Chapter V: Usurers and Curryers., 392 (12)

A Certain _Eagle_ that had a mind to be well serv’d, took up a Resolution of Preferring Those that she found most agreeable, for Person and Address; and so there past an Order of Council for All Her Majesty’s Subjects to bring their Children to Court. They came accordingly, and Every One in their Turn was for Advancing their Own: Till at last the _Owl_ fell a Mopping, and Twinkling, and told Her Majesty, that if a Gracious Meen and Countenance might Entitle any of her Subjects to a Preference, she doubted not but her Brood would be look’d upon in the First Place; for they were as like the Mother, as if they had been spit out of their Mouth. Upon this the Board fell all into a Fit of Laughing, and call’d Another Cause.

The MORAL of the Two FABLES above.

_No Body ever saw an Ill-favour’d Fool in the World yet, Man, or Woman, that had not a Good Opinion of its Own Wit and Beauty._

REFLEXION.

Self Love is the Root of All the Vanities that are struck at in These Two Fables, and it is so Natural an Infirmity, that it makes us Partial even to Those that come of us, as well as our selves: And then it is so Nicely Divided, betwixt Piety, Pride, and Weakness, that in Many Cases ’tis a hard Matter to Distinguish the One from the Other. ’Tis a Frailty for a Man to Think Better of his Children then they Deserve: But then there is an Impulse of Tenderness, and of Duty, that goes along with it, and there must be some sort of an Esteem in the Case too, for the setting of That In-bred Affection at Work. The Difficulty lies in the Moderating of the Matter, and in getting the True _Medium_ betwixt being Wanting to our Own Flesh and Bloud, once Remov’d, and Assuming too much to our selves. Let the Attachment be what it will, we must not suffer our Judgments to be either Perverted, Blinded, or Corrupted, by any Partiality of Prepossessions whatsoever.

The Moral here before us, Extends to the Fruits and Productions of the Brain, as well as of the Body; and to Deformities in the Matter, as well of Understanding, as of Shape. We are Taught here Principally, Two Things; First, how Ridiculous it is for a Man to Dote upon _Fops_ and _Buffons_, though never so much the Issue of his Own Head and Loins; And yet Secondly, How Prone we are to Indulge our Own Errors, Follies, and Miscarriages, in Thought, Word, and Deed. The World has Abundance of these _Apes_ and _Owls_ in’t: So that Whoever does but look about him, will find so many Living Illustrations of This Emblem, that more Words upon the Subject would be needless.

THE FABLES OF ANIANUS, _&c._

FAB. CCXV.

An _Oak_ and a _Willow_.

There happen’d a Controversie betwixt an _Oak_ and a _Willow_, upon the Subject of Strength, Constancy, and Patience, and which of the Two should have the Preference. The _Oak_ Upbraided the _Willow_, that it was Weak and Wavering, and gave way to Every Blast. The _Willow_ made no Other Reply, then that the next Tempest should Resolve That Question. Some very little while after This Dispute, it Blew a Violent Storm. The _Willow_ Ply’d, and gave way to the Gust, and still recover’d it self again, without receiving any Damage: But the _Oak_ was Stubborn, and chose rather to _Break_ then _Bend_.

The MORAL.

_A Stiff and a Stubborn Obstinacy, is not so much Firmness, and Resolution, as Wilfulness. A Wise and a Steady Man, bends only in the Prospect of Rising again._

REFLEXION.

There are Many Cases, and Many Seasons, wherein, Men must either Bend or Break: But Conscience, Honour, and Good Manners, are first to be Consulted. When a Tree is Press’d with a strong Wind, the Branches may Yield, and yet the Root remain Firm. But Discretion is to Govern us, where and when we may be Allow’d to Temporize, and where and when not. When Bending or Breaking is the Question, and Men have No Other Choice before them, then either of Complying, or of being Undone; ’tis No Easie Matter to Distinguish, Where, When, How, or to What Degree, to Yield to the Importunity of the Occasion, or the Difficulty of the Times. It is a Certain Rule, ’tis true (but a General One) That _No Ill is to be done that Good may come of it_: Now the Point will be at last, what’s _Simply_ Good or Evil; What in the _Contemplation_; and how far the _Intention_, or the Probable _Consequences_ of such, or such an Action, may Qualifie the Case: Taking This Consideration along with us too, that we are under a Great Temptation to be Partial in favour of our selves, in the Matter of Ease, Profit, or Safety.

The First Point to be Preserv’d Sacred, and from whence a Man is never to Depart, though for the Saving of his Life, Liberty, Popular Credit, or Estate; That First Point, I say, is _Conscience_. Now All Duties are Matter of _Conscience_, respectively to the Subject that they are Exercis’d upon; Only with this Restriction, that a Superior Obligation Discharges, or at least Suspends the Force of an Inferior: As to such a Circumstance for the Purpose, such a Degree, or such a Season. Now there are other Niceties also, as of Honour, Decency, and Discretion, Humanity, Modesty, Respect, _&c._ that border even upon the Indispensable Tyes of Religion it self; and though they are Not Matter of _Conscience_, Simply, and Apart, they are yet so Reductively, with a Regard to Other Considerations: That is to say, though they are Not so in the Abstract, they Become so by Affinity and Connexion: And such Civil Matters they are, as fall within the Purlews of Religion. There are Tryals of Men, as well as Tryals of Trees. Storms or Inundations are the same Thing to the One, that the Iniquity of such or such an Age, or Conjuncture, is to the Other. Now ’tis not Courage but Stomack, that makes many People Break, rather then they will Bend; even though a Yielding upon that _Puntillo_ (and with a Good Conscience too) might perhaps have sav’d a State. Fractures Undoubtedly are Dangerous, where the Publick is to be Crush’d under the Ruine: But yet after All This Discanting, and Modifying upon the Matter, there’s no less Hazzard on the Yielding side too, then there is on the other. Men may be Stiff and Obstinate, upon a Wrong Ground, and Men may Ply, and Truckle too, upon as False a Foundation. Our Bodies may be forc’d, but our Minds Cannot: So that Humane Frailty is No Excuse for a Criminal Immorality. Where the Law of God and Nature Obliges me, the Plea of Humane Frailty can Never Discharge me. There’s as much Difference betwixt Bending and Sinking, as there is betwixt Breaking and Bending. There must be no Contending with Insuperable Powers on the One Hand, and no Departing from Indispensable Duties on the Other: Nor is it the Part, either of a Christian, or of a Man, to abandon his Post. Now the Just _Medium_ of This Case lies betwixt the Pride, and the Abjection of the Two Extreams. As the _Willow_, for the Purpose, _Bows_, and _Recovers_, and the Resignation is Crown’d and Rewarded in the Success. The _Oak_ is _Stubborn_, and _Inflexible_, and the _Punishment_ of that _Stiffness_, is One Branch of the _Allegory_ of This Fable.

