THE LIFE OF ÆSOP.

Chap. I. Of Æsop’s Country, Condition, and Person.

Æsop (according to Planudes, Camerarius and Others) was by birth, of Ammorius, a Town in the Greater Phrygia; (though some will have him to be a Thracian, others a Samian) of a mean Condition, and in his person deformed, to the highest degree: Flat-Nos’d, Hunch-Back’d, Blabber-Lipp’d; a Long Mishapen Head; His Body Crooked all over, Big-Belly’d, Baker-Legg’d, and his Complexion so swarthy, that he took his very Name from’t; for Æsop is the same with Æthiop. And he was not only Unhappy in the most scandalous Figure of a Man, that ever was heard of; but he was in a manner Tongue-Ty’d too, by such an Impediment in his speech, that People could very hardly understand what he said. This Imperfection is said, to have been the most sensible part of his Misfortune; for the Excellency of his Mind might otherwise have Atton’d in some Measure, for the Uncouth Appearance of his Person (at least if That Part of History may pass for Current.) There goes a Tradition, that he had the good Hap to Relieve certain Priests that were Hungry, and out of their way, and to set them Right again; and that for that good Office, he was upon their Prayers, brought to the Use of his Tongue: But Camerarius, whom I shall Principally follow, has no Faith in the Miracle, And so He begins his History with the tracing of him to Samos, and from thence Prosecutes it through the most Remarkable Passages of his Life, to the Last Barbarous Violence upon him at Delphos. As to his Impediment in his speech, whether there were any such thing or Not, or how he came to be cur’d of it, the Reader is at Liberty what to Believe and what Not. And so likewise for Twenty Other Passages up and down this History; Some of them too Trivial, and others too Gross to be taken Notice of, Upon this Argument and Occasion: Let it suffice, that (according to the Common Tradition) he had been Already Twice Bought and Sold; and so we shall Date the Story of his Adventures; from his Entrance into the Service of at least a Third Master.

As to the Age he liv’d in, it is Agreed upon among the Antients, that it was when Crœsus Govern’d Lydia; as also that Xanthus, a Samian, was his Master. Herodotus will have it to be one Jadmon a Samian too; but still according to the Current of most Writers, Xanthus was the Man.

Chap. II. Æsop and his Fellow-slaves Upon their Journey to Ephesus.

It was Æsop’s Fortune to be sent to Ephesus, in Company with other Slaves to be sold. His Master had a great many Burdens to Carry, and Æsop begg’d of his Companions not to over Charge him. They found him a Weakling, and bad him please himself. The Parcel that he Pitch’d upon was a Panier of Bread; and twice as heavy as any of the rest. They called him a thousand Fools for his pains, and so took up their Luggage, and away they Trudg’d together. About Noon, they had their Dinner deliver’d out of Æsop’s Basket, which made his Burden Lighter by one half in the Afternoon, then it had been in the Morning: And after the next Meal he had Nothing left him to Carry, but an Empty Basket. His Fellow-Slaves began Now to Understand, that Æsop was not so Arrant a Fool as they took him for; and that they Themselves had not half the Wit they Thought they had.

Chap. III. Æsop is accus’d by False Witnesses for Stealing his Master’s Figs; and brings himself off by his Wits, to the Confusion of his Accusers.

Æsop was not of a Make to do his Master much Credit in the Quality of a Houshold Servant: So that he rather sent him abroad into the Fields a Digging, and to take care of his Husbandry. By the time he had been there a While, his Master went out after him to see how he went on with his Work; and found Every thing done much to his Satisfaction. In this Interim comes a Countryman to him with a Present of most Delicious Figs; which he was so Wonderfully delighted with, that he gave them in Charge to his Boy Agathopus to see them carefully laid up till he came back from the Bath, whither he was then a going. Æsop, it seems, was now gone home upon some Particular Business, and Agathopus laid hold of This Occasion to tell One of his Companions, of a Design he had, both upon the Figs, and upon their Fellow-Servant. What have we more to do says he, than to Stuff our Guts with These Figs our selves, and then lay the Roguery upon Æsop, who is at This Instant in the House where they are? And then, when our Master comes to Examine the Matter, we are Two Witnesses to One against him, which will make it so clear a Case, that the Silly Cur will not have the Face to Deny the Fact. The Plot, in short, was agreed upon; and to work they went, upon the Figs, making themselves Merry upon Every Bit they Swallow’d, to Consider how Æsop’s Carcase was to pay for All.

The Master, upon his coming from the Bath, call’d immediately for his Figs, and hearing that Æsop had been before-hand with him, he sent for him in a Rage, and Rattled him with a Thousand Traytors and Villains, for Robbing his House, and Devouring the Fruit that he had set apart for his own Palate. This Miserable Wretch, heard, and understood All that was said; but by Reason of an Imperfection in his Speech, he was not able to speak one Word in his Own Defence. His Enemies in the mean time Insulting over him, and calling for Justice upon so Insolent a Cheat. They were now advancing from Reproches to Blows, when Æsop cast himself at his Master’s Feet, and begg’d his Patience only till he might go out, and come in again. He went his way immediately, and fetch’d a Vessel of Warm Water; took a Large Draught of it, in his Masters Presence, and with his Finger in his Throat brought it all clear up again without any Other Mixture. After This Experiment upon Himself, he gave his Master to Understand, that if he would be pleased to put his Accusers to the same Test, he should quickly see what was become of his Figs. The Proposal seem’d so Reasonable, that he Order’d Agathopus and his Fellow to do the Like. They made some Difficulty at first of following Æsops Example; but in the end, upon taking a Soup of the same Liquor, their Stomachs Wambled, and up came the Water, Figs and all. Upon this Evidence of the Treachery and Falshood of Agathopus and his Companion, the Master Order’d them to be Soundly Lash’d, and made good the Old Saying, Harm Watch, Harm Catch.

