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etenim nullum of

Stultorum;
imperium in toto

terrarum

Fools: for

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orbe empire in the whole globe esset latiùs of lands would be wider

meo : & tu quoque sub than mine; and thou also wouldst be under my empire.

esses meo imperio.

MOR.

MOR.

Fabula indicat, Stultum

`sæpe loqui opportunè.

The Fable shows, that a Fool often speaks pertinently.

FABLE L.

De TESTUDINE & RANIS. Of the TORTOISE and the FROGS conspicata THE Tortoise having seen

TESTUDO

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Ranas, quæ pasceban- the Frogs, which were tur in eodem stagno, adeò fed in the same pool, so leves, agilesque, ut facilè light, and nimble, that easily prosilirent quòlibet, they leaped any where, and saltarent longissimè, accusa- jumped very far, accubat naturam, quòd procre- sed nature, that she had asset se tardum animal, et made her a slow animal, and impeditum maximo one- hindered with the greatest bur

re,

ut neque posset den, that neither was she able movere se facile, & assidue to move herself easily, and daily premeretur magna mole. was pressed with a great weight. At, ubi vidit Ranas fi- But when she saw the Frogs beeri escam anguillarum, come the food of the eels, & obnoxias vel levissimo and obnoxious even to the lightest ictui, aliquantulum recrea- blow, a little comfortta dicebat, Quantò est ed she said, By how much is it meliùs ferre onus, quo better to bear a burden, by which sum munita ad omnes ictus, I am fortified against all blows, quàm subire tot discrimina than to undergo so many dangers of death?

mortis ?

ne

MOR.

Hæc Fabula indicat,

feramus

dona naturæ, quæ

MOR.

This Fable shows, that agrè we should not bear discontentedly sape the gifts of nature, which often

sunt majori commodo nobis, are a greater advantage to us, quàm nos valeamus intelli- than we may be able to under

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FABLE LI./

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De URSO & APIBUS. Of the BEAR and the BEES. URSUS ictus ab Ape A BEAR being stung by a est percitus tantâ Bee was stirred with so great irâ, ut discerperet tota anger, that he tore all alvearia unguibus, in the hives with his paws, in quibus Apes mellificaverant. which the Bees had made honey. Tunc universa Apes, cùm Then all the Bees, when viderent suas domos they saw their houses cibaria overturned, their maintenances necari, taken away, their young killed, invadentes with a sudden onset attacking necavère the Bear, almost killed him vix with their stings; who scarce manibus having slipt out of the hands secum, of them, said with himself, tolerare By how much was it better to bear quàm the sting of one Bee, than

dirui,

auferri, filios

qui

subito impetu
Ursum, penè
aculeis ;
elapsus ex
eorum, dicebat
Quantò erat meliùs
aculeum unius Apis,
concitare tot bostes
me mea iracundia ?

MOR.

in to raise up so many enemies
against me by my anger?
MOR.

Hæc Fabula indicat esse This Fable shows it to be longè meliùs sustinere in- far better to sustain the injuriam unius, quàm, dum jury of one, than, whilst volumus punire unum, we are willing to punish one, comparare multos inimicos. to get many enemies.

FABLE LII.

De VATICINATORE.

in

foro

cui

Of the FORTUNE-TELLER. VATICINATOR sedens A FORTUNE-TELLER sermocinabatur; sitting in the market discoursed; denunciat, to whom one declares, effractas, that his doors were broken open, direpta, and all things taken away, domo. which had been in the house.

quidam

ejus fores esse omnia

&

quæ fuissent in

Vaticinator, gemens & The Fortune-Teller, sighing and properans cursu, recipiebat hasting in his pace, betook quem himself home:

şe

domum:

whom

quidam intuens cur- a certain man perceiving run

rentem, inquit, O tu, qui ning, said, O thou, rubo promittis, te diviniturum promisest, that thou wilt divine aliena negotia, certè ipse others' affairs, surely thyself non divinâsti tua. hast not divined thine own.

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O-DAY I was desirous to

conventum, sed negabaris have met with you, but you

esse domi.

were denied to be at home.

B. Non mentiti sunt om- They did not lie altogether. nino. Non eram quidem ti- I was not indeed for you, but I bi, sed eram tum mihi max- was then for myself very much.

ime.

A. Quid enigmatis est istud?

What riddle is that?

