Chapter V: Usurers and Curryers., 392 (2)

Æsop, soon after This, returned to _Samos_ with the News of the Peace, where he was Welcom’d with All the Instances of Joy and Thankfulness Imaginable; Insomuch that they Erected a Statue for him, with an Inscription upon it, in Honour of his Memory. From _Samos_ he return’d afterwards to _Crœsus_, for whose sake he Composed several of _Those Apologues_ that pass in the World to This Day under his Name. His Fancy lay extreamly to Travelling; but above All other Places, he had the Greatest Mind to see _Babylon_: To which End he got Letters of Recommendation from _Crœsus_ to the King there: who, according to _Herodotus_, was a Friend, and an Ally of _Crœsus_’s, and his Name, _Labynetus_; not _Lycerus_, and _Planudes_ has Handed it down to us upon a Great Mistake. But his Curiosity led him first to pass through _Greece_, for the sake of the _Seven Wise Men_, whose Reputation was at That Time Famous All over the World. He had the Good Hap in his Travels to find them at _Corinth_, together with _Anacharsis_, and several of their Followers and Disciples, Where they were All Treated by _Periander_ at a _Villa_ of his not far from the Town. This Encounter was to the Common Satisfaction of the Whole Company; the Entertainment Philosophical, and Agreeable, and among other Discourses, they had some Controversy upon the Subject of Government; and which was the most Excellent Form: Æsop being still for _Monarchy_, and the _Rest_ for a _Common-wealth_. He Travell’d thence, a while after into _Asia_, and so to _Babylon_, according to his first Intention.

CHAP. XVII.

Æsop _Adopts_ Ennus. Ennus_’s Ingratitude and Falseness, and_ Æsop_’s Good Nature_.

It was the Fashion in those Days for Princes to Exercise Tryalls of Skill in the Putting and Resolving of Riddles, and Intricate Questions; and He that was the Best at the Clearing or Untying of Knotty Difficulties carry’d the Prize. Æsop_’s_ Faculty lay notably that way, and render’d him so serviceable to the King, that it brought him both Reputation and Reward. It was his Unhappiness to have No Children, for the Comfort and Support of his Old Age; So that with the King’s Consent, he Adopted a young Man, who was Well Born, and Ingenuous enough, but Poor; His Name was _Ennus_. Æsop took as much care of his Instruction as if he had been his own Child, and Train’d him up in those Principles of Virtue and Knowledge that might most probably render him Great and Happy. But there’s no working upon a Flagitious and Perverse Nature, by Kindness and Discipline, and ’tis Time lost to think of Mastering so Incurable an Evil: So that _Ennus_, after the Manner of other Wicked Men, heaping One Villany upon another, Counterfeits his Fathers Name and Hand to Certain Letters, wherein he Promises his Assistance to the Neighbour Princes against _Labynetus_. These Letters _Ennus_ carry’s to the King, and Charges his Father with Treason, though in Appearance, with All the trouble and unwillingness that was possible, Only a Sense of his Duty to his King and his Country, swallow’d up All other Respects of Reverence and Modesty that a Son owes to a Father. The King took All these Calumnies for Instances of _Ennus_’s Affections to him, without the Least Suspicion of any Fraud in the Matter: So that without any further Enquiry, he order’d Æsop to be put to Death. The Persons to whom the Care of his Execution was Committed, being well Assured of his Innocence and of the Kings Ungovernable Passions, took him out of the Way, and gave it out that he was Dead. Some few Days after this, there came Letters to _Labynetus_ from _Amasis_ the King of _Ægypt_, wherein _Labynetus_ was Desired by _Amasis_ to send him a certain Architect that could raise a Tower that should hang in the Air, and likewise Resolve All Questions. _Labynetus_ was at a Great Loss what Answer to return, and the Fierceness of his Displeasure against Æsop being by This time somewhat Abated, he began to Enquire after him with Great Passion, and would often Profess, That if the Parting with One half of his Kingdom could bring him to Life again, he would Give it. _Hermippus_ and Others that had kept him out of the Way, told the King upon the Hearing of This, That Æsop was yet Alive; so They were Commanded to bring him forth; which they did, in All the Beastliness he had Contracted in the Prison. He did no sooner Appear, but he made his Innocence so manifest, that _Labynetus_ in Extreme Displeasure and Indignation, commanded the False Accuser to be put to Death with most Exquisite Torments; But Æsop, after all this, Interceded for him, and Obtained his Pardon, upon a Charitable Presumption, that the Sence of so Great a Goodness and Obligation would yet Work upon him. _Herodotus_ tells the story of _Cambyses_ the Son of _Cyrus_, and _Crœsus_, and with what Joy _Cambyses_ received _Crœsus_ again, after he was supposed to be put to death by his own Order; but Then it Vary’s in This, that he Caused Those to be put to Death, that were to have seen the Execution done, for not Observing his Commands.

CHAP. XVIII.

Æsop_’s Letters of Morality to his Son_ Ennus.

Upon Æsop_’s_ coming again into Favour, he had the King of _Ægypt_’s Letter given him to Consider of, and Advised _Labynetus_ to send him for Answer, That Early the next Spring he should have the Satisfaction he Desired. Things being in this State, Æsop took _Ennus_ Home to him again, and so order’d the Matter, that he wanted neither Counsels nor Instructions, nor any other Helps or Lights that might Dispose him to the Leading of a Virtuous Life, as will Appear by the Following Precepts.

_My Son_ (says he) _Worship God with Care and Reverence, and with a Sincerity of Heart void of All Hypocrisie or Ostentation: Not as if that Divine Name and Power were only an Invention, to Fright Women and Children, but know That God is Omnipresent, True and Almighty_.

_Have a Care even of your Most Private Actions and Thoughts, for God sees Thorough you, and your Conscience will bear Witness against you._

_It is according to Prudence, as well as Nature, to pay that Honour to your Parents that you Expect your Children should pay to you._

_Do All the Good you can to All Men, but in the First Place to your Nearest Relations, and do no Hurt however, where you can do no Good._

_Keep a Guard upon your_ Words _as well as upon your_ Actions, _that there be no Impurity in Either_.

