amongst them thus exclaims : " We 've justly eani'd our fate." The Doves in this fable were guilty of great impm- dence to put themselves in the power of such a rapa- cious creature as the Kite, who lived by plunder and by prepng upon the weak and defenceless. The Kite, it is tiTie, depicts in strong and lively colours the advantages which he wished them to beheve would result from THE FABLES OF PILEDRUS- 59 their living under his government and protection ; but they should have been more cautious than to have trusted to such representations. The same deceitful course has sometimes been pur- sued by oppressive tyrants amongst manldnd. Such a one has made the most solemn declarations to those whose support he desired, and has given them the most solemn pledges to rale with equity and moderation, if they would admit him to be their king, who has no sooner gained his object than he throws off the mask, tyrannizes over the poor people who have tnisted him, and rules them, in the full sense of the expression, with a rod of iron. Hence this fable seems to be of a political character. It shews us how cautious we should be, teaching us not hastily to surrender our hberties, and that the most solemn protestations of men, when they have a certain end to gain, are made only mth a view to deceive, and should be received by us with the greatest suspicion. The moral of this fable is similar to that of the 21st. Fable of this Book, viz. that we should take heed how we put ourselves in the power of interested and designing persons. The Dog in the 21st. Fable rejected the artful advice of the Crocodile, had the Doves obseiTed a similar caution with regard to the insidious adnce of the Kite, they would have been safe. ANALYSIS OF THE FIRST BOOK, A BRIEF ANALYSIS OF THE FIRST BOOK, By Means of Question and Answer, embracing the Principal Parts. What does Pliaednas intimate to us in the Prologue to this Book ? That the Fables which he was putting before the public were originally Esop's but that he, Phsednis, had clothed them in a new dress. What does he state to be the design of these fables ? To give wholesome instruction in a Uvely and pleas- ing manner. Does he not mention an objection that might be brouf?ht against his Work ? Yes, not only that beasts but trees are made to speak. What does he say in answer to this objection ? That we are to consider him to be teaching by fable, and must look beyond the form of insti\iction to the truths that are meant to be conveyed. FABLE I. What are we taught in the first fable ? The evil of tyranny and oppression. ^Vllat else ' That tyi-ants and oppressors will stop at nothing in order to gain their ends. Gl ANALYSIS. In what did the Wolfs injustice consist ? In his charging the innocent Lamb ^^■ith crimes of which others had been guilty, and making his accusa- tion a pretext to devour him. Are there in human life persons whose characters correspond \^ith that of the Wolf? Yes, there are many who oppress the innocent on false pretences, and gain their own base ends thereby. What are the prudential maxims tacitly inculcated in this fable ? To keep out of the way of unjust men, to have no dealings whatever with them, and to beware of parley- ing with those who are bent upon our destruction. FABLE II. What gave occasion to this fable, and what is its character ? The disordered state of Athens gave occasion to this fable, and the fable itself is of a political character, that is it is one that relates to the government of a State or country. How came Athens disordered ? The disorder was caused by the dissatisfaction of the people. On what grounds were they dissatisfied ? Being unaccustomed to the Monarchical form of Government, they imagined that their King Pisistra- tus intended to oppress them. Had he such an intention ? ANALYSIS. ti5 No, he was artful and courageous, but not cruel, and had they been contented with his government he would have ruled them with equitj- and moderation. What then is the drift of this fable of " The Frogs desiring a King?" To teach us to be contented with a king of a moderate disposition, lest we get a worse, and to bear patiently the lesser evils of hfe, lest others that are gi-eater come upon us. Were the Frogs contented with their harmless King ? No, they despised him and begged for another, who when obtained, proved to be a ruthless tyrant who slew and devoured his subjects at his will and pleasure. FABLE III. What are we taught in this illustration ? Not to pride ourselves on other men's advantages. What else are we taught ? To be contented with our station in life, and not to ape the manners of the great, and of those who are in higher stations than ourselves. Do we learn any other lesson from this fable? Yes: to eschew vanity, and to order our dress, equi- page, and style of living, according to our means. How was the Jack-daw punished for his vanity and folly ? By being driven away in disgrace by those whose society his vain ambition had courted, and also by his not being allowed to mingle again with those of his own kind, and by becoming a mark of public scorn. 66 ANALYSIS. FABLE IV. What is the moral of this Fourth Fable ? "He who greedily seizes on what belongs to another, deservedly loses what's his own." "What -sdces are especially condemned in this fable ? Greediness and dishonesty. Any thing else ? It exposes the folly of those who grasp at a shadow, but let go the substance. Are there any amongst men who resemble the Dog in this fable ? Yes, many. How so? From a grasping avaricious temper, men often em- bark in fanciful and hazardous speculations, and thus lose all that they possessed. Are such persons censured in Holy Scripture? Yes, " He that hasteth to be rich," says the wise man, " hath an evil eye, and considereth not that poverty shall come upon him." (Prov. 28, 22.) Point out him in particular who grasps at a shadow, and lets go the substance. The man who engages in an eager pursuit of tem- poral riches, but who totally disregards the riches of eternity. FABLE V. What lesson are we taught in this fable? To avoid unequal matches and alliances. Why? Because they are generally disadvantageous to the weaker party. ANALYSIS. 07 Are all unequal alliances to be avoided? No, some may be entered into advantageously. When may they be so entered into ? AVhen those who are in power ai'e of knowTi honour and integrity. "Was the Lion in the fable one of this character ? Xo, he was the representative of the shai-per and the cheat, who pretends to ally himseK with the weak for their especial benefit, but reaUy with a view to get all the advantage to himself. Is there any other fable similai- to this ? Yes, one of Esop's called "The Brazen and the Earthen Pot." What has been observed in reference to this fable? That the one should avoid coming in close contact with the other. FABLE VI. Who is it that says, "some are born great, some achieve greatness, and some have gi-eatness thrust upon them?" The Poet Shakespeare. To which of these three classes does the fable of the Fox and the Tragic Mask relate. To the last. How does it apply to them ? It applies to them inasmuch as it points out those who happen to be dignified with lofty titles, but who are not dignified in mind, men whom fortune has placed in high stations, but who have no tme honour 68 ANALYSIS. and dignity to recommend them. Thus have they had "gi'eatness thrust upon them," for which they are wholly unfitted. Does this fable apply to all persons in high rank? By no means, for there are some of the most esti- mable men amongst persons of rank and title, some whose minds and characters are an ornament to their high station, FABLE VII. What instruction do we gather from this fable ? We learn not to put ourselves in the power of evil men. Was the Crane in this fable guilty of this folly? Yes. In what way? In assisting the Wolf in his distress, hoping to obtain the reward that he had promised her. But should we not assist the wicked when in distress? Yes, the Christian law obliges us to do good to all men, even to our enemies, and to overcome evil \\-ith good, but we are to do so from Christian motives, and not wth a mercenary desire to obtain a recompense from those whom we assist. FABLE VIII. What do we learn from this fable ? That to triumph over a fallen enemy, and to insult a person in his last moments is both barbarous and short-sighted. ANALYSIS. 69 FABLE IX. What important lesson is inculcated in this 9th. fable? The necessity of strictly adhering to trath in all our transactions with mankind, and that they who are noted for deceit and falsehood, will find it difficult to obtain credit even when they speak truly. FABLE X. "What class of people does the Ass in this fable re- present? Those who are of small repute for courage among those persons who know them, but who like to make a great shew and bluster when in the presence of stran- gers. How is he reproved by the Lion in this fable ? With great force and humour. FABLE XL What advice is conveyed to us in this fable ? Not to be imposed upon by a specious outside and a fine exterior, to have more regard for what is useful and homely than for what is valueless but showy. FABLE XII. What is exhibited in this fable? The power of flattery. What is flattery? False praise given with a view to deceive. 70 ANAIAMS. Do titles of liouour significant of the office of a per- son, and those conventional phrases used in pohtc society come under this definition of flatter^'? Certainly not. Why? Because eveiy body knows tlieir true value and are not deceived thereby, the former being addressed not to the character but to the office or rank of an indi- ^•idual, and the latter being used merely to prevent a blunt and abmpt mode of address which is always dis- agreeable to persons of taste and refinement. Is the Fox's success in obtaining possession of the cheese a fault in this fable ? No, flattery and deceit are sometimes successful in the world, and the object of this fable is not to teach lis how to flatter vaih success, but to put us on our guard against it, when attempted by others. FABLE XIII. What class of people does this fable expose ? Empirics. What are their qualities as censiu'ed in the fable "? Their impudence, knaveiy, and ignorance. Is there any medicine that can cure all diseases ? No. Why? Because the success of any medicine depends in a great measure on its judicious administration, and what may ciire a man at one time may not cure him at another. Thus knowledge and sldU are requisite to ANALYSIS. 71 distinguish and to apply any medicine, and by trying to cure at hap-hazard, we are as likely to Isill as to cure. FABLE XIV. What Idnd of fable is this ? A political fable. What is its object? To teach us that how often so-ever a State may change its rulers, the poor \\i\[ still find that they have to labour for their subsistence, and that they change nothing but the names of their masters. FABLE XV. What great crime is condemned in this fable ? The crime of perjury. Why is this so heinous and daring a crime ? Because it calls upon the great and Omniscient God to bear witness to the truth of that which is known by the person who commits this crime to be totally untrue. What else are we taught in this fixble '? That the law does not always decide equitably. Is there any thing else taught? Yes, that deceit and falsehood seldom escape punish- ment. FABLE XVI. Point out the object of this fable? To discourage men in embarking in extravagant schemes. 