Æsop's Fables, Embellished with One Hundred and Eleven Emblematical Devices.

APPLICATION

Great cry and little wool is the English proverb; the sense of which bears an exact proportion to this fable; by which are exposed all those who promise something exceeding great, but come off with a production ridiculously little. Projectors of all kinds, who endeavour by artificial rumours to raise the expectations of mankind, and then by their mean performances defeat and disappoint them, have, time out of mind, been lashed with the recital of this fable. How agreeably surprising is it to see an unpromising favourite, whom the caprice of fortune has placed at the helm of state, serving the commonwealth with justice and integrity, instead of smothering and embezzling the public treasure to his own private and wicked ends! and, on the contrary, how melancholy, how dreadful, or rather, how exasperating and provoking a sight is it to behold one, whose constant declarations for liberty and the public good have raised people's expectations of him to the highest pitch, as soon as he is got into power exerting his whole art and cunning to ruin and enslave his country! The sanguine hopes of all those that wished well to virtue, and flattered themselves with a reformation of every thing that opposed the well-being of the community, vanish away in smoke, and are lost in a dark, gloomy, uncomfortable prospect.

FABLE LXXIV

THE SATYR AND THE TRAVELLER

A Satyr, as he was ranging the forest in an exceeding cold snowy season, met with a Traveller, half-starved with the extremity of the weather. He took compassion on him, and kindly invited him home to a warm comfortable cave he had in the hollow of a rock. As soon as they had entered and sat down, notwithstanding there was a good fire in the place, the chilly Traveller could not forbear blowing his fingers' ends. Upon the Satyr's asking him why he did so, he answered, that he did it to warm his hands. The honest sylvan having seen little of the world, admired a man who was master of so valuable a quality as that of blowing heat, and therefore was resolved to entertain him in the best manner he could. He spread the table before him with dried fruits of several sorts; and produced a remnant of cold cordial wine, which, as the rigour of the season made very proper, he mulled with some warm spices, infused over the fire, and presented to his shivering guest. But this the Traveller thought fit to blow likewise; and, upon the Satyr's demanding a reason why he blowed again, he replied, to cool his dish. This second answer provoked the Satyr's indignation as much as the first had kindled his surprise: so, taking the man by the shoulder, he thrust him out of doors, saying, he would have nothing to do with a wretch who had so vile a quality as to blow hot and cold with the same mouth.

APPLICATION

Though the poor Traveller in the fable was not guilty of any real crime in what he did, yet one cannot help approving the honest simplicity of the Satyr, who could not be reconciled to such double dealing. In the moral sense of the fable, nothing can be more offensive to one of a sincere heart, than he that blows with a different breath from the same mouth; who flatters a man to his face, and reviles him behind his back. Some again, just like this man, to serve a present view, will blow nothing but what is warm, benevolent, and cherishing; and, when they have raised the expectations of a dependent to a degree which they think may prove troublesome, can, with putting on a cold air, easily chill and blast all his blooming hopes. But such a temper, whether it proceeds from a designed or natural levity, is detestable, and has been the cause of much trouble and mortification to many a brave deserving man. Unless the tenor of a man's life be always true and consistent with itself, the less one has to do with him the better.

FABLE LXXV

THE SICK KITE

A Kite had been sick a long time, and finding there were no hopes of recovery, begged of his mother to go to all the churches and religious houses in the country, to try what prayers and promises would effect in his behalf. The old Kite replied – 'Indeed, dear son, I would willingly undertake any thing to save your life, but I have great reason to despair of doing you any service in the way you propose: for, with what face can I ask any thing of the gods in favour of one whose whole life has been a continual scene of rapine and injustice, and who has not scrupled, upon occasion, to rob the very altars themselves?'

APPLICATION

The rehearsal of this fable almost unavoidably draws our attention to that very serious and important point, the consideration of a death-bed repentance. And, to expose the absurdity of relying upon such a weak foundation, we need only ask the same question with the Kite in the fable: how can he that has offended the gods all his life-time, by doing acts of dishonour and injustice, expect that they should be pleased with him at last, for no other reason but because he fears he shall not be able to offend them any longer? when, in truth, such a repentance can signify nothing but a confirmation of his former impudence and folly: for sure no stupidity can exceed that of the man who expects a future judgment, and yet can bear to commit any piece of injustice with a sense and deliberation of the fact.