_Follow the Dictates of your Reason, and you are Safe; and have a Care of Impotent Affections._

_Apply your self to Learn More, so long as there’s any Thing Left that you do not know, and Value Good Counsel before Money._

_Our Minds must be Cultivated as well as our Plants; The Improvement of our Reason makes us like Angels, whereas the Neglect of it turns us into Beasts._

_There’s no Permanent and Inviolable Good, but Wisdom and Virtue, though the_ Study _of it Signifies Little without the_ Practice.

_Do not think it impossible to be a Wise Man, without looking Sour upon it. Wisdom makes Men Severe, but not Inhumane._

_It is Virtue not to be Vicious._

_Keep Faith with All Men. Have a Care of a Lye, as you would of Sacrilege. Great Bablers have No Regard either to Honesty or Truth._

_Take Delight in, and frequent the_ Company _of Good Men, for it will give you a Tincture of their_ Manners _too_.

_Take heed of that Vulgar Error, of thinking that there is any Good in Evil. It is a Mistake when Men talk of profitable Knavery, or of Starving Honesty; for Virtue and justice carry All that is Good and Profitable along with them._

_Let every Man mind his own Business, for Curiosity is Restless._

_Speak Ill of No body, and you are no more to Hear Calumnies then to Report them: Beside that, they that Practice the One, Commonly Love the Other._

_Propose Honest Things, Follow Wholesome Counsels, and Leave the Event to God._

_Let no Man Despair in Adversity, nor Presume in Prosperity, for All Things are Changeable._

_Rise Early to your Business, Learn Good Things, and Oblige Good Men; These are three Things you shall never Repent of._

_Have a Care of Luxury and Gluttony; but of Drunkenness Especially; for Wine as well as Age makes a Man a Child._

_Watch for the Opportunities of doing things, for there’s Nothing Well done but what’s done in Season._

_Love and Honour Kings Princes and Magistrates, for they are the Bands of Society, in Punishing of the Guilty, and Protecting the Innocent._

These, or such as these, were the Lessons that Æsop read daily to his Son; but so far was he from mending upon Them, that he grew Every Day worse and worse, shewing that it is not in the power of Art or Discipline to Rectify a Perverse Nature, or (as _Euripides_ says) to _make a Man Wise that has no Soul_. But however, according to _Neveletus_, he came soon after to be Touched in Conscience for his Barbarous Ingratitude, and Dyed in a Raging Remorse for what he had done.

The Spring was now at Hand, and Æsop was preparing for the Task he had Undertaken About the Building of a Tower in the Air, and Resolving All Manner of Questions: But I shall say no more of That Romantick part of the History, then that he went into _Ægypt_, and Acquitted himself of his Commission to _Amasis_ with Great Reputation. From thence back again to _Labynetus_, Laden with Honours and Rewards; from whom he got leave to Return into _Greece_; but upon Condition of Returning to _Babylon_ by the First Opportunity.

CHAP. XIX.

Æsop_’s Voyage to_ Delphos; _his Barbarous Usage There, and his Death_.

When Æsop had almost taken the whole Tour of _Greece_, he went to _Delphos_, either for the _Oracles_ sake, or for the sake of the _Wise Men_ that Frequented that Place. But when he came thither, he found Matters to be quite otherwise then he expected, and so far from deserving the Reputation they had in the World for Piety and Wisdom, that he found them Proud and Avaritious, and Hereupon Deliver’d his Opinion of Them under this Fable.

_I find_ (says he) _the Curiosity that brought me Hither, to be much the Case of People at the Sea side, that see something come Hulling toward them a great way off at Sea, and take it at first to be some Mighty Matter, but upon Driving Nearer and Nearer the Shore, it proves at last to be only a heap of Weeds and Rubbish_. See _Fab. 119_.

The Magistrates of the Place took Infinite Offence at this Liberty, and presently enter’d into a Conspiracy against him to take away his Life, for fear he should Give them the same Character elsewhere in his Travels, that he had done there upon the Place. It was not so Safe they thought, nor so Effectual a Revenge to make him away in private; but if they could so contrive it, as to bring him to a shameful End, under a Form of Justice, it would better answer their Business and Design. To Which Purpose they caused a Golden Cup to be secretly convey’d into his Baggage, when he was packing up to Depart. He was no sooner out of the Town upon his Journey, But Immediately pursu’d and taken upon the way by the Officers, and Charged with _Sacrilege_. Æsop deny’d the Matter, and Laughed at them All for a Company of Mad Men; But upon the Searching of his Boxes, they took the Cup and shew’d it to the People, Hurrying him away to Prison in the Middle of his Defence. They brought him the Next Day into the Court, Where Notwithstanding the Proof of his Innocence, as clear as the Day, he was Condemn’d to Dye; and his Sentence was to be Thrown Head-long from a Rock, Down a Deep Precipice. After his Doom was past, he prevailed upon Them, with much ado to be heard a few Words, and so told them the Story of the Frog and the Mouse, as it stands in the Fable.

This wrought nothing upon the Hearts of the _Delphians_, but as they were Bawling at the Executioner, to Dispatch and do his Office, Æsop on a Sudden gave them the Slip, and Fled to an Altar hard by there, in hopes the Religion of the Place might have protected him, but the _Delphians_ told him, that the Altars of the Gods were not to be any Sanctuary to those that Robbed their Temples; Whereupon he took Occasion to tell them the Fable of the _Eagle_ and the _Beetle_ to this following effect, As it stands in the Book, _Num. 378_.

Now says Æsop, (after the telling of this Fable) you are not to Flatter your Selves that the Prophaners of Holy Altars, and the Oppressors of the Innocent, shall ever escape Divine Vengeance. This Enraged the Magistrates to such a Degree, that they commanded the Officers Immediately to take Æsop from the Altar, and Dispatch him away to his Execution. When Æsop found that Neither the Holiness of the Place, nor the Clearness of his Innocence was Sufficient to Protect him, and that he was to fall a Sacrifice to Subornation and Power, he gave them yet one Fable more as he was upon the Way to Execution.

