Chapter III: Part 3

The Frogs, living an easy free life every where among the lakes and ponds, assembled together, one day, in a very tumultuous manner, and petitioned Jupiter to let them have a King, who might inspect their morals, and make them live a little honester. Jupiter, being at that time in pretty good humour, was pleased to laugh heartily at their ridiculous request; and, throwing a little log down into the pool, cried, 'There is a King for you.' The sudden splash which this made by its fall into the water, at first terrified them so exceedingly, that they were afraid to come near it. But in a little time, seeing it lay still without moving, they ventured, by degrees, to approach it; and at last, finding there was no danger, they leaped upon it; and, in short, treated it as familiarly as they pleased. But not contented with so insipid a King as this was, they sent their deputies to petition again for another sort of one; for this they neither did nor could like. Upon that he sent them a Stork, who, without any ceremony, fell a devouring and eating them up, one after another, as fast as he could. Then they applied themselves privately to Mercury, and got him to speak to Jupiter in their behalf, that he would be so good as to bless them again with another King, or to restore them to their former state. 'No,' says he, 'since it was their own choice, let the obstinate wretches suffer the punishment due to their folly.'

APPLICATION.

It is pretty extraordinary to find a fable of this kind finished with so bold and yet polite a turn by Phædrus: one who attained his freedom by the favour of Augustus, and wrote it in the time of Tiberius; who were, successively, tyrannical usurpers of the Roman government. If we may take his word for it, Æsop spoke it upon this occasion. When the commonwealth of Athens flourished under good wholesome laws of its own enacting, they relied so much upon the security of their liberty, that they negligently suffered it to run out into licentiousness. And factions happening to be fomented among them by designing people, much about the same time, Pisistratus took that opportunity to make himself master of their citadel and liberties both together. The Athenians finding themselves in a slate of slavery, though their tyrant happened to be a very merciful one, yet could not bear the thoughts of it; so that Æsop, where there was no remedy, prescribes to them patience, by the example of the foregoing fable; and adds, at last, 'Wherefore, my dear countrymen, be contented with your present condition, bad as it is, for fear a change should be worse.'

FABLE XXXVII.

A certain Old Woman had several Maids, whom she used to call up to their work, every morning, at the crowing of the Cock. The Wenches, who found it grievous to have their sweet sleep disturbed so early, combined together, and killed the Cock; thinking, that, when the alarm was gone, they might enjoy themselves in their warm beds a little longer. The Old Woman, grieved for the loss of her Cock, and having, by some means or other, discovered the whole plot, was resolved to be even with them; for, from that time, she obliged them to rise constantly at midnight.

APPLICATION.

It can never be expected that things should be, in all respects, agreeable to our wishes; and, if they are not very bad indeed, we ought, in many cases, to be contented with them; lest when, through impatience, we precipitately quit our present condition of life, we may to our sorrow find, with the old saying, that seldom comes a better. Before we attempt any alteration of moment, we should be certain what state it will produce; for, when things are already bad, to make them worse by trying experiments, is an argument of great weakness and folly, and is sure to be attended with a too late repentance. Grievances, if really such, ought by all means to be redressed, provided we can be assured of doing it with success: but we had better, at any time, bear with some inconvenience, than make our condition worse by attempting to mend it.

FABLE XXXVIII.

A Lion and a Bear fell together by the ears over the carcass of a Fawn which they found in the forest, their title to him being to be decided by force of arms. The battle was severe and tough on both sides, and they held it out, tearing and worrying one another so long, that, what with wounds and fatigue, they were so faint and weary, that they were not able to strike another stroke. Thus, while they lay upon the ground, panting and lolling out their tongues, a Fox chanced to pass by that way, who, perceiving how the case stood, very impudently stepped in between them, seized the booty which they had all this while been contending for, and carried it off. The two combatants, who lay and beheld all this, without having strength enough to stir and prevent it, were only wise enough to make this reflection: 'Behold the fruits of our strife and contention! that villain, the Fox, bears away the prize, and we ourselves have deprived each other of the power to recover it from him.'

APPLICATION.

When people go to law about an uncertain title, and have spent their whole estate in the contest, nothing is more common than for some little pettifogging attorney to step in and secure it to himself. The very name of law seems to imply equity and justice, and that is the bait which has drawn in many to their ruin. Others are excited by their passions, and care not if they destroy themselves, so they do but see their enemy perish with them. But, if we lay aside prejudice and folly, and think calmly of the matter, we shall find, that going to law is not the best way of deciding differences about property; it being, generally speaking, much safer to trust to the arbitration of two or three honest sensible neighbours, than, at a vast expense of money, time, and trouble, to run through the tedious, frivolous forms, with which, by the artifice of greedy lawyers, a court of judicature is contrived to be attended. It has been said, that if mankind would lead moral virtuous lives, there would be no occasion for divines; if they would but live temperately and soberly, that they would never want physicians; both which assertions, though true in the main, are yet expressed in too great a latitude. But one may venture to affirm, that if men preserved a strict regard to justice and honesty in their dealings with each other, and, upon any mistake or misapprehension, were always ready to refer the matter to disinterested umpires, of acknowledged judgment and integrity, they never could have the least occasion for lawyers. When people have gone to law, it is rarely to be found but one or both parties was either stupidly obstinate, or rashly inconsiderate. For, if the case should happen to be so intricate, that a man of common sense could not distinguish who had the best title, how easy would it be to have the opinion of the best counsel in the land, and agree to determine it by that? If it should appear dubious even after that, how much better would it be to divide the thing in dispute, rather than go to law, and hazard the losing not only of the whole, but costs and damages into the bargain?