FAB. CCXVI.

A _Fisherman_ and a Little _Fish_.

As an _Angler_ was at his Sport, he had the Hap to Draw up _a very little Fish_ from among the Fry. The Poor Wretch begg’d heartily to be thrown in again; for, says he, I’m not come to my Growth yet, and if you’ll let me alone till I am Bigger, Your Purchase will turn to a Better Account. Well! says the Man, but I’d rather have a Little Fish in Possession, then a Great One in Reversion.

The MORAL.

_’Tis Wisdom to take what we May, while ’tis to be Had, even if it were but for Mortality sake._

REFLEXION.

There’s no Parting with a Certainty for an Uncertainty. But This Fable is abundantly Moraliz’d Elsewhere.

FAB. CCXVII.

An _Ant_ and a _Grasshopper_.

As the _Ants_ were Airing their Provisions One Winter, Up comes a Hungry _Grasshopper_ to ’em, and begs a Charity. They told him that he should have Wrought in Summer, if he would not have Wanted in Winter. Well, says the _Grasshopper_, but I was not Idle neither; for I Sung out the Whole Season. Nay then, said they, You shall e’en do Well to make a Merry Year on’t, and Dance in Winter to the Tune that You Sung in Summer.

The MORAL.

_A Life of Sloth is the Life of a Brute; but Action and Industry is the Bus’ness of a Great, a Wise, and a Good Man._

REFLEXION.

Here’s a Reproof to Men of Sensuality, and Pleasure. The Moral Preaches Industry, and Beats down Sloth; and Shews that After-wit is Nothing Worth. It must be an Industrious Youth that provides against the Inconveniences and Necessities of Old Age; And he that Fools away the One, must either Beg or Starve in the Other. _Go to the Ant, thou Sluggard_; (says the _Wise Man_) which in a Few Words Sums up the Moral of This Fable. ’Tis Hard to say of Laziness, or Luxury, whether it be the more Scandalous, or the more Dangerous Evil. The very Soul of the Slothful, does Effectually but lie Drowzing in his Body, and the Whole Man is Totally given up to his Senses: Whereas the Profit and the Comfort of Industry, is Substantial, Firm, and Lasting; The Blessings of Security and Plenty go along with it, and it is never out of Season. What’s the _Grasshopper’s_ Entertainment now, but a Summers Song? A Vain, and an Empty Pleasure? Let it be Understood however, that we are not to Pass _Avarice_ upon the World under the Title of _Good Husbandry_, and _Thrift_: and under That Cover to Extinguish _Charity_ by not Distributing the Fruits of it. We are in the First Place, to Consult our Own Necessities, but we are Then to Consider in the Second Place, that the Necessities of our Neighbours have a Christian Right to a Part of what we have to Spare. For the Common Offices of Humanity, are as much Duties of _Self-Preservation_, as what Every _Individual_ Contributes to its Own Well-Being. It is in Short, the Great Interest and Obligation of _Particulars_, to advance the Good of the _Community_.

The Stress of This Moral lies upon the Preference of Honest Labour to Idleness; and the Refusal of Relief on the One Hand, is intended only for a Reproof to the Inconsiderate Loss of Opportunity on the Other. This does not hinder yet, but that the _Ants_, out of their Abundance, ought to have Reliev’d the _Grasshopper_ in her Distress, though ’twas her Own Fault that Brought her to’t: For if One Man’s Faults could Discharge Another Man of his Duty, there would be no longer any Place left for the Common Offices of Society. To Conclude, We have our Failings, Every Mothers Child of us, and the Improvidence of my Neighbour must not make me Inhumane. The _Ant_ did well to _Reprove_ the _Grasshopper_ for her _Slothfulness_; but she did Ill then to refuse her a _Charity_ in her _Distress_.

FAB. CCXVIII.

A _Bull_ and a _Goat_.

A _Bull_ that was Hard Press’d by a Lyon, ran directly toward a _Goat-Stall_, to Save Himself. The _Goat_ made Good the Door, and Head to Head Disputed the Passage with him. Well! says the _Bull_, with Indignation, If I had not a more Dangerous Enemy at my Heels, then I have Before me, I should soon Teach you the Difference betwixt the Force of a _Bull_, and of a _Goat_.

The MORAL.

_’Tis no Time to Stand Quarrelling with Every Little Fellow, when Men of Power are Pursuing us upon the Heel to the very Death._

REFLEXION.

It is Matter of Prudence, and Necessity; for People in many Cases to put up the Injuries of a Weaker Enemy, for fear of Incurring the Displeasure of a Stronger. _Baudoin_ fancies the _Bull_ to be the Emblem of a Man in Distress, and the _Goat_ Insulting over him; and _Moralizes_ upon it after This Manner. [_There’s Nothing that a Courtier more Dreads and Abhors, then a Man in Disgrace; and he is presently made All the Fools and Knaves in Nature upon’t: For He that’s unfortunate is Consequently Guilty of All manner of Crimes._] He Applies This Character to those that Persecute Widows and Orphans, and Trample upon the Afflicted; though not without some Violence Methinks, to the Genuine Intent of This Figure; for the _Goat_ was only _Passive_; and his Bus’ness was, without any Insolence, or Injustice, to Defend his Free Hold.

FAB. CCXIX.

A _Nurse_ and a _Wolfe_.