_There was an Old Fellow_ (says he) _that had spent his Whole Life in the Country without ever seeing the Town. He found himself Weak and Decaying, and Nothing would serve, but his Friends must needs shew him the Town once before he Dyed. Their Asses were very well Acquainted with the Way, and so they caused them to be made Ready, and turned the Old Man and the Asses Loose, without a Guide to try their Fortune. They were overtaken Upon the Road by a Terrible Tempest, so that what with the Darkness, and the Violence of the Storm, the Asses were Beaten out of their Way, and Tumbled with the Old Man into a Pit, where he had only time to Deliver his Last Breath with this Exclamation. Miserable Wretch that I am, to be Destroy’d, since Dye I must, by the basest of Beasts; by Asses. And that’s my Fate now in suffering by the Hands of a Barbarous, Sottish People, that Understand Nothing either of Humanity or Honour: and Act Contrary to the Tyes of Hospitality and Justice. But the Gods will not suffer my Blood to lye Unrevenged, and I doubt not but that in Time the Judgment of Heaven will give you to Understand your Wickedness by your Punishment._ He was speaking on, but they Pushed him Off Head-long from the Rock, and he was Dashed to Pieces with the Fall.

The _Delphians_, soon after This, were visited with Famine and Pestilence, to such a Degree, that they Went to Consult the Oracle of _Apollo_ to know what Wickedness it was had brought these Calamities upon Them. The Oracle gave them this Answer, That they were to Expiate for the Death of Æsop. In the Conscience of their Barbarity, they Erected a _Pyramid_ to his Honour, and it is upon Tradition, that a Great Many of the Most Eminent Men among the _Greeks_ of that Season, went afterwards to _Delphos_ upon the News of the Tragical End of Æsop, to Learn the Truth of the History, and found upon Enquiry, That the Principal of the Conspirators had laid Violent hands upon Themselves.

THE PREFACE.

_We have had the History of_ Æsop _so many times over and over, and dress’d up so many several Ways; that it would be but Labour-Lost to Multiply Unprofitable Conjectures upon a Tradition of so Great Uncertainty._ _Writers are divided about him, almost to all manner of purposes: And particularly concerning the Authority, even of the greater part of Those Compositions that pass the World in his Name: For, the Story is come down to us so Dark and Doubtful, that it is Impossible to Distinguish the_ Original _from the_ Copy: _And to say, which of the Fables are_ Æsops, _and which not; which are_ Genuine, _and which_ Spurious: _Beside, that there are divers Inconsistencies upon the Point of_ Chronology, _in the Account of his Life_, (_as_ Maximus Planudes, _and Others have Deliver’d it_) _which the whole Earth can never Reconcile_. Vavasor _the_ Jesuite, _in a Tract of his_, de Ludicra Dictione, _takes Notice of some four or five Gross Mistakes of This Kind_. [Planudes (_says he_) brings _Æsop_ to _Babylon_, in the Reign of _Lycerus_; where there never was such a Prince heard of, from _Nabonassar_ (the first King of _Babylon_) to _Alexander the Great_. He tells us of his going into _Ægypt_ in the Days of King _Nectenabo_; which _Nectenabo_ came not into the World till well nigh Two Hundred Years after him. And so he makes him Greet his Mistress upon his first Entrance into his Master’s House, with a bitter Sentence against Women out of _Euripides_; (as he pretends) when yet _Æsop_ had been Dead, a matter of Fourscore Years, before T’other was Born. And once again, He brings him in, Talking of the _Pyræan Port_, in his Fable of the _Ape and the Dolphin_: A Port, that the very Name on’t was never thought of, till about the _Seventy Sixth Olympiad: And Æsop was Murder’d, in the_ Four and fifti’th.] _This is enough in All Conscience, to Excuse any Man from laying over-much Stress upon the Historical Credit of a Relation, that comes so Blindly, and so Variously Transmitted to us: Over and above, that it is not one jot to our Bus’ness (further then to Gratify an Idle Curiosity) whether the_ Fact _be_ True or False; _whether the_ Man _was_ Streight, _or_ Crooked; _and his_ Name, Æsop, _or_ (_as some will have it_) Lochman: _In all which Cases, the Reader is left at Liberty to Believe his Pleasure. We are not here upon the_ Name, _the_ Person, _or the_ Adventures _of this Great Man; but upon the Subject of his_ Apologues _and_ Morals; _And not of_ His _alone, but of several other Eminent Men that have Written after his Copy; and abundantly Contributed in those Labours, to the Delight, Benefit, and Instruction of Those that were to come after them_.

_There are, ’tis True, a Certain Set of Morose and Untractable Spirits in the World, that look upon Precepts in_ Emblem, _as they do upon_ Gays _and_ Pictures, _that are only fit for_ Women _and_ Children, _and look upon them to be no better than the Fooleries of so many_ Old Wives Tales. _These are a sort of People that are Resolv’d to be pleas’d with nothing that is not_ Unsociably Sour, Ill Natur’d, _and_ Troublesome; _Men that make it the_ Mark _as well as the_ Prerogative _of a_ Philosopher, _to be_ Magisterial, _and_ Churlish; _As if a Man could not be_ Wise _and_ Honest, _without being_ Inhumane; _or, I might have said, without putting an Affront upon_ Christian Charity, Civil Society, Decency _and_ Good Manners: _But they are not aware All this while, that the_ Foundations _of_ Knowledge _and_ Vertue _are laid in our_ Childhood; _when Nothing goes Kindly down with us, that is not Season’d and Adapted to the Palate and Capacity of those Tender Years. ’Tis in the very_ Nature _of us, first, to be Inquisitive, and Hankering after New and New_ Sights _and_ Stories: _And 2dly, No less Sollicitous to Learn and Understand the_ Truth _and_ Meaning _of what we_ See _and_ Hear: _So that betwixt the Indulging and Cultivating of This_ Disposition, _or_ Inclination, _on the_ One hand, _and the Aplying of a Profitable_ Moral _to the_ Figure, _or the_ Fable, _on the_ Other, _here’s the Sum of All that can be done upon the Point of a_ Timely Discipline _and_ Institution, _toward the Forming of an Honourable, and a Vertuous Life. Most Certain it is, that without This Early Care and Attention, upon the Main, we are as good as Lost in our very Cradles; for the Principles that we Imbibe in our Youth, we carry commonly to our Graves; and it is the Education, in short, that makes the Man. To speak All, in a Few Words_, Children _are but_ Blank Paper, _ready Indifferently for any Impression, Good or Bad (for they take All upon Credit) and it is much in the Power of the first Comer, to Write Saint, or Devil upon’t, which of the Two He Pleases. Wherefore let the_ Method _of Communication be never so Natural and Agreeable, the_ Better; _the Worse still, if the_ Matter _be not Suited to the Prudence, the Piety, and the Tenderness that is Requisite in the Exercise of such a Function. Now this is a Nicety that Depends, in a Great Measure, upon the_ Care, Providence, Sobriety, Conduct _and_ Good Example _of_ Parents, Guardians, Tutors, _&c. Nay it Descends to the very Choice of such_ Nurses, Servants, _and Familier_ Companions, _as will apply themselves Diligently to the Discharge of This Office_.