FABLE XXXIX.

A Crow, ready to die with thirst, flew with joy to a Pitcher, which he beheld at some distance. When he came, he found water in it indeed, but so near the bottom, that, with all his stooping and straining, he was not able to reach it. Then he endeavoured to overturn the Pitcher, that so at least he might be able to get a little of it. But his strength was not sufficient for this. At last, seeing some pebbles lie near the place, he cast them one by one into the Pitcher; and thus, by degrees, raised the water up to the very brim, and satisfied his thirst.

APPLICATION.

Many things which cannot be effected by strength, or by the vulgar way of enterprising, may yet be brought about by some new and untried means. A man of sagacity and penetration, upon encountering a difficulty or two, does not immediately despair; but, if he cannot succeed one way, employs his wit and ingenuity another; and, to avoid or get over an impediment, makes no scruple of stepping out of the path of his forefathers. Since our happiness, next to the regulation of our minds, depends altogether upon our having and enjoying the conveniences of life, why should we stand upon ceremony about the methods of obtaining them, or pay any deference to antiquity upon that score? If almost every age had not exerted itself in some new improvements of its own, we should want a thousand arts, or, at least, many degrees of perfection in every art, which at present we are in possession of. The invention of any thing which is more commodious for the mind or body than what they had before, ought to be embraced readily, and the projector of it distinguished with a suitable encouragement. Such as the use of the compass, for example, from which mankind reaps so much benefit and advantage, and which was not known to former ages. When we follow the steps of those who have gone before us in the old beaten track of life, how do we differ from horses in a team, which are linked to each other by a chain or harness, and move on in a dull heavy pace, to the tune of their leader's bells? But the man who enriches the present fund of knowledge with some new and useful improvement, like a happy adventurer at sea, discovers, as it were, an unknown land, and imports an additional trade into his own country.

FABLE XL.

A Porcupine, wanting to shelter himself, desired a nest of Snakes to give him admittance into their cave. They were prevailed upon, and let him in accordingly; but were so annoyed with his sharp prickly quills, that they soon repented of their easy compliance, and entreated the Porcupine to withdraw, and leave them their hole to themselves. 'No,' says he, 'let them quit the place that don't like it; for my part, I am well enough satisfied as I am.'

APPLICATION.

Some people are of such brutish, inhospitable tempers, that there is no living with them, without greatly incommoding ourselves. Therefore, before we enter into any degree of friendship, alliance, or partnership, with any person whatever, we should thoroughly consider his nature and qualities, his circumstances and his humour. There ought to be something in each of these respects to tally and correspond with our own measures, to suit our genius, and adapt itself to the size and proportion of our desires; otherwise our associations, of whatever kind, may prove the greatest plagues of our life. Young men are very apt to run into this error; and being warm in all their passions, throw open their arms at once, and admit into the greatest intimacy persons whom they know little of, but by false and uncertain lights. Thus they sometimes receive a Viper into their bosom instead of a friend, and take a Porcupine for a consort, with whom they are obliged to cohabit, though she may prove a thorn in their sides as long as they live. A true friend is one of the greatest blessings in life; therefore to be mistaken or disappointed of such enjoyment, when we hope to be in full possession of it must be as great a mortification. So that we cannot be too nice and scrupulous in our choice of those who are to be our companions for life: for they must have but a poor shallow notion of friendship, who intend to take it, like a lease, for a term of years only. In a word, the doctrine which this fable speaks, is to prepare us against being injured or deceived by a rash combination of any sort. The manners of the man we desire for a friend, of the woman we like for a wife, of the person with whom we would jointly manage and concert measures for the advancement of our temporal interest, should be narrowly and cautiously inspected, before we embark with them in the same vessel, lest we should alter our mind when it is too late, and think of regaining the shore after we have launched out of our depth.

FABLE XLI.