Chap. IV. The Sale of Æsop to Xanthus.

Upon the Merchants Arrival at Ephesus, he made a quick Riddance of All his Slaves but Three. That is to say, a Musician, an Orator, and Æsop. He dress’d up the Two Former in Habits answerable to their Profession, and Carry’d them to Samos, as the Likeliest Place for a Chapman. He shew’d them there in the open Market, with Æsop for a Fool betwixt them; which some People took much offence at. While they were attending upon the Place, there came among other Samians, one Xanthus, an Eminent Philosopher of that City, with a Train of his Disciples at his Heels. The Philosopher was mightily pleased with the Two Youths, and ask’d them one after another about their Profession, and what they could do. The one told him he could do any thing; the other that he could do ev’ry thing; this set Æsop a laughing at ’em. The Philosopher’s Pupils would needs know what it was that made Æsop so merry. Why, says he, if the Question had been put by your Master, I should have told him the reason of it.

Xanthus in the mean time was beating the Price of the Two other Slaves, but the Terms were so high, that he was just upon turning about to go his way, Only the Pupils would needs have him put the same Questions first to the Ill favour’d Fellow, that he had done to the other Two; and so Xanthus, for the Humour sake, Interrogated Æsop what He could do. Nothing at all, says he. How comes That says the Philosopher? My Companions, says the Other, Undertake every thing, and there’s Nothing left for me to do. This gave them to Understand, that the Man knew well enough what he said, and what he Laugh’d at. Well! says Xanthus, but if I should give Money for you Now, would you be Good and Honest? I’ll be That, says Æsop, whether you Buy me or No. Ay, but tell me again, says the Philosopher, Won’t you run away? Pray says Æsop, did you ever hear of a Bird in a Cage that told his Master he Intended to make his Escape? Xanthus was well enough pleased with the Turn and Quickness of his Wit; but, says he, That Unlucky Shape of yours will set People a Hooting and Gaping at you wherever you go. A Philosopher says Æsop should value a man for his Mind, Not for his Body. This presence of Thought gave Xanthus a High Opinion of the Wisdom of the Man; and so he bad the Merchant set him his Lowest Price of That Miserable Creature. Why says he, you had as good Cheapen a Dunghil; but if you’ll bid me like a Chapman for either of the Other Two, you shall have this Phantome into the Bargain. Very good says the Philosopher; and without any more ado what’s your selling Price? The Merchant speaks the Word, The Philosopher pays the Money, and takes Æsop away with him.

Chap. V. Xanthus Presents Æsop to his Wife.

Xanthus had no sooner made his Purchase, and carry’d his Jewel home with him, but, having a kind of a Nice Froward Piece to his Wife, the Great Difficulty was how to put her in Humour for the Entertainment of this Monster, without throwing the House out at the Window. My Dear, says he, You have been often complaining of Careless Servants; And I have brought you one Now that I am Confident will fit your Turn. He shall Go and Come, and Wait, and do Every thing as you would have him; Oh, your Servant Sweet heart says she, but what did he Cost you? Why truly very Reasonable; but at Present He’s a Little Tann’d, and out of case you must know, with his Journey, says the Husband, and so he Order’d him to be call’d in. The Cunning Gipsy smoak’d the Matter presently. Some Monster says she, I’ll be Hanged else. Wife, Wife, says Xanthus, If you are a good Woman, That that Pleases Me Must Please You too. While These Words were between his Lips, up comes Æsop toward them; she gave him a Fierce Look, and Immediately discharg’d her Choler upon her Husband. Is this a Man, or a Beast? says she, and what Clearer Proof in the World Could You have given me Now, of an Insufferable Hatred and Contempt? Æsop said not one Word all This While; ’till Xanthus Rouz’d him with a Reproof. Oh Villain! says he; to have a Tongue and Wit at Will upon All other Occasions, and not one Diverting Syllable Now at a Pinch, to Pacify your Mistress! Æsop, after a short Pause upon’t, Bolted out an Old Greek Saying, which is in English to this Effect, From Lying at the Mercy of Fire, Water, and a Wicked Woman, Good Lord Deliver us. If the Wife was heartily angry before, This Scomm made her Stark Mad, and the Reproche was so Cutting too, that Xanthus himself did not well know how to take it. But Æsop brought himself off again from the Malice of any ill Intention, by a Passage out of Euripides to this Purpose. The Raging of a Tempestuous Sea; The Fury of a Devouring Fire, and the Pinching Want of Necessaries for Life, are Three Dreadful Things, and a Body might reckon up a Thousand more; but all this is Nothing to the Terrible Violences of an Impetuous Woman, and therefore, says he, Make yourself as Glorious on the other side, in the Rank of Good Women. Vavasor the Jesuite, in his De Ludicra Dictione, takes Notice of a Blunder here in the Chronology of the Story. For Æsop was Murder’d at least Fourscore Years before Euripides was Born. But to follow the Thred of the Relation; Upon this Oblique Admonition, the Woman came to herself again, and took Æsop into her good Graces, who render’d his Master and Mistress All the Offices of a Faithful Servant.