_As it is beyond All Dispute, I suppose, that the Delight and Genius of Children, lies much toward the Hearing, Learning, and Telling of_ Little Stories; _So this Consideration holds forth to us a kind of Natural Direction to begin our Approaches upon that Quarter, toward the Initiating of them into some sort of Sense, and Understanding of their Duty. And This may most properly be done in a way of_ History _and_ Moral; _and in such a manner, that the Truth and Reason of Things, may be Artificially and Effectually Insinuated, under the Cover, either of a_ Real Fact, _or of a_ Supposed _One: But then These very Lessons Themselves may be Gilt and Sweeten’d, as we Order Pills and Potions; so as to take off the Disgust of the Remedy; for it holds, both in_ Vertue, _and in_ Health, _that we love to be_ Instructed, _as well as_ Physick’d, _with_ Pleasure. _This is an Article that would both Bear and Require a Volume: But without Dwelling any longer upon it, I shall content my self with some short General Touches, and so Proceed._

_It may be laid down in the First Place, for an_ Universal Rule, _never to suffer Children to learn any thing, (now_ Seeing _and_ Hearing, _with Them, is_ Learning) _but what they may be the_ Better _for All their Lives after. And it is not sufficient neither, to keep them clear of any Thought, Word or Deed, that’s_ Foul, Scandalous, _and_ Dishonest; _but there are Twenty Insipid_ Twittle-Twattles, _Frothy_ Jests, _and Jingling_ Witticisms, _that look, as if they had no Hurt in them; and yet the Wonting of us to the Use and Liking of These Levities, Leads, and Innures us to a_ Mis-understanding _of Things, which is no less Dangerous than a Corruption of_ Manners. _Beside that there’s no need of Entertaining them with These Fopperies, having so much Choice of Useful Matter at hand, as Good and Cheap. Briefly, in the Case of This Method of Instruction and Institution, let but the Fancy or the Figure be Clear and Pertinent, and the Doctrine in the Direction of it can never fail of_ being so too. _But without this Guard and Caution upon the Conduct of the Affair, This Humour of_ Mythology _may turn to a_ Poyson _instead of_ Nourishment: _And under the Pretext of a Lecture of_ Good Government, _Degenerate into an Encouragement to_ Vanity _and_ Debauch. _For while the Memory is Firm, and the Judgment Weak, it is the_ Director’s Part _to_ Judge _for the_ Pupil, _and it is the_ Disciples _to_ Remember _for_ Himself; _And we are also to take This along with us, that when a Child has once Contracted an Ill Train or Habit, it will Cost as much time to Blot out what he is to_ Forget, _as to Possess him of what he is to Retain in his_ Memory.

