THE FABLES OF ÆSOP, &c. (continued 3)

Fab. LXXII. An Eagle and a Fox.

There was a Bargain struck up betwixt an Eagle and a Fox, to be Wonderful Good Neighbours and Friends. The One Took Up in a Thicket of Brushwood, and the Other Timber’d upon a Tree hard by. The Eagle, One Day when the Fox was abroad a Forraging, fell into his Quarters and Carry’d away a Whole Litter of Cubs at a Swoop. The Fox came time enough back to see the Eagle upon Wing, with her Prey in the Foot, and to send many a Heavy Curse after her; but there was No overtaking her. It happen’d in a very Short time after This, upon the Sacrificing of a Goat, that the same Eagle made a Stoop at a piece of Flesh upon the Altar, and she took it away to her Young: But some Live-Coales it seems, that Stuck to’t, set the Nest a Fire. The Birds were not as yet Fledge enough to Shift for Themselves, but upon Sprawling and Struggling to get Clear of the Flame, down they Tumbled, half Roasted, into the very Mouth of the Fox that stood Gaping under the Tree to see the End on’t: So that the Fox had the Satisfaction at last, of Devouring the Children of her Enemy in the very Sight of the Dam.

The Moral.

God Referees to Himself the Punishment of Faithless, and Oppressing Governours, and the Vindication of his Own Worship and Altars.

REFLEXION.

This is to give Great Men to Understand, that no Power upon Earth can Protect them in the Exercise of Tyranny and Injustice; but that Sooner, or Later, Vengeance will Overtake Oppressors. It does likewise Condemn Treachery, and Breach of Faith, even toward the most Perfidious.

The Morality of This Fiction looks several Ways. Here’s first a League betwixt an Eagle and a Fox; which would be a most Incongruous Advance, if it were not in the case of That Princely Birds Departure from the Dignity of her Character, and from the Obligation of Royal Justice: so that Æsop has aptly enough Match’d a Faith-Breaking Prince; with a Perfidious Subject, and Fancy’d a Knavish Favourite, as the Fittest Minister for such a Governour. In the Eagles Destroying the Foxes Cubs, there’s Power Exercis’d with Oppression, and the Curses of the Fox that Pursu’d the Oppressor, were not sent in Vain neither, as appears by the Sequel. We are likewise to take Notice that Justice is Sacred, and that No Provocation, either of Insolent Language, or Behaviour, can Warrant the Violation of it.

And it is further Suggested to us, that when People are in a Train of Wickedness, One Sin Treads upon the Heel of Another. The Eagle begins with an Invasion upon the Rights of Hospitality, and Common Faith; and at the Next Step Advances to Sacrilege, in Robbing the Altar. And what follows upon it now, but a Divine Judgment, that sets Fire to her Nest, and Avenges the Cause of the very Fox, though One of the Falsest of Creatures! From hence we are to Gather These Two Doctrines for our Instruction. First, That the Misdemeanours of Temporal Sovereign Powers are subjected only to the Animadversion of the supreme Lord of the Universe. And secondly, That in the Case of Tyranny it self, it is not for Private Men to pretend to any Other Appeal.

Fab. LXXIII. A Husbandman and a Stork.

A Poor Innocent Stork had the Ill Hap to be taken in a Net that was layd for Geese and Cranes. The Storks Plea for her self was Simplicity, and Piety: The Love she bare to Mankind, and the Service she did in Picking up Venemous Creatures. This is all True, says the Husbandman; But They that Keep Ill Company, if they be Catch’d with Ill Company, must Expect to suffer with Ill Company.

The Moral.

’Tis as much as a Man’s Life, Fortune, and Reputation, are Worth, to keep Good Company (over and above the Contagion of Lewd Examples) for as Birds of a Feather will Flock together, so if the Good and the Bad be taken together, they must Expect to go the Way of All Flesh together.

REFLEXION.

This is to bid Men have a care What Company they keep; for when the Good and the Bad are taken together, they must Go together. Not but that a Man may lie under some Obligation of Duty and Respect, to Visit, Eat and Correspond with Many People that he does not Like. And This may be well enough Done too; provided it be out of Decency, Discretion, or Good Manners, rather then upon Choice and Inclination. We cannot Honestly let a Civil Enemy into a Town that’s Besieg’d, or hold any sort of Intelligence with him (though but in a Bare Curiosity) about the Affairs of the Garrison. Let a Man Consider now, how much more Dangerous, and Unwarrantable it is to take an Enemy into our Souls, then into our Forts. With all Honour yet to a Brave Adversary, apart from his Cause.

’Tis the Fortune of many a Good Man to fall into Bad Company, and to be Undone by’t, and yet no way Guilty all this while, of the Iniquity of his Companions. The Letter of the Law Sweeps All in such a Case, without Distinction of Persons: To say Nothing of the Shame and Dishonour of being taken up with Rogues and Felons; over and above the Lash of Publique Justice, and the Contagion of a Lewd Conversation. Shew me the Company (says the Adage) and I’ll tell you the Man. What would a body think now of a Prime Minister that should Conjobble Matters of State with Tumblers and Buffoons; Confer Politiques with Tinkers and Carr-men? would not any man Judge their Souls to be of the same Standard and Allay? and that there were no more betwixt them then Cross or Pile, which should be the Lord, and which the Scoundrel? Or, according to the Fable, which the Stork, and which the Goose? For ’tis not the Purple, but the Virtue, that makes a Man of Honour; truly so call’d.

Fab. LXXIV. A Boy and False Alarms.

A Shepherd’s Boy had gotten a Roguy Trick of crying [a Wolfe, a Wolfe] when there was no such Matter, and Fooling the Country People with False Alarms. He had been at This Sport so many times in Jest, that they would not Believe him at last when he was in Earnest: And so the Wolves Brake in upon the Flock, and Worry’d the Sheep at Pleasure.

The Moral.

He must be a very Wise Man that knows the True Bounds, and Measures of Fooling, with a respect to Time, Place, Matters, Persons, &c. But Religion, Business and Cases of Consequence must be Excepted out of that sort of Liberty.

REFLEXION.

A Common Lyar (says the Old Moral) shall not be Believ’d, even when he speaks True: But there’s a Great deal more in’t, of which hereafter.

There’s not One Man of a Thousand that Understands the Just, the Safe, Warrantable, Decent, and Precise Limits, of that which we call Bantering, or Fooling: But it is either too Course, too Rude, too Churlish, too Bitter, too Much on’t, too Pedantique, too fine, out of Measure, or out of Season. Now the Least Errour or Mistake in the Manage of This Humour, lays People Open to Great Censure and Reproche. It is not Every Man’s Talent to know When and How to Cast out a Pleasant Word, with such a Regard to Modesty and Respect, as not to Transgress the True, and Fair Allowances of Wit, Good Nature, and Good Breeding. The Skill and Faculty of Governing This Freedom within the Terms of Sobriety and Discretion, Goes a Great Way in the Character of an Agreeable Conversation; for That which we call Raillery, in This Sense, is the very Sawce of Civil Entertainment: And without some such Tincture of Urbanity, even in Matters the most Serious, the Good Humour Flattens, for want of Refreshment and Relief: But there’s a Medium yet betwixt All-Fool, and All-Philosopher. I mean, a Proper and a Discreet Mixture, that in some sort Partakes of Both, and renders Wisdom it self so much the more Grateful, and Effectual. The Gravity, in short, of the One, is Enliven’d with the Spirit and Quickness of the Other; and the Gayety of a Diverting Word serves as a Vehicle to Convey the Force of the Intent, and Meaning of it. But the Main Drift at last of this Fable, is to shew us the Dangerous Consequences of an Improper and an Unseasonable Fooling: With All Respect however to the Ornament and Advantage of a Facetious Freedom of Discourse, within the Compass of Sobriety and Honour. To Conclude; The Shepherd’s Boy went too far upon the Topique that he did not Understand.

Fab. LXXV. An Eagle and a Daw.

An Eagle made a Stoop at a Lamb; Truss’d it, and took it Cleverly away with her. A Mimical Daw, that saw This Exploit, would needs try the same Experiment upon a Ram: But his Claws were so Shackled in the Fleece with Lugging to get him up, that the Shepherd came in, and Caught him, before he could Clear Himself; He Clipt his Wings, and carried him Home to his Children to Play withal. They came Gaping about him, and asked their Father what Strange Bird that was? Why, says he, He’ll tell you Himself that he’s an Eagle; but if you’ll take my Word for’t, I know him to be a Daw.

The Moral.

’Tis a High Degree of Vanity and Folly, for Men to take More upon them then they are able to go through withall; And the End of Those Undertakings is only Mockery and Disappointment in the Conclusion.

REFLEXION.