7^ ANALYSIS. But is it not good to be entcrprizing? Yes, but it is the part of ^visdom, before we under- take any thing of importance, to weigh the probabihties of success. FABLE XVII. Of what is this fable a picture ? Of fallen greatness. Of what else ? Of meanness and cowardice. Is cowardice a vice that often stands alone ? No, it is generally accompanied with cruelty and malice How was this shewn ? By the Ass in this fable, whose baseness was mani- fested by his treating the majesty of fallen greatness in the way here described. FABLE XVIIL Wlaat is the character of this fable and to what does it point? This fable is of a political character, and it points to those who holding high offices in a state, pretend to be very zealous in promoting the interests of the public, when they are solely occupied in seeking their own private ends. FABLE XIX. What moral is conveyed to us in this fable ? That men who without any apparent reason are all ANALYSIS. 73 of a sudden veiy liberal of their gifts, may impose upon ■die imprudent and unwaiy, bvit are treated by the wise with caution and suspicion. Of what fact in Classical History does this fable re- mind us? Of that of the Greeks at the Siege of Troy offering a present to their enemies the Trojans. Where shall we find this fact recorded? In Virgil's Eneid, Book 2, 49. What was their gift ; The gift offered by the Greeks was a large wooden hoi-se, that had been filled with armed men, and which being inconsiderately admitted within the walls of Troy, caused the destmction of that city and so put an end to the War. What ought the Trojans to have done ? They ought in common prudence, to have refused the insidious gift of their enemies, to have had their sus- picions excited by the offer of the same, and to have said Anth Laocoon : " Quicquid id est, timeo Danaos et dona ferentes." FABLE XX. What species of folly is condemned in this fable ? That vain ambition which leads people to rehnquish the state allotted them, in order to cope with their superiors. What positive lesson is inculcated? That it is wise to be contented with the station which Nature has assigned us and not to be influenced by 74 ANALYSIS. any paltry desire to obtain wliat is ob\iously beyond our reach? FABLE XXI. What lesson of pi-udence is conveyed to us in this fable of the Dog and the Crocodile? To be particularly careful in our intercourse ■^'ith the AYorld that we are not imposed upon by the artful advice of interested and designing persons. Are there any such to be found amongst mankind? Yes, there are many such to be met -with in the world, whose aim it is to get simple and unsuspecting people into their power, by pretending to be their warmest friends, who when they have succeeded, throw off the mask, and take advantage of their simplicity and folly. FABLE XXII. What are we taught in this fable '■ 0-' To obsei"ve the golden mle of doing to others as we would have them, in like circumstances, do to us. Did the Fox in this fable ^'iolate this sacred nile? Undoubtedly he did, in a shameful and disgi'aceful way. How so ? He infi'inged the laws of hospitality, and invited the Stork to his house and table, with a secret intention to insult and make game of her. But is not the whole of the Fox's behaviour to be looked upon in the hght of a joke? ANALYSIS. 75 It may be so considered, but even then it was a most untimely joke, as the laws of poHteness and hos- pitality required the Fox to shew his guest eveiy kind- ness and attention. Was the Stork justified in paying back the Fox in his own coin ? Perfectly so. Does not her conduct then teach the " lex tahonis " or law of reprisal? No. Why ! Because it was not a case of such seriousness, but the Stork, who was naturally of a grave and sober de- meanour, might shew a little ingenious pleasantry in order to punish the Fox for his rudeness and im- pertinence. FABLE XXIII. What vice is condemned in this apologue '? Avarice, and all restless desnes after wealth. To whom does the Fabulist give a seasonable and needful rei^i-oof in this illustration ? To some professing Christians, who in their character and conduct bear an exact resemblance to the Dog in this fable, thus shewdng that a heathen Author's teach- ing is better than some professing Cluistians practice. How is the Vulture described by Naturalists ? As a foul bird which delights to feed on the most loathsome carrion, but whose semces are nevertheless essentiid to clear away putrescent animal substances, which would othei-wise cormpt the air with pestilential exhalations. 76 ANALYSIS. FABLE XXIV. What is the chief object of this fable ? To teach us to abstain from injuring any one, the poorest and most humble not excepted. On what gi-ound is such advice given '? Because it is always dangerous to do mischief even to the weakest and most inconsiderable person, and no station, how high soever, can shield us from injuiy in return. But is not this a very low and unworthy motive to induce us to abstain from injuring another ? Undoubtedly it is. But if men cannot be wrought upon to abstain from injuring others from a more generous consideration, we are compelled to try and in- fluence them by their fears. Is there any thing else incidentally taught in this illustration? Yes, the strength of parental affection. We leam from this fable that an injury done to a person's off- spring naturally excites in the parental bosom the strongest indignation and the most bitter and deter- mined hostility. FABLE XXV. What obvious trath is exhibited in this fable? That the quarrels of tlie great and powerful are liable to affect most seriously those who are beneath them, or who happen to be too near them or too closely connected with them. ANALYSIS, 77 What is the prudential lesson inculcated ? That our safest course is to keep at a distance from them. FABLE XXVI. What are we taught in this fable? To distrust the counsel of the treacherous and base, as our suspicions may justly be awakened whenever friendship, protection, or any other great advantages are offered us by those from whom we have no reason to expect them, and who, we know, have abused the confidence of others, for we may feel assured that some- thing insidious is intended by those who make such offers. How then should the Doves in this fable have acted? They should have rejected the overtures of the Kite, even as the Dog rejected the advice of the Crocodile, as described in the 21st. Fable. Had they done so, they would have been safe. THE FABLES OF P H ^ D K U S. BOOK II. THE FABLES OF PH.EDIIUS. PROLOGUE. I Esop's style of writing still pursue, Teaching by fiction with examples tnie, Nor have these Fables any other end Than this, to be to erring man a fiiend. And lead him diligently his life to mend. If I a sportive jest should entertain, T 'excite attention and the sense explain, It must alone on its own merit stand, No favor from its Author's name command I with all care to Esop's style adhere. Yet if some difference perchance appear, Take in good part, nor blame me, reader, pray, If I to please thee from my model stray. So let my brevity thy favour gain. Whose merit needs no tedious praise obtain, Then see the eager and the bold denied What is to modest worth unask'd, supplied. FABLE I. THE LION, THE EOBBEK, AND THE TKAYELLER. As o'er a slaughtered bullock once A lordly Lion stood, A Robber came and asked to have A part of it for food, 82 THE FABLES OF PHiEDRUS. "A part to thee "the Lion says, " Most freely I would give, " But thou dost seek on other men " By hateful spoil to live." So him dishonest be refused To give the smallest share, Tlie Robber then departs, forthwith, To find some prey elsewhere. By chance a harmless Traveller, Is going to the place. But when he sees the Lion there, His steps he would retrace, Him then the beast, with looks benign, Most kindly bade draw near, " Approach," he says, " for you from me, " No cause shall have for fear, "That portion come and boldly take, "Which I now give to you, " What impudence has forfeited "To modest merit's due." The carcass he divided then. And to the woods Anthdrew, The Lion's act is laudable. And should be follow'd more, Now saucy knaves get opulent. And modest worth grows poor. There is scarcely any thing more offensive than for- wardness and impudence, and at the same time there are few qualities more engaging than humility and modesty. We have these oppusites contrasted in the THE FABLES OF I'HJiDRUS. 83 Robber and the Traveller. The Lion in this fable makes a very wise and judicious distinction, bestowing his favour, unasked, on the modest and retiring Travel- ler, which he had before refused to the bold, dishonest Robber. From the style of commendation, pronounced by Phtedras on the Lion's decision, at the conclusion of this fable, we may suppose that in the Fabulist's time much e'vil abounded from bad and forward men being advanced to posts of honour and emolument, whilst modest worth was discountenanced and neglected. FABLE II. THE MAN AND THE DOG. A savage Dog once bit a Man, Yet strange no less than true, Some bread, dipp'd in the bleeding wound, Straight to the cur he threw. For he, he said, had been assured The wound by this means would be cured. " Thy act, " says Esop to the man, " Let other Dogs not see, " For they to eat us up alive '• WiU think good policy, 84 THE FABLES OF PH^DRUS. " When they iind out, you can afford " To their misdeeds, a rich reward." Then will vile men increase, indeed, When they see \'illany succeed. We cannot encourage vice more effectually than by allowing it to prosper. With all the penalties that at- tach to it, so coriiipt is man and so prone to evil, that he cannot, even as it is, be kept from pursuing it. What would be the case then, if vice, instead of being- punished, were to be sanctioned and rewai"ded. FABLE III. THE EAGLE, THE CAT, AND THE SOW. On the top of a large and a lofty old oak,, An Eagle her nest had prepared, A Cat, who desired a convenient retreat, To a hole in the middle repaired ; A Sow, who'd been roving all over the woods. And rejoic'd in the forest's dark shade, Now came to this Oak, bringing ^vith her her young. And the bottom her residence made. A community thus, which by chance had been form'd,^ Long at peace is not destin'd to be, THE FABLES OF PH^DRUS. 85 For the Cat with base arts and with malice profound, Spreads suspicious distrast thro' the tree. First she chmbs to the Eagle's exaUed abode, And says, " Ruin for j^ou is prepared; " And that ruin, I've every reason to fear, "By me, wretched me, must be shared." " The danger I speak of all springs, as you'll see, *" From the arts of yon treacherous pig, "Who the