_Let it not be Understood now, as if the_ Thing it self _were_ Childish, _because of the_ Application _of it; or as if Boys and Men were not Indifferently of the same Make, and Accountable more or less for the same Faculties and Duties. So that the Force and Dignity of This way of Operation, holds good in all Cases alike; For there’s Nothing makes a Deeper Impression upon the Minds of Men, or comes Lively to their Understanding, than Those Instructive Notices that are Convey’d to them by Glances, Insinuations, and Surprize; and under the Cover of some_ Allegory _or_ Riddle. _But, what can be said more to the Honour of this_ Symbolical _Way of Moralizing upon_ Tales _and_ Fables, _then that the Wisdom of the Ancients has been still Wrapt up in_ Veils _and_ Figures; _and their Precepts, Councels and Salutary Monitions for the Ordering of our Lives and Manners, Handed down to us from all Antiquity under_ Innuendo’s _and_ Allusions? _For what are the_ Ægyptian Hierogliphicks, _and the whole History of the_ Pagan Gods; _The Hints, and Fictions of the Wise Men of Old, but in Effect, a kind of_ Philosophical Mythology: _Which is, in truth, no other, than a more Agreeable Vehicle found out for Conveying to us the Truth and Reason of Things, through the_ Medium _of_ Images _and_ Shadows. _But what needs any thing more be said for the Reputation and Authority of This Practice and Invention, considering the Frequent and the Edifying Use of Apologues in_ Holy Writ: _And that our Blessed Saviour Himself, has not only Recommended, but inculcated, This way of Teaching by_ Parables, _both in his Doctrine and Example, as the Means that Divine Providence made use of for Gaining the Idolaters and Infidels over to the Christian Faith? What was it that brought, even_ David himself _to a Sight and Detestation of his Sin in the Matter of_ Uriah _and to a Sense of his Duty, by the Prophet_ Nathan_’s telling him a Story at a Distance (and by God’s Own Direction too) of a_ Rich Man that had a World of Sheep himself, and forc’d away a Poor Man’s Only Lamb from him, that he Lov’d as his Own Soul? _How did_ David _take Fire at this Iniquity in Another Man, till upon second Thoughts his Conscience brought it home to his Own Case, and forc’d him to pass Judgment upon Himself? Now this is but according to the Natural Biass of Humane Frailty, for every Man to be Partial to his own_ Blind-side, _and to Exclaim against the very Counter-part of his Own Daily Practise. As what’s more Ordinary, for Example, than to have the most Arbitrary of_ Tyrants, _to set up for the_ Advocates _and_ Patrons _of_ Common Liberty; _or for the most Profligate of_ Scoffers _and_ Atheists, _to Value themselves upon a Zeal for the_ Power, _and_ Purity _of the_ Gospel? _In two Words, What’s more Familiar then to see Men_ Fighting the Lord’s Battles _(as they call it) against_ Blasphemy _and_ Prophaneness, _with_ One _hand; and at the same time offering Violence to his_ Holy Altars, Church _and_ Ministers _with the_ Other! _Now These People are not to be dealt withal but by a Train of Mystery and Circumlocution; a_ Downright Admonition _looks liker the_ Reproach _of an_ Enemy, _then the_ Advice _of a_ Friend; _or at the Best, it is but the Good Office of a Man that has an Ill Opinion of us: And we do not Naturally Love to be_ Told _of our_ Faults, _by the_ Witnesses _of our_ Failings. _Some People are too_ Proud, _too_ Surly, _too_ Impudent, _too_ Incorrigible, _either to_ Bear, _or to_ Mend _upon the Liberty of_ Plain Dealing. _Others are too_ Big _again, too_ Powerful, _too_ Vindictive, _and_ Dangerous, _for either_ Reproof _or_ Councel, _in_ Direct Terms. _They Hate any Man that’s but Conscious of their Wickedness, and their Misery is like the_ Stone in the Bladder; _There are Many Things Good for’t, but there’s no coming at it; and neither the_ Pulpit, _the_ Stage, _nor the_ Press, _Dares so much as Touch upon’t. How much are we Oblig’d then, to those Wise, Good Men, that have furnish’d the World with so sure, and so Pleasant an Expedient, for the Removing of All These Difficulties! And to_ Æsop _in the First Place, as the_ Founder, _and_ Original Author, _or_ Inventer _of This Art of Schooling Mankind into Better Manners; by Minding Men of their Errors without Twitting them for what’s Amiss, and by that Means Flashing the Light of their Own Consciences in their Own Faces. We are brought Naturally enough, by the Judgment we pass upon the Vices and Follies of our Neighbours, to the Sight and Sense of our own; and Especially, when we are led to the Knowledge of the Truth of Matters by_ Significant Types, _and_ Proper Resemblances; _for we are much more Affected with the_ Images _of things, then with the_ True Reason _of them. Men that are_ Shot-free _against All the Attaques of_ Honour, Conscience, Shame, Good Faith, Humanity, _or_ Common Justice, _have yet some_ Weak-side _or other, like_ Achille_’s Heel, that was never dipt; and This Contrivance of Application, by_ Hints _and_ Glances, _is the Only way under the Heavens to Hit it._ [Who shall say to a King, What dost thou?] _comes up to the very Stress of this_ Topique. _There’s no Meddling with Princes, either by Text, or Argument._ Morality _is not the Province of a_ Cabinet Councel: _And_ Ghostly Fathers _Signify no more then_ Spiritual Bug-bears, _in the Case of an Unaccountable Priviledge_. Tell the House of _Israel_ of their Sins, and the House of _Jacob_ of their Transgressions: _was a Guide, Undoubtedly, like an_ Old Almanack, _for the Year ’twas Writ in; but Change of_ Times _and_ Humours, _calls for_ New Measures _and_ Manners; _and what cannot be done by the Dint of_ Authority, _or_ Perswasion, _in the_ Chappel, _or in the_ Closet, _must be brought about by the_ Side-Wind _of a Lecture from the_ Fields, _and the_ Forrests. _As the Fable of the_ Raging Lion _Preaches_ Caution, _and_ Moderation _to the Extravagances of_ Cruel, _and_ Ambitious Rulers, _by shewing them that_ Tyranny _is a_ Scourge _of_ Humane Nature, _in Opposition to All the_ Blessings _of a_ Well-Order’d Government; _and that they do but_ Plague other People, _to their_ Own Infamy, _and_ Ruin. The Old Lion in Disgrace, _Reads a Lesson to us of the_ Improvidence, _and the_ Desperate Consequences _of a_ Riotous, _and a_ Careless Youth. The Fox in the Well, _holds forth to us upon the Chapter of a_ Late Repentance. The Frogs Petitioning for a King, _bids People have a care of Struggling with_ Heaven _for_ they know not what. _It is Certainly True, that the most Innocent Illustrations of this Quality may lie open to a Thousand Abuses and Mistakes, by a Distorted Misapplication of them to_ Political, _or_ Personal _Meanings; but Those_ Capricious Fault-Finders, _may as well pick a Quarrel with the_ Decalogue _it self, upon the same Pretence; if they shall come once to Apply to This or That_ Particular _Wicked Man, the_ General Rules _that are Deliver’d for the Government of_ Mankind, _under such and such Prohibitions; as if the Commandments that Require_ Obedience, _and Forbid_ Murder, Uncleaness, Theft, Calumny, _and the like, were to be Struck out of the_ Office, _and Indicted, for a_ Libellous Innuendo _upon All the Great Men that come to be Concern’d in the Pains and Forfeitures therein Contain’d. In fine, ’tis the_ Conscience _of the_ Guilty, _in All These Cases, that makes the_ Satyr. _Here is enough said, as to the Dignity, and Usefulness of This way of Informing the_ Understanding _what we_ Ought _to do, and of Disposing the_ Will _to Act in a Conformity to that Preception of Things; having so Clear an Evidence of_ Divine Authority, _as well as the_ Practice _of the Best of Men, and of Times, together with the Current of_ Common Consent, _Agreeing all in favour of it. I shall now Wind up what I have to say, as to the_ Fables Themselves, _the_ Choice, _the_ Intent, _and the_ Order _of them, in a very Few Words_.

