The Complete Fables

by Aesop

  Horkos replied:

  ‘You ought to know that when someone wishes to provoke me, I have the habit of returning on the same day.’

  This fable shows that there is no specified day for divine punishment of the godless.

  299

  The Father and His Daughters

  A man who had two daughters gave one in marriage to a gardener, the other to a potter. After a while he paid a visit to the gardener’s wife and asked her how she was getting on and how their business was. She replied that things were to her liking and that she had only one thing to ask of the gods: a storm and rain to water the vegetables. A little later he went to visit the potter’s wife at home and asked her how she was getting on. She replied that they lacked nothing and that she had but one wish to make: that the weather should stay fine and the sun shine to dry the pots.

  ‘If you want good weather and your sister wants bad weather, with which of you should I join my prayers?’

  Likewise, if one has two opposite ventures at the same time, one naturally wants success for both of them.

  300

  The Partridge and the Man

  A man caught a partridge while hunting and was about to kill it. She pleaded with him:

  ‘Let me live! In my place I would bring you lots of partridges.’

  ‘All the more reason to kill you,’ replied the man, ‘since you wish to ensnare your friends and comrades.’

  This shows that the man who weaves a plot against his friends will himself fall into danger and ambushes.

  NOTE: It was the custom in ancient Greece to trap partridges by luring them to land among snares by placing a tame partridge on the ground.

  301

  The Thirsty Pigeon

  A pigeon, driven by thirst, saw a basin [krater] of water in a painting and believed it to be real. So, with a great flapping of wings, she hurled herself against it rashly and broke the tips of her wings. Falling to the ground, she was caught by a passer-by who was there.

  Similarly, some men carried away by the strength of their passions thoughtlessly undertake ventures and hurry, without hesitation, to their ruin.

  NOTE: The Greek terminology for the different pigeons and doves is muddled. Peristera, which is used here, generally refers to the domestic pigeon. But, in this instance, the pigeon was clearly a wild bird. In the next fable, however, a domesticated pigeon is referred to.

  302

  The Pigeon and the Crow

  A pigeon, kept in a dovecote, boasted loudly of her fertility. Hearing this, a crow said to her:

  ‘Hey, friend! Stop boasting like that. For the more children you have, the more you should lament slavery.’

  It is the same with domestic slaves. The worst off are the ones who have children in slavery.

  303

  The Two Carrying-pouches

  Once upon a time, when Prometheus created men, he hung from them two carrying-pouches. One of these contained the deficiencies of other people and was hung in front. The other contained our own faults, which he suspended behind us. The result of this was that men could see directly down into the pouch containing other people’s failings, but were unable to see their own.

  One can apply this fable to the muddle-headed person who, blind to his own faults, meddles with those of others which do not concern him at all.

  NOTE: Perai were leather wallets or carrying-pouches slung over the shoulders and frequently used in ancient Greece for carrying victuals. They are often mentioned by Homer in the Odyssey. The image of the two carrying-pouches entered profoundly into classical culture; we find Catullus, the Roman poet, saying (22.21): ‘Everybody has his own delusion assigned to him: but we do not see that part of the bag which hangs on our back.’

  304

  The Monkey and the Fishermen

  A monkey perching in a lofty tree saw some fishermen casting their drag-net into a river and watched what they did. Later, leaving their net, they withdrew a short distance to have their lunch. Then the monkey, climbing down from the tree, tried to do what they did, for this animal, it is said, has a natural aptitude for mimicry. But, as soon as he touched the net, he got caught up in it and was in danger of drowning. He then said:

  ‘I only got what I deserve; why have I taken up fishing without having learned how to first?’

  This fable shows that by meddling in affairs which one doesn’t understand, not only does one gain nothing, but one also does oneself harm.

  305

  The Monkey and the Dolphin

  It is the custom when voyaging by sea to take with one some little Maltese terriers and some monkeys to amuse oneself with during the crossing. So, then, a man who was sailing the seas had a monkey with him. When they were off Cape Sounion of Attica [a promontory near Athens], a violent storm broke, the vessel capsized and everyone jumped overboard to save themselves, including the monkey. A dolphin saw him and, taking him for a man, slid underneath him, held him up and carried him towards dry land. When they arrived at the maritime port of Piraeus he asked the monkey if he was an Athenian. The monkey replied that he was and that he even had illustrious Athenian parents. The dolphin asked him if he also knew Piraeus. The monkey, believing him to be speaking of a man, said yes, and that in fact he was one of his best friends. Enraged by such a lie, the dolphin dived down into the water and the monkey was drowned.

  This fable shows that men who do not know the truth delude other people.

  306

  The Monkey and the Camel

  At an assembly of the beasts, a monkey got up and danced. He was enthusiastically applauded by everyone present. A jealous camel wanted to earn the same praise. He got up and also tried to dance, but he did such absurd things that the other animals became disgusted and beat him out of their sight with sticks.