’Tis Vain and Dangerous to Enter into Competitions with our Superiours, in what Kind soever, whether it be in Arms, Letters, Expence, Strength of Body, Arts and Sciences, or the like. ’Tis Impossible for any Man, in fine, to take a True Measure of Another, without an Exact Knowledge and a True Judgment of Himself. Nay the Attempt of any thing above our force, with Vanity, and Presumption, most certainly ends in a Miscarriage that makes the Pretender Ridiculous. The Out-doing of a Great Man in his Own Way, Savours in some degree of Ill Manners, as it is upon the Main, a High Point of Indiscretion. One Man takes it for an Affront to be Out-witted; Another to be Out-Fool’d, as Nero could not Endure to be Out-Fiddled; But in short, be the Matter never so Great, or never so Trivial, ’tis the same Case as to the Envy of the Competition.

Fab. LXXVI. A Dog in a Manger.

A Churlish Envious Cur was gotten into a Manger, and there lay Growling and Snarling to keep the Horses from their Provender. The Dog Eat None himself, and yet rather Ventur’d the Starving his Own Carcase then he would suffer any thing else to be the Better for’t.

The Moral.

Envy pretends to No Other Happiness then what it derives from the Misery of Other People, and will rather Eat Nothing it self then not Starve Those that Would.

REFLEXION.

We have but too many Men in the World of This Dog’s Humour; that will rather Punish Themselves, then not be Troublesome and Vexatious to Others. There’s an Envy of Good Things too, as well as of Good Men; but this Fable is so well known that it is Moraliz’d in a Common Proverb.

If some Men might have their Wills, the very Sun in the Firmament should withdraw his Light, and they would submit to Live in Perpetual Darkness Themselves, upon Condition that the rest of the World might do so for Company. Whatsoever their Neighbour Gets, They Lose, and the very Bread that One Eats, makes T’other Meager: which is the Genuine Moral of the Fable. There is in this Malevolence, somewhat of the Punishment, as well as of the Spite of the Damn’d: They take Delight in Other Peoples Miseries, and at the same Time are their Own Tormentors. This Diabolical Envy is Detestable even in Private Persons; but whenever the Governing Part of a Nation comes to be Tainted with it, there’s nothing so Sacred that a Corrupt, Supercilious, Ill Natur’d Minister will not sacrifice to This Execrable Passion. No Man should Eat, Live, or Breathe Common Air, if He could hinder it. ’Tis the Bus’ness of his Life, and the Delight of his Soul, to Blast all Sorts of Honest Men, and not only to Lessen their Characters, and their Services, but to Range them in the Number of Publique Enemies: And he had Twenty times rather see the Government Sink, then have it thought that any hand but his Own should have a Part in the Honour of Saving it. Now He that betrays his Master for Envy, will never fail of doing it for Money: For the Gratifying of This Canker’d Malignity is but Another way of selling him; Only the Spite is Antecedent and Subservient to the Corruption: But this Court-Envy is not Altogether the Envy of the Dog in the Fable. For there’s a Mixture of Avarice and Interest in the Former, whereas the Other is a Spiteful Malignity purely for Mischief-sake. The Dog will rather Starve himself then the Oxe shall Eat; but the Courtier will be sure to Look to One whoever else goes to the Devil.

Fab. LXXVII. A Sheep and a Crow.

There was a Crow sat Chattering upon the Back of a Sheep; Well! Sirrah says the Sheep, You durst not ha’ done This to a Dog. Why I know that, says the Crow, as well as You can tell me, for I have the Wit to Consider Whom I have to do withall. I can be as Quiet as any body with Those that are Quarrelsome, and I can be as Troublesome as Another too, when I Meet with Those that will Take it.

The Moral.

’Tis the Nature and Practice of Drolls and Buffons, to be Insolent toward Those that will bear it, and as Slavish to Others that are more then their Match.

REFLEXION.

’Tis No New Thing for an Innocent Simplicity to be made the Sport of Bantering Drolls, and Buffons. This is to tell Modest and Well-Meaning Men what they are to Expect in this World, and what they are to Trust to where there is not a Power sufficient to Repel Force by Force: And it serves further to keep This Check upon the Insolent, that there are Others as much too Hard for Them, as They are for Those that they Oppress. This Crow is much of the Humour of the Mobile. They are Tongue-Valiant, ’tis True, and as Bold as Hercules where they know there’s No Danger, but throw a Volly of Shot among them, and they have not the Courage of so many Hares. And what is All This now, but according to the Guise of the World, God Threatens Kings, (as Dr. Donne has it) Kings Lords, as Lords do Us. He that’s a Tyrant over One Man is a Slave to Another.

Fab. LXXVIII. A Camel Praying for Horns.

It stuck filthily in the Camel’s Stomach, that Bulls, Stags, Lions, Bears, and the like, should be Armed with Horns, Teeth, and Claws, and that a Creature of his Size should be left Naked and Defenceless. Upon This Thought he fell down upon his Marrow-bones, and begg’d of Jupiter to give him a Pair of Horns, but the Request was so Ridiculous, that Jupiter, instead of Horning him, Order’d him to be Cropt, and so Punish him with the loss of his Ears which Nature had Allow’d him, for being so Unreasonable as to Ask for Horns, that Providence never intended him.

Fab. LXXIX. A Fox and a Hare to Jupiter.

A Fox and a Hare Presented a Petition to Jupiter. The Fox pray’d for the Hare’s Swiftness of Foot, and the Hare for the Fox’s Craft, and Wyliness of Address. Jupiter told them, that since every Creature had some Advantage or Other Peculiar to it self, it would not stand with Divine Justice, that had provided so well for Every One in Particular, to Confer All upon any One.

Fab. LXXX. A Peacock to Juno.

The Peacock, they say, laid it Extremely to Heart, that being Juno’s Darling-Bird, he had not the Nightingale’s Voice super-added to the Beauty of his own Plumes. Upon This Subject he Petition’d his Patroness, who gave him for Answer, that Providence had Assign’d Every Bird its Proportion, and so bad him Content himself with his Lot.

The Moral of the Three Fables above.

The Bounties of Heaven are in such manner Distributed, that Every Living Creature has its Share; beside, that to Desire Things against Nature, is Effectually to Blame the very Author of Nature it self.

REFLEXION.

In These Three Fables is set forth the Vanity of Unnatural Wishes, and Foolish Prayers; which are not only to be Rejected, but they deserve also to be Punish’d. Providence has made an Equal Distribution of Natural Gifts, whereof each Creature severally has a share; and it is not for This or That Particular to pretend to All: So that Considering the Equality of the Division, No Creature has Cause, either to Boast, or to Complain. We are never Content with the Bountyes of Providence. One would have a Voice; T’other Gay Cloaths; and while Every Man would have All, we Charge Providence with Injustice for not giving to Every Man Alike. Socrates was in the Right in Saying, That in Case a Man were to go where he should have the Choice before him, of All the ill Things and All the Good Things in Nature, he would come home again the same Man that he went out.

It is to be Noted, upon the Distribution of the Matter of These Three Fables, that the Camel prays for Weapons Offensive, and Defensive, either for the Encount’ring of Dangers, or the Repelling of them. The Fox and the Hare, for the Means of Avoiding them. And the Peacock for a Voice, answerable to his Beauty. And All their Prayers are to No Purpose, but to the Reproche of the Petitioners, and to the Confusion of Vain Desires. What is All This but an Appeal from Heaven to Heaven itself; and Petitioning Providence against Providence, in a Recourse from One Providence to Another? The Determinations and Appointments of Heaven are no more to be Disputed and Controll’d, then they are to be made Better, and Improv’d; And we must not Presume to Judge of the Goodness and Justice of Heaven, by the Frailties and Corruptions of Flesh and Blood. We were not of Councel with the Almighty, either in the Making, or in the Regulating of the World, and we have no more Right to Advise him in the Governing of it. The Power, in fine, that Rules in the Nature of Things, is no other then a Divine Influence.

Why should not the Nightingale Envy the Peacock’s Train as well as the Peacock Envy the Nightingale’s Note? And why should not All the Work of the Creation Expostulate at the same Rate, and upon the same Grounds? Why has not Man the Wings of an Eagle to carry him from Danger, or to satisfie his Curiosity what the World’s a doing? Why has he not the Sagacity of a Dog, the Paw of a Lyon; The Teeth of a Leopard; The Heels of a Courser, and the like? And have not Brute Animals the same Equity of Complaint on the Other Hand, for want of the Faculties and Advantages, Intellectual, and Moral of Mankind? So that here’s a Civil War that runs through all the Parts of the Universe, where Nothing is pleased with it’s Own Lot; and no Remedy at last; but by New Moulding the World over again. This Inordinate Appetite has been the Overthrow of many a Kingdom, Family and Commonwealth.

To Ask Impossibilities, in fine, is Ridiculous, and to Ask Things Unnatural is Impious; for to take upon us to Blame, or Mend the Works of Providence, is to suppose the Divine Wisdom lyable to Miscarriages and Mistakes. These Mutterings are Foolish also, even to the Degree of Madness it self; for there’s no Thought or Possibility of Relief in the Case. Such as we are God has made Us: our Post and our Station is appointed us, and the Decree is not to be Revers’d.