As a _Wolfe_ was Hunting up and down for his Supper, he pass’d by a Door where a Little Child was Bawling, and an Old Woman Chiding it. _Leave your Vixen-Tricks_, says the _Woman_, _or I’ll throw ye to the Wolfe_. The _Wolfe_ Over-heard her, and Waited a pretty While, in hope the _Woman_ would be as good as her Word; but No Child coming, away goes the _Wolfe_ for That Bout. He took his Walk the Same Way again toward the Evening, and the Nurse he found had Chang’d her Note; for she was Then Muzzling, and Cokesing of it. _That’s a Good Dear_, says she, _If the Wolfe comes for My Child, We’ll e’en Beat his Brains out._ The _Wolfe_ went Muttering away upon’t. There’s No Meddling with People, says he, that Say One Thing and Mean Another.

The MORAL.

_’Tis Fear more then Love that makes Good Men, as well as Good Children, and when Fair Words, and Good Councel will not Prevail upon us, we must be Frighted into our Duty._

REFLEXION.

The Heart and Tongue of a Woman are commonly a Great way a sunder. And it may bear Another Moral; which is, that ’tis with Froward Men, and Froward Factions too; as ’tis with Froward Children, They’ll be sooner Quieted by Fear, and Rough Dealing, then by any Sense of Duty or Good Nature. There would be no Living in This World without _Penal Laws_, and _Conditions_. And _Do or Do not_, This or That at Your Peril, is as Reasonable, and Necessary in Families as it is in Governments. It is a Truth Imprinted in the Hearts of All Mankind, that the _Gibbets_, _Pillories_, and the _Whipping-Posts_ make more _Converts_ then the _Pulpits_: As the _Child_ did more here for _fear_ of the _Wolfe_, then for the _Love_ of the _Nurse_.

FAB. CCXX.

An _Eagle_ and a _Tortoise_.

A _Tortoise_ was thinking with himself, how Irksom a sort of Life it was, to spend All his Days in a Hole, with a House upon his Head, when so many Other Creatures had the Liberty to Divert Themselves in the Free, Fresh Air, and to Ramble about at Pleasure. So that the Humor took him One Day, and he must needs get an _Eagle_ to teach him to Fly. The _Eagle_ would fain have put him off, and told him, ’twas a Thing against Nature, and Common Sense; but (according to a Freak of the Wilful Part of the World) the More the One was Against it, the More the Other was For it: And when the _Eagle_ saw that the _Tortoise_ would not be said _Nay_, she took him up a matter of _Steeple-high_ into the Air, and there turn’d him Loose to shift for Himself. That is to say; she dropt him down, _Squab_ upon a Rock, that Dash’d him to Pieces.

The MORAL.

_Nothing can be either Safe, or Easy that’s Unnatural._

REFLEXION.

This shews us, how Unnatural a Vanity it is, for a Creature that was Made for One Condition, to Aspire to Another. The _Tortoises_ Place was upon the Sands, not among the Stars; and if he had kept to his Station, he would have been in No Danger of Falling. Many a Fool has Good Councel Offer’d him, that has not either the Wit, or the Grace to Take it; and his Willfulness commonly Ends in his Ruine.

Every thing in Nature has it’s Appointed Place, and Condition, and there’s No putting a Force upon any thing, contrary to the Biass and Intent of it’s Institution. What Bus’ness has a _Tortoise_ among the Clouds? Or why may not the Earth it self as well Covet a Higher Place, as any Creature that’s Confin’d to’t? It is, in short, a Silly, an Extravagant, and in Truth, so Impious a Fancy, that there can hardly be a Greater Folly, then to Wish, or but so much as Suppose it: But there’s an Ambition in mean Creatures, as well as in Mean Souls. So many Ridiculous Upstarts as we find Promoted in the World, we may Imagin to be so many _Tortoises_ in the Air; and when they have Flutter’d there a While, like _Paper Kites_, for the Boys to stare at, He that took them up, grows either Asham’d, or Weary of them, and so lets them Drop again; and, with the Devil Himself, e’en leaves them where he found them. This may serve to put a Check to the Vanity and Folly of an Unruly Ambition; that’s Deaf, not only to the Advice of Friends, but to the Councels and Monitions of the very Spirit of Reason it self: For flying without Wings is All one with Working without Means. We see a Thousand Instances in the World, Every jot as Ridiculous as This in the Fable. That is to say, of Men that are Made for One Condition, and yet Affect Another. What signifies the Fiction of _Phaeton_ in the Chariot of the _Sun_? The _Frog_ vying Bulk with an _Oxe_; or the _Tortoise_ Riding upon the Wings of the Wind; but to Prescribe Bounds and Measures to our Exorbitant Passions; and at the same time, to shew us upon the Issue, that All Unnatural Pretensions are Attended with a Certain Ruine?

FAB. CCXXI.

An _Old Crab_ and a _Young_.

_Child_, (says the _Mother_) You must Use your self to Walk Streight, without Skewing, and Shailing so Every Step you set; Pray _Mother_ (says the _Young Crab_) do but set the Example your self, and I’ll follow ye.

FAB. CCXXII.

The _Goose_ and _Gosselin_.

Why do you go Nodding and Waggling so like a Fool, as if you were _Hipshot_? says the _Goose_ to her _Gosselin_. The _Young One_ try’d to Mend it, but Could not; and so the _Mother_ ty’d Little Sticks to her Legs, to keep her Upright: But the _Little One_ Complain’d then, that she could neither Swim, nor Dabble with ’em. Well, says the _Mother_, Do but hold up your Head at least. The _Gosselin_ Endeavour’d to do That too; but upon the Stretching out of her Long Neck, she complain’d that she could not see the Way before her; Nay then, says the _Goose_, if it will be no Better, e’en carry your Head and your Feet, as your Elders have done before ye.

The MORAL of the Two FABLES above.

_Ill Examples Corrupt even the Best Dispositions, but we must Distinguish betwixt Natural and Moral Actions._

REFLEXION.

It is Time Lost to Advise Others to do what we either Do not, or Cannot do Our Selves. There’s no Crossing of Nature; but the Best way is to rest Contented with the Ordinary Condition of Things. ’Tis but so much Labour thrown away, to Attempt the Altering of Instincts, or the Curing of Ill Habits.