Chap. VI. Æsop’s Answer to a Gard’ner.

Some Two or Three Days after the Encounter above mentioned, Xanthus took Æsop along with him to a Garden to buy some Herbs, and the Gard’ner seeing him in a Habit of a Philosopher, told him the Admiration he was in, to find how much faster Those Plants shot up that Grow of their own accord, than Those that he set Himself, though he took never so much Care about them. Now you that are a Philosopher, Pray will you tell me the meaning of This? Xanthus had no better answer at hand, then to tell him, That Providence would have it so: Whereupon Æsop brake out into a Loud Laughter. Why how now Ye slave You, says Xanthus, what do you Laugh at? Æsop took him aside and told him, Sir, I Laugh at your Master, that Taught You no better: for what signifies a Gen’ral Answer to a Particular Question? And ’tis no News Neither that Providence orders All Things: But if you’ll turn him over to me, You shall see I’ll give him another sort of Resolve. Xanthus told the Gard’ner, that it was below a Philosopher to busy his head about such Trifles; but says he, If you have a Curiosity to be better Inform’d, you shall do well to ask my Slave here, and see what he’ll say to you. Upon this, the Gard’ner put the Question to Æsop, Who gave him this Answer. The Earth is in the Nature of a Mother to what She brings forth of her Self, out of her own Bowels; Whereas She is only a kind of a Step-Dame, in The Production of Plants that are Cultivated and Assisted by The Help and Industry of Another: so that it’s Natural for her to Withdraw her Nourishment from the One, towards The Relief of the Other. The Gard’ner, upon this, was so well satisfied, That he would take no Mony for his Herbs, and Desired Æsop to make Use of his Garden for the future, as if it were his own.

There are several Stories in Planudes, that I shall pass over in this Place (says Camerarius) as not worth the while: Particularly The Fables of the Lentills, the Bath, the Sow’s Feet, and several Little Tales and Jests that I take to be neither well Laid, nor well put together; Neither is it any matter, in Relations of this Nature, Whether they be True or False, but if they be Proper and Ingenious; and so contriv’d, that the Reader or the Hearer may be the better for them, That’s as much as is required: Wherefore I shall now Commit to Writing Two Fables or Stories, One about the bringing his Mistress home again, when she had left her Husband; Which is drawn from the Model of a Greek History set out by Pausanias in his Description of Bœtia; The Other, upon the Subject of a Treat of Neats Tongues, which was taken from Bias, as we have it from Plutarch in his Convivium Septem Sapientum.

Chap. VII. Æsop’s Invention to bring his Mistress back again to her Husband, after she had Left him.

The wife of Xanthus was wellborn and wealthy, but so Proud and Domineering withal, as if her Fortune and her Extraction had Entituled her to the Breeches. She was Horribly Bold, Meddling, and Expensive; (as that sort of Women commonly are) Easily put off the Hooks, and Monstrous hard to be pleased again: Perpetually chattering at her Husband, and upon All occasions of controversy, Threatning him to be gone. It came to this at Last, that Xanthus’s stock of Patience being quite spent, he took up a Resolution of going another way to Work with her, and of trying a Course of Severity, since there was nothing to be done with her by Kindness. But this Experiment, instead of mending The Matter, made it worse; for upon harder Usage, The Woman grew Desperate, and went away from him in Earnest. She was as Bad ’tis true as Bad might well be, and yet Xanthus had a kind of Hankering for her still: Beside that there was matter of Interest in the Case: and a Pestilent Tongue she had, that the Poor Husband Dreaded above all things Under the Sun: but the man was willing however to make the Best of a Bad Game, and so his Wits and his Friends were set at Work, in the fairest Manner that Might be, to get her home again. But there was No good to be done in’t it seems; and Xanthus was so visibly out of Humour upon’t, that Æsop in Pure Pity bethought himself Immediately how to Comfort him. Come Master (says he) Pluck up a good heart; for I have a Project in my Noddle that shall bring my Mistress to you back again, with as good a Will as ever she went from you. What does me Æsop, but away Immediately to the Market among the Butchers, Poulterers, Fishmongers, Confectioners, &c. for the Best of Every thing that was in Season. Nay he takes private People in his way too, and Chops into the very house of his Mistresses Relations, as by Mistake. This Way of Proceeding set the whole Town a Gog to know the Meaning of all this Bustle, and Æsop innocently told everybody That his Master’s Wife was run away from him, and he had Marry’d another: His Friends up and down were all Invited to come and make Merry with him, and This was to be the Wedding Feast. The News flew like Light’ning, and happy were they could carry the First Tydings of it to the Run-away-Lady: (for every body knew Æsop to be a Servant in That Family.) It Gathered in the Rolling, as all Other Stories do in the Telling: Especially where Womens Tongues and Passions have the spreading of them. The Wife, that was in her Nature Violent, and Unsteady, order’d her Chariot to be made ready Immediately, and away she Posts back to her Husband: falls upon him with Outrages of Looks and Language; and after the Easing of her mind a Little; No, Xanthus, says she, Do not you Flatter your self with the hopes of Enjoying another Woman while I am alive. Xanthus look’d upon this as one of Æsop’s Master-pieces; and for that Bout All was well again betwixt Master and Mistress.