Fab. LXXXI. An Old Weazle and Mice.

An Old Weazle that was now almost past Mousing, try’d what she could do by her Wits, when she found she could live no longer upon the Square, and so Conveys her self into a Meal-Tub for the Mice to come to Her, since she could not go to Them. They came thick and threefold for a time, as she expected they should, till at last, One Experienc’d Stager that had Baffled Twenty Traps and Tricks Before, Discover’d the Plot, and quite Spoyl’d the Jest.

The Moral.

The Want of Force, Strength, and other Abilities to Compass our Ends, must be Supply’d by Industry and Invention.

REFLEXION.

Knaves live as Naturally upon Fools, as Spiders do upon Flyes, and the Want of Downright Force must be Supply’d by Art. But Time that Discovers the Truth of Things, lays open Frauds too and Double Dealings; and after that Discovery, there’s No Passing the same Trick upon the Mice and Rats here over again. A Body would think now that Reasonable Creatures should at least have the Wit of Vermine, and not run their Necks over and over into the same Noose; But in Despite of Claps and Surfeits, Men we see will be Whoring and Fuddling on still. And the same Bait of Liberty and Property will serve for the Common People in sæcula sæculorum, Even after they have been Choak’d, Begger’d, and Poyson’d with it five Hundred times before.

Fab. LXXXII. An Old Tree Transplanted.

A Certain Farmer had One Choice Apple-Tree in his Orchard, that he Valu’d above all the rest, and made his Landlord Every Year a Present of the Fruit on’t. He lik’d the Apples so very well, that Nothing would serve Him but Transplanting the Tree into his Own Grounds. It Wither’d presently upon the Removal, and so there was an End of both Fruit and Tree together. The News was no sooner brought to the Landlord, but he brake out into This Reflexion upon it: This comes, says he, of Transplanting an Old Tree, to Gratifie an Extravagant Appetite: Whereas if I could have Contented myself with the fruit, and left my Tenant the Tree still, All had been Well.

The Moral.

Nature has her Certain Methods and Seasons for the Doing of Every Thing, and there must be no Trying of Experiments to put her out of her Course.

REFLEXION.

There’s No forcing Nature against her Biass, or Inverting the Methods of Providence. Irregular Desires and Unreasonable Undertakings must expect to meet with Disappointments. There’s a Proper Time for All Things, and Nothing succeeds well, but what’s done in Season. And This is not the Only Case, neither, where an Extravagant Appetite, or Humour, makes People forget the Methods of Decency and Reason. As in Unequal Matches for the Purpose: For Marrying is but a kind of Transplanting, and an Old Fellow with a Young Wench, may very well pass for a Counterpart of This Fable.

Fab. LXXXIII. A Fox and a Goat.

A Fox and a Goat went down by Consent into a Well to Drink, and when they had Quench’d their Thirst, the Goat fell to Hunting up and down which way to get back again. Oh! says Reynard, Never Trouble your Head how to get back, but leave That to Me. Do but You Raise your self upon your Hinder Legs with your Fore-Feet Close to the Wall, and then stretch out your Head: I can Easily Whip up to your Horns, and so out of the Well, and Draw you after me. The Goat puts himself in a Posture immediately as he was directed, gives the Fox a Lift, and so Out he Springs; but Reynard’s Bus’ness was now only to make Sport with his Companion, instead of Helping Him. Some Hard Words the Goat gave him, but the Fox puts off all with a Jest. If you had but half so much Brain as Beard, says he, you would have bethought your self how to get up again before you went down.

The Moral.

A Wise Man will Debate Every Thing Pro and Con before he comes to Fix upon any Resolution. He leaves Nothing to Chance more then Needs must. There must be No Bantering out of Season.

REFLEXION.

It is Wisdom to Consider the End of Things before we Embarque, and to Forecast Consequences. It is also to be Expected that Men in Distress will look to themselves in the First Place, and leave their Companions to Shift as well as they can. When a Knave, and an Honest Man happen to be Embarqu’d together in the same Common Interest, the Sharper will be sure, if ever it comes to a Pinch, to shift for Himself; and leave T’other in the Lurch. It is the way of the World for Men to Abandon their Benefactors, and to make sport with Those that Rais’d them. This was the Trick, that the Fox serv’d the Goat here in the Well; to shew us that He that Helps Another out at a Plunge, runs the Risque of being left in the Mire himself. No Matter for the Morality of the Thing, so long as it is the Fashion; And that He that Advances himself upon the Ruine of Another gets the Reputation of a Man of Art, and Address. The Facility, in fine, and the Simplicity of the Goat, shews us what an Honest Man is to Trust to that keeps a Knave company.

We find in This Fox, the Roguery, the Invention, and the Wilyness of the Crafty People we meet with Abroad, and a Lively Image of the Faith, Friendship, Good Nature, and Justice that we are to Expect from them. We cannot therefore keep too strict an Eye upon the Life and Conversation of Those we have to do withall. If they be Men of Fraud, they’ll never stick at bringing their Friends and Companions into Dangers, Losses, and Inconveniences; Scoure off themselves, and leave Those that Trust them to pay the Reck’ning. But, in a Word, This Application extends to Men of Trick and Design of All Sorts; let it be in Pleasure, Fortune, Pride, Envy, Vain-Glory, Trade, Law, Marriages, Quarrels, Travels, Ambition, &c. Wherefore it Behoves us to Look before we Leap, and in Case of the Worst that can befall us, to secure an After-Game. The Want of this Foresight was the Goats Ruine.

Fab. LXXXIV. Cocks and a Partridge.

A Cock-Master bought a Partridge, and turn’d it among his Fighting Cocks, for them to Feed together. The Cocks beat the Partridge away from their Meat, which she lay’d the more to Heart, because it look’d like an Aversion to her purely as a Stranger. But the Partridge finding These very Cocks afterwards, Cutting one Another to pieces, she comforted her self with This Thought, that she had no Reason to expect they should be Kinder to Her, then they were to One Another.

The Moral.

’Tis No Wonder to find Those People Troublesome to Strangers, that Cannot Agree among Themselves. They Quarrel for the Love of Quarrelling; and provided the Peace be broken, No matter upon What Ground, or with Whom.

REFLEXION.

There’s no Peace to be Expected among those that are Naturally Fierce and Quarrelsome. But we are to Distinguish however, betwixt Injuries of Malice, and of Evil Nature, as we do betwixt Violences in Hot Bloud, and Those of Deliberate Spite and Intention; which we find in the Common Cases of Manslaughter, and Murder. The Doctrine may be briefly This, that so far as Possible, we are to Avoid Ill Company: but where we are forc’d upon’t, there’s No Remedy but Patience. The Cocks here Did but according to their Kind; And it is the Same Thing with Wicked Men too, (as Birds of the same Feather) to be Troublesome to Other People as well as to One Another.

Fab. LXXXV. A Bragging Traveller.

A Vain Fellow that had been abroad in the World, would still be Tiring All Peoples Ears at his Return, with Stories of his Wonderful Actions and Adventures in his Travels; and particularly, he told of a Leap he took at Rhodes, that No Body there could come within Six Foot on’t. Now This (says he) I am able to Prove by several Witnesses upon the Place. If This be True (says one of the Company) there’s No Need of going to Rhodes for Witnesses: Do but You fancy this to be Rhodes, and then shew us the Leap.

The Moral.

Travellers have a kind of Privilege to Romance it; and to Tell Stories at large. And for Those that Doubt the Truth of the Matter, they had e’en better pass it over then go to Disprove it.

REFLEXION.

’Tis Foolish to Appeal to Witnesses for the Proof of any thing, when ’tis not a Pin Matter, whether the Fact in Question be True or False; and so it is also to talk of Proofs that are not within Call: But Vain Boasters are Naturally Impertinent; for they Talk at Random, without any Regard to Truth and Judgment. There may be a Double Use made of this Fable: First, as a Dissuasive to Those that spend their Time in Idle Insipid Company. Secondly, As a Caution to Those that are Tainted with this Levity, not to make Themselves Ridiculous any longer. Nature has Written Fool upon the Tip of That Man’s Tongue that will be always telling Stories with an [I did This,] and [I did That.] Travellers, they say, may lie by Authority; and yet our Traveller’s Privilege here was not sufficient to Protect him in his Vanity from making Sport to the Company.

Fab. LXXXVI. An Impostor to the Oracle.

There was a certain Bantering Droll that took a Journey to Delphos, a purpose to try if he could put a Trick upon Apollo. He carry’d a Sparrow in his Hand under his Coat, and told the God, I have somewhat in my Hand, says he, Is it dead or Living? If the Oracle should say ’twas Dead, he could shew it Alive; If Living, ’twas but squeezing it, and then ’twas Dead. Now He that saw the Malice of his Heart gave him this Answer: It shall e’en be which of the Two you please; for ’tis in Your Choice to have it either the One or the Other.