_When I First put Pen to Paper upon This Design, I had in my Eye only the Common_ School-Book, _as it stands in the_ Cambridge _and_ Oxford Editions _of it, under the Title of_ [Æsopi Phrygis Fabulæ; una cum Nonnullis Variorum Autorum Fabulis Adjectis:] _Propounding to my self at that Time, to follow the very Course and Series of that Collection; and in One Word, to Try what might be done, by making the Best of the Whole, and Adapting Proper and Useful Doctrines to the several parts of it, toward the turning of an_ Excellent Latin Manuel _of Morals and Good Councels, into a_ Tolerable English One. _But upon Jumbling Matters and Thoughts together, and laying One thing by Another; the very State and Condition of the Case before me, together with the Nature and the Reason of the Thing, gave me to Understand, that this way of Proceeding would never Answer my End. Insomuch, that upon this Consideration, I Consulted other Versions of the same Fables, and made my Best of the Choice. Some that were_ Twice or Thrice over, _and only the self same Thing in other Words; These I struck out, and made_ One Specimen _serve for the rest. To say Nothing of here and there a Trivial, or a Loose Conceit in the Medly, more than This; that such as they are, I was under some sort of Obligation to take them in for Company; and in short, Good, Bad, and Indifferent, One with Another, to the Number in the Total, of 383 Fables. To these, I have likewise subjoin’d a Considerable Addition of other Select_ Apologues, _out of the most Celebrated Authors that are Extant upon that Subject, towards the Finishing of the Work._ _As_ Phædrus, Camerarius, Avienus, Neveletus, Apththonius, Gabrias, _or_ Babrias, Baudoin, La Fontaine, Æsope en Belle Humeur, Audin, _&c._

_Another Man in my Place now, would perhaps take it for a Notable Stroke of Art, Good Breeding, to Complement the Reader with Twenty Fooleries of_ Apology, _and_ Excuse, _for such an Undertaking; As if the Honestest, and the most Necessary Part of a Man’s Life, and Bus’ness, were a thing to be Asham’d of. Now All that I have to say upon this_ Common Place, _is in Three Words, that I meant well in what I have done; and let the Performance be what it will, I Comfort my self yet in the Conscience of a Good Intention. I shall not Charge any of My Failings upon the Importunity of my Friends, though I have not wanted Earnest and Powerful Instances and Encouragements to proceed upon This Work; over and above the Impulse of a Natural Curiosity and Inclination that led me to’t. But these were Temptations that I could Easily have Resisted, or put by, in favour of a Carcass that’s in a manner, past Labour; if it had not been for Another Motive, that I shall now tell the Reader in Confidence, and so Conclude._

_This_ Rhapsody _of_ Fables _is a Book Universally Read, and Taught in All our Schools; but almost at such a Rate as we Teach_ Pyes _and_ Parrots, _that Pronounce the Words without so much as Guessing at the Meaning of them: Or to take it Another way, the Boys break their Teeth upon the Shells without ever coming near the Kernel. They Learn the_ Fables _by_ Lessons, _and the Moral is the least part of our Care in a Child’s Institution: so that take Both together, and the One is stark Nonsence, without the Application of the Other; beside that the Doctrine it self, as we have it, even at the Best, falls Infinitely short of the Vigour and Spirit of the Fable. To supply This Defect now, we have had several English_ Paraphrases _and_ Essays _upon_ Æsop, _and Divers of his Followers, both in_ Prose _and_ Verse: _the Latter have perchance Ventur’d a little too far from the Precise Scope of the Author upon the Privilege of a Poetical License: And for the Other of Ancient Date, the_ Morals _are so_ Insipid _and_ Flat, _and the Style and_ Diction _of the_ Fables, _so_ Coarse _and_ Uncouth, _that they are rather Dangerous, then Profitable, as to the Purpose they were Principally Intended for; and likely to do Forty times more Mischief by the One then Good by the Other. An_ Emblem _without a_ Key _to’t, is no more then a_ Tale of a Tub; _and that Tale sillily told too, is but One Folly Grafted upon Another. Children are to be Taught in the first Place, what they_ Ought _to do_. 2dly, _The_ Manner _of Doing it: And in the third Place, they are to be Innur’d by the Force of_ Instruction _and_ Good Example, _to the_ Love _and_ Practice _of Doing their_ Duty; _whereas on the Contrary, One Step out of the way in the Institution, is enough to Poyson the Peace, and the Reputation of a whole Life. Whether I have, in this Attempt, Contributed or not, to the Improvement of these Fables, either in the_ Wording, _or the_ Meaning _of them, the Book must stand or Fall to it self: But this I shall Adventure to Pronounce upon the whole Matter, that the_ Text _is_ English, _and the_ Morals, _in some sort, Accommodate to the_ Allegory; _which could hardly be said of All the Translations, or Reflexions before-mention’d, which have serv’d, in truth, (or at least some of them) rather to teach us what we should_ Not _do, then what we_ should. _So that in the Publishing of these Papers, I have done my Best to Obviate a_ Common Inconvenience, _or, to speak Plainly, the_ Mortal Error _of pretending to Erect a Building upon a False Foundation: Leaving the whole World to take the same Freedom with Me, that I have done with Others: Provided that they do not Impute the_ Faults, _and the Mis-Pointings of the_ Press, _to the Author_.

THE FABLES OF ÆSOP, &c.

FABLE I.

A _Cock_ and a _Diamond_.

As a _Cock_ was turning up a Dunghill, he spy’d a _Diamond_. Well (says he to himself) this sparkling Foolery now to a Lapidary in my place, would have been the Making of him; but as to any Use or Purpose of mine, a _Barley-Corn_ had been worth Forty on’t.

The MORAL.

_He that’s Industrious in an Honest Calling, shall never fail of a Blessing. ’Tis the part of a Wise Man to Prefer Things Necessary before Matters of Curiosity, Ornament, or Pleasure._

REFLEXION.

The Moralists will have _Wisdom_ and _Virtue_ to be meant by the _Diamond_; the _World_ and the Pleasures of it, by the _Dunghill_; and by the _Cock_, a _Voluptuous Man_, that Abandons himself to his Lusts, without any regard, either to the Study, the Practice, or the Excellency of better Things.