Chap. VIII. An Entertainment of Neats Tongues.

Some few days after the Ratification of This Peace, Xanthus Invited several Philosophers of his Acquaintance to Supper with him; and Charges Æsop to make the Best Provision he could think of, for their Entertainment. Æsop had a Wit waggish Enough, and This General Commission furnished him with Matter to work upon. So soon as ever the Guests were set down at the Table, Xanthus calls for Supper, and Expected no less than a very Splendid Treat. The First Service was Neats Tongues sliced, which the Philosophers took Occasion to Discourse and Quibble upon in a Grave Formal way, as The Tongue (for the purpose) is the Oracle of Wisdom, and the like. Xanthus, upon This, calls for a Second Course, and after That for a Third, and so for a Fourth, which were All Tongues, over and over again still, only several ways Dressed: Some Boil’d, Others Fry’d, and some again serv’d up in Soupe, which put Xanthus into a Furious Passion. Thou Villain, says he, Is this according to my Order, to have Nothing but Tongues upon Tongues? Sir says Æsop, without any hesitation, Since it is my Ill fortune to fall under this Accusation, I do Appeal to All These Learned Persons, whether I have done Well, or Ill, and pay’d that Respect to your Order which I ought to do.

Your order was, That I should make the Best Provision that I could think of for the Entertainment of These Excellent Persons, and if the Tongue be the Key that Leads Us into All Knowledge, what could be more proper and suitable then a Feast of Tongues for a Philosophical Banquet?

When Xanthus found the Sence of the Table to be on Æsop’s side; Well my Friends says he; Pray will You Eat with me to Morrow, and I’ll try if I can mend your Chear; and Mr. Major Domo, says he to Æsop, let it be the Care of your Gravity and Wisdom to provide us a Supper to Morrow, of the very worst Things You can Think of.

Chap. IX. A Second Treat of Tongues.

Xanthus’s Guests met again The Next day according to The Appointment; and Æsop had provided them the very same Services of Tongues and Tongues over and over, as they had the night before. Sirrah (says Xanthus to his Servant) what’s the Meaning of This; That Tongues should be the Best of Meats One Day, and the Worst the Other? Why Sir says he, There is not any Wickedness under the Sun, That the Tongue has not a part in. As Murders, Treasons, Violence, Injustice, Frauds, and All Manner of Lewdness: for Counsels must be first Agitated, The Matter in Question Debated, Resolv’d upon, and Communicated by Words, before the Malice comes to be executed in Fact. Tongue, Whither wilt Thou! (says the Old Proverb) I go to Build (says the Tongue,) and I go to pull down.

This Petulant Liberty of Æsop, Gall’d his Master to the very Soul of him, and one of the Guests, to Help forward his Evil Humour; Cry’d out, This Fellow is enough to make a Body Mad. Sir (says Æsop) you have very Little Business to do of your own I perceive, by the Leisure you have to Intermeddle in Other Peoples Matters; You would find some other Employment else, then to Irritate a Master against his Servant.

Chap. X. Æsop brings his Master a Guest That had no sort of Curiosity in him.

Xanthus laid hold of the Present Occasion, and was willing enough to be furnished with a Staff to beat a Dog. Well Sirrah, says he, since this Learned Gentleman is too Curious; go you your ways and find me out a Man that has no Curiosity at All, or I’ll Lace your Coat for ye. Æsop, the next day, Walked the whole Town over on This Errand; and at Last, found out a Slovenly Lazy Fellow, Lolling at his Ease, as if he had Nothing to do, or to take care for; and so up to him he went in a Familiar Way; and Invited him to his Master’s to Supper. The Clown made no Ceremony of promising, but fell Presently to asking what kind of Man his Master was? And what, says he, are we going just now? (for this Poor Devil look’d upon a Meal’s Meat Gratis, as a Blessing Dropt into his Mouth out of the Skies) Come (says Æsop) we are going this very Moment; and Wonderfully Glad he was to find by the Booby’s discourse, That he had met with a Man so fit for his Purpose. Away they went together, and so strait into the Parlour, where the Blockhead throws Himself down Dirty and Beastly as he was, upon a Rich Couch. After a very little While, in comes Xanthus to Supper, and asks Æsop who That Man was? Why This is the Man, says Æsop, that you sent me for; that is to say, a Man that has no Curiosity in him at All. Oh that’s very well, says Xanthus, and then told his Wife in her ear, That if she would be but a Loving and Obedient Wife to him, and do as he bad her, he would now save her Longing, for, says he, I have been a Great while Seeking for an Occasion to pick a Quarrel with Æsop, and I have found it at last. After this Whisper, Xanthus takes a Turn in the Parlour, and calls aloud to his Wife. Heark ye Sweet Heart, says he, go fetch some Water, and Wash the Feet of my Guest here. Away she goes, brings a Bason to the side of the Couch, where the Clown was laid at his Length, and bad him put forth his Feet for her to Wash them. Xanthus little thought she would have done it. But the Clown, after a little Stumble within himself, that ’twas fitter for the Maid to do’t, then the Mistress; Well says he, If it be the Custom of the Family, ’tis not for me to be against it: and so he stretch’d forth his Feet to the Washing.