Example Works a great Deal more then Precept; for Words without Practice, are but Councels without Effect. When we do as we say, ’tis a Confirmation of the Rule; but when our Lives and Doctrines do not Agree, it looks as if the Lesson were either too Hard for us, or the Advice not worth the While to Follow. We should see to Mend our Own Manners, before we Meddle to Reform our Neighbours, and not Condemn Others for what we do our Selves: Especially where they follow the Nature of their Kind, and in so doing, Do as they Ought to do. Let Every thing Move, March, and Govern it self, according to the Proper Disposition of the Creature; for it would be Every Jot as Incongruous, for a _Crab_ to Walk like a _Man_, as for a _Man_ to Walk like a _Crab_. This may be apply’d to the Lessons that are given us for the Ordering our Lives and Families. But above All Things, Children should not be Betray’d into the Love and Practice of any thing that is Amiss, by Setting Evil Examples before them; for their Talent is only Imitation; and ’tis Ill Trusting Methinks in such a Case, without a Judgment to Distinguish.

This Allegory may pass for a very Good Lecture to Governors, Parents, and Tutors, to behave themselves Reverently both in Word and Deed, before their Pupils, with a kind of Awful Tenderness for the Innocency and Simplicity of Youth. For Examples of Vices, or Weaknesses, have the same Effect upon Children, with Examples of Virtue; Nay, it holds in Publique too as well as in Private, that the Words and Actions of our Superiors have the Authority and Force of a Recommendation. _Regis ad Exemplum_, is so True, that ’tis Morally Impossible to have a Sober People under a Mad Government. For where Lewdness is the Way to Preferment, Men are Wicked by Interest, as well as by Imitation: But to Return to the Stress of the Fable, Let a _Goose_ Walk like a _Goose_, and leave Nature to do her Own Bus’ness her Own Way.

FAB. CCXXIII.

The _Sun_ and the _Wind_.

There happen’d a Controversie betwixt the _Sun_ and the _Wind_, which was the Stronger of the Two; and they put the Point upon This Issue: There was a Traveller upon the Way, and which of the Two could make That Fellow Quit his Cloak should carry the Cause. The _Wind_ fell presently a Storming, and threw Hail-Shot over and above in the very Teeth of him. The Man Wraps himself up, and keeps Advancing still in spight of the Weather: But this Gust in a short Time Blew over; and then the _Sun_ Brake out, and fell to Work upon him with his Beams; but still he Pushes forward, Sweating, and Panting, till in the End he was forc’d to Quit his Cloak, and lay himself down upon the Ground in a Cool Shade for his Relief. So that the _Sun_, in the Conclusion, carry’d the Point.

The MORAL.

_Reason and Resolution will Support a Man against All the Violences of Malice and Fortune; but in a Wallowing Qualm, a Man’s Heart and Resolution fails him, for want of Fit Matter to Work upon._

REFLEXION.

’Tis a Part of Good Discretion in All Contests, to Consider over and over, the Power, the Strength, and the Interest of our Adversary; and likewise again, that though One Man may be more Robust then Another, That Force may be Baffled yet by Skill and Address. It is in the Bus’ness of Life as it is in a Storm, or a Calm at Sea: The Blast may be Impetuous; but seldom lasts long; and though the Vessel be Press’d never so Hard, a Skilful Steers-man will yet bear up against it: But in a Dead Calm, a Man loses his Spirits, and lies in a Manner Expos’d, as the Scorn and Spectacle of Ill Fortune.

FAB. CCXXIV.

An _Ass_ and a _Lyon_’s Skin.

There was a Freak took an _Ass_ in the Head, to Scoure abroad upon the Ramble; and away he goes into the Woods, Masquerading up and down in a _Lyon_’s _Skin_. The World was his Own for a while, and where ever he went, Man and Beast Fled before him: But he had the Hap in the Conclusion, partly by his _Voice_, and partly by his _Ears_, to be Discover’d, and consequently Uncas’d, well Laugh’d at, and well Cudgell’d for his Pains.

The MORAL.

_The World abounds in Terrible_ Fanfarons, _in the Masque of Men of Honour: But These_ Braggadocio_’s are Easie to be Detected; for no Counterfeit of any Good Quality or Virtue whatsoever, will abide the Test_.

REFLEXION.

There’s Nothing more Frequent, or more Ridiculous in the World then for an _Ass_ to Dress himself up like a _Lyon_: A _Dunce_ sets up for a _Doctor_; a _Beggar_ for a Man of _Estate_; a _Scoundrel_ for a _Cavalier_; a _Poltron_ for a _Swordman_: But Every Fool still has some Mark or other to be Known by, through All Disguises; and the More he takes upon him, the Arranter Sot he makes Himself, when he comes to be Unmasqu’d.

Every Fool, or Fools Fellow, carries More or Less, in his Face, the Signature of his Manners, though the Character may be much more Legible in some, then in Others; As the _Ass_ was found out by his _Voice_, and by his _Ears_. Let him keep his Words betwixt his Teeth, and he may pass Muster perhaps for a Man of some Sense; but if he comes to Open once, he’s Lost: For Nature never put the Tongue of a Philosopher into the Mouth of a Coxcomb: but however, let him be, in truth, what he Will, he is yet so Conscious of what he Ought to be, that he makes it his Bus’ness to pass for what he is Not: And in the Matter of Counterfeits, it is with Men, as it is with False Money: One Piece is more or less Passable then Another, as it happens to have more or less Sense, or Sterling in the Mixture. One General Mark of an Impostor, is This; That he Out-does the Original; As the _Ass_ here in the _Lyon Skin_, made Fifty times more Clutter then the _Lyon_ would have done in his _Own_; And Himself Fifty times the more Ridiculous for the Disguise.

If a Man turn his Thoughts now from This Fancy in the _Forrest_, to the Sober Truth of Daily Experience in the _World_, he shall find _Asses_ in the Skins of _Men_, Infinitely more Contemptible then _This Ass_ in the Skin of a _Lyon_. How many Terrible _Asses_ have we seen in the Garb of Men of Honour! How many Insipid, and Illiterate Fops, that take upon them to Retail Politiques, and fit for the Picture of Men of State! How many _Judas_’s with _Hail Master_ in their Mouths! How many _Church Robbers_ that Write themselves _Reformers_! In One Word, Men do Naturally love to be thought Greater, Wiser, Holier, Braver, and Juster then they Are; and in fine, Better Qualify’d in All Those Faculties that may give them Reputation among the People, then we find ’em to be.