The Moral.

Presumption leads People to Infidelity in a Trice, and so by Insensible Degrees to Atheism: for when Men have once cast off a Reverence for Religion, they are come within One Step of Laughing at it.

REFLEXION.

This Points at the Folly and Wickedness of Those Men that think to play Fast and Loose with God Almighty, who sees the very Thoughts of our Hearts. This way of Fooling in Holy Things is much a Bolder sort of Impiety, then it is commonly Taken for. He that pretends to Doubt of an All-knowing Power, has as much Right to Doubt of an Almighty Power too, and the bringing of One Attribute in Question, Opens the Way to a Dissidence of all the Rest. It would prevent a great Deal of Wickedness in the World, if Men would but Live and Act in Religious Matters, so as to Own, and to Recognize the Force, and Awe of a Deity in their Practices, as well as in their Words: But when they come to Querying and Riddling upon’t, with an [If it be so and so;] The Scandal of the Supposition is not to be Born; for such a way of Seeming to Affirm a Thing, is but one Remove from a Flat Denyal of it. Such was the Impostors Question here to the Oracle: which Implyes both the Doubt of a Divine Omniscience, and a Curiosity to Discover the Truth of the Matter, with a Banter at the End on’t; and so makes a Consummated Wickedness.

Fab. LXXXVII. A Woman and a Fat Hen.

A Good Woman had a Hen that laid her Every Day an Egg. Now she fancy’d to her self, that upon a Larger Allowance of Corn, This Hen might be brought in time to lay twice a day. She Try’d the Experiment; but the Hen grew fat upon’t, and gave quite over Laying.

The Moral.

He that has a Great Deal already, and would have More, will never think he has enough till he has All; and That’s Impossible: wherefore we should set Bounds to our Desires, and Content our Selves when we are Well, for fear of Losing what we had.

REFLEXION.

Here’s a Figure of the Folly, and the Mischief of Vain Desires, and an Immoderate Love of Riches. Covetousness is enough to make the Master of the World as Poor as He that has just Nothing; for a Man may be brought to a Morsel of Bread, by Griping, as well as by Profusion. ’Tis a Madness for a Body that has enough already, to Hazzard All for the Getting of More, and then upon the Miscarriage to leave himself Nothing. This was the Woman’s Case and Fault here. In Few Words, there’s a Just Medium betwixt Eating too much, and too Little; and this Dame had Undoubtedly Hit upon’t, when the Matter was so Order’d, that the Hen brought her Every Day an Egg. But when she came to Enlarge the Hens Allowance for her own Profit, Upon an Opinion that more Corn would Produce more Eggs, her Avarice Misled her into a Disappointment, which was both a Judgment upon the Sin in the Loss of what she had before, and an Error in the very Point of Manage, and Good Huswiv’ry; for Repletion Obstructs the most Necessary Offices of Nature.

Fab. LXXXVIII. A Man Bit by a Dog.

One that was Bitten by a Dog, was Advis’d, as the Best Remedy in the World, to Dip a Piece of Bread in the Bloud of the Wound, and give it the Dog to Eat. Pray hold Your Hand a little (says the Man) unless y’ave a mind to Draw All the Dogs in the Town upon me; For that will Certainly be the End on’t, when they shall find themselves Rewarded instead of Punish’d.

The Moral.

Good Nature is a Great Misfortune, where it is not Manag’d with Prudence. Christian Charity, ’tis true, bids us return Good for Evil; but it does not Oblige us yet to Reward where we should Punish.

REFLEXION.

This is to Inform us, that Wicked and Ill Natur’d Men are not to be Oblig’d by Kindnesses, Especially when they find they may be the better for Insolence; for at that Rate, he that Rewards Past Affronts, Draws on and Encourages New Ones. There are Churlish Curs in the Moral as well as in the Fable, and we are here taught how to Behave our selves upon the Biting of All Manner of Dogs. Under the Rule and Correction of This Allegory, we may reckon Calumny, Slander, and Detraction in any Form or Figure whatsoever, and all Manner of Affronts and Indignities upon our Good Names, or our Persons. There may be Place in All These Cases for a Generous Charity to Forgive Offences, even of the Highest Ingratitude and Malice; But it is not Advisable to Reward where Men have the Tenderness not to Punish. This way of Proceeding is Dangerous in All the Affairs Publique, as well as Private, of Humane Life; for ’tis a Temptation to Villany, when a Man fares the Better for Evil Doing. Ill Nature, in fine, is not to be Cur’d with a Sop; but on the contrary, Quarrelsome Men as well as Quarrelsome Curs are worse for fair Usage.

Fab. LXXXIX. A Hunted Bever.

The Bever is a kind of an Amphibious Creature, but he lives Mostly in the Water. His Stones, they say, are Medicinal; and it is principally for Their Sake, he knows that People seek his Life; and therefore when he finds himself Hard Pinch’d, he Bites ’em off, and by leaving Them to his Pursuers, he Saves Himself.

The Moral.

When a greater Interest is at Stake, ’tis a Warrantable Point of Honour and Discretion, to compound the Hazzard, by parting with the Less; provided, that while we Quit the One, we may Save the Other.

REFLEXION.

We find this Doctrine and Practice to be Verify’d in State-Chaces, as well as in those of the Woods; That is to say, where it is made a Crime to be Rich, and where Men are forc’d to lay Violent Hands on Themselves, to be Safe and Quiet; and with the Bever here to compound with their Nutmegs to save their Lives.

Fab. XC. A Thunny and a Dolphin.

A Thunny gave Chace to a Dolphin; and when he was just ready to seize him, the Thunny struck before he was aware, and the Dolphin, in the Eagerness of his Pursuit, ran himself a ground with him. They were both Lost; but the Thunny kept his Eye still upon the Dolphin, and Observing him when he was Just at Last Gasp: Well, says he, the Thought of Death is now Easy to me, so long as I see my Enemy go for Company.

Fab. XCI. Two Enemies at Sea.

There were Two Enemies at Sea in the same Vessel, the One at the Ships Head, the Other at the Stern. It Blew a Dreadful Storm, and when the Vessel was just ready to be swallow’d up, One of ’em Ask’d the Master, which part of the Ship would be First under Water; so he told him the T’other End would Sink first. Why then, says he, I shall have the Comfort of seeing my Enemy go before me.

The Moral of the Two Fables above.

’Tis a Wretched Satisfaction, that a Revengeful Man takes, even in the Losing of his own Life, provided that his Enemy may go for Company.

REFLEXION.

There is some Comfort in Company, even in a State of Adversity. Society is so Necessary and Agreeable to Mankind in All Cases, that Death is Certainly the More Uneasy for a Man’s going alone into Another World: But the Consolation Pointed at in This Fable, is That which an Envious Man takes in the Ruine of his Enemy. There is a Memorable Instance to This Purpose, of a Gentleman that had an Estate for Lives, and Two of his Tenants in the Lease: One of them Dyes, and the Other desires his Landlord to lay Both Farms into One, and Accept of him for His Tenant. The Gentleman fairly Excus’d Himself, and away goes the Man in a Rage to his Wife; Told her how it was, and Swore a Great Oath, that he would be Reveng’d of his Landlord. This was in Harvest Time, and he went out next day to his Reapers, but stay’d so long, that his Wife sent up and down to look after him. To shorten the Story, they found him at last in a Ditch, Vomiting his Heart out. The Man, it seems, had Poyson’d himself, and the Revenge upon his Landlord was the Defeating him of his Estate by Destroying the Last Life in his Lease. In One Word, Revenge stops at Nothing that’s Violent and Wicked. It Divides the Dearest Friends; Embroils Governments, and Tears Families to pieces. But to say no more on’t, The Histories of All Ages are full of the Tragical Outrages that have been Executed by this Diabolical Passion: beside, that it hardens People into a Brutal Contempt of Death, (as in the Fables above) where they may but see their Enemies fall for Company.

Fab. XCII. A Fortune-Teller.

There was a kind of Petty Conjurer, that made it his Profession to Resolve Questions, and tell Fortunes, and he held forth in the Market-Place. Word was brought him, in the very Middle of his Schemes and Calculations, that his House was Robb’d; and so away he scours immediately to learn the Truth on’t. As he was running home in All Haste, a Droll takes him up by the Way, with this short Question. Friend (says he) How come You to be so Good at telling Other Peoples Fortunes, and know so little of your Own?

Fab. XCIII. A Cunning Woman.

A Certain Dame that pass’d in the World under the Name of a Cunning Woman, took upon her to Avert Divine Judgments, and to Foretell Strange Things to come. She play’d the Counterfeit Witch so long, till in the Conclusion, she was Taken up, Arraign’d, Try’d, Convicted, Condemned to Dye, and at last Executed for a Witch indeed. D’ye hear, Good Woman (says one to her, as she was upon the Way to her Execution) Are the Gods so much Easyer then the Judges, that you should be Able to make Them do any Thing for ye, and yet could not Prevail with the Bench for the Saving of your Own Life?