So soon as ever the Company had taken off the Edge of their Stomachs; Xanthus calls for a Bumper, and puts it into the hands of the Clown, making No doubt but he would have allow’d his Host the Honor of being his Taster. The Fellow, without any Scruple, Whips up the Drink, and gives Xanthus the Pot again Empty, who was now the Second Time Disappointed upon the matter of Curiosity, or No Curiosity at All. He had a Mind still to be upon Poor Æsop’s Bones, and made another Tryal of the Humour of his Guest. There was a particular Dish that the Clown fed very Heartily upon: Xanthus fell into a Rage against the Cook for the Ill-Dressing of it, and Threat’ned to have him brought and Lash’d in the very Parlour. The Bumpkin took no Notice of it at All, but without speaking one Word on the Cooks Behalf; It was Nothing to him he thought, what other People did with their Servants.

They were come Now to their Cakes and Pyes, and the Clown Guttled upon them without Mercy. Xanthus Resolves then upon Another Tryal; Calls for his Pastry-Cook and tells him, Sirrah, says he, you spoil every thing that goes through your hands. There’s neither Spice, nor any other Seasoning here. The Cook told him, That if they were either Over or Under-Bak’d, it was his Fault; But for the Spice and Seasoning, it was his Mistresses, for it was All put in that she Deliver’d. Nay Wife, says Xanthus, if it sticks there, By All that’s Sacred, I’ll Treat you no better then if you were a Slave bought with my Money. Wherefore Strip Immediately and Prepare for a Dog-Whip. Xanthus thought with himself; that If any thing in the World could move this Barbarous Brute, he would have put in a Word at Least to save a Woman of Honour from so Scandalous an Indignity. But says this Loggerhead to himself; There’s an old saying; What have We to do to Quench other Peoples Fires? And I’ll e’en keep my self Clear of Other Peoples Matters; Only he took Xanthus by the Hand indeed, and told him if he would but Stay a Little, he’d go fetch his own Wife too, and so they might take the lash by Turns. In one word, Xanthus missed his Aim at last; and though he was troubled at the Miscarriage, he could not but Laugh yet at the Simplicity of the Man, and Confess, that Æsop was in the Right, in bringing a Person to him that had no Curiosity at all.

Chap. XI. Æsop’s Answer to a Magistrate.

It happened some few days after the Last Passage above, that Xanthus, having some Business at the Publick Hall, sent Æsop to see if there were any Great Throng of Men there; a Magistrate meets him Upon the Way, and Asks him whither he was going? Why truly, says Æsop, I am going I know not whither. The Magistrate took it that he Banter’d him, and bad an Officer take him into Custody and Carry him to Prison. Well, says Æsop, to the Magistrate; Is it not true Now, that I did not know Whither I was going? Can you Imagine, that when I came out of the house this Morning, I had any thoughts of going to Prison? The Magistrate was well enough pleased at the fancy, and Discharg’d him Upon it, and so he went forward to the Hall; Where among a world of People, he saw one Man arrest another upon an Action of Debt. The Debtor Pleaded Poverty; but if he would Compound for half, it should go hard but he’d make a Shift to Pick it up, he said. Well with all my Heart, says the Creditor, Lay down the Mony upon the Nail, and the Business is done: for a man had better Content himself with Half, then Lose All, And I reckon that Mony as good as lost, that a Man must go to Law for; Æsop upon this, went back and told his Master, that he had been at the Hall, and saw but one Man there; This was a Riddle to Xanthus; Insomuch that he went himself to Learn the Truth of the Matter. When he came to the Place, he found the Court extremely Thronged, and turning short upon Æsop, in great Indignation, Sirrah, says he, are all these People come since you told me there was but one Man here? ’Tis very true, says Æsop, There was a Huge Crowd, and yet but one Man that I could see in That vast Multitude. This seems to be taken out of the Life of Diogenes.

Chap. XII. Xanthus undertakes to Drink the Sea dry.