The Moral of This Fable Hits all sorts of Arrogant Pretenders, and runs Effectually into the Whole Bus’ness of Humane Life. We have it in the very Cabinets, and Councels of State, the Bar, the Bench, the Change, the Schools, the Pulpits, All Places, in short, are full of Quacks, Juglers, and Plagiaries, that set up for Men of Quality, Conscience, Philosophy, and Religion. So that there are _Asses_ with _Short Ears_, as well as with _Long_, and in Robes of Silk and Dignity, as well as in Skins of Hair. In Conclusion, An _Ass_ of the _Long-Robe_, when he comes once to be Detected, looks Infinitely Sillier, then he would have done in his own Shape: Neither is _Æsop_’s Ass Laugh’d at here for his _Ears_, or for his _Voice_, but for his _Vanity_, and _Pretence_; for T’other is but according to his own Kind and Nature; and Every thing is Well and Best, while it Continues to be as God made it.

FAB. CCXXV.

A _Fox_ and a _Worm_.

A _Worm_ put forth his Head out of a Dunghil, and made Proclamation of his Skill in _Physick_. Pray, says the _Fox_, Begin with your Own Infirmities before you Meddle with other Peoples.

The MORAL.

_Physician Cure thy Self._

REFLEXION.

Saying and Doing are Two Things. _Physician Cure thy Self_, Preaches to us upon This Fable. Every Man does Best in his own Trade, and _the Cobler is not to go beyond his Last_. We have of these _Dunghil-Pretenders_, in All Professions, and but too many of them that Thrive upon their Arrogance. If This _Worm_ had met with an _Ass_ to _Encourage_ his Vanity, instead of a _Fox_ to _Correct_ it, he might have been Advanc’d to a _Doctor of the College_ perhaps: Or to _some more Considerable Post of Honour, either in Church or State_.

FAB. CCXXVI.

A _Curst Dog_.

There was a very Good _House-Dog_, but so Dangerous a Cur to Strangers, that his Master put a _Bell_ about his Neck, to give People Notice before-hand when he was a Coming. The _Dog_ took this _Bell_ for a Particular Mark of his Master’s _Favour_, till One of his Companions shew’d him his Mistake. You are Mightily Out (says he) to take this for an Ornament, or a Token of Esteem, which is in truth, no Other then a Note of Infamy set upon you for your Ill Manners.

The MORAL.

_This may serve for an Admonition to Those that make a Glory of the Marks of their Shame, and Value themselves upon the Reputation of an Ill Character._

REFLEXION.

’Tis a Bad World, when the Rules and Measures of Good and Evil, are either Inverted, or Mistaken; and when a Brand of Infamy passes for a Badge of Honour. But the Common People do not Judge of Vice or Virtue, by the Morality, or the Immorality of the Matter, so much as by the Stamp that is set upon’t by Men of President and Figure. What’s more Familiar then an Ostentation of Wickedness, where Impiety has the Reputation of Virtue? As in the Excesses of Wine and Women, and the Vanity of bearing up against all the Laws of God and Man. When Lewdness comes once to be a Fashion, it has the Credit in the World that other Fashions have, as we see many times an Affectation even of Deformity it self, where some Exemplary Defect has brought that Deformity to be a Mode. The Fancy of This _Dog_ was somewhat like the _French Woman_’s _Freak_, that stood up for the Honour of her Family: _Her Coat was Quarter’d_, she said, _with the Arms of_ France; which was so far True, that she had the _Flower-de-Luce_ Stamp’d, we must not say _Branded_ upon her Shoulder.

FAB. CCXXVII.

Two _Friends_ and a _Bear_.

_Two_ Friends that were Travelling together, had the Fortune to Meet a _Bear_ upon the Way. They found there was no Running for’t. So the One Whips up a Tree, and the Other throws himself Flat with his Face upon the Ground. The _Bear_ comes directly up to him, Muzzles, and Smells to him, puts his Nose to his Mouth, and to his Ears, and at last, taking for Granted that ’twas only a Carcass, there he leaves him. The _Bear_ was no sooner gone, but Down comes his Companion, and ask’d him, what it was the _Bear_ Whisper’d him in the Ear. He bad me have a Care, says he, how I keep Company with those, that when they find themselves upon a Pinch, will leave their Friends in the Lurch.

The MORAL.

_Every Man for Himself, and God for us All._

REFLEXION.

This Fable has in a Few Words a Great many Useful, and Instructive Morals. The Man upon the Tree Preaches to us upon the Text of [_Charity begins at Home_] According to the False and Perverse Practice of the World when their Companions are in Distress. The _Bear_ passes Judgment upon the Abandoning of a Friend in a Time of Need, as an Offence both to Honour and Virtue; And moreover, Cautions us, above All Things, to have a Care what Company we keep. There’s no Living in This World without Friendship; No Society, No Security without it; Besides that, the Only Tryal of it is in Adversity. And yet nothing Commoner in times of Danger, then for States-men, Sword-men, Church-men, Law-men, and in truth, all sorts of Men, more or less, to leave their Masters, Leaders, or Friends, to _Bears_ and _Tygers_; Shew them a Fair pair of Heels for’t, and cry, _The Devil take the Hindmost_.

FAB. CCXXVIII.

A _Horse-Man_’s _Whig_ Blown off.

There was a _Horse-man_ had a Cap on with _a False Head of Hair_ Tack’d to’t. There comes a Puff of Wind, and Blows off _Cap and Whig together_. The People made sport, he saw, with his Bald Crown, and so very fairly he put In with them to Laugh for Company. Why Gentlemen (says he) would you have me keep other Peoples Hair Better then I did my Own.

The MORAL.

_Many a Man would be Extremely Ridiculous, if he did not Spoil the Jest by Playing upon Himself first._

REFLEXION.