Fab. XCIV. An Astrologer and a Traveller.

A Certain Starr-Gazer had the Fortune, in the very Height of his Celestial Observations, to stumble into a Ditch: A sober Fellow passing by gave him a piece of Wholesome Counsel. Friend, says he, Make a Right Use of Your Present Misfortune; and pray, for the Future, let the Starrs go on quietly in their Courses, and do you look Better to the Ditches.

The Moral of the Three Fables above.

There needs no more then Impudence and Ignorance, on the One Side, and a Superstitious Credulity on the Other, to the Setting up of a Fortune-Teller.

REFLEXION.

This serves for a Reproof to the Ignorance and Confidence of Figure-Flingers, Starr-Gazers, that pretend to foretell the Fortunes of Kingdoms and States, and yet have no Foresight at all in what concerns Themselves.

The Moral of these Fables strikes upon the Vanity and Arrogance of Empyricks and Impostors Themselves, and upon the Folly of the Fond Believers of them. The Caution holds also against Unlawful Curiosities; Sickly, and Superstitious Fancyes and Dreams; Fore-bodings of Ill Luck; as the Crossing of a Hare, the Spilling of Salt, &c. This Humour, let it look never so Little, and Silly, (as it passes many times only for Frolique and Banter) is One yet of the most Pernicious Snares in Humane Life; when it comes once to get Possession, and to Gain Credit, Especially among Women and Children, where the Imagination is strong in the One, and the Disposition as Plyant as Wax for an Impression, in the Other. Wherefore, of All Things in This World, Care is to be Taken, that they get not a Hankering after These Juggling Astrologers, Gypsies, Wizzards, Fortune-Tellers, Conjurers, Quacks, Cunning Women, &c. To say Nothing of the Fooleries of Fortune-Books, and a Hundred other Vulgar Wayes of Enquiry into the Event of Amours, Marriages, Life and Death, Travel, Play, or the like; which is all but a Tincture of the same Capital Infirmity. If these Pretenders were not better Supported by the Simplicity, and Devotion of the Inquisitive Fools that Consult Those Oracles, then they are by any Congruity of Premisses and Conclusion; or by the Ordinary Way of Tracing Causes into their Effects, the Trade would not find ’em Bread; for there’s No Proportion at all betwixt the Means, and the End. Not but that the Things they seem to Predict, come many times to pass; Yet still the nearer the Mark in their Conjectures, the more suspicious is the Profession on the One Hand, and the more Dangerous is the Credulity on the Other: For Those People that take upon them to Resolve such Doubts, Scruples, and Difficulties, as are not to be known by any Natural Process of Reasoning; and those Men that will be Prying Forbidden Ways, into the Secret Councels of Almighty God, are Both Justly Punish’d: The One in Telling the Truth, and the Other in Hearing it: for it Hardens the One in his Confidence, and Presumption, and the Other in his Curiosity, and Superstition: Over and above the Feats that are done by Confederacy and Intelligence; for how shall any man pretend to tell Me my Fortune that knows nothing of his Own?

There are Mountebanks, and Smatterers also in State as well as in Science; Nay and Perchance, the Vainer, the more Ignorant, and the more Mischievous of the Two; for All These Fables are Moraliz’d in History, Practice, and Conversation; and the Fiction, Match’d, at least, if not Outdone, in matter of Fact. And These Ordinary Hocusses have been made use of in All Ages too, as Tools of State; sometimes For the Government, Other-while Against it, as the Occasion lay Fairest for the Game that was then a Playing. It goes a great Way, when Natural Curiosity, Vulgar Prejudice, and an Artificial Application of Actives to Passives, shall be Assisted with the Shams of Astrological Judgments and Calculations over and above: though with our Conjurers here, their Ignorance and Presumption lay them Open in the Conclusion, to the Scorns and Contempt of the Common People.

Fab. XCV. A Doctor and his Patient.

Pray Sir How d’ye Find your self? says the Dr. to his Patient. Why truly, says the Patient; I have had a Violent Sweat. Oh the best Sign in the World quoth the Dr. And then a little while after he is at it again, with a Pray How d’ye find your Body? Alas, says the T’other, I have just now such a Terrible Fit of Horror and Shaking upon me! Why this is all as it should be, says the Physician, It shews a Mighty Strength of Nature. And then he comes over him a Third time with the same Question again; Why I am all swell’d, says T’other, as if I had a Dropsy; Best of all quoth the Doctor, and goes his Way. Soon after This, comes one of the Sick Man’s Friends to him with the same Question, how he felt himself; why truly so Well, says he, that I am e’en ready to Dye, of I know not how many Good Signs and Tokens.

The Moral.

A Death-bed Flattery is the worst of Treacheries.

REFLEXION.

This gives us to Understand the Practice of the World, and that Flattery and Time-serving Enters into the most Solemn Offices of Mankind. To Flatter Foolish Men into a Hope of Life where there is None at all, is much the same Thing with Betraying People into an Opinion, that they are in a Virtuous, and Happy State, when they are Over-run with Passion, and Drown’d in their Lusts. The One has the same Pernicious Effect upon our Minds, that the Other has upon our Bodies; for it makes us Careless of Both. There are Certain Decencies of Form, and Civility, ’tis true, that purely regard Matters of Conversation, and Good Manners; And These Respects ought to be Preserv’d; But Ceremonies of Mode and Complement, are mightily out of Season, when Life and Salvation come to be at Stake.

It falls under the Prospect of the same Topique, to Consider, that Kingdoms and Common-Wealths have their Distempers, Intermissions, and Paroxisms, as well as Natural Bodies. And that a Glavering Council is as Dangerous on the One hand, as a Wheedling Priest, or a Flattering Physician is on the Other. There is hardly such Another Pest in a Community, as a Consort of Parasites, that feed Governours with False Representations and Reports of Men and of Things. They First Betray their Masters to Dishonour and Ruine; and then when they find the Vessel Sinking, save themselves in the Long Boat. So much the Better, quoth the Doctor: Ay, Ay, (says the Emperical Statesman) That’s as we’d have it. When at the same time the Distemper is as Mortal to the Government, on the One hand, as to the Patient on the Other.

Fab. XCVI. A Fowler and a Black-Bird.

As a Fowler was Bending his Net, a Black-Bird call’d to him at a distance, and Ask’d him what he was doing. Why says he, I am laying the Foundations of a City; and so the Bird-man drew out of Sight. The Black-Bird Mistrusting Nothing, flew presently to the Bait in the Net, and was taken; and as the Man came running to lay hold of her; Friend, says the Poor Black-Bird, If this be Your Way of Building, You’ll have but Few Inhabitants.

The Moral.

There is no Sham so Gross, but it will pass upon a Weak Man that is Pragmatical, and Inquisitive.

REFLEXION.

This is to Intimate, that where Rulers lay Snares, deal Falsly, and Exercise Cruelty, All goes to Wrack both Publique and Private. All Frauds are Cover’d and Gilded over with Specious Pretences, and Men are Every jot as Easily Impos’d upon, as Birds, Beasts or Fishes; while the Eagerness of our Appetites Suspends the Exercise of our Reason. A Treat, a Woman, or a Bottle, is the same Thing to Us, that a Worm, a Gudgeon, a Grain of Corn, or a piece of Flesh is to Those Animals. We Snap at the Bait without ever Dreaming of the Hook, the Trap, or the Snare that goes Along with it. Now what’s the Difference betwixt Æsop’s Pretext here for the Building of a City, and the Cheats that we have heard of, for the Saving of a City. The Design was Destruction in Both, and that was the Event on’t too. Religion, Liberty and Property were the Bait: Nay the very Sound of the Words did the Bus’ness. The Common People will Chop like Trouts at an Artificial Fly, and Dare like Larks under the Awe of a Painted Hobby. ’Tis with Men just as it is with Birds and Fishes, There’s not a Mortal of us, that will not Bite at some Bait or other, and we are caught as Sillily too, as the Bird was here in the Net.

Fab. XCVII. Mercury and a Traveller.

One that was just Entring upon a Long Journey, took up a Fancy of putting a Trick upon Mercury. He say’d him a short Prayer for the Bon-Voyage, with a Promise, that the God should go Half with him in whatever he found. Some body had lost a Bag of Dates and Almonds, it seems, and it was His Fortune to Find it. He fell to Work upon ’em Immediately, and when he had Eaten up the Kernels, and all that was Good of them, Himself, he lay’d the Stones, and the Shells, upon an Altar; and desir’d Mercury to take Notice that he had Perform’d his Vow. For, says he, Here are the Outsides of the One, and the Insides of the Other, and there’s the Moiety I Promis’d ye.

The Moral.