earth from around the deep roots of this tree, " Is labouring, daily, to dig. " Her aim is, no doubt, tliis fair oak to o'ertum, ^' And our young ones get into her pow'r, " For let her but once them behold on the ground, " And the whole she with speed will devour." Thus the Eagle she frightens, then slyly she creeps To the hole of the bristly Sow, " Your offspring, says she, dire destruction awaits-, " No safety you'll find here below, " For the Eagle above is with eagerness now " On the watch to seize hold of her prey, "And resolves when you're absent in search of your food, " To cany your young ones away. The beast now as well as the bird she alarms, Then she hides herself in her abode, And at nightfall, as Cats understand how to do, She prowls about softly for food. 86 THE FABLES OF PlIiEDRUS, She very soon found an abundant supply, Thus herself and her young were all fed, Then at home she continues the whole of the day, As tho' of great danger in dread. The Eagle, from what she had heard was in fear That the tree 'wdth her nestlings would fsill ; So pois'd on the branches, sat listless and sad, And abroad never ventur'd at all. The Sow, in like manner, was greatly alarm 'd Lest her young should be stolen away. So resolving her lov'd ones to guard and defend. At home kept close watch night and day. What more is there now that remains to be said? The Eagle and Sow waste away, Consumed with their young by dire hunger, they fall To the Cat and her oflfspring a prey. A booty, so large, long supplies them with food Wliich artifice base did j)rocure. Hence, we see what the simple and credulous may From double tongued caitiffs endure. The morality of this fable has been questioned. A writer commenting upon it says, "it shews the malici- ous and selfish conduct of the Cat, completely gaining her point, and exhibits vice triumphant." But the object of this Apologue is not to make vice tri- umphant, although it sometimes is so, in the present world; THE FABLES OF PII^DllUS 87 but to give a needful caution to the over-credulous, and to teach the simple and the unsuspecting to beware of a double tongue. Thus Christopher Smart, in his poetical translation of Phaedrus, gives us most accurately ,the object and moral of this fable in the following couplet : "Hence warn'd, ye credulous and young "Be cautious of a double tongue." FABLE IV. CiESAE TO THE SLAVE. A certain land of men there were. Which you at Kome might see, Kunning about from place to place. With great activity. Always in breatliless haste they seem'd, More busy you'd think none, But by these active busy men Nothing was ever done. A trouble to themselves they were, A plague to others too, AU ye who may resemble them List to a tale that's true : 88 THE FABLES OF PlI^DRUS. To Naj^lc's famous City once Tiberius Caesar ^Ycnt, But at Misenum on his way An interval he spent. He visits there the country seat 'V\^hich on the mountain stands, And which, by brave LucuUus built, A noble view commands : The Tuscan and Sicilian seas Majestical appear, The latter in the distance rolls, The other's somewhat near. A Slave who with Pclusian sash, His coat had upwards bound, (The sash with pendent fringe adom'd) Was watering the ground. While thus of&ciously employ 'd He's by the Emp'ror seen, Bprinlding with a wooden scoop The eaith and walks of green. Thus he parades, his service vain. For nought he gains meanwhile From him whom he deskes to please. But a derisive smile. Still through known walks and cover'd paths, He keeps in Cassar's view, Where e'r the Emperor is seen, The busy Slave 's seen too. Sometimes he feigns the dust to lay Where it was laid before. In short no man could ever try THE FABLES OF PH^DRUS. 89 To set himself off more. Caesar well knew at what he aim'd, " Come hither Slave," he cries, Quicldy to him the Slave came up, With glad expectant eyes. Then Caesar says, in mood jocose, But with reproof severe : " That service is of little worth " Which thou would'st rate thus dear, " Too great a prize is hherty, " For thee to earn it so; " Such triflino" service ne'er from me ^' Shall gain fair freedom's hlow." "Multo majoris alapae mecum veneunt." Here is an allusion to the mode in which Slaves were made free, which was hy a gentle blow on the face with the hand. The Emperor humourously intimates that manumission with him was not to be purchased at so cheap a rate. "Prospectat Siculum." "Prospicit Tuscum." "Pro- specto signifies to view an object at a distance, Pro- spicio, to have a near view of any object." (Vid: Valpy's Phsed.) The Villa of LucuUus, at Misenum, has been en- graved by J. T. AVillmore, A.R.A., from the picture by Leitch, and published by the Art Union of London. 90 THE FABLES OF riI.EDRUy. "Ex alte cinctis unus atriensibus, "Cui tunica ab humeris lintoo Pelusio "Erat destricta, ciiTis dependentibus." That is to say, the Slave's coat was tucked up to his shoulders, and bound with the fringed Pelusian sash, to intimate that he was attired in such a way as to ap- pear as though he were ready for active labour. FABLE V. THE EAGLE, THE CEOW, AND THE TOETOISE. When the weak shall fall into the hands of the sti'ong. They never can be quite secure ; But when to the strong a bad Counsellor comes. Their destruction may then be deem'd sure. An Eagle a Tortoise took up in the air, Who consented on high to be borne. " No mischief," said she, " can e'er happen to me " Encased in my dwelling of horn." But while she is thus being borne up on high, A Crow comes along thro' the air; She approaches the Eagle, and seeing her load : "A rich booty," cries she, "thou dost bear, " But weaiy you'll be of the weight very soon, " Therefore this is what 1 would ad\isc : THE FABLES OF PHiEDRUS. 91 " Take her up very higli on the rock drop her down, " And let mc have a share of the prize." The Eagle agrees, and so up veiy high With the Tortoise she instantly flies Whom downward she drops on the rock underneath, When her shell being broken, she dies Thus the Eagle is able her flesh to devour Thro' the artful ad\ice of the Crow, Hence to her she imparts a large share of the food, Who'd instructed her what she should do. Thus as she who by nature appear'd most secure. Was o'er-match'd by the two when combined ; So they, who by power and art are opposed. Most certain destruction will find. The object of this fable is to shew that no man, how favourably so-ever he may be circumstanced, can be considered safe, when power and art are united to accomplish his destruction, a fact, fully verified by experience. 92 THE FABLES OF THiEDRUS. FABLE VI. THE MULES AND THE EOBBERS. Two burden 'd Mules their course pursued, One bags of money bore, Th' other had sacks vnth barley fill'd, A rich and ample store. He who'd the money paced along, With head erected high : A bell too, from beneath his neck, Tinlded as he pass'd by. His fellow with a placid step Came quietly behind ; Soon Robbers from their ambush spring, Hoping lich prey to find. They with the Muleteers contend. Much slaughter doth ensue, In the course of which the money 'd Mule Is with a sword run through. The Robbers with the coin depart. But leave the worthless grain, On which, the wounded Mule began Most sorely to complain. The other said, " I now rejoice " That I have had contempt; "For I thereby have nothing lost, "And been from ill exempt." We here may learn that lowly folks Are most h-om danger free, THE FABLES OF PHJ<:DKUS. 93 And that the great and wealthy are Exposed to injury. The trath conveyed in the moral of this fable is very ©bvious : rich men are exposed to dangers from which poor men are exempt. FABLE VII. THE STAG AND THE OXEN. A Stag who was roused from his sylvan retreat, The hunters and hounds being near, Instant death has in \'iew, so the nearest farm-house' He seeks in confusion and fear. In one of the Ox-stalls he ventures to hide, Wlien an Ox in concern for him saith : *' What could have possess'd you such hazard to run,: " And thus wilfully rush upon death. " Unwise and unha^ipy, in vain you expect To be safe in the power of man," Says the Stag, " if I may a brief space only stay, "I wiU burst out as soon as I can." 94 THE FABLES OF PIIiEDKUS. The shadows of night now succeed to the day, The herdsman brings fodder and straw, But tho' on the Oxen he look'd round about, The Stag, as he lay, he ne'er saw. The farm-servants also go in and return, And they too the Stag never see ; The bailiff too enters, he also departs, Still in safety the Stag seemed to be. The beast, quite elated, the oxen now thank'd For the timely protection they gave ; Then one of them said, " We most earnestly \sish " You your life may yet happily save." " But our Argus-eyed master has not been here yet, " If he come, we befriend thee in vain; " To all parts he will look, search each comer and nook, "And then safe you no longer remain." Wliilst he's speaking the master returns to his home, Having been out to sup with a friend, As his cattle he'd seen look of late rather lean, To their wants he now wish'd to attend. He enters the stable, and looking about, " Here is not enough fodder,'" he said ; More straw too is wanted, my cattle must be "More carefully tended and fed. THE FABLES OF PHiEDEUS. 95 " Those cobwebs, I think, might be taken away, " It costs but shght pains to be clean;"' Thus his eyes are directed to every part, Till the horns of the Stag, too, are seen. "Ah! what's here?" now he cries, drag him out, let me see!" The poor Stag's then no longer conceal 'd ; Him the master soon orders the servants to slay, And a plentiful prey he doth }deld. From this fable we learn, o'er each needful concern The eye of the Master should be; How useful so-e'er the subordinates are. There is none so shai-p-sighted as he. One cannot but feel pity for the poor Stag, who, after escaping the vigilance of so many, was discovered at last. But the excellent moral put forth in this fable, is, that the Master of the house, as he is the most con- cerned, so he is the most quick-sighted, in his own aflfau's ; that he can see soonest into abuses, and can discern that which those less interested than himself might overlook. "D" It is not necessarj' to suppose, as some have done, that the farmer in this fable was possessed of bad, neg- Hgent sen-ants, whom it was his interest to discharge. The sei-vants might have been as good and careful as servants generally are, but it is scarcely to be ex- pected that servants can be in aU respects as shai-p- 90 THE FABLES OF PHJEDRUS. sighted as their masters in reference to the affairs of the household. We learn from this fable that a man manages his own alfairs better by giving to them his own thorough pei'sonal inspection, than if he w^ere to delegate others to look into them, who have naturally less interest therein than himself. EPILOGUE. The men of Athens Esop's name revered. And to his honour a large statue reared. Tho' Slave, they him with fame immortal graced, And on a basis firm his image placed. Shewing thereby that all may glory find, And worth and N-irtue's to no rank assign'd, But since another writer takes the lead, I only as his second can succeed. Yet after him my course I will pursue. And in that course will seek to profit too. No envy base shall dictate what I write, But noble rivaliy shall me excite. Ye Romans, deign these efforts to befriend. That other writers may with Greece contend. Should jealous minds e'er seek to hurt my fame, Yet conscious of desert your praise I'll claim. That consciousness they cannot take away, Whatever they insinuate or say. THE FABLES OF PH/EDRTJS. 