Upon a great storm of wind that blew among the trees and bushes, and made a rustling with the leaves, the Hares (in a certain park where there happened to be plenty of them) were so terribly frighted, that they ran like mad all over the place, resolving to seek out some retreat of more security, or to end their unhappy days by doing violence to themselves. With this resolution they found an outlet where a pale had been broken down, and, bolting forth upon an adjoining common, had not run far before their course was stopped by that of a gentle brook which glided across the way they intended to take. This was so grievous a disappointment, that they were not able to bear it; and they determined rather to throw themselves headlong into the water, let what would become of it, than lead a life so full of dangers and crosses. But, upon their coming to the brink of the river, a parcel of Frogs, which were sitting there, frighted at their approach, leaped into the stream in great confusion, and dived to the very bottom for fear: which a cunning old Puss observing, called to the rest and said, 'Hold, have a care what ye do: here are other creatures, I perceive, which have their fears as well as us: don't then let us fancy ourselves the most miserable of any upon earth; but rather, by their example, learn to bear patiently those inconveniences which our nature has thrown upon us.'

APPLICATION.

This fable is designed to show us how unreasonable many people are for living in such continual fears and disquiets about the miserableness of their condition. There is hardly any state of life great enough to satisfy the wishes of an ambitious man; and scarce any so mean but may supply all the necessities of him that is moderate. But if people will be so unwise as to work themselves up to imaginary misfortunes, why do they grumble at nature and their stars, when their own perverse minds are only to blame? If we are to conclude ourselves unhappy by as many degrees as there are others greater than we, why then the greatest part of mankind must be miserable, in some degree at least. But, if they who repine at their own afflicted condition, would but reckon up how many more there are with whom they would not change cases, than whose pleasures they envy, they would certainly rise up better satisfied from such a calculation. But what shall we say to those who have a way of creating themselves panics from the rustling of the wind, the scratching of a Rat or Mouse behind the hangings, the fluttering of a Moth, or the motion of their own shadow by moonlight? Their whole life is as full of alarms as that of a Hare, and they never think themselves so happy as when, like the timorous folks in the fable, they meet with a set of creatures as fearful as themselves.

FABLE XLII.

The Wolf having laid in store of provision, kept close at home, and made much of himself. The Fox observed this, and thinking it something particular, went to visit him, the better to inform himself of the truth of the matter. The Wolf excused himself from seeing him, by pretending he was very much indisposed. All this did but confirm the Fox in his suspicions: so away he goes to a shepherd, and made discovery of the Wolf; telling him, he had nothing else to do but to come with a good weapon and knock him on the head as he lay in his cave. The shepherd followed his directions, and killed the Wolf. The wicked Fox enjoyed the cave and provisions to himself, but enjoyed them not long; for the same shepherd passing afterwards by the same hole, and seeing the Fox there, dispatched him also.

APPLICATION.

This fable seems to be directed against the odious trade of informing. Not that giving information against criminals and enemies of the public is in itself odious, for it is commendable; but the circumstances and manner of doing it oftentimes make it a vile and detestable employment. He that accuses another merely for the sake of the promised reward, or in hopes of getting his forfeited estate, or with any other such mercenary view, nay, even to save his own life, whatever he gets by the bargain, is sure to lose his reputation: for, indeed, the most innocent company is not safe with such a one in it, nor the neighbourhood secure in which he lives. A villain of his stamp, whose only end is getting, will as soon betray the innocent as the guilty: let him but know where there is a suspected person, and propose the reward, and he will scarce fail to work the suspicion up to high-treason, or be at a loss to give sufficient proofs of it. We have no small comfort concerning this sort of people, when we consider how improbable it is that they should thrive or prosper long in their ill-gotten possessions. For he that can betray another for the sake of a little pelf, must be a man of such bad principles, that it cannot be for the interest of any community to suffer him to live long in it. Besides, he himself will not be contented with one single villany; and there is no fear but he will provoke justice to hurl down upon his head at least as great a calamity as he, by his malicious information, has brought upon another.

FABLE XLIII.

The Dog sued the Sheep for a debt, of which the Kite and the Wolf were to be judges. They, without debating long upon the matter, or making any scruple for want of evidence, gave sentence for the plaintiff; who immediately tore the poor Sheep in pieces, and divided the spoil with the unjust judges.

APPLICATION.

Deplorable are the times when open barefaced villany is protected and encouraged, when innocence is obnoxious, honesty contemptible, and it is reckoned criminal to espouse the cause of virtue. Men originally entered into covenants and civil compacts with each other for the promotion of their happiness and well-being, for the establishment of justice and public peace. How comes it then that they look stupidly on, and tamely acquiesce, when wicked men pervert this end, and establish an arbitrary tyranny of their own upon the foundation of fraud and oppression? Among beasts, who are incapable of being civilized by social laws, it is no strange thing to see innocent helpless Sheep fall a prey to Dogs, Wolves, and Kites: but it is amazing how mankind could ever sink down to such a low degree of base cowardice, as to suffer some of the worst of their species to usurp a power over them, to supersede the righteous laws of good government, and to exercise all kinds of injustice and hardship, in gratifying their own vicious lusts. Wherever such enormities are practised, it is when a few rapacious statesmen combine together to get and secure the power in their own hands, and agree to divide the spoil among themselves. For as long as the cause is to be tried only among themselves, no question but they will always vouch for each other. But, at the same time, it is hard to determine which resemble brutes most, they in acting, or the people in suffering them to act, their vile selfish schemes.