Now, with favour of the Ancients, this Fable seems to me, rather to hold forth an Emblem of _Industry_ and _Moderation_. The _Cock_ lives by his _honest Labour_, and maintains his Family out of it; His Scraping upon the _Dunghill_, is but Working in his _Calling_: The _precious Stone_ is only a gawdy _Temptation_ that Fortune throws in his way to divert him from his Business and his Duty. He would have been glad, he says, of a _Barley Corn_ instead on’t; and so casts it aside as a thing not worth the heeding. What is all this now, but the passing of a true Estimate upon the Matter in question, in preferring that which Providence has made and pronounc’d to be _the Staff of Life_, before a glittering Gew-Gaw, that has no other Value, than what Vanity, Pride and Luxury have set upon’t? The Price of the _Market_ to a _Jeweller_ in his _Trade_, is one thing, but the _intrinsick Worth_ of a thing to a Man of _Sense_, and _Judgment_, is another. Nay, that very Lapidary himself, with a coming Stomach, and in the _Cock’s_ place, would have made the _Cock’s_ Choice. The Doctrin, in short, may be this; That we are to prefer things _necessary_, before things _superfluous_; the Comforts and the Blessing of Providence, before the dazling and the splendid Curiosities of Mode and Imagination: And finally, that we are not to govern our Lives by _Fancy_, but by _Reason_.

FAB. II.

A _Cat_ and a _Cock_.

It was the hard Fortune once of a _Cock_, to fall into the Clutches of a _Cat_. _Puss_ had a Months Mind to be upon the Bones of him, but was not willing to pick a Quarrel however, without some plausible Color for’t. Sirrah (says she) what do you keep such a bawling, and screaming a Nights for, that no body can sleep near you? Alas says the _Cock_, I never wake any body, but when ’tis time for People to rise, and go about their Business. Nay, says the _Cat_, and then there was never such a lycentuous Rascal: Why, you make no more Conscience of Lying with your own Mother, and your Sisters——In truth, says the _Cock_ again, that’s only to provide Eggs for my Master and Mistress. Come come, says _Puss_, without any more ado, ’tis time for me to go to Breakfast, and _Cats_ don’t live upon _Dialogues_; at which word she gave him a Pinch, and so made an end, both of the _Cock_, and of the _Story_.

FAB. III.

A _Wolf_ and a _Lamb_.

As a _Wolf_ was lapping at the Head of a Fountain, he spy’d a _Lamb_, paddling at the same time, a good way off down the Stream. The _Wolf_ had no sooner the Prey in his Eye, but away he runs open-mouth to’t. Villain (says he) how dare you lye mudling the Water that I am a drinking? Indeed, says the poor _Lamb_, I did not think that my drinking there _below_, could have foul’d your Water so far _above_. Nay, says t’other, you’ll never leave your chopping of Logick, till your Skin’s turn’d over your Ears, as your Fathers was, a matter of six Months ago, for prating at this sawcy rate; you remember it full well, Sirrah. If you’ll believe me, Sir, (quoth the innocent _Lamb_, with fear and trembling) I was not come into the World then. Why thou Impudence, cries the _Wolf_, hast thou neither Shame, nor Conscience? But it runs in the Blood of your whole Race, Sirrah, to hate our Family; and therefore since Fortune has brought us together so conveniently, you shall e’en pay some of your Fore-Fathers Scores before you and I part; and so without any more ado, he leapt at the Throat of the miserable helpless _Lamb_, and tore him immediately to pieces.

The MORAL of the Two FABLES above.

’Tis an easy Matter to find a Staff to beat a Dog. _Innocence is no Protection against the Arbitrary Cruelty of a Tyrannical Power: But Reason and Conscience are yet so Sacred, that the Greatest Villanies are still Countenanc’d under that Cloak and Colour._

REFLEXION.

Pride and Cruelty never want a Pretence to do Mischief. The Plea of _Not Guilty_ goes for Nothing against Power: For Accusing is Proving, where Malice and Force are Joyn’d in the Prosecution.

When Innocence is to be oppress’d by Might, Arguments are foolish things; nay the very Merits, Virtues, and good Offices of the Person accus’d, are Emprov’d to his Condemnation: As the Industry and Watchfulness of the _Cock_ here, in the calling of People out of their Beds to work when ’tis time to rise, is turn’d upon him as a Crime. Nay, such is the Confidence of a spightful Cruelty, that People shall be charg’d (rather then fail) with things utterly impossible, and wholly foreign to the Matter in question. The _Lamb_ it self shall be made malicious. And what is this now, but the lively Image of a perverse Reason of State, set up in opposition to Truth and Justice; but under the August Name and Pretence, however of Both? As Loyalty, for the purpose, shall be call’d Rebellion, and the Exercise of the most necessary Powers of Government, shall pass for Tyranny and oppression. Decency of Religious Worship shall be made Superstition; Tenderness of Conscience shall be call’d Phanaticism, Singularity and Faction; and the very Articles of the Christian Faith shall be condemn’d for Heresie. Villanies have not the same Countenance, when there are Great Interests, Potent Meditations, Presents, Friends, Advocates, Plausible Colours, and Flourishes of Wit, and Rhetorique, Interpos’d betwixt the Sight and the Object. There are ways of _Deceiving_ the Eyes, as well as of _Blinding_ them; so that the Cause of the Innocent must be Remitted at last to that Great and Final Decision, where there is no longer any Place for Passion, Partiality, Corruption, or Error. But as to the Business of this World, when the _Cocks_ and the _Lambs_ lie at the Mercy of _Cats_ and _Wolves_, they must never expect better Quarter; especially where the Hearts Blood of the One, is the Nourishment and Entertainment of the Other.

FAB. IV.

A _Frog_ and a _Mouse_.

There fell out a Bloody Quarrel once betwixt the _Frogs_ and the _Mice_, about the Sovereignty of the Fenns; and whist Two of their Companions were Disputing it at Swords Point, Down comes a _Kite_ Powdering upon them in the _Interim_, and Gobbles up both together, to Part the Fray.

FAB. V.

A _Lion_ and a _Bear_.

There was a _Lion_ and _Bear_ had gotten a _Fawn_ betwixt them, and there were they at it _Tooth and Nail_, which of the Two should carry’t off. They Fought it out, till they were e’n glad to lie down, and take Breath. In which instant, a _Fox_ passing that way, and finding how the case stood with the Two Combatants, seiz’d upon the _Fawn_ for his Own Use, and so very fairly scamper’d away with him. The _Lion_, and the _Bear_ saw the Whole Action, but not being in condition to Rise and Hinder it, they pass’d this Reflexion upon the whole matter; Here have we been Worrying one another, who should have the Booty, ’till this Cursed Fox has bobb’d us Both on’t.