97 If these my fables shall your fiivour gain, And if you think they what is good contain, Too happy you are pleas'd, I'll ne'er complain. Against my vrork tho' cai-ping critics fight, Which Nature in a hurry brought to light, Their censure's vain who cannot better do, 'Tis work superior proves the judgment tmc. Their cavils I will bear with patient mind. Till fortune, shamed, to me again prove kind. We learn from this Epilogue that the road to honour and distinction is open to all, and that no obscurity of birth, nor any other disadvantage whatever, can hinder a person from arri\dng at eminence, who possesses the necessary requisites, — talents, industiy, and persever- ance. We have innumerable examples of persons raising themselves by such, to wealth, honour, and station, even from the veiy lowest walks of life. Let youths then be actuated by a laudable and generous ambition to acquire an honourable distinction in hfe. Let them set out witli a firm determination to overcome obstacles and to conquer difficulties. Let not shght discouragements dishearten them, nor temporary difficulties deter them, but let them persevere. If foiled in one attempt, let them make another. Let them not give way to " inertness or unmanly despon- dency,"- but let them rouse themselves up with courage ♦Davenport's Lives of Eminent Individuals. 93 THE FABLES OF PHJCDRUS. and determination, and they may be assured of this, tliat, in due time, a blessing will attend their labours, and ultimate success will crown their endeavours. The Editor of the Albany Evening Journal tells the following story, and draws a moral from it, which young men should remember : " A little fellow who put on a pair of skates for the first time, paid the usual penalty. Having hurt himself somewhat by the fall which he received, his brother advised him to " give it up." "No, I shall not give it up " was the reply ; I can learn to skate, and I will learn." And at it hewentAvith an energy and determination which bade defiance to ap- parent impossibilities." " In twenty years from this time," says the nan-ator of this anecdote, " that httle feUow, if he lives, will have made his mark somewhere. A boy who will not give up a difficult job, but who xvill do it, because he feels conscious that he can do it, has the ring of the true metal of manhood in his composition." The above quotation is made because it illustrates correctly the preceding observations. ANALYSIS OF THE SECOND BOOK A BEIEF ANALYSIS OF THE SECOND BOOK. What does Phaednis state to be the object of his work, which he still continues to write after the manner of Esop ? — " To be to erring man a fiiend, " And lead him dihgendy his hfe to mend." Should he, at any time, indulge in any sportive al- lusion, if it excite the reader's attention, and explain the writer's meaning, how should it be received ? With commendation and approval, on its own ac- count, and not in ^dl'tue of its author's name. If, for the sake of variety, he should ever de\date in some degi-ee from Esop's style of writing, how is the reader to receive it ? In good part. What advantage would be thus gained to repay the reader's favour ? Brevity of style. "WTiat negative quahty is requisite in an author to ensure him success and commendation? That he be not tedious. What do we learn from the following fable ? How bold and forward persons are refused what is granted to the modest and retiring. 10^ ANALYSIS. FABLE I. What did the Kobber ask of the Lion when he saw him standing over a slaughtered bullock ? To give him a part of it for food. Did he comply ? No, he refused him, because he was a robber, and was accustomed to help himself out of other people s property. Who happens to come by, after the Kobber had been rejected? A harmless Traveller. When he perceives the Lion, what does he proceed to do? To turn back. What does the Lion then say to him ? He calls to him, and tells him not to be afraid, but bids him approach and take boldly that to which his modesty was entitled. What followed ? The Lion divided the carcass of the bullock, and then withdrew to the woods in order that the Traveller might take what he had left for him. What is the reflection made by the fabulist? That the Lion's example should be more frequently follow^ed, as in his, Phsedruss time, forward men were encouraged and became lich, whilst modest merit was neglected, and became poor, a complaint, it is to be feared, that may too justly be made in all ages. ANALYSIS. 103 FABLE II. What strange course was taken by the man who had been bitten by the Dog ? He dipped some bread in the wound, and then gave it to the Dog who had bitten him. Why did he do so '? Because he had been told that by so doing he would be cured. What was Esop's counsel to the man? Not to let other dogs see what he had done. Why? Because if he should, Esop says, " we shall all stand a chance of being eaten up alive." What is the moral of this fable ? That villanous men will increase, when tliey see villany rewarded, and that we cannot encourage vice more effectually than by allowing it to prosper. FABLE III. Where did the Eagle in this fable build her nest ? On the top of a large lofty oak tree. Where did the cat find her abode ? In a hole in the middle of the same. And where did the Sow take up her residence ? At the bottom of the tree. What happened in this chance community ? The Cat began to plot mischief. How? First she climbed up to the Eagle, and told her that ]01 ANALYSIS tlic Sow below was vcrv hussy digging under the roots of the oak, in oidov to ovoitlnow tlie tree, and so de- vour her own young ones as well as those of the Eagle. Was the Eagle alarmed ? Yes. What did the Cat do next? She crept softly down to the hole of the Sow, and represented to her that the Eagle who dwelt above was on the watch to seize upon her young ones, when- ever she should leave them in quest of food. How did the Cat proceed to work out her stratagem? She herself quietly sought her food during the night and remained in her hole in the day-time, looldng out as though in great alarm, thus seeming to confirm Avhat she had been stating to the Eagle and the Sow, who being afraid to stir from the tree, soon with their young ones die of hunger, and so fall a prey to the sel- fish artifice of the Cat. Is the success of the Cat on this occasion to be re- garded as a defect in the fable? No. How do you shew this ? Evil deeds are often successful in the present world. ]3ut does not the holding of such u]) to view as suc- cessful give encouragement to deceit and double-dealing and thus make vice triumphant? In answer to this objection it must be remarked that the object of this fable is not to make vice triumphant, but to give a needful caution to the over-credulous, and to caution the simple and unwary against being im- posed ujion by a double-tongue. ANALYSIS. 105 Wlio puts this matter in a just light ? Christopher Smart, who in his Poetical translation of Phaeclrus, shews the object of this fable in the follow- ing couplet : " Hence wam'd, ye credulous and young " Be cautious of a double-tongue." ^o^ FABLE IV. At whom does this fable point ? At certain people in ancient Rome, who were always apparently veiy busy, but who w^ere in reality doing nothing, " Multa agendo nihil agens." Where did the Emperor Tiberius Csesar stop on his way to the City of Naples? At Misenum. Whose villa was situated at Misenum? The Villa of LucuUus. Who was Lucullus ? A brave General, but a man of very luxurious habits. Describe the situation of the beautiful and pic- turesque Villa of LucuUus. It stood on the top of the Mountain Miseno on the Coast of Campania, and it commanded a noble view, looking upon two seas, the Tuscan and Sicilian, the latter roUing at a distance, the former flowing near. What was the character of the Slave whom the Em- peror met with in the garden, as described in this fable ? He was a vain, busy, officious fellow. Describe his dress. His coat was tucked up to his shoulders, and bound 1 06 ANALYSIS. there bv a fnnged Pelusian sash, with a view to nialvc it api^ear that he was prepared for active exertion. What was his conduct on the present occasion ? He was alw^ays running before the Emperor, pretend- ing to be very busy watering the ground, when in truth his object was to attract the notice of Tiberius, be com- mended for his dihgence, and obtain his freedom. Did he gain his object ? No, Caesar indeed called him, but not to reward, but to reprove him, shrewdly guessing at what he aimed, Tiberius in a humourous allusion to the customary mode of manumission, told him that so great was the blessing of freedom that he could not afford to give him the blow that he required at so cheap a rate. FABLE V. What was the design of the Fabulist in relating this fable ? To shew that when both power and art are united for our destruction, our ruin may be regarded as certain. FABLE VI. W^hat is the object of this illustration ? To shew that rich people are exposed to dangei*s from w'hich the poor are exempt. FABLE VIT. What is the cause assigned by the Fabulist in this ANALYSIS. 