There happened not Long after This, to be a Merry Meeting of Philosophers; and Xanthus, one of the Company. Xanthus had already gotten a Cup too much; and Æsop, finding they were like to set out his hand; Sir, says he, ’tis the Humour of Bacchus, they say, first to make men Chearful, and when they are past That, to make ’em Drunk, and in the Conclusion, to make them Mad. Xanthus took Offence at Æsop; and told him, That was a Lecture for Children. (Laertius makes this to be the saying of Anacharsis.) The Cups went round, and Xanthus by this time had taken his Load, who was mightily given to talk in his Drink; and whatever was uppermost, out it came, without either Fear or Wit. One of the Company observing the weak side of the Man, took the Opportunity of Pumping him with several Questions. Xanthus (says he) I have read somewhere, that it is Possible for a Man to Drink the Sea Dry; but I can hardly believe it. Why says Xanthus, I’ll venture my House and Land upon’t, that I do’t my self. They Agreed upon the Wager, and presently off went their Rings to Seal the Conditions. But Early the next Morning, Xanthus missing his Ring, thought it might be slipt off his Finger, and asked Æsop about it. Why truly says Æsop, I can say Nothing to the Losing of your Ring; But I can tell you that you Lost your House and Land last Night: and so Æsop told him the Story on’t, which his Master it seems had utterly forgotten. Xanthus began now to Chew upon the Matter, and it went to the Heart of him to consider, That he could neither do the thing, nor yet get quit of his Bonds. In this trouble of Thoughts he Consults Æsop, (whose advice before he had rejected) what was to be done in the Case. I shall never forget, says Xanthus, how much I owe you for your Faithful Services; and so with fair Words Æsop was prevailed upon to Undertake the bringing of him off. ’Tis Impossible to do the thing, (says he) but if I can find a way to Dissolve the Obligation, and to gain you Credit by it over and Above, That’s the Point I suppose that will do your business. The Time appointed, says Æsop, is now at hand, Wherefore do you set a bold face upon it, and go to the Sea-side with all your Servants and your Trinkets about you, and put on a Countenance, that you are just Now about to make good your Undertaking. You’ll have Thousands of Spectators there, and When they are got together, let the Form of the Agreement and the Conditions be read, Which runs to this Effect. That you are to Drink up the Sea by such a Certain Time, or to forfeit your House and Land, upon Such or Such a Consideration. When This is done, call for a Great Glass, and let it be filled with Sea-Water, in the Sight of the Whole Multitude: Hold it up then in your Hand, and say as Follows. You have heard Good People, what I have Undertaken to do, and upon what Penalty if I do not go Through with it. I confess the Agreement, and the Matter of Fact as you have heard it; and I am now about to drink up the Sea; not the Rivers that run into’t. And therefore let All the Inlets be Stopt, that there be Nothing but pure Sea left me to drink. And I am now ready to perform my part of the Agreement. But for any drinking of the Rivers, There is nothing of that in the Contract. The People found it so clear a Case, That they did not only agree to the Reason and Justice of Xanthus’s Cause, but hissed his Adversary out of the Field; Who in the Conclusion made a Publique Acknowledgment, that Xanthus was the Wiser and Better Man of the Two; But desired the Contract might be made void, and offer’d to Submit Himself further to such Arbitrators as Xanthus Himself should direct. Xanthus was so well pleased with the Character his Adversary had given him, of a Wise Man, That All was Passed over, And a finall End made of the Dispute. Plutarch makes this to have been the Invention of Bias.

Chap. XIII. Æsop Baffles the Superstition of Augury.

In the days of Æsop, The World was mightily addicted to Augury; that is to say, to the Gathering of Omens from The Cry and Flight of Birds. Upon this Account it was, that Xanthus one Day sent Æsop into the Yard, and bad him look well about him. If you see Two Crows (says he) you’ll have good Luck after it, but if you should Chance to spy One Crow Single, ’tis a Bad Omen, and some Ill will betide you. Æsop stept out and came Immediately back again, and told his Master that he had seen Two Crows. Hereupon Xanthus went out himself, and finding but One (for the Other was flown away) he fell Outragiously upon Æsop for making Sport with him, And order’d him to be soundly Lash’d for’t, but just as they were stripping him for the Execution, In comes One to Invite Xanthus abroad to Supper. Well Master, says Æsop, and where’s the Credit of your Augury Now? When I, that saw Two Crows, am to be beaten like a Dog, and You, that saw but One, are going to make merry with your Friends? The Reason and Quickness of this Reflexion, Pacified the Master for the Present, and sav’d the Poor Fellow a sound Whipping.

Chap. XIV. Æsop finds hidden Treasure.

As Xanthus was Walking once among certain Monuments, with Æsop at his Heels; and Plodding upon several Epitaphs, there was one Inscription in Greek Letters, that Xanthus with all the Skill he had, could not tell what to make of. Well, says Æsop, let me see a Little if I can Uncypher it. And so after laying Things and Things together a While, Master, says he, What will you give me, If I find you out a Pot of Hidden Treasure now? One Half of it, says Xanthus, and your Liberty. So Æsop fell to Digging, a Matter of four Yards from the Stone that had the Inscription; and there found a Pot of Gold which he took up and deliver’d to his Master; and Claim’d his Promise. Well, says Xanthus, I’ll be as good as my Word; but you must first shew me how you came to know there was Treasure, by the Inscription: for I had rather be Master of that Secret, than of the very Gold it self. Æsop Innocently open’d the whole Matter to him. Look you Sir, says he, Here are these Letters, α; β; δ; ο; ε; θ; χ; which are to be thus Interpreted, α stands for ἀποβὰς; β for βήματα; δ for δέσσαρα; ο for ὀρύξας; ε for εὑρήσεις; θ for θησαυρὸν; χ for χρυσίου; In English, Dig four Paces from this Place, and you shall find Gold. Now says Xanthus, if you are so good at finding out Gold, you and I must not part yet. Come Sir, says Æsop, (perceiving that his Master played fast and Loose with him) To deal freely with you, This Treasure belongs to King Dionysius. How do you know that? says Xanthus. Why by the very Inscription, says Æsop: for in That Sence α stands for ἀπόδος; β for βασιλεῖ; δ for Διονυσίῳ; o for ὅν; ε for εὗρες; θ for θησαυρὸν; χ for χρυσίου. In English, Give Dionysius the Gold you have found. Xanthus began to be afraid when he heard it was The King’s Mony, and Charged Æsop to make no Words on’t, and he should have the One Half. ’Tis well, says Æsop; but This is not so much your own Bounty yet, as The Intention of Him that Bury’d it; for the very same Letters direct the Dividing of it. As for Example once again Now, α stands for ἀνελόμενοι; β for βαδίσαντες; δ for διέλεσθε; o for ὅν; ε for εὕρετε; θ for θησαυρὸν; χ for χρυσίου; In English, Divide the Gold that you have found. Why then, says Xanthus, let us go home and share it. No sooner were they got Home, but Æsop was presently laid by the Heels, for fear of Blabbing, crying out as Loud as he could, this comes of trusting to the Faith of a Philosopher; The Reproche Nettled his Master: But however he caused his Shackles to be taken off upon’t, and Admonished Æsop to keep his Licentious Tongue in a Little better Order for the future, if ever he hoped to have his Liberty. For That, says Æsop, Prophetically, I shall not Need to beg it of you as a favour, for in a very few days I shall have my Freedom, whether you will or no.