FABLE LXXVI

THE HAWK AND THE NIGHTINGALE

A Nightingale, sitting all alone among the shady branches of an oak, sung with so melodious and shrill a pipe, that she made the woods echo again, and alarmed a hungry Hawk, who was at some distance off watching for his prey; he had no sooner discovered the little musician, but, making a stoop at the place, he seized her with his crooked talons, and bid her prepare for death. – 'Ah!' says she, 'for mercy's sake don't do so barbarous a thing, and so unbecoming yourself; consider, I never did you any wrong, and am but a poor small morsel for such a stomach as yours; rather attack some larger fowl, which may bring you more credit and a better meal, and let me go.' – 'Aye!' says the Hawk, 'persuade me to it if you can: I have been upon the watch all day long, and have not met with one bit of any thing till I caught you; and now you would have me let you go, in hopes of something better, would you? Pray, who would be the fool then?'

APPLICATION

They who neglect the opportunity of reaping a small advantage, in hopes they shall obtain a better, are far from acting upon a reasonable and well-advised foundation. The figure of Time is always drawn with a single lock of hair hanging over his forehead, and the back part of his head bald; to put us in mind that we should be sure to lay hold of an occasion, when it presents itself to us, lest afterwards we repent us of our omission and folly, and would recover it when it is too late. It is a very weak reason to give for our refusal of an offer of kindness, that we do it because we desire or deserve a better; for it is time enough to relinquish the small affair when the great one comes, if ever it does come. But, supposing it should not, how can we forgive ourselves for letting any thing slip through our hands, by vainly gaping after something else, which we never could obtain? He who has not been guilty of any of these kind of errors, however poorly he may come off at last, has only the malice of fortune, or of somebody else, to charge with his ill success; and may applaud himself with some comfort, in never having lost an opportunity, though ever so small, of bettering and improving his circumstances. Unthinking people have oftentimes the unhappiness to fret and tease themselves with retrospects of this kind, which they, who attend to the business of life as they ought, never have occasion to make.

FABLE LXXVII

THE PEACOCK'S COMPLAINT

The Peacock presented a memorial to Juno, importing how hardly he thought he was used in not having so good a voice as the Nightingale; how that pretty animal was agreeable to every ear that heard it, while he was laughed at for his ugly screaming noise, if he did but open his mouth. The goddess, concerned at the uneasiness of her favourite bird, answered him very kindly to this purpose: 'If the Nightingale is blest with a fine voice, you have the advantage in point of beauty and largeness of person.' – 'Ah!' says he, 'but what avails my silent unmeaning beauty, when I am so far excelled in voice!' – The goddess dismissed him, bidding him consider, that the properties of every creature were appointed by the decree of fate: to him beauty; strength to the Eagle; to the Nightingale a voice of melody; the faculty of speech to the Parrot; and to the Dove innocence. That each of these was contented with his own peculiar quality; and unless he had a mind to be miserable, he must learn to be so too.

APPLICATION

Since all things, as Juno says, are fixed by the eternal and unalterable decree of fate, how absurd it is to hear people complaining and tormenting themselves for that which it is impossible ever to obtain! They who are ambitious of having more good qualities, since that is impracticable, should spare for no pains to cultivate and recommend those they have; which a sourness and peevishness of temper, instead of improving, will certainly lessen and impair, whether they are of the mind or body. If we had all the desirable properties in the world, we could be no more than easy and contented with them; and if a man, by a right way of thinking, can reconcile himself to his own condition, whatever it be, he will fall little short of the most complete state that mortals ever enjoyed.