107 Apologue, of the Stag's nxnning into such a dangerous place for safety? Blind terror which often leads people into the veiy dangers which they most wish to avoid. What was the purport of the Ox's remonstrance ? To represent to the Stag the danger he incurred by taking such a step. Did it not at first appear probable that the Stag might escape detection altogether after he had eluded the vigilance of so many ? No doubt it appeared so to the Stag, but the Ox, who had a better knowledge of the vigilant character of the Master, was not so sanguine. Are we to conclude that the farmer in this fable was possessed of bad, negligent servants ? No, unless we are prepared to assert that a man's servants are always expected to be as vigilant and quick-sighted as himself. What then is the moral here taught us ? That as the Master of the house is the most interest- ed, so he is naturally the most sharp-sighted in his own affairs. EPILOGUE. What are we taught in the Epilogue to this book ? That the humblest and most obscure persons may attain eminence, if they will steadily and persever- ingly pursue it. That no disadvantage of birth or circumstances should hinder us from aspiring after 108 ANALYSIS. excellence, as persons have raised themselves to honour and distinction from the very lowest ranks of life. " The men of Athens Esop's name revered, " And to his honour a large statue reared, " Tho' Slave, they him with fame immortal graced, " And on a basis firm his image placed, " Shewing thereby that aU may glory find, " And worth and virtue's to no rank assign 'd." THE FABLES OP P H j; D K u s. BOOK III. THE FABLES OF PHIIDRUS. PROLOGUE TO EUTYCHUS. If you, Eutychus, desire to read The books of Phaednis, let your mind be freed From life's engrossing cares, that thus you may Perceive the drift of what those books convey. " But no," you say, " pursuit of needful gain " Excludes the chann of your poetic vein, "Lea%'ing no time for fancy's pictur'd strain." Then why should you receive, with ready hand, What you've no ear to hear, no mind to understand? P'rhaps you wUl say, " some leisure days may come,'' (For. e'en the busiest life will furnish some) " When having nought to call my thoughts away, " I to your verse will due attention pay." But wall those vacant hours so fitting seem To be thus spent ? No surely you'U then deem My lines no better than a funeral strain. And other urgent matters will your favour gain ; Then, doubtless, you'll be wanted to attend Affairs domestic, to return a friend His visit, or thy vacant moments share With thy lov'd wife, the partner of thy care. Your mind you'U then relax, your body ease, And try at inteiTals how both to please, That by the change their pow'rs you may renew, And make them sen-e as thev were wont to do. 112 THE FABLES OF TIIiEDEUS. But thoughts of workll}' gain you must forego, If you desire the Muses' joys to know. I on tlie summit of the Mount was born Of famed Pienxs, where th' auspicious mom Beheld Mnemosyne (her fiaxit di\-ine) Present to Jupiter the sacred nine, Those Patrons of the Arts, but tho' thus born. All avaricious thoughts my soul must scorn. Hence, more for praise than mercenaiy hire, I wake the chords of the celestial Lyre. Yet scarcely I the Muses' favour gain. Then canst thou think that he shall e'er obtain Their countenance, whose soul with base intent Is sordidly on serving Plutus bent, Piestlessly watching to increase his store, And prizing his lov'd gain, than learned labour more. And now, whate'er shall happen as was said By Sinon, when before king Priam led. This I in Esop's style intend to do, My third book write, and dedicate to you An offering I deem to worth and honour due. Pleased I shall be if you my book peruse. Yet sure of future fame, tho' you refuse. The origin of fables now I'll shew. And briefly lay before you what I know. Slavery, that bane of generous minds. Which with its tliousand fetters binds. Making it treason fd^^^tho tongue to spealc, Led men for safety a new course to seek. And thus with caution they their thoughts express'd. In apologues and talcs by fancy dress'd. THE FABLES OF PH^DRUS 113 Their style amusing jealousy disarmed, They blamed without offence, and angty passions calm'd. I Esop's course determined to pursue, And some things told which Esop never knew, From which, tho' tnith would have me them disclose, Evil and mischief to myself arose. Had any but Sejanus been my foe. To plot and to obtain my overthrow, Had any other my accuser been, Other as witness or as judge been seen, I might, indeed, have deem'd my trial fair. And its results have been content to bear, Nor should I e'er have thought my griefs to ease. By seeking such expedients as these. Should any one, with conscience-smitten breast, Take to himself what is to all address'd. He foolishly lays bare his mind and thought, And openly reveals his guilt, unsought. I to Sejanus no offence had meant. My satire was at no one singly bent, To shew the general manners was my aim, And none distinctly to point out for blame. P'rhaps 'twiU be said a course most grave I took, And from that moment ease and peace forsook, If Phiygian Esop that same course pursued. And Scythian Anacharsis a like danger woo'd. Raising thereby a monument to fame. Why should not I a path to glory frame? I, by my birth, to learned Greece belong. Then why neglect my own lov'd country's song, Thrace can her glorious band of worthies shew : H 114 THE FABLES OF PH^EDRUS Linus, Appollo's son, with Orpheus too, Him who by song the woods and mountains charm'd. Sooth 'd savage beasts, and Hebrus' waters calm'd, Stopp'd in its course the proud impetuous wave, Which to his strains a fix'd attention gave. Pale en\7 ! keep for ever from my breast, Ne'er shall thy tortures vain disturb my rest, Since I that fame which is my due shall gain, My yearly tribute i-ighttully obtain. Thou, Eutychus, wilt read my offer'd lays, I to thy candid judgment look for praise. " Sed jam, quodcunque fuerit, ut dixit Sinon." (See Virgil's Eneid, Book 2nd. 76, 77. Sinon was a crafty Greek who counselled the Trojans to take into their city the wooden horse filled with armed men. contrary to the advice of Laocoon. "Had any but Sejanus been my foe." Sejanus was a favourite of the Emperor Tiberius. Some verses which Phaedrus had written, in which he censures the general laxity of manners which prevailed at Rome, Sejanus thought were levelled at him person- ally, and prosecuted Phtedrus in consequence. It is supposed that the Fabulist was exposed to great danger from the enmity of Sejanus, the latter being consti- tuted his accuser, witness, and judge. "And Scythian Anacharsis a like danger woo'd." Anacharsis was a Scythian philosopher, and a man THE FABLES OF PHJ5DRUS. 115 of great knowledge, and on that account, as Valpy re- marks, has been ranked among the seven wise men." (See Valpy 's Phsed : 3rd. Book, Ep: Note 13.) The seven wise men were: Thales, Solon, Chilo, Pittacus, Bias, Cleobulus, and Periander. FABLE 1. THE OLD WOMAN AND THE EMPTY CASK. An ancient Dame an empty Cask beheld, Which once had with Falernian wine been fill'd, E'en from the lees a grateful odour came Which drew the eager nostrils of the Dame. "How sweet thy spirit must have been!" she cries, "When from these dregs, I find such fragrance rise." They'll see the drift of what I here relate, Who've known my vigour in my youthful state. We may judge what vigour Phsedrus had in his youth, when in the dregs of life he shews such power, his fables being, for the most part, the product of his old age. This we may suppose was said by him, not seriously, but in a strain of playful humour, otherwise, in modern times, an author who praised himself would be thought deficient in humility and becoming modesty. 116 THE FABLES OF PII^DRUS. "Falenia faece." Falemus was a mountain and field in Campania, the latter very fertile in corn, the former remarkable for its excellent wine. (See Notes in Bailey's Phaedrus.) FABLE II. THE PANTHEK AND THE SHEPHEKDS. How bad soe'er a man may be, He'll kindness know from injury. A Panther, heedless where he stepp'd, One day into a pitfall slipp'd. The neighbouring Shepherds, pale with fear. Tremble to think their foe so near. Hence, against mischief to provide, To keep the beast therein they tried. Some heap up logs, and others roll Great stones, to keep him in the hole. Whilst others, more by pity led. Unto the Panther threw some bread. 'Twas thought that life he soon would quit, And perish in the dreary pit. Thus though he should be hurt by none, His savage race would soon be run. THE FABLES OF PHi^DRUS. 117 But lo ! the bread fresh vigour gave, And strengthened him his hfe to save, With nimble spring, and eager bound, Forth from the pit his way he found, Then very quickly reach'd his den, But some days after came again. Those shepherds who had used him ill, He with their flocks proceeds to kill, Destroying all things in his way. And causing every where dismay. They who in pity gave him bread, With speed, in fear, would now have fled. Glad, even if their all they lost. To save their lives at any cost. Says he to them, " I bear in mind " The different treatment that I find, " Those who with stones would work my ill, " Stern vengeance prompted me to kill, " Ye who my hfe desired to spare, " And gave me bread, have nought to fear. " An enemy I'd only be " To those who sought to injure me." The Panther has always been considered a very- savage animal. It is a native of Africa, India, and the Indian Isles, as Ceylon, Sumatra, &c. Nothing can exceed the grace and activity of this animal. He bounds with astonishing ease, climbs trees and swims, and the flexibility of his body en- ables him to creep along the ground with the cautious 118 THE FABI.Et* OK rHi;DRUS. silence of a snake on his unsuspecting prey. So quick and active is this animal, that it is not easy to take a fair aim at him. Antelopes, deer, small quadnipeds, and monkeys are its prey. It seldom attacks a man, but if provoked, becomes a formidable assailant. There has been great difficulty in determining whether the Panther and Leopard are distinct species or not, but Major H. Smith defines the Leopard " as differing from the Panther in being of a paler yellowish colour, of rather a smaller size, and with the dots rose-formed, consisting of several dots partially united into a circular figure." (Extracted from the "Pictorial Museum of Animated Nature.") FABLE in. THE APE'S HEAD. A person at a butcher's shop Saw divers kinds of meat hung up, An Ape's head hung among the rest, The person asks how such would taste, The butcher says, in friendly joke, "Judge of things flavour by their look." This answer was more smart than true, Bad things are oft most fair to view ; And oft a visage plain we find The cover of a generous mind. THE FABLES OF PH^EDKUS. 119 Some suppose this fable to have reference to Esop himself who was very plain looking, being what is termed harsh-featured and altogether of an unprepos- sessing appearance, yet was he a man of great benevo- lence, and of consummate -udsdom. FABLE IV. ESOP AND THE INSOLENT FELLOW. Success that's gain'd by evil deeds To ruinous effects proceeds. A saucy knave once threw a stone At Esop as he walked alone, " Thank you," says Esop, and he gave A penny to the saucy knave. •' Now truly, friend, I can aver " I have no more I can confer, " But I can shew you how you may " Have for such deeds abundant pay, " Lo ! here comes one both lich and great, " He can requite at larger rate. " Treat him as you have treated me, " And you a fit reward shall see." Forthwith at him a stone he threw. Thinking that he'd give money too. 120 THE I'ABI.ES OF PH,EDRUS. But no such favour now he gains, No pence he from my Lord obtains, But being seiz'd upon with speed. He dies as a slave for his misdeed. "Assem deinde iUi dedit." The Es or As, also named "Libella," is not quite one penny English. " Paenas persolvit cinice." A Slave was put to death by cnicifixion, a mode of punishment which continued to be inflicted until the time of the Emperor Constantine, who abolished it after the death of the Divine Founder of Christianity. FABLE V. THE FLY AND THE MULE. As o'er a smooth and easy road A Mule a carnage drew, A Fly sat on the carriage poM, And taunts at him she threw : "How slowly you proceed !" she said, " Go faster on, I pray, " Or else your neck shall feel my sting "To speed you on your way." THE FABLES OF PH^DRUS. 121 The Mule replies, "Your threats forbear, "For such will gain no heed, " Tis he who sits upon the box " That regulates my speed. "With whip and rein, he drives or curbs, "And him I must obey ; "To your vain taunts and idle threats "I no attention pay. "When to go on, and when to stop, "I've fuUy learn 'd to know, "To me it makes no diflference, "Whether you stay or go." Thus they contempt alone deserve. And nought besides shall gain ; Who, without power to compel, Indulge in threat' nings vain. It is a mark of veiy great folly for any one to set himseK up as a person of consequence, when he has no pretensions to such a character. To threaten, also to inflict punishment on another for any offence real or imaginary, when, as we know, we have not the slightest power to punish, is the way to bring upon ourselves deserved contempt. 