  This fable is suitable for those people who, through envy, compete with those who are their betters.

  307

  The Monkey’s Children

  The monkeys, it is said, give birth to two children at once. Of these two children the mother cherishes and feeds one with tender care, whereas she despises and neglects the other one. So it happens that, by divine fate, the little one that the mother takes care of with love and clasps in her arms is suffocated to death by her, and the one she neglects reaches a perfect maturity.

  This fable shows that chance is more powerful than forethought.

  308

  The Sea Voyagers

  Some people boarded a ship and took to sea. When they were out in the open, a violent storm blew up and the vessel was in danger of sinking. One by one the passengers tore at their clothes, invoking the gods of their countries with tears and moans and promising to make offerings of thanks if they escaped and the boat was saved. But the tempest stopped and calm was restored. So they began to make merry, to dance, to leap about like people do who have escaped from an unforeseen danger. Then the stout-spirited steersman sprang up and said to them:

  ‘My friends, let us rejoice, but let us do so like people who may yet again encounter the storm.’

  The fable shows that you shouldn’t become too elated with success, and that you should remember the fickleness of chance.

  309

  The Rich Man and the Tanner

  A rich man came to live next door to a tanner. As he couldn’t bear the bad smell from the tanner’s yard, he kept on urging him to move somewhere else. The tanner continually postponed the move, promising to go in a little while. But, as their dispute was ceaselessly prolonged, the rich man eventually got used to the smell and stopped pestering the tanner.

  This fable shows that habit ameliorates the sources of annoyance.

  310

  The Rich Man and the Mourners

  A wealthy man had two daughters. One of them died and so he hired some mourners. The remaining daughter said to her mother:

  ‘We are so wretched, for although we are the bereaved ones, we do not know how to make the lamentations. Whereas these women, who are nothing to us, beat th
emselves and weep with so much violence.’

  The mother replied:

  ‘Don’t be surprised, my child, if these women make such pitiable lamentations; they do it for money.’

  Thus it is that some people, prompted by their own interest, do not hesitate to trade in the unhappiness of others.

  311

  The Shepherd and the Sea

  A shepherd who pastured a flock of sheep by the sea, seeing how calm the waves were, conceived a desire to sail forth and do some trading. So he sold his sheep, bought some dates and set sail. But a heavy storm arose and the boat was in danger of sinking. So he threw his cargo overboard and, with great difficulty, saved himself with his empty boat. Some time later a man came along. As he was admiring the calmness of the sea, which seemed quiet at the moment, our shepherd spoke up and said to him:

  ‘Ah, my good man, she wants some more dates, it seems. That’s why she appears calm.’

  This fable shows that mishaps serve as lessons to men.

  312

  The Shepherd and the Dog Who Fawned upon Sheep

  A shepherd had a huge dog and he used to throw it the stillborn lambs and dying sheep to eat. Then, one day when the flock was resting in the fold, he saw his dog approach some ewes and fawn upon them.

  ‘Hey, you!’ he called out to it, ‘may the fate you wish on them befall you instead!’

  This fable is addressed to flatterers.

  313

  The Shepherd and the Wolf Cubs

  A shepherd found some wolf cubs and reared them with great care in the hope that, when grown, they would not only guard his own sheep but would also seize the sheep of other people and bring them to him. But, as soon as they reached maturity, they took an opportunity when they had nothing to fear and began to ravage his flock. When he realized this calamity he groaned and said:

  ‘It serves me right. For why did I rescue the young of animals which one has to destroy when they are grown up?’

  In saving bad people we unwittingly give them the power to turn against us first of all.

  314

  The Shepherd and the Wolf Raised with the Dogs

  A shepherd found a new-born wolf cub and took it home to rear with his dogs. When the wolf cub grew to maturity, if a wolf sometimes carried off a sheep he would chase it, along with the dogs. When, occasionally, the dogs couldn’t catch up with the wolf and in consequence turned back, he pursued it until he caught up with it, and would then have his share of the spoils like the wolf he was. Then he would turn back. If a wolf didn’t kill a sheep outside the sheepfold, he would kill one himself on the sly and eat it with the dogs. But, finally, the shepherd guessed this and understood what was happening, so he killed the wolf and hung him from a tree.

  This fable shows that the naturally wicked cannot be given a good character.

  315

  The Shepherd and the Wolf Cub

  A shepherd found a tiny wolf and reared it. Then, when it was a cub, he taught it to steal the sheep from the neighbouring flocks. One day, the wolf confronted him and said:

  ‘Now that you have got me into the habit of stealing, take care you don’t miss any of your own sheep.’

  People who are naturally clever, once trained to pillage and theft, as often as not do more harm to their masters than to strangers.