Chap. XV. Æsop Expounds upon an Augury, and is made Free.

Æsop had thus far born All the Indignities of a Tedious Slavery, with the Constancy of a Wise Man, and without either Vanity or Abjection of Mind. He was not Ignorant however of his own Value; Neither did he Neglect any honest Way or Occasion of Advancing his Name and his Credit in the World; as in One Particular Instance among the Samians, on a Strange Thing that happen’d There upon a Very Solemn Day. The Ring, it seems, that had the Town-Seal upon’t was laid somewhere in Sight, Where an Eagle could come at it; She took it up in the Air, and dropt it into the Bosom of a Slave. The Samians took this for a Foreboding, that Threat’ned some dismal Calamity to the State, and in a general Consternation They presently called a Counsel of their Wise Men; and Xanthus in the first Place, to give their Opinions upon This Mysterious Accident. They were All at a Loss what to Think on’t; only Xanthus desired some few Days time for further Consideration. Upon This, he betook himself to his Study, and the More he Beat his Brains about it, the further he found himself from any hope of Expounding The Secret. This put him into a deep Melancholly; which made Æsop very Importune, and Impatient, to know the Cause of it; with Assurances, That he would serve his Master in The Affair, Whatever it was, to the Uttermost of his Power. Xanthus hereupon laid the Whole Matter before him, and told him in Conclusion, that he was not only lost in his Reputation, but in Danger to be Torn to Pieces by the Rabble. When Æsop found how the Case stood, Never trouble your Head any further, says he, Do but follow my Advice, and I’ll bring you off as well now as ever I did before. When you Appear to Morrow to give in your Answer, I would have you Speak to the People after this Manner.

I need not tell your Wisdoms, That so Many Heads so Many Minds, and so many several Men, so many several Conceptions of Things; Nay and further, that every several Art, or Profession requires a Distinct Faculty or Disposition, that is more or less Peculiar to it self. It is the Custom of the World for People in All Cases where They are either Ignorant or Doubtful, to Repair to Men that have the Reputation of Philosophers, for Counsel and Satisfaction. But this, under favour, is a Great Mistake; for it is with Philosophers, as it is, I say, with other Arts and Professions that have their Functions apart the One from the Other. Wisdom ’tis true, may be call’d properly enough the Knowledge of Things Divine and Humane, but will you therefore expect that a Philosopher should do the Office of a Shoomaker or a Barber, because the Trades are conversant about Humane Things? No No Gentlemen, a Man may be a Great Philosopher without any Skill at All in the Handling of the Awl, or the Razor. But if the Question were concerning the Government of Life and Manners, the Nature of Things Celestial or Terrestrial; The Duties that we owe to God or Man; you could not do better then repair to Philosophers for satisfaction. But for Reading upon Prodigies; or Commenting upon the Flight of Birds, or the Entrails of Beasts, These are Things quite Beside the Philosophers Business. If there be any thing you doubt of that falls under the Cognizance of Philosophy, I am ready to serve you in’t; But your present Point being Augury, I shall take leave to Acquaint you that a Servant I have at home, is as likely to make a Right Judgement that way as any Man I know. I should not presume to name a Servant; Neither Perchance would you think fit to make use of one; If the Necessity of your present distress, were not a very Competent and Reasonable Excuse.

Here’s your Speech, says Æsop; and your Credit sav’d whether They’ll hear me or Not. If they send for me, The Honour will be yours, in case I Deliver my self to their Liking, and the Disgrace will be Mine then if I Miscarry. His Master was pleased beyond Measure with the Advice, but he did not as yet Understand Whither it Tended.

Xanthus Presented himself Early the next Morning before the Council, Where he Dilated Upon The Matter according to his Instructions, and so referr’d Them to his Servant for the Clearing of the Difficulty. The People with one Voice cry’d out Where is he? Why does not he Appear? Why has not his Master brought him along with him? In short, Æsop was Immediately fetch’d into the Court, and at the very First Sight of him, They All burst out a Laughing by Consent. This Fellow, says one, may have Skill perhaps in Divining, but he has Nothing that’s Humane about him. Another asked Where he was Born, and whether or no Blocks had the Faculty of Speech in his Country. Æsop, upon This, Address’d himself to the Council.