122 THE FABLES OF PHJIDRUS. FABLE VI THE DOG AND THE WOLF. In this brief tale we're led to see How truly sweet is liberty ! A lean spare Wolf once chanc'd to meet A fat sleek house-dog in the street, They stop, and they each other greet, Says the Wolf, "0 friend, I pry'thee tell "What makes you look so plump and well ? "On what rich food do you contrive "Each day to live, that thus you thrive, "I, who am stronger far than you, "Can scarce exist, whate'er I do, "The pangs of hunger oft I feel, "Oft know not where to find a meal." To him the dog then frankly said : "You'll fare as I, if you'll be led "To serve like me." "Without delay," The Wolf replies, "point out the way." Says he, "The work's by no means hard, "'Tis but my Master's house to guard, "To keep o'er it your watchful sight, "And not let thieves break in at night." The Wolf then says "If this be so, "Most gladly I with thee will go, "My life I pass midst storms and snows, "And hardships meet which no one knows, "Houseless, I in the woods now roam, THE FABLES OF PH.EDRUS. 123 "And have no where a settled home, "Surely much better far 'twill be "Under a roof to dwell with thee, "My hunger then I shall appease. "And live in comfort, and at ease, " "Then come with me," the Dog replies, But as they go, the Wolf espies Round the Dog's neck with much surprise, The mark of a collar and a chain. "What's this?" he says, "pray friend, explain." " it is nought." The Wolf says, " Nay, "I'd rather Ivnow, so tell me, pray." "Well then, in truth," the Dog explain'd, " I'm fierce, so in the day, I'm chain 'd. " 'Tis thought if then I rest, d'ye see, " More watchful I at night shall be. " At twilight loos'd, I'm set at ease, "And rove about just where I please. " Bread I obtain, and, free from care, " Bones from my master's table share. " I broken meat from sen-ants gain, " And refuse slops which all disdain. " Thus, though I toil not, I can say " Enough I have from day to day." " But will they always you allow " Your liberty to come or go?" Says the Dog, "No, not exactly so." " Then by yourself enjoy," he cries, " The dainties you so fondly prize "I as I am would rather be, " Than a king, without my liberty." 124 THE FABLES OF PHiEDEUS. This fable possesses great force and beauty, shewing as it does, how truly estimable is liberty. It has been remarked, however, that "if a squaUd and almost constant state of want, though not without occasional abundance, but that generally acquired by violence and injustice, be the proper representation of the Wolf's natural independence and liberty, whilst the Dog's plenty, ease, and happiness, are to be regarded as the fiTiits of his submission to some restraint upon his natural liberty, there can be but little hesitation in pre- ferring the dependent state of the Dog." And hence it is thought that the judgment of Esop, who was the original composer of this fable, was so much warped, as to lead him to think that hberty of any kind was preferable to any kind of dependence. But this is to mistake the drift of the Fable, which is not to contrast liberty with a state of social dependence, but to shew the value of liberty itself. It was not the social dependence of the Dog that the Wolf objected to, on the contrarjs this was agreeable to him : — "The Wolf then says, "If this be so, "Most gladly I with thee will go." And he contrasts the life that he then hoped to lead, with the hardship and discomfort of his present condi- tion. It was the slavery that he disliked, as indicated by the mark of the collar and the chain, and in shew- ing this dislike, he exhibits a natural and laudable feeling, in which all men will readily participate. THE FABLES OF PILEDRTJS. 125 What the Wolf wanted was his" Hberty to come or go," and when he finds that this could not be allowed, he very properly spurns those advantages which could only be obtained by abject and perpetual slavery. All men are in a state of dependence, but all men are not slaves. Even a labouring man, if he likes not one master, can leave him, and seek another. He has his liberty "to come or go," as he pleases, which was all that the Wolf in the fable wanted. " Disguise thyself as thou wilt, still, Slavery ! still thou art a bitter draught ; and though thousands in aU ages have been made to drink of thee, thou art no less bitter on that account. It is thou Liberty! thrice sweet and gracious goddess, whom all in pubhc or in private worship, whose taste is grateful and ever will be so, till nature herself shall change — no tint of words can spot thy snowy mantle, or chymic power turn thy sceptre into iron — with thee to smile upon him as he eats his crust, the swain is happier than his monarch from whose court thou art exiled." (Sterne.) This extract from Steme must be admitted to be a piece of fine writing. There is however one thing to be said : a person may be in full possession of external liberty, having the power " to come orgo," as he pleases, and yet all the time, be a slave to his own base lusts and appetites. He may be a bond-slave of Satan, and in a state of far more abject degradation even than he who is deprived of his bodily freedom. Hence there 126 THE FABLES OV PHiEDRUS. can be no true liberty but that which has been obtained by him, who has been fx'eed from the bondage of innate corraption, and who has been brought into the " glori- ous liberty of the Sons of God." The amiable and ta- lented Authoress of that deservedly popular little work, " Uncle Tom's Cabin," has strongly depicted the char- acter of one who had thus been made free, of one who, tho' deprived of bodily liberty, possessed the true liberty above alluded to, even the liberty of God's children. FABLE VII. THE BROTHER AND SISTER. Taught by the counsels of the wise. We should ourselves oft scinitinize. Two children (sources of his joy) A father had, a girl and boy, Dissimilar in looks they were. The girl was plain, the boy was fair. It happen'd that, one summer's day, Whilst in their mother's room at play, One thing attracts their notice there, A looking-glass plac'd on a chair. He views his image, and in jest. Boasts of the beauty he possess'd. His sister angry, could not brook His jest, which she for earnest took ; THE FABLES OF PH^DRUS. 127 He meant, as she would fain surmise, Her homely person to despise. Hence upon thoughts of mischief bent, She straightway to the father went. By envy led, she tells her tale. Thinking it wrong, one born a male. Should so forget his sex, as pass A moment at the looking-glass. Both to the father were endear'd. And equally his love they shar'd. The parent therefore both caress'd And kissing them he each address 'd "Daily", says he, "if you are wise, "To that bright glass direct your eyes, " You, that you never may deface "Your looks, by acts that bring disgrace, "And you, to cure your form's defect, " By deeds becoming and correct." This fable may very fitly remind us of the glass of God's word, into which if we daily look, we may see our true characters faithfully portrayed, and may learn from that glass how to alter and correct what is wrong, and to cultivate and maintain every estimable quality. To all youths of either sex we would say : — " Daily, my friends, if you are wise, " To that bright glass direct your eyes." Here then we may imagine that we have represented to us a wise and tender Parent giving wholesome in- struction to his beloved children, instilling good princi- 128 THE FABLES OF PITiJDRUS. pies into their minds, teaching them how they may eradicate from their breasts what is vicious and evil, and get implanted therein what is correct and good. May eveiy father be led to lift up the glass of God's in- spired word, and command his children to look therein daily; thus will they be taught how to order their walk and conversation aright, For " wherewithal shall a young man cleanse his way ? even by taking heed there- to according to God's word." (Psalm cxix. 9.) Let every parent be aware of his responsibility and his duty. Let him remember that he will be called to account for the trust reposed in him, w'hen God allow- ed him to become a parent; that he will be asked how he has performed that tinist, and whether he has train- ed his children for God, and educated their souls for heaven; and whether he has pointed to them the word of God, and exhorted them to walk according to its holy precepts and directions ; and whether he him self, in his own person, has set them an example of being so guided and directed. FABLE VIII. THE SAYING OF SOCRATES. Mere friends in name will much abound, But friends indeed are rarely found. When Socrates a house once reared For his own use, which small appear'd, THE FABLES OF PH.EDRrs. 129 (Who with ambition is not fired To reach the fame that sage acquir'd ! His death I'd have mine own to be, To gain his immortahty.) He's ask'd by one, I know not whom, Who sees therein so httle room, (For folks more busy oft ai'e known In other's matters than tlieir own.) How one so much renown 'd as he, With such a house content could be, Says he, "Tho' small's the house I build, " I with tnie friends could wish it fiU'd."' Tme fiiendship is a very rare thing, and yet, rare as it is, it has sometimes been found. The scriptural instances of David and Jonathan may be given in par- ticular. We read also of other remarkable instances of true friendship in history, both sacred and profane. From the saying of Socrates, however, we must con- clude that tiTie friends are very scarce, that a very small house will hold all that we are likely to meet with, and that friendship is a quality that has many counterfeits. It has been w^ell remarked that " a tme friend unbosoms freely, advises justly, assists readily, adventures boldly, takes all patiently, defends courage- ously, and continues a friend unchangeably.'' 