Men Talk as if they Believ’d in God, but they Live as if they thought there were None; for their very Prayers are Mockeries, and their Vows and Promises are no more then Words of Course, which they never Intended to make Good.

REFLEXION.

This is to Reprehend the False and Covetous Humour of Those that for Mony and Profit, will not Stick at putting Shams even upon God Himself; Prophaning his Altars, and Ridiculing his very Omniscience and Power. Here’s the Wickedness of a Libertine Naturally enough set forth, only the Punishment is Wanting that should have Compleated the Moral. What Opinion have These Religious Banterers, of the Divine Power, and Justice? Or what have they to say for themselves in this Audacious Habit of Mockery and Contempt; but that they Believe in their Hearts that there is No God? Not but that more or less, we are all Jugglers in Secret betwixt Heaven, and our Own Souls; Only to Cover and Meditate Abuses under the Masque and Pretence of Conscience, and Religion; and make God Almighty Privy to a Thousand False and Cozening Contrivances, that we keep as the Greatest Privacies in the World, from the Knowledge of our Neighbours. Nay, when we are Most in Earnest, our Vows and Promises are more then Half Broken in the very making of them; and if we can but secure our Selves a Retreat, by some Cleanly Evasion, Distinction or Mental Reservation, it serves our Purpose e’en as Well as if it were a Casuistical Resolution. In One Word we find the Moral of Mercury and the Traveller in the very Secrets of our Hearts, betwixt Heaven, and our own Souls.

Fab. XCVIII. A Boy and his Mother.

A School-Boy brought his Mother a Book that he had Stoll’n from One of his Fellows. She was so far from Correcting him for’t, that she rather Encourag’d him. As he grew Bigger, he would be still keeping his hand in Use with somewhat of Greater Value, till he came at last to be Taken in the Manner, and brought to Justice for’t. His Mother went along with him to the Place of Execution, Where he got leave of the Officers, to have a Word or Two in Private with her. He put his Mouth to her Ear, and under Pretext of a Whisper, Bit it Clear off. This Impious Unnatural Villany turn’d Every Body’s Heart against him More and More. [Well Good People (says the Boy) Here You see Me an Example, both upon the Matter of Shame and of Punishment; And it is This Mother of mine that has brought me to’t; for if she had but Whipt me soundly for the Book I stole when I was a Boy, I should never have come to the Gallows for Pilfering now I’m a Man.]

The Moral.

We are either Made or Marr’d, in our Education; and Governments, as well as Private Families, are Concern’d in the Consequences of it.

REFLEXION.

Wicked Dispositions should be Check’d betimes; for when they come once to Habits, they grow Incurable. More People go to the Gibbet for want of Timely Instruction, Discipline, and Correction, then upon any Incurable Pravity of Nature; And it is mightily the Fault of Parents, Guardians, Tutors and Governours, that so many men Miscarry. They suffer ’em at first to Run-a-head, and when Perverse Inclinations are Advanc’d once into Habits, there’s No Dealing with ’em. It may seem somewhat a Hard Case for the Greater Thieves to Punish the Less, and to see Publique Purloyners and Oppressors sit in Triumph upon the Lives of the Little Ones that go to the Gallows: For the Tye of Morality is the same upon Both; and they Stand Both Accountable to the Same Master. But Time, Power, and Corruption, give a Reputation to the Worst of Practices, and it is no longer Oppression when it comes Gilded with the Name of Authority. This Unequal and Unreasonable Judgment of Things, brings many a Great Man to the Stool of Repentance; for when he has Swallow’d more then he can Digest, it sticks upon his Conscience, and will neither Up, nor Down. Now in the Sight of Heaven, the Greater the Temptation, the Less is the Sin; and yet in the Vogue of the World, it passes for an Exploit of Honour, for Kings and States to run away with Whole Countries that they have no Colour, or Pretence to; when many a poor Devil stands Condemn’d to a Halter, or a Whipping-Post, for the Pilfering of a Silver-Spoon perhaps, or the Robbing of a Hen-Roost: Though the Former, all this While, has No Better Title to what he takes then the Latter; and yet to see what a deal of Fulsome Flattery, and Panegyrick we have upon the Glorious Atchievements of the One; and only some Smithfield Ballad perchance, or a Sabbath-Breaking Speech, or Confession, to Embalm the Memory of the Other. To be Short and Plain; the Offence before God, is at least as Great in a Prince, as in a Begger, and the Morality of a Careful Education holds alike in both. ’Twas the Mother’s sparing the Rod at first, that brought the Child at the Long Run to the Halter.

Fab. XCIX. A Shepherd turn’d Merchant.

A Countryman was Feeding his Flock by the Sea-side, and it was so Delicate a Fine Day, that the Smoothness of the Water Tempted him to leave his Shepherd’s Business, and set up for a Merchant. So that in All Hast, he puts off his Stock; Buys a Bargain of Figs; gets his Freight abord, and away presently to Sea. It happened to be very Foul Weather: so that the Mariners were fain to Cast their Whole Lading Over-board, to save Themselves and the Vessel. Upon this Miscarriage, our New Merchant-Adventurer betook himself to his Old Trade again; and it happen’d One Day, as he was Tending his Sheep upon the very same Coast, to be Just such a Flattering Tempting Sea again, as That which Betray’d him Before. Yes, yes, says he, When the Devil’s Blind! You’d ha’ some more Figs with a Vengeance, Would ye?

The Moral.

Men may be happy in all Estates if they will but suit their Minds to their Condition. A Shepherd may be as Easy in a Cottage, as a Prince in a Palace, with a Mind Suited to his Station; but if they will be Launching out into Trade, or Bus’ness that they do not understand, they have nothing left them to trust to when they are once Bewilder’d, but the Hope of some Kind Providence to put them in the Right Way Home again.

REFLEXION.

Affliction makes People Honest and Wise. Every Man Living has his Weak Side, and no Mortal was ever yet so much at Ease, but his Shoe Wrung him some where or Other, or he Fancy’d so at least, and Then it did so. The Shepherd would needs be a Merchant; and the Merchant, if he had succeeded, would still have been Hankering after something else. His Levity was a Fault, and his Miscarriage was a Judgment upon him for’t. The saving of his Person after the Loss of his Goods was a Providential Mercy to him; and the bringing of Him home to Himself again, was to Convince him of His Error, and to shew him, that he was well at First, if he would have kept so. He was in a State of Ease, Peace, Innocence, and Safety: And he that will Sacrifice all Those Blessings to a Restless Appetite, deserves to be Miserable. Our Shepherd’s Case, in short here, is every Man’s Case that Quits a Moral Certainty for an Uncertainty, and Leaps from the Honest Bus’ness he was brought up to, into a Trade he has no Skill in.

Fab. C. An Old Man and a Lion.

A Person of Quality dream’d one Night that he saw a Lion Kill his only Son: Who was, it seems, a Generous Cavalier, and a Great Lover of the Chace. This Fancy ran in the Father’s Head, to that Degree, that he Built his Son a House of Pleasure, on purpose to keep him out of Harms Way; and spar’d neither Art nor Cost to make it a Delicious Retreat. This House, in short, was to be the Young Man’s Prison, and the Father made himself his Keeper. There were a World of Paintings Every where up and down, and among the Rest, there was the Picture of a Lion; which stirred the Blood of the Young Man for the Dream sake, and to think that he should now be a Slave for the Fancy of such a Beast. In this Indignation he made a Blow at the Picture; but Striking his Fist upon the Point of a Nail in the Wall, His Hand Cancerated; he fell into a Fever, and soon after Dy’d on’t: So that all the Father’s Precaution could not Secure the Son from the Fatality of Dying by a Lion.

The Moral.

A Body may as well lay too Little as too Much Stress upon a Dream; for some Dreams are Monitory, as Others are only Complexional; but upon the Main, the Less we Heed them the Better; for when that Freak has once taken Possession of a Fantastical Head, the Distemper is Incurable.

REFLEXION.

’Tis to no Purpose to think of Preventing, or Diverting Fatalities: Especially where the Event looks like the Punishment of a Superstition: as it fares with Those that Govern their Lives by Forebodings and Dreams: or the Signs of Ill Luck, as we use to say: They are still Anxious and Uneasie: History is full of Examples to Illustrate the Doctrine of This Fable. The Father was to blame for laying so much Stress upon a Foolish Dream, and the Son was Little less to Blame, for being so much Transported at the Impression of that Fancy upon the Father: But they were Both Justly Punished however, The One for his Passion, and the Other for his Superstition.

Fab. CI. A Fox that lost his Tail.

There was a Fox taken in a Trap, that was glad to Compound for his Neck by leaving his Tail behind him. It was so Uncouth a Sight, for a Fox to appear without a Tail, that the very Thought on’t made him e’en Weary of his Life; for ’twas a Loss never to be Repair’d: But however for the Better Countenance of the Scandal, he got the Master and Wardens of the Foxes Company to call a Court of Assistants, where he himself appear’d and made a Learned Discourse upon the Trouble, the Uselessness, and the Indecency of Foxes Wearing Tails. He had no sooner say’d out his Say, but up rises a Cunning Snap, then at the Board, who desir’d to be Inform’d whether the Worthy Member that Mov’d against the Wearing of Tails, gave his Advice for the Advantage of those that Had Tails, or to Palliate the Deformity and Disgrace of Those that had None.