’Tis a Turn of Art, in many Cases, either of Deformity, or Mischance, where a Man lies open to a Reproch to Anticipate an Abuse, and to make Sport with Himself first. A Man may be Shame-Fac’d, and a Woman, Modest, to the Degree of Scandalous. I knew a Lady had one of the most Bashful, Scrupulous Persons to her Daughter that ever was Born. Well, says she, _I am mightily afraid, This Girl will prove a Whore; for she is so Infinitely Modest, that in my Conscience, if any Man should ever Ask her the Question, she would not have the Face to Deny him_. A Frank Easy way of Openness and Candor agrees Best with All Humours; and He that’s Over-solicitous to Conceal a Thing, does as good as make Proclamation of it. Wherefore the _Horse-man_ here _Laugh’d first_; and so Prevented the _Jest_.

FAB. CCXXIX.

Two _Pots_.

There were _Two Pots_ that stood near One Another by the Side of a River, the One of _Brass_, and the Other of _Clay_. The Water overflow’d the Banks, and Carry’d them both away: The _Earthen Vessel_ kept Aloof from T’other, as much as Possible. Fear Nothing, says the _Brass Pot_, I’ll do you No Hurt: No, No, says T’other, not willingly; but if we should happen to Knock by Chance, ’twould be the same Thing to Me: So that You and I shall never do well together.

The MORAL.

_Unequal Fellowships and Alliances are Dangerous. Not but that Great and Small, Hard and Brittle, Rich and Poor, may sort Well enough together so long as the Good Humour Lasts; but wherever there are Men there will be Clashing some time or other, and a Knock, or a Contest spoils All._

REFLEXION.

There can be no True Friendship, properly so Call’d, but betwixt Equals. The Rich and the Poor, the Strong and the Weak will never agree together: For there’s Danger on the One side, and None on the Other, and ’tis the Common Interest of All Leagues and Societies, to have the Respective Parties Necessary to One Another. And there needs no Ill Will, or Malice neither, to do the Mischief, but the Disparity, or Disproportion Alone is enough to do the Work. The same Quantity of Wine that makes One Man Drunk, will not Quench Another Man’s Thirst. The same Expence that breaks One Man’s Back is not a Flea-biting to Another: Wherefore, Men should sort themselves with their Equals; for a Rich Man that Converses upon the Square with a Poor Man, shall as certainly Undoe him, as a _Brass-Pot_ shall break an _Earthen_ One, if they Meet and Knock together.

FAB. CCXXX.

_Good Luck_ and _Bad Luck_.

There was a Middling sort of a Man that was left well enough to pass by his Father, but could never think he had enough, so long as any Man had more. He took Notice what Huge Estates many Merchants got in a very short Time; and so Sold his Inheritance, and betook himself to a way of Traffique and Commerce. Matters succeeded so Wonderfully well with him, that Every body was in Admiration to see how Mighty Rich he was grown all on a Sudden. _Why Ay_, says he, _This ’tis when a Man Understands his Bus’ness; for I have done all This by my Industry_. It would have been well if he had stopt there: But Avarice is Insatiable, and so he went Pushing on still for More; till, what by Wrecks, Bankrupts, Pyrates, and I know not how many other Disappointments, One upon the Neck of Another, he was reduc’d in Half the Time that he was a Rising, to a Morsel of Bread. Upon these Miscarriages, People were at him over, and over again, to know how This came About. Why says he, My Damn’d _Fortune_ would have it so. _Fortune_ happen’d to be at That Time within Hearing, and told him in his Ear, that he was an Arrogant, Ungrateful Clown; to Charge Her with All the Evil that Befel him, and to take the Good to Himself.

FAB. CCXXXI.

A _Country-man_ and _Fortune_.

As a _Labourer_ was at his Work a Digging, he Chops his Spade upon a Pot of Money; Takes it up, Blesses the _Place_ where he found it, and away he goes with his Treasure. It so fell out, that _Fortune_ Saw and Heard All that Past, and so she call’d out to him upon the Way. Heark ye Friend, says she; You are very Thankful, I perceive, to the _Place_ where you found This Money; but ’tis _the Jade Fortune_, I warrant ye, that’s to be Claw’d away for’t: if you should happen to Lose it again. Pray tell me now why should not you _Thank Fortune_ for the _One_, as well as _Curse_ her for the _Other_.

FAB. CCXXXII.

An Old _Woman_ and the _Devil_.

’Tis a Common Practice, when People draw Mischiefs upon their Own Heads, to cry, _the Devil’s in’t_, and _the Devil’s in’t_. Now the _Devil_ happen’d to spy an _Old Woman_ upon on Apple-Tree. Look ye (says he) You shall see that _Beldam_ Catch a Fall there by and by, and Break her Bones, and then say ’twas all long of me. Pray Good People will you bear me Witness, that I was none of her Adviser. The _Woman_ got a Tumble, as the _Devil_ said she would, and there was she at it. _The Devil Ought her a Shame, and it was the Devil that put her upon’t_: But the _Devil_ Clear’d himself by sufficient Evidence that he had no Hand in’t at all.

FAB. CCXXXIII.

A _Boy_ and _Fortune_.

There was a _Boy_ fast asleep upon the very Brink of a River. _Fortune_ came to him, and wak’d him. _Child_, says she, prithee get up, and go thy ways, thou’t Tumble in and be Drown’d else, and then the Fault will be laid upon Me.

The MORAL of the Four FABLES Above.

_We are apt to Ascribe our Successes in This World, and to Impute our Misfortunes, to Wrong Causes. We Assume the One to our Selves, and Charge the Other upon Providence._

REFLEXION.