FABLE XLIV.

The Peacock and the Crane by chance met together in the same place. The Peacock erecting his tail, displayed his gaudy plumes, and looked with contempt upon the Crane, as some mean ordinary person. The Crane, resolving to mortify his insolence, took occasion to say, that Peacocks were very fine birds indeed, if fine feathers could make them so; but that he thought it a much nobler thing to be able to rise above the clouds, than to strut about upon the ground, and be gazed at by children.

APPLICATION.

It is very absurd to slight or insult another upon his wanting a property which we possess; for he may, for any thing we know, have as just reason to triumph over us, by being master of some good quality of which we are incapable. But, in regard to the fable before us, that which the Peacock values himself upon, the glitter and finery of dress, is one of the most trifling considerations in nature; and what a man of sense would be ashamed to reckon even as the least part of merit. Indeed, children, and those people who think much about the same pitch with them, are apt to be taken with varnish and tinsel: but they who examine by the scale of common sense must find something of weight and substance, before they can be persuaded to set a value. The mind which is stored with virtuous and rational sentiments, and the behaviour which speaks complacence and humility, stamps an estimate upon the possessor, which all judicious spectators are ready to admire and acknowledge. But if there be any merit in an embroidered coat, a brocade waistcoat, a shoe, a stocking, or a sword-knot, the person who wears them has the least claim to it; let it be ascribed where it justly belongs--to the several artizans who wrought and disposed the materials of which they consist. This moral is not intended to derogate any thing from the magnificence of fine clothes and rich equipages, which, as times and circumstances require, may be used with decency and propriety enough: but one cannot help being concerned, lest any worth should be affixed to them more than their own intrinsic value.

FABLE XLV.

A Viper entering a smith's shop, looked up and down for something to eat; and seeing a File, fell to gnawing it as greedily as could be. The File told him, very gruffly, that he had best be quiet and let him alone; for he would get very little by nibbling at one who, upon occasion, could bite iron and steel.

APPLICATION.

By this fable we are cautioned to consider what any person is, before we make an attack upon him after any manner whatsoever: particularly how we let our tongues slip in censuring the actions of those who are, in the opinion of the world, not only of an unquestioned reputation, so that nobody will believe what we insinuate against them; but of such an influence, upon account of their own veracity, that the least word from them would ruin our credit to all intents and purposes. If wit be the case, and we have a satirical vein, which at certain periods must have a flow, let us be cautious at whom we level it; for if the person's understanding be of better proof than our own, all our ingenious sallies, like liquor squirted against the wind, will recoil back upon our own faces, and make us the ridicule of every spectator. This fable, besides, is not an improper emblem of envy; which, rather than not bite at all, will fall foul where it can hurt nothing but itself.

FABLE XLVI.

An Ass and a Cock happened to be feeding together in the same place, when on a sudden they spied a Lion approaching them. This beast is reported, above all things, to have an aversion, or rather antipathy, to the crowing of a Cock; so that he no sooner heard the voice of that bird, but he betook him to his heels, and run away as fast as ever he could. The Ass fancying he fled for fear of him, in the bravery of his heart, pursued him, and followed him so far, that they were quite out of the hearing of the Cock; which the Lion no sooner perceived, but he turned about and seized the Ass; and just as he was ready to tear him to pieces, the sluggish creature is said to have expressed himself thus:--'Alas! fool that I was, knowing the cowardice of my own nature, thus, by an affected courage, to throw myself into the jaws of death, when I might have remained secure and unmolested!'

APPLICATION.

There are many who, out of an ambition to appear considerable, affect to show themselves men of fire, spirit, and courage: but these being qualities, of which they are not the right owners, they generally expose themselves, and show the little title they have to them, by endeavouring to exert and produce them at unseasonable times, or with improper persons. A bully, for fear you should find him out to be a coward, overacts his part, and calls you to account for affronts which a man of true bravery would never have thought of: and a cowardly silly fellow, observing that he may take some liberties with impunity, where perhaps the place or the company protect him, falsely concludes from thence, that the person with whom he made free is a greater coward than himself; so that he not only continues his offensive raillery and impertinence for the present, but probably renews them in some place not so privileged as the former, where his insolence meets with a due chastisement; than which nothing is more equitable in itself, or agreeable to the discreet part of mankind.

FABLE XLVII.