  316

  The Shepherd and the Sheep

  A shepherd drove his sheep into an oak wood where he spotted a huge oak tree covered in acorns. He spread out his cloak beneath the tree, then climbed up it and shook the acorns down. The sheep, eating the acorns, also ate the cloak accidentally. When the shepherd climbed down and saw the damage, he cried out:

  ‘Wicked creatures! You provide wool for others to clothe themselves, but for me, the one who feeds you, all you do is deprive me of my cloak!’

  Thus, plenty of people stupidly oblige those who are nothing to them, and behave shabbily to their next of kin.

  NOTE: The practice of using acorns for both human and animal food has been common among country people throughout history. There is even a special term in English for the use of acorns as animal fodder: pannage. In Saxon times laws were passed allowing peasants the right of pannage for their swine. Acorns can be used as food for humans, though the flavour is improved if they are dried. Dried acorns can also provide a nourishing flour. In America the sweet acorns of the bur oak were popular with the Chippewa Indians, who roasted and boiled them and especially liked to put them into duck broth. The British Board of Agriculture issued a pamphlet in the 1920s urging the use of acorns for animal fodder. Also in the 1920s the British medical journal, the Lancet, published an analysis of the constituents of acorns: 5.2 per cent protein, 43 per cent fat, 45 per cent carbohydrates as starch, 6.3 per cent water. (The remaining ·5 per cent was presumably bitter principles.)

  317

  The Shepherd Who Let a Wolf into the Fold, and the Dog

  A shepherd, herding his sheep into the fold, also shut a wolf up with them. His dog, who realized that this should not happen, said to him:

  ‘How can you, whose livelihood is sheep, let a wolf go in with them?’

  The company of the wicked in itself causes most harm, and even death.

  318

  The Joking Shepherd

  A shepherd who led his flock rather far from the village frequently indulged in the following practical joke. He called to the people of the village to help him, crying that wolves were attacking his sheep. Two or three times the villagers were alarmed and rushed forth, then returned home having been fooled. But, in the end, it happened that some wolves really did appear. While they ravaged the flock, the shepherd called out for help to the villagers. But they, imagining that he was hoaxing them as usual, didn’t bother with him. So it was that he lost his sheep.

  This fable shows that liars gain only one thing, which is not to be believed even when they tell the truth.

  319

  Polemos and Hybris

  All the gods, having decided to get married, each took the wife that fate assigned to him. The God of War [Polemos], being left for the last drawing of lots, could find only Wanton Violence [Hybris]. He fell madly in love with her and married her. That is why he goes everywhere where she goes.

  Everywhere where wanton violence appears in a city or among the nations, war and battle go also.

  NOTE: In this fable, as in most others, the Olympian deities of the official state religions are ignored and more basic or popular gods are referred to. The Greek word polemos means ‘war’, and Polemos is thus the personification of war. The official god of war, Ares – known in Latin as Mars – is ignored here altogether.

  320

  The River and the Hide

  A river, seeing an oxhide floating in her waters, asked it its name.

  ‘I am called Hard,’ it replied.

  Then, increasing the effect of her current upon it, the river replied:

  ‘Find another name, for I shall quickly make you soft.’

  Often, bold and arrogant people are overwhelmed by the misfortunes of life.

  321

  The Sheared Sheep

  A sheep who had been clumsily sheared said to the person who had done it:

  ‘If it’s my wool you want, then cut higher up. If you want my meat, then just kill me and get it over with. But don’t keep torturing me like this.’

  This fable applies to those who are clumsy in their craft.

  322

  Prometheus and Men

  On the orders of Zeus, Prometheus made men and beasts. But Zeus remarked that there were many more animals than men and instructed him to transform some of the beasts into men. Prometheus carried out this order. It resulted in those who hadn’t been given human form in the beginning taking the shape of men but having the souls of beasts.

  This fable applies to clumsy and savage men.

  NOTE: The other early recorded reference in Greek literature to Prometheus as a creator of men is by the comic poet Philemon, fourth century
BC. But the history and evolution of the figure of Prometheus is a subject too vast for us to consider here.

  323

  The Rose and the Amaranth

  An amaranth, which grew beside a rose, said to it:

  ‘How beautiful you are! You are the delight of gods and men. I congratulate you on your beauty and your scent!’

  The rose replied:

  ‘I only live but for a few days, Amaranth. And even if no one cuts me I wither. But you, you are always in flower and you remain ever young.’

  It would be better to remain content with little than to live in luxury for a short time, and then to exchange it for misfortune and even death.

  NOTE: The amaranth, amarantos, was a never-fading flower. Marantikos means ‘wasting away’ or ‘withered’. Maransis means ‘decay’ or ‘causing to die away’. Since in Greek the addition of the letter ‘a’ to an adjective means ‘not-’ or ‘non-’, the word was used to mean ‘unfading, undecaying’. But what actual plant was intended? In ancient Greece the amaranth was sacred to the goddess Artemis of Ephesus and, as a symbol of immortality, was used to decorate tombs. But the tradition of the amaranth goes back into remotest Indo-European tradition, long before the Greeks existed as a people.