130 THE FABLES OF PHiEDRUS. FABLE IX. THE POET ON BELIEVING AND NOT BELIEVING. We may too easily believe, Or not believe at all, Into which two unwse extremes Mankind are apt to fall. That danger oft from both proceeds, Can scarcely be denied ; Of each I brief examples give. By history supplied: — Hippolytus accused of crime Which he had ne'er conceiv'd, Dies, because she who brought the charge Was hastily believ'd. Troy, which had stood a ten-years siege, Was levell'd with the ground ; Because Cassandra wam'd in vain, Her words no credence found. Then let us patiently for truth, Free access seek to find ; Let no appearances mislead, No prejudices blind. Nor think, I pray, I thee would move By facts of ancient date. What pass'd within my memory I'll now to thee relate : THE FABLES OF PH^DEUS. 131 A certain husband with his wife Affectionately dwelt,' The love which husbands ought to feel, That love for her he felt. Their son whose boyish days had pass'd, «f Was now just drawing near To that bright age, when Roman youths The manly toga wear. Their servant who had been a slave, But who was now set free, Sows in his master's breast, by stealth. The seeds of jealousy. Hoping that he the heir shall be, With bold and artful face. He first, by falsehoods, tries to brin, The son into disgrace. ■^o^ The wife, then, who's as chaste as fair, He labours to asperse ; And finding what he says gives pain. He paints her worse and worse. "Adultery, that heinous crime, "She's guilty of," he said; " And often, in thy absence, has " Defiled the marriage bed." 132 THE FABLES OF PH.EDRUS. Thus he upon the husband works By falsehoods artful spell ; He hears, enraged, and soon his thoughts On schemes of vengeance dwell. A visit to his country-house He to the wife pretends, H^1)KU8. The curtain's drawn, the thunders roar, And forth the Gods their fustian pour. The Music's hush'd, when one, that night, Eeceives a poem to recite. In w^hich 'twas said, " Ye Romans leani " To greet your Prince's safe return." When this is said, and plaudits rise. Prince to himself the words applies. Thinlving that that to him was said, Which for the Emp'ror's praise was made. His hand he kiss'd, Equestrians stare, But of his folly soon awai'e, They with loud bursts of laughter roar, And cry, " We'll have tlie Ode once more." The odes repeated once again. Poor Prince no longer can refrain, But falls down flat upon his face, Struck with the honours of the place. The Knights now in derision cheer, Some say, "He wants the Crown to wear." But now the Piper's error's known. To all his folly's fully shewn. With legs and shoes and coat all white. In foppish form he greets their sight. Boasting of honours not his own. Till headlong from the place he's thrown. The poor Pijier'in this fable cuts but a sony figure. He is the representative of that class of people who are always looking out for praise, their vanity leading them to suppose that they are objects of men's admiration, THE FABLES OF PHiEDRUS. 231 when they are not even in their thoughts. We see in this fable into what fooHsh courses vain people are apt to fail, and we are taught also not to be covetous of empty praise. The Ode itself, as applied to the Em- peror, was but a vain piece of flattery, he being a most vicious and tyrannical Prince, and less deserving of the greetings of the multitude, than even poor Prince the Piper was. The praise itself was the praise of mere sycophants and worshippers of wealth and power, and was utterly empty and worthless. " Sinistram fregit tibiam." There is in the original, a play upon the word " Tibia," which is lost in the translation. The word means " the leg," and it is also " a term applied to a wind instrument of the flute kind, much used by the nations of antiquity, originally con- structed of the leg-bone of an animal, from whence the name is derived. They were of various forms, and occa- sionally double, as in our example copied from Grater, which shews the stops on each flute, both of which were played together, the cheeks of the player being occasionally strengthened by a leathern mouth-piece fastening round the cheek." The above is extracted from the Art Journal's Dic- tionaiy of Terms in Ait, Vol. 4th. Published, 1852. "Dii, the performers who personated the heathen Deities." (See Valpy's Pha^d., Fab. 6, Book 5, note ] 1 .) — " Homo mens se in pulpito, &c." The pulpit was that part of the theatre, where the 232 THE FABLES OF PH^DRUS. actors used to sing and act comic pieces. (Vide Bailey's Pha;d.) The word has not been inserted in the trans- lation, as it is not capable of being so applied in English, FABLE VII. OPPOETUNITY DESCEIBED. One standing on a razor's edge, Passing along with rapid flight, Bald, but with single tuft in front. His body naked to the sight. Him if you seize, you may retain. Once lost, not Jove can e'er regain. Thus are we taught the worth of time, Shewn how life's moments flit away, When once they're pass'd, they ne'er return, Hence needful work brooks no delay. Thus to paint time the ancients please. That we may it by the fore-lock seize. As Phaidrus draws to the close of his work, he de- scribes the worth of time, reminding us of its swiftness, and that when once passed, it can never be recalled, and therefore exhorting all persons to make the most of the present opportunity. Thus the advice " Take time by the fore-lock," has become a proverb. But a wiser than Phadms has said : "Whatsoever thy hand findeth to do, do it with thy might, for there is no work THE FABLES OF PH^DKUS. 233 nor device, nor knowledge in the grave whither thou goest." (Ecclesiastes ix, 10.) FABLE VIII. THE BULL AND THE CALF. A Bull was once trying to squeeze thro' a place Which led to a rack fuU of hay, But he could not succeed, 'twas so narrow indeed, And his horns too he found in the way. Then a siUy young Calf him presumes to ad\ise, But the Bull looks upon him with scorn, And says, "All you would say I've known many a day, " Yea a long time before you were bom." If we give those advice who are wiser than we, In the silly young calf we our picture shall see. We are taught in this illustration not to obtmde our advice on those who are superior in wisdom to ourselves, otherwise we shall subject ourselves to contempt, hke the calf in the fable. FABLE IX. THE HUNTSIVIAN AND HIS DOG. TO PHILETUS. A brave old Dog that oft had shewn His courage in the chase, Who the swift prfey had e'er held fast, And gain'd his master's praise ; 234 THE FABLES OF i'HiEDRUS. Had feeble now become thro' age, Thus all his powers were slow, When by the ear he seiz'd the boar, The same he oft let go ; For now his teeth, by time decay 'd. No more the prey could hold, The huntsman then dissatisfied, Began his dog to scold. The aged Dog look'd up and said, " My mind is with thee still, " It is my strength alone that's fail'd, "And not my active will. " Think what I have been, and give praise, " Nor chide for what I'm not," Thus thou 'It, Philetus, see my drift. And me just praise allot. This fable is veiy properly placed by Phsedms at the conclusion of his book. He intimates to us that he has the will still further to benefit mankind by his use- ful lessons and pnidential maxims, but he is aged, and as old age advances, the powers both of mind and body usually decline. Hence, as he says, we are rather to commend him for his earnest will, than to censure him for his want of power. ANALYSIS OF THE FIFTH BOOK. A BRIEF ANALYSIS OF THE FIFTH BOOK. What is the Poet's object in his introductoiy address to his friend and patron, Particulo ? To acquaint him with his reasons for writing a fifth book, and to explain to him the nature of his work. How does he characterize his work? As Esopean, so far as the manner was concerned, but as regarded the matter, the greater part, he says, was his own. Does he not speak of some one who tried to traduce his work? Yes. How does he regard such? As men who censure what they are unable to imitate. What are the comphmentaiy lines that he then ad- dresses to Particulo ? "If such as thou my humble work commend. " It gains at once a firm and steady friend, " Which proves it worthy of a lasting fame, " Whilst ignorant praises would but hurt the same. " Hence I in such see nought I can desire, " But rather to the learned's praise aspire." What does he say of Esop ? That he Phsedrus would be glad to share the fame of that ancient fabulist. Q38 ANALYSIS. What does he declare to be the drift of the first fable of this fifth book ? To shew that things which are ancient are often greatly admired, whilst those which are modern, though of equal, and perhaps of superior merit, are thought lightly of. FABLE I. What was the character of Demetrius Phalerius '> He was a man of a tyrannical disposition who ruled the people of Athens with great rigour. How was he treated by the people ? They all came to pay him homage, notwithstanding his severity. Who came amongst the rest ? The Poet Menander. Was Menander personally known to Phalerius? No, but Phalerius had read Menander 's comedies, which he greatly admired, esteeming their author a man of tine genius. What does he say on seeing Menander meanly clad, and creeping along behind all the rest. He expresses his sui-prise that such a person should dare to approach him. When told by the attendants that it was Menander, the Poet, what was the effect ? Phalerius immediately changed his tone, and with looks of kindness bade the Poet welcome. What is the point in this fable ? The point seems to consist in Phalerius observing Menander humbly clad, and in the rear; shewing how ANALYSIS. 239 meanly so excellent a Poet, (he being at that time a modern writer) was held in public estimation, thus ex- emplifying what had been previously stated, that men admire what is ancient, and depreciate what is modern, although the latter may be equally excellent, and per- haps superior to the former. Who were Praxiteles and Myron? Celebrated statuaries. How does Bailey in his edition of Phaedrus speak of the term "Manum osculantur?" As an ancient mode of paying honour to Princes. How was Menander regarded by posterity? As the chief of the comedians. By whom is he highly commended ? By Quintillian. Of how many comedies was he the author ? Of one hundred and eight. Do any of his works remain at the present day ? Nothing is left but a few verses scattered here and there in other writings. FABLE II. What is the moral that is conveyed in this fable? That there is a great difference between offences that are designed and those which are accidental ; that the latter may be pardoned, but that they who commit the former ought to be punished. What direction have we on this subject in Holy Scripture ? Whatever offences we have met with, whether they 240 ANALYSIS. have been designed or accidental, the Scripture direc- tion is clear and express: " Eecompense to no man evil for evil." FABLE III. What are we taught in this fable? To refuse all unlawful gains, because ill-got gains very seldom prosper. FABLE IV. What does this fable depict? The ignorant prejudice of the multitude How was it shewn in this illustration? By their commending an imitation and despising the reality. What does the Poet say to Particulo, in the address which follows this fable ? He tells him that he has many more excellent things to say to him, but as even the most excellent things, if put forth in too great an abundance, will become weari- some and offensive, he forbears. What does he mean to intimate to us ? That he is drawing very near to the close of his work. What is such an intimation a mark of? Of the author's modesty, and of his desire to please and benefit his readers ; he being unwilling to fall into the error of some Poets who think that they can never become wearisome. FABLE V. Of what are we humorously informed in this illus- tration ? ANALYSIS. 