A certain Jackdaw was so proud and ambitious, that, not contented to live within his own sphere, he picked up the feathers which fell from the Peacocks, stuck them in among his own, and very confidently introduced himself into an assembly of those beautiful birds. They soon found him out, stripped him of his borrowed plumes, and, falling upon him with their sharp bills, punished him as his presumption deserved. Upon this, full of grief and affliction, he returned to his old companions, and would have flocked with them again; but they, knowing his late life and conversation, industriously avoided him, and refused to admit him into their company: and of them, at the same time, gave him this serious reproof--'If, friend, you could have been contented with our station, and had not disdained the rank in which Nature had placed you, you had not been used so scurvily by those upon whom you intruded yourself, nor suffered the notorious slight which now we think ourselves obliged to put upon you.'

APPLICATION.

What we may learn from this fable is, in the main, to live contentedly in our own condition, whatever it be, without affecting to look bigger than we are, by a false or borrowed light. To be barely pleased with appearing above what a man really is, is bad enough; and what may justly render him contemptible in the eyes of his equals: but if, to enable him to do this with something of a better grace, he has clandestinely feathered his nest with his neighbour's goods, when found out, he has nothing to expect but to be stripped of his plunder, and used like a felonious rogue into the bargain.

FABLE XLVIII.

One day there happened some words between the Ant and the Fly about precedency, and the point was argued with great warmth and eagerness on both sides. Says the Fly, 'It is well known what my pretensions are, and how justly they are grounded: there is never a sacrifice that is offered but I always taste of the entrails, even before the gods themselves. I have one of the uppermost seats at church, and frequent the altar as often as any body: I have a free admission at court; and can never want the king's ear, for I sometimes sit upon his shoulder. There is not a maid of honour, or handsome young creature, comes in my way, but, if I like her, I settle betwixt her balmy lips, and then I eat and drink the best of every thing, without having any occasion to work for my living. What is there that such country pusses as you enjoy, to be compared with a life like this?'--The Ant, who by this time had composed herself, replied with a great deal of temper, and no less severity--'Indeed, to be a guest at an entertainment of the gods, is a very great honour, if one is invited; but I should not care to be a disagreeable intruder any where. You talk of the king and the court, and the fine ladies there, with great familiarity; but, as I have been getting in my harvest in summer, I have seen a certain person under the town walls, making a hearty meal upon something that is not so proper to be mentioned. As to your frequenting the altars, you are in the right to take sanctuary where you are like to meet with the least disturbance: but I have known people before now run to altars, and call it devotion, when they have been shut out of all good company, and had no where else to go. You do not work for your living, you say,--true: therefore, when you have played away the summer, and winter comes, you have nothing to live upon; and, while you are starving with cold and hunger, I have a good warm house over my head, and plenty of provisions about me.'

APPLICATION.

This fable points out to us the different characters of those that recommend themselves in a vain-glorious way by false and borrowed lights; and of those whose real merit procures them a good esteem wherever they go. Poverty and folly having, at the same time, possession of any one man, cannot fail of making him an object of pity, if not of contempt; but, when an empty conceited pride happens to be joined with them, they render the creature in whom they meet at the same time despicable and ridiculous. One who often attends at court, not because he has a place, but because he has not, should not value himself upon his condition. They who go to church out of vanity and curiosity, and not for pure devotion, should not value themselves upon their religion, for it is not worth a straw. They who eat at a threepenny ordinary, and sometimes not so well, should not boast either of their dinner or company. In short, nobody is a better gentleman, than he whose own honest industry supplies him with a plenty of all necessaries; who is so well acquainted with honour, as never to say or do a mean and unjust thing; and who despises an idle scoundrel, but knows how to esteem men of his own principles. Such a one is a person of the first quality, though he has never a title, and ought to take place of every man who is not so good as himself.

FABLE XLIX.

In the winter season, a commonwealth of Ants was busily employed in the management and preservation of their corn; which they exposed to the air in heaps round about the avenues of their little country habitation. A Grasshopper, who had chanced to outlive the summer, and was ready to starve with cold and hunger, approached them with great humility, and begged that they would relieve his necessity, with one grain of wheat or rye. One of the Ants asked him, how he had disposed of his time in summer, that he had not taken pains, and laid in a stock, as they had done?--'Alas, gentlemen,' says he, 'I passed away the time merrily and pleasantly, in drinking, singing, and dancing, and never once thought of winter.'--'If that be the case,' replied the Ant, laughing, 'all I have to say is, that they who drink, sing, and dance in the summer, must starve in winter.'

APPLICATION.

As summer is the season of the year in which the industrious and laborious husbandman gathers and lays up such fruits as may supply his necessities in winter, so youth and manhood are the times of life which we should employ and bestow in laying in such a stock of all kind of necessaries as may suffice for the craving demands of helpless old age. Yet, notwithstanding the truth of this, there are many of those which we call rational creatures, who live in a method quite opposite to it, and make it their business to squander away, in a profuse prodigality, whatever they get in their younger days: as if the infirmity of age would require no supplies to support it; or, at least, would find them administered to in some miraculous way. From this fable we learn this admirable lesson, never to lose any present opportunity of providing against the future evils and accidents of life. While health and the flower and vigour of our age remain firm and entire, let us lay them out to the best advantage, that, when the latter days take hold of us, and spoil us of our strength and abilities, we may have a store moderately sufficient to subsist upon, which we laid up in the morning of our age.