The MORAL of the Two FABLES above.

_’Tis the Fate of All_ Gotham Quarrels, _when Fools go together by the Ears, to have Knaves run away with the Stakes_.

REFLEXION.

This is no more than what we see Dayly in Popular Factions, where Pragmatical Fools commonly begin the Squabble, and Crafty Knaves reap the Benefit of it. There is very rarely any Quarrel, either Publique, or Private, whether betwixt Persons, or Parties, but a Third Watches, and hopes to be the Better for’t.

And all is but according to the Old Proverb, _While Two Dogs are Fighting for a Bone, a Third runs away with it_. _Divide and Govern_, is a Rule of State, that we see Confirm’d and supported by Dayly Practice and Experience: So that ’tis none of the Slightest Arguments for the Necessity of a Common Peace, that the Litigants Tear one another to pieces for the Benefit of some Third Interest, that makes Advantage of their Disagreement. This is no more then what we find upon Experience through the whole History of the World in All Notable Changes, and Revolutions; that is to say, the Contendents have been still made a Prey to a Third Party. And this has not been only the Fate and the Event of Popular Quarrels, but the Punishment of them; for the Judgment still treads upon the Heel of the Wickedness. People may talk of _Liberty_, _Property_, _Conscience_, Right of _Title_, _&c._ but the main Business and Earnest of the World, is _Money_, _Dominion_, and _Power_, and how to Compass Those Ends; and not a Rush matter at last, whether it be by Force, or by Cunning. Might and Right are Inseparable, in the Opinion of the World; and he that has the Longer Sword, shall never want, either Lawyers, or Divines to Defend his Claim. But then comes the _Kite_, or the _Fox_, in the Conclusion; that is to say, some Third Party, that either by Strength, or by Craft, Masters both Plaintiff and Defendant, and carries away the Booty.

FAB. VI.

A _Dog_ and a _Shadow_.

As a _Dog_ was crossing a River, with a Morcel of Good Flesh in his Mouth, he saw (as he thought) Another Dog under the Water, upon the very same Adventure. He never consider’d that the one was only the _Image_ of the Other; but out of a Greediness to get Both, he Chops at the _Shadow_, and Loses the _Substance_.

The MORAL.

All Covet, All Lose; _which may serve for a Reproof to Those that Govern their Lives by Fancy and Appetite, without consulting the Honour, and the Justice of the Case._

REFLEXION.

This is the Case of unreasonable, and Insatiable Desires; as in Love, Ambition, and the Like; where People are still reaching at More and More, till they lose all in the Conclusion.

There are more Meanings of _Substance_ and _Shadow_; of Mistaking One for T’other; and Losing All by Chopping at More; then the bare Sense and Letter of the _Dog_, the _Flesh_, and the _Image_ here in the Fable. Under these Heads are comprehended all Inordinate Desires, Vain Hopes, and Miserable Disappointments. What shall we say of those that spend their Days in Gaping after Court-Favours and Preferments; Servile Flatteries, and Slavish Attendances? That Live and Entertain themselves upon Blessings in Vision? (For Fair Words and Promises, are no more than Empty Appearances) What is all This, but Sacrificing a Mans Honour, Integrity, Liberty, Reason, Body, Soul, Fortune, and All, for _Shadows_? We place our Trust in Things that have no Being; Disorder our Minds, Discompose our Thoughts, Entangle our Estates, and Sell our selves, in One Word, for Bubbles. How wretched is the Man that does not know when he’s Well, but passes away the Peace and Comfort of his Life, for the Gratifying of a Fantastical Appetite, or Humour! Nay, and he Misses his Aim, even in That too, while he Squanders away his interest, and Forfeits his Discretion, in the Pursuit of One Vanity after Another. Ambition is a Ladder that reaches from Earth to Heaven; and the First Round is but so many Inches in a Mans way towards the Mounting of All the Rest. He’s never well till he’s at the Top, and when he can go no Higher, he must either Hang in the Air, or Fall; For in This Case, he has nothing above him to Aspire to, nor any Foot-Hold left him to come down by. Every Man has what’s Sufficient, at Hand, and in Catching at more then he can carry away, he loses what he Had. Now there’s Ingratitude, as well as Disappointment, in all these Rambling and Extravagant Motions: Beside, that Avarice is always Beggerly; for He that Wants, has as good as Nothing. The Desire of More and More, rises by a Natural Gradation to Most, and after that, to All; Till in the Conclusion we find our selves Sick and Weary of All that’s possible to be had; sollicitous for something else, and then when we have spent our Days in the Quest of the Meanest Things, and at the Feet too of the Worst of Men, we find at the bottom of the Account, that all the Enjoyments under the Sun, are not worth struggling for. What can be more Vainer now, then to Lavish out our Lives and Fortunes in the Search and Purchase of Trifles; and at the same time to lye Carking for the Unprofitable Goods of this World, and in a restless Anxiety of Thought for what’s to come. The Folly, in fine, of these Vexatious and Frivolous Pursuits, shews it self in all the Transports of our Wild and Ungovern’d Affections.

Here is further set forth in this Emblem, All the Fabulous Torments of Hell, even Above-Ground. Men that are Tainted with this Appetite are ready to dye of _Thirst_, with _Tantalus_, and the Water running at their very Lips. They are Condemn’d with the _Sisters_, to the Filling of _Tubs_ with _Holes_ in ’em; which is but a Lively Figure of so much Labor spent in Vain, upon the Gratifying of Unreasonable Desires. What’s a Man’s Contending with Insuperable Difficulties, but the Rolling of _Sisiphus’s Stone_ up the Hill, which is sure before hand, to Return upon him again? What’s an Eternal Circulation of the same Things, as well as the same Steps, without Advancing one Inch of Ground towards his Journey’s End, but _Ixion_ in the _Wheel_? And all this while, with Cares and Horrours at his Heart, like the _Vultur_ that’s Day and Night Quarrying upon _Prometheus’s Liver_.