The Moral.

When a Man has any Notable Defect, or Infirmity, about him, whether by Nature, or by Chance, ’tis the Best of his Play, to try the Humour, if he can turn it into a Fashion.

REFLEXION.

’Tis the way of the World to give Other People Councel for their Own Ends. Paradoxing is of Great Use and Service in many Encounters and Accidents that we meet withal in the World; but the Faculty must be so Tenderly Manag’d, as not to Grate upon the Truth, and Reason of Things: And it is of Great Effect, if it can but give some Colour of Probability to the Matter in Question. Nay there’s a Pleasure in the very Tryal of Wits; but when This Talent is Employ’d upon the Topique of Convenience, and Profit; It is a wonderful Force that it has upon the Affections of the Common People. The Fox carry’d it as far as ’twould go; but he had too Hard a Task on’t, to Over-rule a Multitude to their Own Pain and Loss.

We may Improve a Doctrine from This, that Every Man has his Weak Side, either by Mischance, or by Nature; and that he makes it his Bus’ness to Cover it too, the Best he can. In case of the Worst, it is some sort of Ease to have Company in our Misfortunes. It puts a Body out of Countenance to be in a Fashion by Himself, and therefore the Fox did well to Try if he could bring his Fellow Foxes to put themselves into His Mode. When we have Carry’d a Point as far as it will go, and can make no more on’t, ’tis a Stroke of Art and Philosophy, to look as if we did not so much as Wish for a Thing that is not to be Had. Every Man’s Present Condition has somewhat to be Said for’t: If it be Uneasy, the Skill will be, either how to Mend it, or how to Bear it; But then there must be no Clashing with the Methods, the Decrees, and the Laws of Nature. A Man that has Forfeited his Honour and his Conscience, seems to be much in the Condition of the Fox here that had lost his Tail, and takes as much pains too, to persuade All his Companions to follow his Fashion. He lays down his Arguments, and gives his REASONS, Nay, and he endeavours to Prove it by Scripture too, that Men, in such a Case, ought to go to Old Nick for Company. We are to Consider here, that the Devils have their Traps as well as the Woodmen, and that it is the Case of many a Lawyer and Divine, when they come once to be Hamper’d, to rub off as well as they can, though they Leave their Consciences behind them, as the Fox did his Tail, and then Preach up the Blessed Doctrine and Convenience of No Consciences, as well as No Tails.

Fab. CII. A Fox and a Bramble.

A Fox that was close Pursu’d, took a Hedge. The Bushes gave way, and in Catching hold of a Bramble to break his Fall, the Prickles ran into his Feet. Upon This, He laid himself down, and fell to Licking his Paws, with Bitter Exclamations against the Bramble. Good Words, Reynard, says the Bramble, One would have thought you had known Better Things, than to Expect a Kindness from a Common Enemy, and to lay hold on That for Relief, that Catches at Every Thing else for Mischief.

The Moral.

There are some Malicious Natures that Place all their Delight in doing Ill Turns, and That Man is hard put to’t, that is first brought into a Distress, and then forc’d to Fly to such People for Relief.

REFLEXION.

’Tis Great Folly to Fly for Protection to People that Naturally Delight in Mischief. The Fox blames the Bramble here, but he may Thank Himself. They that make themselves the Common Enemies of Mankind, by Breaking All the Measures of Good Faith, Truth, and Peace, and by lying in Wait for Innocent Blood, let them Turn their Heads which way they will, they shall be sure of an Enemy in the Face of them: Nay they meet with their Punishment, where they look for Safety, and which way soever they go, Divine Justice either Meets them, or Pursues them. The Foxes Charging his Misfortune here upon the Bramble, is the very Case and Practice of Wicked Men, that Snarl at the Instrument, without so much as Thinking of the Providence. But the Bramble did only according to its Nature, and Consequently was not to Blame.

Fab. CIII. A Fox and a Crocodile.

There happen’d a Contest betwixt a Fox and a Crocodile, upon the Point of Bloud and Extraction. The Crocodile Amplify’d Wonderfully upon his Family, for the Credit of his Ancestors. Friend (says the Fox, smiling upon’t) there will need no Herald to Prove your Gentility; for you carry the Marks of Your Original in Your very Skin.

The Moral.

Great Boasters and Lyars have the Fortune still some way or other to Disprove themselves.

REFLEXION.

There are some Falsities so Bold and Notorious, that they carry their Contradictions in the very Reason and Presumption of the Matter, without any other Evidence.

Fab. CIV. A Fox and Huntsmen.

A Fox that had been Hard-run, begg’d of a Countryman that he saw at Work in a Wood, to help him to some Hiding-Place. The Man Directed him to his Cottage, and thither he went. He was no sooner got in, but the Huntsmen were presently at the Heels of him, and asked the Cottager if he did not see a Fox That Way? No truly, says he, I saw None; but Pointed at the same time with his Finger to the Place where he lay. The Huntsmen did not take the Hint, it seems; but the Fox spy’d him, however, through a Peeping-Hole he had found out to see what News: so the Fox-Hunters went their Way, and then Out steals the Fox, without One Word speaking. Why how now, says the Man, Han’t ye the Manners to take leave of your Host before you go? Yes, yes, says the Fox; if you had been as Honest of your Fingers, as you were of your Tongue, I should not have gone without bidding ye Farewell.

The Moral.

A Man may tell a Lye by Signs, as well as in Words at length, and his Conscience is as Answerable for his Fingers, as for his Tongue.

REFLEXION.

There’s No Trusting of Those that Say One Thing, and Do Another, Especially if they follow Fair Words with Foul Deeds. Here’s a Case of Honour, and of Conscience, Both in One, upon the Matter of Hospitality, and of Trust. The Laws of Hospitality are Sacred on the One Side, and so are the Duties we Owe to our Country on the Other. If we Consider the Trust, Faith must not be Broken; If the Common Enemy, his Councel is not to be kept. The Woodman did as good as Tacitely promise the Fox a Sanctuary; but not being Sui Juris, he promis’d more than he could Warrantably Perform; for a Subsequent Promise to Conceal the Fox, could not Discharge him of a Prior Obligation to Destroy him. ’Tis true, it would have been more Generous to have don’t at first, and while he had as yet No Colour of any Tye of Honour upon him to Preserve him. The Fox begg’d for Protection, which he had No Reason to Expect. First it was upon Force, and Necessity, not Choice. Secondly, It was at his own Peril, without any Conditions for his own Security. Thirdly, He Committed himself to the Mercy of a Man that was bound to Kill him. Fourthly, The very Address was scandalous; for he must needs have an Ill Opinion of the Countryman, so much as to Imagine that he could be Wrought upon to Betray his Country for the Sake of a Beast. But let the Rest be as it will, there’s no Excuse for the Woodman’s Double Dealing.

Fab. CV. A Man and a Wooden God.

A Man that had a Great Veneration for an Image he had in his House, found that the More he Pray’d to’t to Prosper him in the World, the More he went down the Wind still. This put him into such a Rage, to lie Dogging at his Prayers so Much, and so Long, to so Little Purpose, that at last he Dasht the Head on’t to pieces against the Wall; and Out comes a Considerable Quantity of Gold. Why This ’tis, says he, to Adore a Perverse and Insensible Deity, that will do More for Blows then for Worship.

The Moral.

Most People, Clergy as well as Laity, Accommodate their Religion to their Profit, and reckon that to be the best Church that there’s most to be got by.

REFLEXION.

This Fable runs better in the Humour, then it does in the Moral. It lays before us the Unprofitable Vanity of False Worship, and gives us to Understand, that the more zealous we are in a Wrong Way, the Worse. An Idol is an Abomination in the sight both of God, and of Good Men; and yet we are so to Govern our Selves, even in the Transports of That Abhorrence, as still to preserve a Reverence for Religion it self, in the very Indignation we Express for the Corruption of it. So that the License of this Buffoon went a little too far perhaps, for there must be No Playing with Things Sacred, nor Jesting, as we say with Edge Tools. We have the Moral of this Abandon’d Libertine up and down in the World in a Thousand several Shapes. All People that Worship for Fear, Profit, or some other By-End, Fall More or Less within the Intendment of this Emblem. It is a kind of a Conditional Devotion for Men to be Religious no longer then they can Save, or Get by’t. Put forth thy Hand now (says the Devil to the Almighty in the Case of Job) and Touch All that he hath, and he will Curse thee to thy Face. This Good Man Lost All, and for an Example of Patience and indignation to Future Ages. The Lord gave (says he) and the Lord hath Taken away, Blessed be the Name of the Lord. Here was No Dashing of the Two Tables one against the Other, for an Office, or an Egg at Easter, as the Fellow serv’d his Idol here. The Whole Sum of the Moral is in short, Comprized in the Old Saying: He that serves God for Mony, will serve the Devil for Better Wages.