B. Nôsti illud vetus proYou have known that old verbium, Non dormio omni- proverb, I do not sleep for all bus. Nec jocus Nasica fugit men. Nor does the jest of Nasion te cui volenti invisere fami- escape you to whom desirous to liarum Ennium, cum ancilla, visit his friend Ennius, when the jussu heri, negâsset esse do- maid, by the order of her master, mi: Nasica sensit et disces- denied that he was at home: sit. Cæterum ubi Ennius vi- Nasica perceived it and departcissim ingressus do um Na- ed. But when Enniusin his turn sica,rogaret puerum numesset entering the house of Nasica, intus; Nasica clamavit de asked the boy whether he was conclavi, inquiens, Non sum within; Nasica shouted from domi. Quumque Ennius ag- the parlour, saying, I am not at

F

nita voce dixisset, Impudens, home. And when Ennius non agnosco te loquentem? knowing his voice said, You imImo, inquit Nisica, tu impu- pudent fellow, do not I know dentior, qui non habes fidem you speaking? Nay, says Nasimihi, cum ego crediderim tuæ

ancillæ.

A. Eras fortassis occupatus.

B. Imo, suaviter otiosus.
A. Rursum torques ænig-

mate.

B. Dicam igitur explanate. Nec dicam ficum aliud quam ficum. A. Dic.

B. Altum dormiebam. A. Quid ais? Atqui octava hora præterierat jam, cum sol surgat hoc mense ante quar

tam.

B. Libertum est soli per me quidem surgere vel media nocte, modo liceat mihi dormire usque ad satietatem.

A. Verum utrum istuc accidit casu,an est consuetudo?

B. Consuetudo prorsus. A. Atqui consuetudo rei non bonæ est pessima.

B. Imo nullus somnus est suavior quam post solem exor

tum.

A. Qua hora tandem soles relinquere lectum ?`

B. Interquartam et nonam.

A. Spatium satis amplum.

ca, you are more impudent, who do not give credit to me, whereas I trusted your maid. You were perhaps busy.

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I will tell you then plainly. Nor will I call a fig any thing else than a fig. Tell me.

I was fast asleep.

What say you? But the eighth hour had passed then, whereas the sunriseth this month before the fourth.

It is free for the sun for me indeed to rise even at midnight, so that it be allowed me to sleep to satisfaction.

But whether did that happen by chance, or is it a custom? Custom entirely.

But the custom of a thing not good is very bad.

Nay no sleep is pleasanter than after the sun is risen.

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Reginæ vix tot horis co- Queens hardly are so many muntur; sed unde venisti in hours a dressing; but how came istam consuetudinem? into that custom ?

you

B. Quia solemus proferre Because we use to prolong convivia, lusus, et jocos in feasts, games, and jests till late multam noctem. Pensamus id at night. We make up that dispendii matutino somno. loss by morning sleep. A. Vix unquam vidi hominem perditius prodigum te.

I scarce ever saw a man more perniciously prodigal than

you.

B. Videtur mihi parsimo- It seems to me frugality rania magis quam profusio. In- ther than prodigality. In the terim nec absumo candelas, mean time I neither consume nec detero vestes. candles, nor wear out clothes.

A. Præpostera frugalitas Preposterous frugality indeed quidem servare vitrum ut to save glass that you may lose perdas gemmas. Ille philoso- jewels. That philosopher was phus aliter sapuit, qui roga- otherwise minded, who being tus quid esset pretiosissimum, asked what was the most precious respondit, Tempus. Porro,cum thing, answered, Time. Moreconstet diluculum esse optimam over, since it is agreed that the partem totius diei, tu gaudes morning is the best part of the perdere quod est pretiosissimum whole day, you love to lose in pretiosissima re. what is the most precious in the most precious thing.

B. An hoc perit quod da

tur corpusculo?

Is that lost, which is given to the body?

A. Imo, detrahitur cor- Nay, it is taken from the pusculo, quod tum suavissime body, which then is most sweetafficitur, maximeq; vegeta- ly affected, and most of all retur, cum reficitur tempestivo cruited, when it is refreshed moderatoq; somno et corrobo- with seasonable and moderate ratur matutina vigilia. sleep, and is strengthened with morning watching.

B. Sed est dulce dormire.
A. Quid potest esse dulce

sentienti nibil?

B. Hoc ipsum est dulce sentire nihil molestiæ.

But it is pleasant to sleep. What can be pleasant to one that perceives nothing?

This very thing is pleasant to perceive nothing of trouble.

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