FABLE LXXVIII

THE ANGLER AND THE LITTLE FISH

A man was angling in a river, and caught a small Perch; which, as he was taking off the hook and going to put into his basket, opened its mouth, and began to implore his pity, begging that he would throw it into the river again. Upon the man's demanding what reason he had to expect such a favour? – 'Why,' says the Fish, 'because, at present, I am but young and little, and consequently not so well worth your while as I shall be if you take me some time hence, when I am grown larger.' – 'That may be,' replies the man, 'but I am not one of those fools who quit a certainty, in expectation of an uncertainty.'

APPLICATION

This fable points much the same way as the seventy-sixth, so that one moral may very well serve for both. But the lesson they teach is so useful and instructive, that a repetition of it is by no means superfluous. The precept which they would instil into us is, never to let slip the present opportunity, but to secure to ourselves every little advantage, just in the nick that it offers, without a vain reliance upon, and fruitless expectation of, something better in time to come. We may cheer up our spirits with hoping for that which we cannot at present obtain; but at the same time let us be sure we give no occasion of condemning ourselves for omitting any thing which it was in our power to secure.

FABLE LXXIX

THE GEESE AND THE CRANES

A flock of Geese and a parcel of Cranes used often to feed together in a corn field. At last the owner of the corn, with his servants, coming upon them of a sudden, surprised them in the very fact; and the geese, being heavy, fat, full-bodied creatures, were most of them sufferers; but the Cranes, being thin and light, easily flew away.

APPLICATION

When the enemy comes to make a seizure, they are sure to suffer most whose circumstances are the richest and fattest. In any case of persecution, money hangs like a dead weight about a man; and we never feel gold so heavy as when we endeavour to make off with it. Therefore wise and politic ministers of state, whenever they see a storm begin to gather over their heads, always take care to unlade themselves of a good part of their cargo; and, by this means, seldom find but the blasts of obloquy, through which they are to make their way, are less deaf and inexorable than the stormy waves of the ocean. Indeed, poverty is too frequently the occasion of mens' being treated as if they were guilty of the greatest crimes and reproaches; but then these sort of criminals have this advantage, that no one thinks fit to treat them with any thing worse than contempt: whereas if any pretence can be found to fall upon the man who is rich, it is a miracle if he escapes with both life and money. In short, riches are like the baggage of an army: very useful while we lie in quiet possession of the camp, or are powerful enough to defy the enemy; but when once we are put to the rout, if we would get off with our lives or liberties, we must quit our baggage as soon as possible, and leave it for plunder to our pursuers. Nay, however strongly intrenched we may think ourselves, as long as money is in the case, it is good to look about us for fear of a surprise: for, after all, he that does not, upon occasion, make himself wings with his riches to fly off with, deserves to be punished, like a Goose as he is, for his heaviness.

FABLE LXXX

THE DOG AND THE SHADOW

A Dog, crossing a little rivulet with a piece of flesh in his mouth, saw his own Shadow represented in the clear mirror of the limpid stream; and, believing it to be another dog, who was carrying another piece of flesh, he could not forbear catching at it; but was so far from getting any thing his greedy design, that he dropped the piece he had in his mouth, which immediately sunk to the bottom, and was irrecoverably lost.

APPLICATION

He that catches at more than belongs to him justly deserves to lose what he has. Yet nothing is more common, and, at the same time, more pernicious, than this selfish principle. It prevails from the king to the peasant; and all orders and degrees of men are, more or less, infected with it. Great monarchs have been drawn in, by this greedy humour, to grasp at the dominions of their neighbours; not that they wanted any thing more to feed their luxury, but to gratify their insatiable appetite for vain-glory. If the kings of Persia could have been contented with their own vast territories, they had not lost all Asia for the sake of a little petty state of Greece. And France, with all its glory, has, ere now, been reduced to the last extremity by the same unjust encroachments.

He that thinks he sees another's estate in a pack of cards, or a box and dice, and ventures his own in the pursuit of it, should not repine if he finds himself a beggar in the end.