These Four Fables run upon the same Biass; That is to say, the Moral is a Lash at the Vanity of Arrogating That to our selves, which succeeds Well; and the Ingratitude of making Providence the Author of Evil, which seldom scapes without a Judgment in the Tayl on’t. But our Hearts are so much set upon the Value of the Benefits we receive, that we never Think of the Bestower of them, and so our Acknowledgments are commonly paid to the Second Hand, without any Regard to the Principal. We run into Mistakes, and Misfortunes, of our Own Accord; and then when we are once Hamper’d, we lay the Blame of our Own Faults and Corruptions upon Others. This is much the Humour of the World too in Common Bus’ness. If any thing Hits, we take it to our Selves; if it Miscarries, we shuffle it off to our Neighbours. This Arises, partly from Pride, and in part from a Certain Canker’d Malignity of Nature. Nay rather then Impute our Miscarriages and Disappointments to our Own Corruptions, or Frailties, we do not Stick to Arraign Providence it self, though under Another Name, in all our Exclamations against the Rigour, and the Iniquity of _Fortune_. Now this _Fortune_ in the _Fable_, is Effectually, _God Himself_, in the _Moral_. We are apt to Value our selves upon our Own Strength and Abilities, and to Entitle Carnal Reason to the very Works of Grace: And where any thing goes Wrong with us, we lay our Faults, as we do our Bastards, at Other Peoples Doors. This or That was not well done, we say, but alas it was none of our Fault. We did it by Constraint, Advice, Importunity, or the Authority perhaps of Great Examples, and the Like. At This rate do we Palliate our Own Weaknesses and Corruptions, and at the same Rate do We likewise Assume to our selves Other Peoples Merits. The Thing to be done, in fine, is to Correct the Arrogance of Claiming to our selves the Good that does not belong to us, on the One Hand, and of Imputing to our Neighbours the Ill that they are not Guilty of, on the Other. This is the Sum of the Doctrine that’s Pointed at in the Case and Custom of Dividing our Miscarriages betwixt _Fortune_ and the _Devil_.

FAB. CCXXXIV.

A _Peacock_ and a _Crane_.

As a _Peacock_ and a _Crane_ were in Company together, the _Peacock_ spreads his Tail, and Challenges the Other, to shew him such a Fan of Feathers. The _Crane_, upon This, Springs up into the Air, and calls to the _Peacock_ to Follow him if he could. You brag of your Plumes, says he, that are fair indeed to the Eye, but no way Useful or Fit for any manner of Service.

The MORAL.

_Heaven has provided not only for our Necessities, but for our Delights and Pleasures too; but still the Blessings that are most Useful to us, must be preferr’d before the Ornaments of Beauty._

REFLEXION.

No Man is to be Despis’d for any Natural Infirmity, or Defect; for Every Man has something or other in him of Good too, and That which One Man Wants, Another Has. And it is all according to the Good Pleasure of Providence. Nature is pleas’d to Entertain her self with Variety. Some of her Works are for Ornament, others for the Use and Service of Mankind. But they have All Respectively, their Properties, and their Virtues; for she does nothing in Vain. The _Peacock_ Values himself upon the Gracefulness of his Train. The _Crane_’s Pride is in the Rankness of her Wing: Which are only Two Excellencies in several Kinds. Take them apart, and they are Both Equally Perfect: but Good Things Themselves have their Degrees, and That which is most Necessary and Useful, must be Allow’d a Preference to the Other.

FAB. CCXXXV.

A _Tyger_ and a _Fox_.

As a Huntsman was upon the Chase, and the Beasts flying before him; Let Me alone, says a _Tyger_, and I’ll put an end to This War my self: At which Word, he Advanced towards the Enemy in his Single Person. The Resolution was no sooner Taken, but he found himself Struck through the Body with an Arrow. He fasten’d upon it presently with his Teeth, and while he was Trying to Draw it out, a _Fox_ Ask’d him, from what Bold Hand it was that he Receiv’d This Wound. I know Nothing of That, says the _Tyger_, but by the Circumstances, it should be a Man.

The MORAL.

_There’s No Opposing Brutal Force to the Stratagems of Humane Reason._

REFLEXION.

Boldness without Counsel, is no better then an _Impetus_, which is commonly Worsted by Conduct and Design. There’s No Man so Daring but some time or Other he Meets with his Match. The Moral, in short, holds forth This Doctrine, that Reason is too Hard for Force; and that Temerity puts a Man off his Guard. ’Tis a High Point of Honour, Philosophy and Virtue, for a Man to be so Present to Himself as to be always Provided against All Encounters, and Accidents whatsoever; but This will not Hinder him from Enquiring Diligently into the Character, the Strength, Motions, and Designs of an Enemy. The _Tyger_ lost his Life for want of This Circumspection.

FAB. CCXXXVI.

A _Lyon_ and _Bulls_.

There was a Party of _Bulls_ that Struck up a League to Keep and Feed together, and to be _One and All_, in case of a Common Enemy. If the _Lyon_ could have Met with any of them Single, he would have done His Work, but so long as they Stuck to This Confederacy, there was No Dealing with them. They fell to Variance at last among Themselves: The _Lyon_ made his Advantage of it, and then with Great Ease he Gain’d his End.

The MORAL.

_This is to tell us the Advantage, the Necessity, and the Force of Union; And that Division brings Ruine._

REFLEXION.

There’s No Resisting of a Common Enemy; No Maintaining of a Civil Community, without an Union for a Mutual Defence; and there may be also, on the Other Hand, a Conspiracy of Common Enmity and Aggression. There are Cases indeed of Great Nicety that fall under the Topique of the Right and Lawfulness of Joyning in such Leagues. He that is not _Sui Juris_, must not Enter into any Covenants or Contracts to the Wrong of his Master: But there are Certain Rules of Honesty, and Methods of Government, to Direct us in all Agreements of This Quality. A Thing simply Good in it self, may become Unjust and Unrighteous, under such and such Circumstances. In a Word, the Main Bond of All Bodies and Interests is Union, which is No Other in Effect then a Common Stock of Strength and Counsel Joyn’d in One. While the _Bulls_ kept together, they were Safe; but as soon as ever they separated, they became a Prey to the _Lyon_.

FAB. CCXXXVII.

A _Fir_ and a _Bramble_.