FABLE L.

A villager, in a frosty, snowy winter, found a snake under a hedge, almost dead with cold. He could not help having compassion for the poor creature, so brought it home, and laid it upon the hearth near the fire; but it had not lain there long, before (being revived with the heat) it began to erect itself, and fly at his wife and children, filling the whole cottage with dreadful hissings. The Countryman hearing an outcry, and perceiving what the matter was, catched up a mattock, and soon dispatched him; upbraiding him at the same time in these words--'Is this, vile wretch, the reward you make to him that saved your life? Die, as you deserve; but a single death is too good for you.'

APPLICATION.

It is the nature of ingrates to return evil for good: and the moralists, in all ages, have incessantly declaimed against the enormity of this crime, concluding, that they who are capable of hurting their benefactors, are not fit to live in a community; being such, as the natural ties of parent, friend, or country, are too weak to restrain within the bounds of society. Indeed, the sin of ingratitude is so detestable, that as none but the most inhuman temper can be guilty of it, so, in writing to men, there is no occasion to use many words, either in exposing the vice itself, or dissuading people from the commission of it. Therefore it is not likely that a person of Æsop's sagacity would have compiled this fable, without having something else in view besides this trite and obvious subject. He certainly intended to put us in mind that, as none but a poor silly clown would go to take up a Snake and cherish it, so we shall be very negligent and ill-advised if, in doing good offices, we do not take care to bestow our benevolence upon proper objects. It was not at all unnatural in the Snake to hiss, and brandish his tongue, and fly at the first that came near him; as soon at the person that saved his life as any other; indeed, more likely, because nobody else had so much to do with him. Nor is it strange at any time to see a reprobate fool throwing his poisonous language about, and committing his extravagancies against those, more especially, who are so inadvertent as to concern themselves with him. The Snake and the reprobate will not appear extraordinary in their malevolence: but the sensible part of mankind cannot help thinking those guilty of great indiscretion, who receive either of them into their protection.

FABLE LI.

It was reported that the Lion was sick, and the beasts were made to believe that they could not make their court better than by going to visit him. Upon this they generally went; but it was particularly taken notice of, that the Fox was not one of the number. The Lion therefore dispatched one of his Jackals to sound him about it, and ask him why he had so little charity and respect, as never to come near him, at a time when he lay so dangerously ill, and every body else had been to see him?--'Why,' replies the Fox, 'pray present my duty to his majesty, and tell him, that I have the same respect for him as ever, and have been coming several times to kiss his royal hand: but I am so terribly frightened at the mouth of his cave, to see the print of my fellow-subjects feet all pointing forwards and none backwards, that I have not resolution enough to venture in.' Now the truth of the matter was, that this sickness of the Lion's was only a sham to draw the beasts into his den, the more easily to devour them.

APPLICATION.

A man should weigh and consider the nature of any proposal well before he gives into it; for a rash and hasty compliance has been the ruin of many a one. And it is the quintessence of prudence not to be too easy of belief. Indeed the multitude think altogether in the same track, and are much upon a footing. Their meditations are confined in one channel, and they follow one another, very orderly, in a regular stupidity. Can a man of thought and spirit be harnessed thus, and trudge along like a pack-horse, in a deep, stinking, muddy road, when he may frisk it over the beauteous lawns, or lose himself agreeably in the shady verdant mazes of unrestrained contemplation? It is impossible. Vulgar notions are so generally attended with error, that wherever one traces the footsteps of the many, tending all one way, it is enough to make one suspect, with the Fox in the fable, that there is some trick in it. The eye of reason is dulled and stupified when it is confined, and made to gaze continually upon the same thing: it rather chooses to look about it, and amuse itself with variety of objects, as they lie scattered up and down in the unbounded prospect. He that goes implicitly into a thing, may be mistaken, notwithstanding the number of those who keep him company; but he that keeps out till he sees reason to enter, acts upon true maxims of policy and prudence. In short, it becomes us, as we are reasonable creatures, to behave ourselves as such, and to do as few things as possible, of which we may have occasion to repent.

FABLE LII.