FABLE LXXXI

THE ASS AND THE LITTLE DOG

The Ass observing how great a favourite the Little Dog was with his master, how much caressed and fondled, and fed with good bits at every meal; and for no other reason, as he could perceive, but skipping and frisking about, wagging his tail, and leaping up into his master's lap; he was resolved to imitate the same, and see whether such a behaviour would not procure him the same favours. Accordingly, the master was no sooner come home from walking about his fields and gardens, and was seated in his easy chair, but the Ass, who observed him, came gamboling and braying towards him, in a very awkward manner. The master could not help laughing aloud at the odd sight. But his jest was soon turned into earnest, when he felt the rough salute of the Ass's fore-feet, who, raising himself upon his hinder legs, pawed against his breast with a most loving air, and would fain have jumped into his lap. The good man, terrified at this outrageous behaviour, and unable to endure the weight of so heavy a beast, cried out; upon which, one of his servants running in with a good stick, and laying on heartily upon the bones of the poor Ass, soon convinced him that every one who desires it is not qualified to be a favourite.

APPLICATION

Some men are as engaging in their ways as little dogs. They can fawn, wheedle, cringe, or, if occasion requires, leap backward and forward over a stick, to the great emolument of their master, and entertainment of those that behold them. But these are qualifications to which every body cannot pretend; and therefore none but those who have a genius for it should aspire at the employment. Many a man envies the happiness of these favourites, and would fain insinuate himself into the same good graces, if he did but know the way; but, whoever has a tolerable share of discretion, will distrust his abilities in this respect, and modestly forbear the attempt, for fear he should miscarry and look like an Ass. But, in short, the true moral of this fable is, that every one should consider the just turn and temper of his parts, and weigh the talents by which he hopes to be distinguished. After such an examination, he may the more certainly know how to apply them to the most proper purposes; at least, so as not to hurt, or even mortify himself, by any mistaken address. Since there is such a variety of tempers in the world, and a no less multiplicity of arts and studies to fit and tally with them, how reasonable is it in general, and how much would it be for the true interest of every one in particular, if men would but be directed, by the natural bent of their genius, to such pursuits as are most agreeable to their capacities, and to the rudiments of education which they have most strongly imbibed.

FABLE LXXXII

THE WOLF AND THE CRANE

A Wolf, after devouring his prey, happened to have a bone stick in his throat, which gave him so much pain, that he went howling up and down, and importuning every creature he met to lend him a kind hand, in order to his relief; nay, he promised a reasonable reward to any one that should undertake the operation with success. At last the Crane, tempted with the lucre of the reward, and having first procured him to confirm his promise with an oath, undertook the business, and ventured his long neck into the rapacious felon's throat. In short, he plucked out the bone, and expected the promised gratuity. When the Wolf, turning his eyes disdainfully towards him, said, – 'I did not think you had been so unconscionable; I had your head in my mouth, and could have bit it off whenever I pleased, but suffered you to take it away without any damage, and yet you are not contented.'

APPLICATION

There is a sort of people in the world, to whom a man may be in the wrong for doing services, upon a double score: first, because they never deserved to have a good office done them; and, secondly, because, when once engaged, it is so hard a matter to get well rid of their acquaintance.

This fable is not an example of ingratitude, as at first sight it seems to be, and as some of the mythologists have understood it; to make it a parallel in that case, the Crane ought to have been under some difficulties in his turn, and the Wolf have refused to assist him when it was in his power. The whole stress of it lies in this: that we ought to consider what kind of people they are to whom we are desired to do good offices, before we do them; for he that grants a favour, or even confides in a person of no honour, instead of finding his account in it, comes off well if he is no sufferer.

FABLE LXXXIII

THE ENVIOUS MAN AND THE COVETOUS

An Envious Man happened to be offering up his prayers to Jupiter just in the time and place with a Covetous Miserable Fellow. Jupiter, not caring to be troubled with their impertinences himself, sent Apollo to examine the merits of their petitions, and to give them such relief as he should think proper. Apollo therefore opened his commission, and withal told them that, to make short of the matter, whatever the one asked the other should have it double. Upon this, the Covetous Man, though he had a thousand things to request, yet forbore to ask first, hoping to receive a double quantity; for he concluded that all men's wishes sympathized with his. By this means, the Envious Man had an opportunity of preferring his petition first, which was the thing he aimed at; so, without much hesitation, he prayed to be relieved, by having one of his eyes put out: knowing that, of consequence, his companion would be deprived of both.