24 1 That there may be such a thing as a worthless prize. FABLE VI. What are we to think of the character and conduct of the Piper in the fable ? We can see therein nothing but a foolish and con- temptible vanity. Of what class of people is he the representative ? Of those who are always looking out for praise. To what does their vanity often lead them? It often leads them to suppose that they are the objects of men's admiration, when they are not even in their thoughts. Of what ought we not to be desirous ? Of empty praise. How do you characterize the ode as it apphed to the Emperor? As a vain piece of flattery. Why? Because he to whom it was directed, was a most vicious and tyrannical Prince, and they who offered their fulsome adulations were mere sycophants, and worshippers of wealth and power. FABLE VII. Of what does Phsedrus remind us, as he draws to the close of his work ? Of the swiftness of time, and that time, once passed, can never be recalled. 242 ANALYSIS. What is the exhortation given by the Poet to all pei'sons? To make the most of the present season. Name a certain Proverb to the same effect? " Take time by the fore-lock." What has a wiser than Phsedrus said in relation to this matter? " Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge in the grave whither thou goest." (Ecclesiastes ix. 10.) FABLE VIII. What are we taught in this illustration? Not to obtrude our advice on persons who are wiser than ourselves. Wliat will be the consequence if we do. We shall expose ourselves to deserved contempt, and resemble the calf in the fable. FABLE IX. Wliy is this fable very properly placed by Phaedrus at the conclusion of his book ? Because it intimates to us that the fabuhst has the will still further to benefit mankind by his useful lessons and pradential maxims, but he is aged, and his powers both of mind and body are all on the decline. Hence, as he says, we are rather to commend him for his earnest will, than to censure him for bis want of power. APPENDIX. APPENDIX. FABLE I. THE SICK KITE. A Eate had many months lain sick, And fearing he should die, He asks his mother, if she would Unto the Gods apply. Says he, " To all the altars haste, " And there my vows record, " That I their favour may obtain, " And be to health restored." " I willingly, my son," said she, " Would do what you require, " But fear the Gods averse would be " To grant what you desire. " Their sacred Altars you've defiled, " No sacrifices spared, " What God shall I entreat for thee, " Since thou for none hast cared." We are reminded in this fable of the Httle dependence that is to be placed on the vows that are made on a sick-bed, and when death appears to be approaching. Vows and resolutions that are made at this time are, in most cases, the result of fear, and are no proofs 246 APPENDIX. whatever that the mind has undergone any salutary change, or that the person who makes them has be- come tmly penitent. Some men foohshly suppose that they can neglect God all their lives, and obtain his for- giveness by making a few hollow vows on their death- beds. But it has frequently happened that the most solemn resolutions of amendment of life have been made by men in sickness, and when they have imagined that they were at the point of death, which they have forgotten or disregarded, when they have been restored to health. F'ABLE II. THE HAEES WEARY OF LIFE. Let those who cannot their own ills sustain, View others' troubles, and no more complain. Some Hares, by noises in the woods alarm 'd. Whose fears by no persuasions could be calm'd, Resolve their sad and anxious lives to end. So to a certain lake their steps they bend. And, in despair, to drown themselves intend. But as they're on the way some frogs they see Forth from their weedy bogs, in teiTor, flee. " See !" says a Hare, " We'x-e not alone distress'd, "For others also are by fears oppress'd, " We'll bear our lot then and contented rest." APPENDIX. 247 In estimating our state in this world, there is no better way of obtaining consolation under the troubles we may happen to find in it, than to compare our con- dition vdih that of others. There is scarcely any one so much exposed to sufferings, but that if he were to look abroad into the world, he would discover some one as wretched as himself. Nay, perhaps he might per- ceive some circumstances of alleviation in his own case, not possessed by the other, of which, if he is wise, he would avail himself. Hence he who finds himseK ex- posed to troubles and affiictions in this world (and who is there that is exempt) should frequently meditate on the wants and sufferings of others. He would 'find this of great benefit to him ; it would check in him all murmuring and discontent ; it would enable him to be patient and submissive under the pressure of affliction, and it would even excite in him feehngs of gratitude and thankfulness. FABLE in. THE LION AND THE MOUSE. The counsel sage in this brief fable mind, And ever to inferiors be kind. A Lion in the woods fell fast asleep, The rustic Mice then round about him creep. One leaps upon his back for want of thought. The Lion rous'd, the young intnxder caught. ii-iS APPENDIX. The Mouse, alarm 'd, for pardon humbly sues, Owns his offence which from imijnidence rose. The Monarch knew no gloiy would ensue, If he, for mere revenge, such creature slew. So him he pardons, and at once sets free. Soon after this, while at the chase was he. On one dark night, he fell into a pit, And found himself encircled in a net. In his distress, he loudly rais'd his voice, The Mouse at some short distance hears the noise, Knowing thq sound, he hastes to bring him aid, "Fear not, for soon I'll set thee free," he said, "Thy kindness my best efforts shall repay, " T" escape the snare, I'll soon contiive the way." With zeal he to the net his teeth applies, The knots to loosen resolutely tries, Its artful meshes he assunder gnaws, And from the beast th' encirchng texture draws. Thus did the Mouse effectual succour bring, And to the woods restore their lawful king One scarcely knows which to admire most in this fable, the magnanimous conduct of the Lion, or the grateful return shewn by the Mouse. But the lesson inculcated is most excellent, which is, that we should abstain from acts of unkindness to the weakest and meanest creatures, and how exalted soever we may be, we should consider before we take revenge on the most inconsiderable person who may have injured us, since there can be no honour whatever in crushing those who have no means of resistance, whereas, if they ai'e spared, APPENDIX. 249 they may have it in their power to do us a kindness in return, and even as the Mouse did to the Lion, may be able to help us in our greatest extremity. FABLE IV. THE MAN AND THE TEEES. They who so act that foes succeed Must look to perish for their deed. A Man asks the Trees to be so good As give him a piece from off their wood, That for his axe, by their kind aid, A good strong handle might be made. They aU consult, and soon agree To give to him an ohve tree. He takes their gift, his handle's made. Then the tall oaks he prostrate laid. Selecting those he thinks the best, Meaning to come and take the rest. An oak then to an ash doth cry, "We justly are condemned to die." This is one of the fables that Phaedrus himself in- tended writing, and which he alludes to in the Pro- logue to his first book : " Calumniari si quis autem voluerit, " Quod abores loquantur, non tantum ferae, " Fictis jocari nos meminerit fabulis." 250 APPENDIX. The trees acted a base and selfish part in consenting to give up a neighbour to save themselves, and they were, as must be allowed, justly punished for so un- generous a proceeding. There ai*e one or two other fables extant that have been wiitten by Gudius, but as the subjects of them were not in all respects adapted to the design of the present work, they have been purposely omitted. Those which are given exhibit somewhat of the neat and concise style of Phoednts, and the subjects are of such a nature that they may with advantage be appended to his book, it being the especial aim of this little work to instil into the minds of young persons noble and generous sentiments. ANALYSIS OF THE APPENDIX. ANALYSIS OF THE APPENDIX. FABLE I. Of what are we reminded in this fable of Gudius's? Of the httle dependence that is to be placed on the vows that are made by people on a sick-bed, and when death appears to be approaching. Why are resolutions made at such a time so little to be depended upon ? Because they are generally the result of fear, and are no proofs whatever that the person who makes them has become truly penitent. What kind of people does the Kite in the fable re- present? Those who foolishly suppose that they can hve in disobedience to God all their lives, and obtain his for- giveness by making a few hollow vows on their death- beds. FABLE II. What salutary advice is offered us in this fable ? Not to confine our view to our own state, when in trouble and affliction, but to look at the condition of others. 254 ANALYSIS. What advantage will arise from so doing ? We shall probably see others who ai'e more wretched than ourselves. What benefit will this be to us ? It mil teach us to bear our troubles with patience and resignation, and keep us from a spirit of discontent and murmuring. FABLE III. What excellent lesson do we derive from this fable ? To abstain from acts of unkindness to the weakest and meanest creatures. What further are we taught ? That how exalted soever our condition may be, we should consider before w'e take revenge on the most in- considerable person who may have offended us. Why? Because there can be no honour in crushing those who have no means of resistance. For what further reason? Because, if they are spai-ed, they may have it in their power to do us a kindness in return, and like the Mouse did to the Lion, may help us even in our great- est extremity. FABLE IV. What is to be remarked respecting this fable ? That it is one which Phaediois himself purposed ANALYSIS. 255 writing, as indicated in the Prologue to his first book, where he refers not only to beasts but to trees also speaking. How did the trees act in this fable ? In a base selfish manner. How so ? In consenting to give up a neighbour to destruction, in order to save themselves. How were they punished? JBy being mai'ked out themselves in turn for de- struction. What is the exclamation made by the Oak to the Ash when reflecting on the baseness of their pro- ceeding ? "We justly are condemned to die." FINIS, Printed by James Gundiy, High Street, Stone. UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. NO PHONEl APR 14 1988 THE LIBRARY UNIVERSITY OF CALIFOKINIA LOS ANGELES. 3 1158 00222 8616 Ur SnilTHER«J RFGIONAL LIBRARY FACILITY L. AA 000 424 371 3