Quotes by Phaedrus

To treat a thing, as the dogs do the Nile," was a common proverb with the ancients, signifying to do it superficially; corresponding with our homely saying, "To give it a lick and a promise." Macrobius, in the Saturnalia, B. i. c. 2, mentions a story, that after the defeat at Mutina, when enquiry was made as to what had become of Antony, one of his servants made answer: "He has done what the dogs do in Egypt, he drank and ran away." FABLE XXVI. THE FOX AND THE STORK. Harm should be done to no man; but if any one do an injury, this Fable shows that he may be visited with a like return. A Fox is said to have given a Stork the first invitation to a banquet, and to have placed before her some thin broth in a flat dish, of which the hungry Stork could in no way get a taste. Having invited the Fox in return, she set {before him} a narrow-mouthed jar,[25] full of minced meat:[26] and, thrusting her beak into it, satisfied herself, {while} she tormented her guest with hunger; who, after having in vain licked the neck of the jar, as we have heard, thus addressed the foreign bird:[27] "Every one is bound to bear patiently the results of his own example." [Footnote I.25: _Of minced meat_)--Ver. 7. "Intritus cibus," is thought here to signify a peculiar dish, consisting of bread soaked in milk, cheese, garlic, and other herbs.] [Footnote I.26: _Narrow-mouthed jar_)--Ver. 8. The "lagena," or "lagona," was a long-necked bottle or flagon, made of earth, and much used for keeping wine or fruit.] [Footnote I.27: _The foreign bird_)--Ver. 11. Alluding probably to the migratory habits of the stork, or the fact of her being especially a native of Egypt.] FABLE XXVII. THE DOG, THE TREASURE, AND THE VULTURE. This Fable may be applied to the avaricious, and to those, who, born to a humble lot, affect to be called rich. Grubbing up human bones,[28] a Dog met with a Treasure; and, because he had offended the Gods the Manes,[29] a desire for riches was inspired in him, that so he might pay the penalty {due} to the holy character of the place. Accordingly, while he was watching over the gold, forgetful of food, he was starved to death; on which a Vulture, standing over him, is reported to have said: "O Dog, you justly meet your death, who, begotten at a cross-road, and bred up on a dunghill, have suddenly coveted regal wealth.

The Father of the Gods smiled, and gave them a little Log, which, on being thrown {among them} startled the timorous race by the noise and sudden commotion in the bog. When it had lain for some time immersed in the mud, one {of them} by chance silently lifted his head above the water, and having taken a peep at the king, called up all the rest. Having got the better of their fears, vying with each other, they swim towards him, and the insolent mob leap upon the Log. After defiling it with every kind of insult, they sent to Jupiter, requesting another king, because the one that had been given them was useless. Upon this, he sent them a Water Snake,[3] who with his sharp teeth began to gobble them up one after another. Helpless they strive in vain to escape death; terror deprives them of voice. By stealth, therefore, they send through Mercury a request to Jupiter, to succour them in their distress. Then said the God in reply: 'Since you would not be content with your good fortune, continue to endure your bad fortune.'" "Do you also, O fellow-citizens," said {Æsop}, "submit to the present evil, lest a greater one befall you." [Footnote I.1: _When Athens_)--Ver. 1. This probably alludes to the government of Solon, when Archon of Athens.] [Footnote I.2: _Pisistratus the Tyrant_)--Ver. 5. From Suidas and Eusebius we learn that Æsop died in the fifty-fourth Olympiad, while Pisistratus did not seize the supreme power at Athens till the first year of the fifty-fifth. These dates, however, have been disputed by many, and partly on the strength of the present passage.] [Footnote I.3: _A Water-Snake_)--Ver. 24. Pliny tells us that the "hydrus" lives in the water, and is exceedingly venomous. Some Commentators think that Phædrus, like Æsop, intends to conceal a political meaning under this Fable, and that by the Water-Snake he means Caligula, and by the Log, Tiberius. Others, perhaps with more probability, think that the cruelty of Tiberius alone is alluded to in the mention of the snake. Indeed, it is doubtful whether Phædrus survived to the time of Caligula: and it is more generally believed that the First and Second Books were written in the time of Augustus and Tiberius.

Afterwards, on being asked by some one what they had done with their favourite, they answered in these words: "He fancied that after death he would rest in quiet; but see, dead as he is, fresh blows are heaped upon him." [Footnote IV.4: _Priests of Cybele_)--Ver. 4. During the Festival of Cybele, the Galli or eunuch-priests of the Goddess went about with an image of her seated on an ass, and beating a tambourine, for the purpose of making a collection to defray the expenses of the worship. They were called by the Greeks +mêtragurtai+, "Collectors for the Mother." See the Fasti of Ovid, B. iv., l. 350, vol. i., p. 149, of Bohn's Translation.] [Footnote IV.5: _Tambourines_)--Ver. 7. "The tympana," which were almost exactly similar to our tambourines, were covered with the skin of asses or of oxen, and were beaten with the hand or a small stick.] FABLE II. THE WEASEL AND THE MICE. This way of writing seems to you facetious; and no doubt, while we have nothing of more importance, we do sport with the pen. But examine these Fables with attention, {and} what useful lessons will you find {concealed} under them! Things are not always what they seem; first appearances deceive many: few minds understand what skill has hidden in an inmost corner. That I may not appear to have said this without reason, I will add a Fable about the Weasel and the Mice. A Weasel, worn out with years and old age, being unable to overtake the active Mice, rolled herself in flour, and threw herself carelessly along in a dark spot. A Mouse, thinking her food, jumped upon her, and, being caught, was put to death: another in like manner perished, and then a third. Some others having followed, an {old} brindled fellow came, who had escaped snares and mouse-traps full oft; and viewing from afar the stratagem of the crafty foe: "So fare you well,[6]" said he, "you that are lying there, as you are flour." [Footnote IV.6: _So fare you well_)--Ver. 21. "Sic valeas." --"Fare you well, if you are flour, which you are not. I wish you luck as much as I believe you are what you pretend to be, _i.e._, not at all."] FABLE III. THE FOX AND THE GRAPES. Urged by hunger, a Fox, leaping with all her might, tried to reach a cluster of Grapes upon a lofty vine.