APPLICATION

In this fable the folly of those two vices, Envy and Avarice, is fully exposed, and handsomely rallied. The Miser, though he has the riches of the world, without stint, laid open to his choice, yet dares not name the sum, for fear another should be richer than himself. The advantage of a double quantity, by receiving last, is what he cannot bear to lose, and he fares accordingly. The Envious Man, though he has a power of calling for good things, without measure, to himself or others, yet waves this happy privilege, and is content to punish himself by a very great loss, even that of an eye, that he may bring down a double portion of the like calamity upon another. These are the true tempers of the covetous and envious; one can scarce determine, whether they are more mischievous to themselves, or to the public; but it is manifest, that they are highly noxious to both, and should be treated accordingly.

FABLE LXXXIV

THE TWO POTS

An Earthen Pot, and one of Brass, standing together upon the river's brink, were both carried away by the flowing-in of the tide. The Earthen Pot showed some uneasiness, as fearing he should be broken; but his companion of Brass bid him be under no apprehensions, for that he would take care of him. – 'O,' replies the other, 'keep as far off as ever you can, I entreat you; it is you I am most afraid of: for, whether the stream dashes you against me, or me against you, I am sure to be the sufferer; and therefore, I beg of you, do not let us come near one another.'

APPLICATION

A man of a moderate fortune, who is contented with what he has, and finds he can live happily upon it, should take care not to hazard and expose his felicity by consorting with the great and the powerful. People of equal conditions may float down the current of life, without hurting each other; but it is a point of some difficulty to steer one's course in the company of the great, so as to escape without a bulge. One would not choose to have one's little country-box situated in the neighbourhood of a very great man; for whether I ignorantly trespass upon him, or he knowingly encroaches upon me, I only am like to be the sufferer. I can neither entertain nor play with him upon his own terms; for that which is moderation and diversion to him, in me would be extravagance and ruin.

FABLE LXXXV

THE FOX AND THE STORK

The Fox invited the Stork to dinner, and being disposed to divert himself at the expense of his guest, provided nothing for the entertainment but a soup, in a wide shallow dish. This himself could lap up with a great deal of ease; but the Stork, who could but just dip in the point of his bill, was not a bit the better all the while: however, in a few days after, he returned the compliment, and invited the Fox; but suffered nothing to be brought to table but some minced meat in a glass jar, the neck of which was so deep, and so narrow, that, though the Stork with his long bill made a shift to fill his belly, all that the Fox, who was very hungry, could do, was to lick the brim, as the Stork slabbered them with his eating. Reynard was heartily vexed at first; but, when he came to take his leave, owned ingenuously, that he had been used as he deserved; and that he had no reason to take any treatment ill, of which himself had set the example.

APPLICATION

It is mighty imprudent, as well as inhuman and uncivil, to affront any body; and whoever takes the liberty to exercise his witty talent that way, must not think much of it if he meets reprisals. Indeed, if all those who are thus paid in their own coin would take it with the same frankness the Fox did, the matter would not be much; but we are too apt, when the jest comes to be turned home upon ourselves, to think that insufferable in another, which we looked upon as pretty and facetious when the humour was our own. The rule of doing as we would be done by, so proper to be our model in every transaction of life, may more particularly be of use in this respect: because people seldom or never receive any advantage by these little ludicrous impositions; and yet, if they were to ask themselves the question, would find that another's using them in the same manner would be very displeasing.

FABLE LXXXVI

THE BEAR AND THE BEE HIVES

A Bear, climbing over the fence into a place where Bees were kept, began to plunder the Hives, and rob them of their honey. But the Bees, to revenge the injury, attacked him in a whole swarm together; and, though they were not able to pierce his rugged hide, yet, with their little stings, they so annoyed his eyes and nostrils, that, unable to endure the smarting pain, with impatience he tore the skin over his ears with his own claws, and suffered ample punishment for the injury he did the Bees in breaking open their waxen cells.