There goes a Story of a _Fir-Tree_, that in a Vain Spiteful Humour, was mightily upon the Pin of Commending it self, and Despising the _Bramble_. My Head (says the _Fir_) is advanc’d among the Stars. I furnish Beams for Palaces, Masts for Shipping: The very Sweat of my Body is a Sovereign Remedy for the Sick and Wounded; Whereas the Rascally _Bramble_ runs creeping in the Dirt, and serves for Nothing in the World but Mischief. Well, says the _Bramble_, (that Over-heard all This) You might have said somewhat of your Own Misfortune, and to My Advantage too, if Your Pride and Envy would have suffer’d you to do it. But pray will you tell me however, when the Carpenter comes next with his Axe into the Wood to Fell Timber, whether you had not rather be a _Bramble_, then a _Fir-Tree_.

The MORAL.

_Poverty Secures a Man from Thieves, Great and Small: Whereas the Rich, and the Mighty are the Mark of Malice; and Cross Fortune, and still the Higher they Are, the Nearer the Thunder._

REFLEXION.

There is no State of Life without a Mixture in’t of Good and Evil; and the Highest Pitch of Fortune is not without Dangers, Cares, and Fears. This Doctrine is Verify’d by Examples Innumerable, through the Whole History of the World, and that the Mean is Best, both for Body, Mind, and Estate. Pride is not only Uneasie, but Unsafe too, for it has the Power and Justice of Heaven, and the Malicious Envy of Men to Encounter at the same Time; and the _Axe_ that Cuts down the _Fir_, is Rightly Moraliz’d in the Stroke of _Divine Vengeance_, that brings down the _Arrogant_, while the _Bramble_ Contents it self in its Station: That is to say; Humanity is a Vertue, that never goes without a Blessing.

FAB. CCXXXVIII.

A _Covetous Man_ and an _Envious_.

There was a _Covetous_, and an _Envious_ Man, that Joyn’d in a Petition to _Jupiter_; who very Graciously Order’d _Apollo_ to tell them that their Desire should be Granted at a Venture; provided only, that whatever the One Ask’d, should be Doubled to the Other. The _Covetous_ Man, that thought he could never have enough, was a good while at a Stand; Considering, that let him Ask never so much, the Other should have Twice as much. But he came however by Degrees, to Pitch upon One Thing after another, and his companion had it Double. It was now the _Envious_ Man’s turn to Offer up His Request, which was, that One of his Own Eyes might be put out, for his Companion was then to lose Both.

The MORAL.

_Avarice and Envy are Two of the most Diabolical, and Insociable Vices under Heaven. The One Assumes All to it self, and the Other Wishes Every bit it’s Neighbour Eats may Choak him._

REFLEXION.

There are some Pestilent Humours and Froward Natures, that Heaven it self has much ado to please. _Envy_ Places it’s Happiness in the Misery and Misfortune of Others; and _Avarice_ is never to be Pleas’d, unless it can get All to it self. They may seem to be nearer a-Kin then in truth they Are, though the One is seldom or never to be found without the Other. The Best Use of This Application, is to Possess us with a True Sense of the Restlesness of these Two Passions; and Consequently to make Those Weaknesses Odious to our selves, that are so Troublesom to the World; and in truth, no Better then the Common Pest of Mankind.

FAB. CCXXXIX.

A _Crow_ and a _Pitcher_.

A _Crow_ that was Extream Thirsty, found a _Pitcher_ with a Little Water in’t, but it lay so Low he could not come at it. He try’d first to Break the Pot, and then to Over-turn it, but it was both too Strong, and too Heavy for him. He Bethought Himself however of a Device at last that did his Bus’ness; which was, by Dropping a great many Little Pebbles into the Water, and Raising it That Way, till he had it within Reach.

The MORAL.

_There is a Natural Logick in Animals, over and above the Instinct of their Kinds._

REFLEXION.

’Tis a Kind of a _School Question_ that we find started in This Fable, upon the Subject of Reason and Instinct: And whether This Deliberative Proceeding of the _Crow_ was not rather a _Logical_ Agitation of the Matter, then the Bare _Analogy_, as we call it, of a Simple Impulse. It will be Objected, that we are not to Draw Conclusions from the Fictions of a Case, but whoever Consults his Experience, may satisfie Himself in many Instances that come up to This Supposition. We are also taught, that what we cannot Compass Directly, by the Force of Natural Faculties, may be brought to pass many Times by Art and Invention.

FAB. CCXL.

A _Lyon_ and a _Man_.

There was a Controversie Started betwixt a _Lyon_ and a _Man_, which was the Braver, and the Stronger Creature of the Two. Why look ye, says the _Man_, (after a long Dispute) we’ll Appeal to that Statue there, and so he shew’d him the Figure of a _Man_ Cut in Stone, with a _Lyon_ under his Feet. Well! says the _Lyon_, if _We_ had been brought up to Painting and Carving, as _You_ are, where you have _One Lyon_ under the Feet of a _Man_, you should have had _Twenty Men_ under the Paw of a _Lyon_.

The MORAL.

_’Tis against the Rules of Common Justice for Men to be Judges in their Own Case._

REFLEXION.

The Fancies of Poets, Painters, and Gravers, are No Evidences of Truth; for People are Partial in their Own Cases, and Every Man will make the Best of his Own Tale. ’Tis against Common Equity for the same People to be both Parties and Judges, and That’s the Case here betwixt the _Man_ and the _Lyon_. Now the _Lyon_ is much in the Right, that Characters, Pictures, and Images, are All as the Painter, the Carver, or the Statuary pleases; and that there’s a Great Difference betwixt a Flight of Fancy, and the History of Nature. ’Tis much Easier for a _Man_ to make an _Ass_ of a _Lyon_ upon a _Pedestal_, then in a _Forrest_; and where it lies at his Choice, whether the Giant shall Kill the Squire, or the Squire the Giant. Argument is not the Work of the Chissel; neither does the Design of the Artist conclude the Truth of the Fact: but there is somewhat _Heroical_ yet in the Imagination, though the Piece was never Drawn from the Life.

FAB. CCXLI.

A _Boy_ and a _Thief_.

A _Thief_ came to a _Boy_, that was Blubbering by the Side of a Well, and Ask’d him what he cry’d for. Why, says he, the String’s Broke here, and I’ve dropt a Silver Cup into the Well. The Fellow presently Strips, and down he goes to search for’t. After a while, he comes up again, with his Labour for his Pains, and the Roguy Boy, in the Mean time, was run away with his Cloaths.

The MORAL.