A Calf, full of play and wantonness, seeing the Ox at plough, could not forbear insulting him. 'What a sorry poor drudge art thou,' says he, 'to bear that heavy yoke upon your neck, and go all day drawing a plough at your tail, to turn up the ground for your master! but you are a wretched dull slave, and know no better, or else you would not do it. See what a happy life I lead: I go just where I please; sometimes I lie down under the cool shade; sometimes frisk about in the open sunshine; and, when I please, slake my thirst in the clear sweet brook; but you, if you were to perish, have not so much as a little dirty water to refresh you.' The Ox, not at all moved with what he said, went quietly and calmly on with his work; and, in the evening, was unyoked and turned loose. Soon after which he saw the Calf taken out of the field, and delivered into the hands of a priest, who immediately led him to the altar, and prepared to sacrifice him. His head was hung round with fillets of flowers, and the fatal knife was just going to be applied to his throat, when the Ox drew near, and whispered him to this purpose--'Behold the end of your insolence and arrogance; it was for this only you were suffered to live at all; and pray now, friend, whose condition is best, yours or mine?'

APPLICATION.

To insult people in distress is the property of a cruel, indiscreet, and giddy temper; for, as the proceedings of fortune are very irregular and uncertain, we may, the next turn of the wheel, be thrown down to their condition, and they exalted to ours. We are likewise given to understand by this fable what the consequence of an idle life generally is, and how well satisfied laborious diligent men are, in the end, when they come quietly to enjoy the fruits of their industry. They who by little tricks and sharpings, or by open violence and robbery, live in a high expensive way, often in their hearts, at least, despise the poor honest man who is contented with the virtuous product of his daily labour, and patiently submits to his destiny. But how often is the poor man comforted, by seeing these wanton villains led in triumph to the altar of justice, while he has many a cheerful summer's morning to enjoy abroad, and many a long winter's evening to indulge himself in at home, by a quiet hearth, and under an unenvied roof: blessings which often attend a sober industrious man, though the idle and the profligate are utter strangers to them. Luxury and intemperance, besides their being certain to shorten a man's days, are very apt not only to engage people with their seeming charms into a debauched life, utterly prejudicial to their health, but to make them have a contempt for others, whose good sense and true taste of happiness inspire them with an aversion to idleness and effiminacy, and put them upon hardening their constitution by innocent exercise and laudable employment. How many do gluttony and sloth tumble into an untimely grave! while the temperate and the active drink sober draughts of life, and spin out their thread to the most desirable length.

FABLE LIII.

As a clownish Fellow was driving his cart along a deep miry lane, the wheels stuck so fast in the clay, that the horses could not draw them out. Upon this, he fell a bawling and praying to Hercules to come and help him. Hercules, looking down from a cloud, bid him not lie there, like an idle rascal as he was, but get up and whip his horses stoutly, and clap his shoulder to the wheel; adding, that this was the only way for him to obtain his assistance.

APPLICATION.

This fable shows us how vain and ill-grounded the expectations of those people are who imagine they can obtain whatever they want by importuning heaven with their prayers; for it is so agreeable to the nature of the Divine Being to be better pleased with virtuous actions and an honest industry than idle prayers, that it is a sort of blasphemy to say otherwise. These were the sentiments of honest good heathens, who were strangers to all revealed religion: but it is not strange that they should embrace and propagate such a notion, since it is no other than the dictate of common reason. What is both strange in itself, and surprising how it could be made so fashionable, is, that most of those whose reason should be enlightened by revelation, are very apt to be guilty of this stupidity, and, by praying often for the comforts of life, to neglect that business which is the proper means of procuring them. How such a mistaken devotion came to prevail one cannot imagine, unless from one of these two motives; either that people, by such a veil of hypocrisy, would pass themselves upon mankind for better than they really are, or are influenced by unskilful preachers (which is sometimes, indeed too often, the case) to mind the world as little as possible, even to the neglect of their necessary callings. No question but it is a great sin for a man to fail in his trade or occupation by running often to prayers; it being a demonstration in itself, though the Scripture had never said it, that we please God most when we are doing the most good: and how can we do more good than, by a sober honest industry, 'to provide for those of our own household,' and to endeavour 'to have to give to him that needeth?' The man who is virtuously and honestly engaged, is actually serving God all the while, and is more likely to have his silent wishes, accompanied with strenuous endeavours, complied with by the Supreme Being, than he who begs with a fruitless vehemence, and solicits with an empty hand: a hand which would be more religious were it usefully employed, and more devout were it stretched forth to do good to those that want it.

FABLE LIV.

In former days, when the Belly and the other parts of the body enjoyed the faculty of speech, and had separate views and designs of their own, each part, it seems, in particular for himself, and in the name of the whole, took exception at the conduct of the Belly, and were resolved to grant him supplies no longer. They said they thought it very hard that he should lead an idle good-for-nothing life, spending and squandering away, upon his own ungodly guts, all the fruits of their labour; and that, in short, they were resolved for the future, to strike off his allowance, and let him shift for himself as well as he could. The Hands protested they would not lift up a finger to keep him from starving; and the Mouth wished he might never speak again if he took in the least bit of nourishment for him as long as he lived; and, say the Teeth, may we be rotten if ever we chew a morsel for him for the future. This solemn league and covenant was kept as long as any thing of that kind can be kept, which was until each of the rebel members pined away to the skin and bone, and could hold out no longer. Then they found there was no doing without the Belly, and that, as idle and insignificant as he seemed, he contributed as much to the maintenance and welfare of all the other parts as they did to his.