You have here before ye, (says Æsop) an Ungracious Figure of a Man, which in truth is not a Subject for your Contempt, Nor is it a Reasonable Ground for your Despair, upon the Matter in Question. One Wise Man values Another for his Understanding, not for his Beauty; Beside that the Deformity of my Person is no incapacity at All as to your Business. Did you never taste Delicious drink out of an Ill Look’d Vessel? or did you never drink Wine that was Vapid, or Eager, out of a Vessel of Gold? ’Tis Sagacity and Strength of Reason that you have Occasion for, not the force of Robust Limbs, nor the Delicacies of Colour and Proportion. Wherefore I must beseech you not to Judge of My Mind by My Body, nor to Condemn me Unheard. Upon this, they All cry’d out to him, If he had any thing to say for the Common Good, That he would speak it. With your favour, says he, It is for that End I presume, that ye have called me hither, and it is with a Great Zeal for your Service, that I stand now before ye: But when I consider the Weight of the Matter in hand, and the Office That I am now to Perform, it will as little stand with your Honors Perhaps, to take the Opinion of a Slave into your Councils and Debates, as it will with my Condition to offer it. Beside the Risque I run of my Master’s Displeasure upon the Event. But All This yet may be Obviated, my Fears secured, my Modesty gratifi’d, and your own Dignity preserved, only by making me a Freeman before hand, to Qualify me for the Function. They all said it was a Most Reasonable Thing, and presently treated about the Price of his Liberty, and order’d the Quæstors to pay down the Money. When Xanthus saw that the thing must be done, He could not Decently stand Higgling about the Price; But making a Virtue of Necessity, he chose rather to Present Æsop to the Common-Wealth, then to Sell him. The Samians took it very kindly, And Æsop was Presently Manumiz’d and made a Citizen in Form, Proclaim’d a Freeman; and after this Ceremony, he Discoursed upon the Subject of the Portent as follows.

I shall not need to tell so many Wise and knowing Men, that the Eagle is a Royal Bird, and signifies a Great King; that the Dropping of the Ring in the Bosome of a Slave that has no Power over himself, portends the Loss of Your Liberties, if you do not look to your selves in Time; And that some Potent Prince has a Design upon ye. This put the Samians all a-fire to hear the Issue of the Prediction. In some short time after there came Ambassadors from Crœsus the King of Lydia, to Demand a Tribute on Behalf of their Master, and Threat’ned the Samians with a War in the Case of a Refusal. This Affair came to be Debated in the Council, where the Majority was rather for Peace with Slavery, then for running the Risque of a Dispute; but they would not come to a Resolution yet, without first Consulting Æsop What They had best to do; Who gave Them his Thought upon’t in Words to This Effect.

Every Man in this World has Two Ways before him, That is to say, First, The Way of Liberty, that’s Narrow and Rugged at the Entrance, but Plainer and Smoother still the further you go. Secondly, The Way of Servitude or Slavery, that seems to be Easie at first, but you’ll find it afterwards to be full of Intolerable Difficulties. The Samians, upon These Words, Declared themselves Unanimously for Liberty, and that since they were at present Free, They would never make Themselves Slaves by their own Consent: So The Ambassadors Departed, and there was a War Denounced.

When Crœsus came to Understand the Resolution the Samians had taken, and how Inclinable they were to a Compliance, till Æsop, by the Power only of a few words, Diverted them from it, he Resolv’d to send for and Discourse with Æsop. So He made an offer to the Samians, upon their sending Æsop to him, to put a Stop at present to the course of his Arms. When Æsop came to hear of their Proposition, he told them That he was not against their sending of him, Provided only that he might tell them One Story before he Left them.

In Old Time, (says he) when some Beasts talked better Sence then Many Men do now a days, there happen’d to be a Fierce War betwixt the Wolves and the Sheep, And the Sheep, by the help of the Dogs, had rather the Better on’t. The Wolves, upon This, offer’d the Sheep a Peace, on Condition only that they might have their Dogs for Hostages. The Silly, credulous Sheep agreed to’t, and as soon as ever they had parted with the Dogs, The Wolves break in upon them, and Destroy’d them at pleasure. See Fab. 45.

The Samians quickly smelt out the Moral of this Fable, and cry’d out, One and All, that they would not part with Æsop: But this did not hinder Æsop however from putting himself abord, and taking a Passage for Lydia with the Ambassadors.

Chap. XVI. Æsop Presents himself before the King of Lydia.

Immediately Upon Æsop’s Arrival in Lydia, he Presented himself before the King, who looking upon him with Contempt, Hatred, and Indignation; Is This a Man says he, to hinder the King of Lydia from being Master of Samos? Æsop then with a Reverence after the Lydian Fashion, deliver’d what he had to say.

I am not here (says he,) Great King in the Quality of a Man that’s Given up by his Country, or under the Compulsion of any force; But it is of my own Accord that I am now come to lay my self at your Majesty’s Feet, and with this only Request, that you will vouchsafe me the Honour of your Royal Ear, and Patience but for a few words.

‘There was a Boy hunting of Locusts, and he had the Fortune to take a Grasshopper. She found he was about to kill her, and Pleaded after this Manner for her Life. Alas (says she) I never did any Body an Injury, and never had it either in my Will or in My Power to do’t. All my Business is my Song; and what will you be the Better for my Death? The Youth’s Heart relented and he set the Simple Grasshopper at Liberty.’

Your Majesty has now that Innocent Creature before you: There’s Nothing that I can pretend to but my Voice, which I have ever employ’d so far as in me Lay, to the Service of Mankind. The King was so Tenderly moved with the Modesty and Prudence of the Man, That he did not only give him his Life, but bad him ask any thing further that he had a Mind to, and it should be Granted him. Why then, says Æsop, (with that Veneration, Gratitude and Respect that the Case required) I do most humbly implore your Majesties favour for my Country-Men the Samians. The King Granted him his Request, and Confirmed it under his Seal; Beside that the Piety of making that Petition his Choice, was a further Recommendation of him to his Royal Kindness and Esteem.

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.