APPLICATION.

This fable was spoken by Menenius Agrippa, a famous Roman consul and general, when he was deputed by the senate to appease a dangerous tumult and insurrection of the people. The many wars that nation was engaged in, and the frequent supplies they were obliged to raise, had so soured and inflamed the minds of the populace, that they were resolved to endure it no longer, and obstinately refused to pay the taxes which were levied upon them. It is easy to discern how the great man applied this fable. For, if the branches and members of a community refuse the government that aid which its necessities require, the whole must perish together. The rulers of a state, as idle and insignificant as they may sometimes seem, are yet as necessary to be kept up and maintained in a proper and decent grandeur, as the family of each private person is in a condition suitable to itself. Every man's enjoyment of that little which he gains by his daily labour, depends upon the government's being maintained in a condition to defend and secure him in it.

FABLE LV.

A Lion seeing a fine plump Nag, had a great mind to eat a bit of him, but knew not which way to get him into his power. At last he bethought himself of this contrivance: he gave out that he was a physician, who, having gained experience by his travels into foreign countries, had made himself capable of curing any sort of malady or distemper incident to any kind of beast, hoping by this stratagem to get an easier admittance among cattle, and find an opportunity to execute his design. The Horse, who smoked the matter, was resolved to be even with him; and, so humouring the thing, as if he suspected nothing, he prayed the Lion to give him his advice in relation to a thorn he had got in his foot, which had quite lamed him, and gave him great pain and uneasiness. The Lion readily agreed and desired he might see the foot. Upon which the Horse lifted up one of his hind legs, and, while the Lion pretended to be poring earnestly upon his hoof, gave him such a kick in the face as quite stunned him, and left him sprawling upon the ground. In the mean time the Horse trotted away, neighing and laughing merrily at the success of the trick, by which he had defeated the purpose of one who intended to have tricked him out of his life.

APPLICATION.

Though all manner of fraud and tricking is mean, and utterly beneath a man of sense and honour, yet, methinks, equity itself allows us to disappoint the deceiver, and to repel craft by cunning. Treachery has something so wicked and worthy of punishment in its nature, that it deserves to meet with a return of its own kind: an open revenge would be too liberal for it, and nothing matches it but itself. However, therefore, abominable it is to be the aggressor in this point, yet it cannot be inconsistent with virtue to counterplot and to take all manner of advantage against the man who is undermining us.

FABLE LVI.

The Husbandman pitched a net in his fields to take the Cranes and Geese which came to feed upon the new-sown corn. Accordingly he took several, both Cranes and Geese; and among them a Stork, who pleaded hard for his life, and, among other apologies which he made, alleged, that he was neither Goose nor Crane, but a poor harmless Stork, who performed his duty to his parents to all intents and purposes, feeding them when they were old, and, as occasion required, carrying them from place to place upon his back.--'All this may be true,' replies the Husbandman; 'but, as I have taken you in bad company, and in the same crime, you must expect to suffer the same punishment.'

APPLICATION.

If bad company had nothing else to make us shun and avoid it, this, methinks, might be sufficient, that it infects and taints a man's reputation, to as great a degree as if he were thoroughly versed in the wickedness of the whole gang. What is it to me if the thief who robs me of my money gives part of it to build a church? Is he ever the less a thief? Shall a woman's going to prayers twice a day save her reputation, if she is known to be a malicious lying gossip? No, such mixtures of religion and sin make the offence but the more flagrant, as they convince us that it was not committed out of ignorance. Indeed, there is no living without being guilty of some faults, more or less; which the world ought to be good-natured enough to overlook, in consideration of the general frailty of mankind, when they are not too gross and too abundant: but when we are so abandoned to stupidity, and a neglect of our reputation, as to keep bad company, however little we may be criminal in reality, we must expect the same censure and punishment as is due to the most notorious of our companions.

FABLE LVII.

The Cat, having a mind to make a meal of the Cock, seized him one morning by surprise, and asked him what he could say for himself why slaughter should not pass upon him?--The Cock replied, that he was serviceable to mankind by crowing in the morning, and calling them up to their daily labour.--'That is true,' says the Cat, 'and is the very objection that I have against you; for you make such a shrill impertinent noise, that people cannot sleep for you. Besides you are an incestuous rascal, and make no scruple of lying with your mother and sisters.'--'Well,' says the Cock, 'this I do not deny; but I do it to procure eggs and chickens for my master.'--'Ah! villain,' says the Cat, 'hold your wicked tongue; such impieties as these declare that you are no longer fit to live.'

APPLICATION.