Fab. CVI. A Dog Invited to Supper.

A Gentleman Invited a Friend to Supper with him, and the Gentleman’s Dog was so well Bred as to Invite the Friend’s Dog to come for Company. The Dog came at his Hour, and into the Kitchin he went, to see what Good Cheer was toward: But as he was there, Wagging his Tayl, and Licking his Lips, at the thought of what a Meal he was like to make on’t, the Roguy Cook got Slyly behind him, and Spoil’d the Jest. He took him up by the Tayl at Unawares, and after a Turn or Two in the Air, flung him out of the Window. So soon as ever the Poor Devil had Recover’d the Squelch, away he Scampers, Bawling like Mad, with I know not how many Prick-Ear’d Curs at the Heels of him, to know how he lik’d his Welcome. Why truly, says he, they have given me as much Drink as my Skin will hold; and it has made me so Light-Headed, I could not find the Right Way out of the House again.

The Moral.

Love Me, Love my Dog, says the old Proverb, and there’s somewhat of Good Manners, as well as of Good Nature in’t; for there are certain Decencies of Respect due to the Servant for the Master’s sake.

REFLEXION.

It looks well among Friends, when Masters and Servants are all of a piece. The Dog invites his Guest, and the Cook throws him out of the Window, and in so doing, the Man shew’d himself the Arranter Cur of the Two; for it was against Hospitality and Good Manners so to do. There is a Duty of Tenderness and Good Nature, even towards Those Animals: But when it came to the Worst at last, the Dog had the Wit, we see, to make the Best of a Bad Game. Though ’twas an unmannerly, and an Ill-Natur’d Frolick of the Cook all this while; for the Ill Usage of a Servant is some sort of Affront to his Master.

Fab. CVII. An Eagle and a Man.

A Man took an Eagle, Pelted her Wings, and put her among his Hens. Somebody came and bought This and presently New Feather’d her. She made a Flight at a Hare, Truss’d it, and brought it to her Benefactor. A Fox perceiving this, came and gave the Man a piece of Good Counsel. Have a care, says Reynard, of putting too much Confidence in This Eagle; for she’ll go near, one time or other else, to take You for a Hare. Upon this Advice, the Man Plum’d the Eagle once again.

The Moral.

Persons and Humours may be Jumbled and Disguis’d, but Nature is like Quicksilver, that will never be Kill’d.

REFLEXION.

Birds of Prey will be Birds of Prey still, at what Rate soever you Treat ’em. So that there’s no Trusting of them: For when they have no longer a Power to do Mischief, the Will yet Remains. Here’s a Forc’d Moral for a Forc’d Fable: For the Fancy of it is against Nature, and the Fiction does not consist with it self. Now to My Thinking This Application of it lies the Fairer of the Two, i.e. That the Gratitude of the Eagle, in bringing the Hare to her Master, may serve to shew us, that the Wildest and Fiercest of Creatures may be Sweetn’d, and Reclaim’d by Benefits.

Fab. CVIII. A Father and his Sons.

A Countryman that liv’d Handsomly in the World Himself upon his Honest Labour and Industry, was desirous his Sons should do so After Him; and being now upon his Death-Bed: [My Dear Children (says he) I reckon my self Bound to tell you before I depart, that there is a Considerable Treasure Hid in my Vineyard. Wherefore pray be sure to Dig, and search Narrowly for’t when I am gone.] The Father Dyes, and the Sons fall immediately to Work upon the Vineyard. They turn’d it up over and over, and not one Penny of Mony to be found there; but the Profit of the Next Vintage Expounded the Riddle.

The Moral.

Good Councel is the Best Legacy a Father can leave to a Child, and it is still the Better, when it is so wrapt up, as to beget a Curiosity as well as an Inclination to follow it.

REFLEXION.

There’s No Wealth like That which comes by the Blessing of God upon Honest Labour and Warrantable Industry. Here’s an Incitement to an Industrious Course of Life, by a Consideration of the Profit, the Innocence and the Virtue of such an Application. There is one Great Comfort in Hand, beside the Hope and Assurance of more to come. The very Exercise procures us Health, and Consequently All the Pleasures and Satisfactions that Attend it. We have the Delight of Seeing and Reaping the Fruit of our own Labour, and the Inward Joy of Contemplating the Benedictions of Another World, that shall be superadded to the Advantages of This. Æsop very well understood, that Naked Lessons and Precepts, have Nothing the Force that Images and Parables have, upon our Minds and Affections: Beside, that the very Study to Unriddled a Mystery, furnishes the Memory with more Tokens to Remember it by. A Tale in Emblem sinks Deeper, where the Life and Spirit of it is Insinuated by a kind of Biass and Surprize. It was a Touch of Art in the Father to Cover his Meaning in such a manner, as to Create a Curiosity, and an Earnest Desire in his Sons to find it out. And it was also a Treble Advantage to them besides; for there was, I say, Health in the Exercise, Profit in the Discovery, and the Comfort of a Good Conscience in Discharging the Duty of a Filial Obedience.

Fab. CIX. A Fisherman and his Pipe.

A Fisherman that understood Piping better then Netting, set himself down upon the Side of a River, and Touch’d his Flute, but not a Fish came near him. Upon This, he laid down his Pipe and Cast his Net, which brought him up a very Great Draught. The Fish fell a Frisking in the Net, and the Fisherman observing it, What Sotts are These (says he) that would not Dance when I play’d to ’em, and will be Dancing now without Musick!

The Moral.

There are Certain Rules and Methods for the Doing of All Things in This World; and therefore let Every Man stick to the Business he understands, and was brought up to, without making One Profession Interfere with Another.

REFLEXION.

There is a Proper Time and Season for Every Thing; and Nothing can be more Ridiculous than the Doing of Things without a Due Regard to the Circumstances of Persons, Proportion, Time and Place.

Fab. CX. A Fisherman’s Good Luck.

A Fisherman had been a Long while at work without Catching any thing, and so in Great Trouble and Despair, he resolv’d to take up his Tackle and be gone: But in That very Instant a Great Fish Leapt into the Boat, and by Providence made a Tolerable Day on’t.

The Moral.

Patience, Constancy, and Perseverance, in an Honest Cause and Duty, can never fail of a Happy End, One way or Other.

REFLEXION.

That which we commonly call Good Fortune, is properly, Providence, and when Matters succeed Better with us by Accident, then we could pretend to, by Skill; We ought to Ascribe it to the Divine Goodness, as a Blessing upon Industry. It is Every man’s Duty to Labour in his Calling, and not to Despond, for any Miscarriages or Disappointments, that were not in his own power to Prevent. Faith, Hope, and Patience, Overcome All things, and Virtue can never fail of a Reward in the Conclusion. What was it but This Constancy and Resignation, that kept the Hearts of the Poor Cavaliers from Breaking, in the Tedious Interval of that Bloudy Revolution from Forty to Sixty; ’till at last, the Banish’d, and Persecuted Son of a Royal Martyr, was in God’s Good time brought back again and Plac’d upon the Throne of his Ancestors, which Crown’d the Sufferings of All his Loyal Subjects. The Fisherman’s waiting in his Calling, bids us Persevere in our Duties, and the Lucky Hit he had in the Conclusion, tells us that Honest Endeavours will not fail of a Reward.

Fab. CXI. Large Promises.

There was a Poor Sick Man, that according to the Course of the World, when Physicians had given him over, betook himself to his Prayers, and Vow’d a Sacrifice of a Thousand Oxen ready down upon the Nail, to either Apollo, or Æsculapius, which of the Two would deliver him from This Disease. Ah my Dear (says his Wife) Have a care what You Promise; for where would you have These Oxen if you should Recover? Sweet Heart (says he) thou talk’st like a Fool. Have the Gods Nothing else to do, dost think, than to leave their Bus’ness, and come down to Sue me in an Action of Debt? They Restor’d him however for that Bout, to make Tryal of his Honesty and Good Faith. He was no sooner up, but for want of Living Oxen, he made out his Number upon Paste, and Offer’d them up in Form upon an Altar. For this Mockery, Divine Vengeance pursu’d him, and he had an Apparition come to him in a Dream, that bad him go and Search in such a Place near the Coast, and he should find a Considerable Treasure; Away he went, and as he was looking for the Mony fell into the Hands of Pyrates. He begg’d hard for his Liberty, and Offer’d a Thousand Talents of Gold for his Ransome; but they would not Trust him, and so he was carried away, and sold afterwards as a Slave for as many Groats.

The Moral.

REFLEXION.

This Fable applies it self to Those that Promise more in their Adversity than they either Intend, or are able to make good in their Prosperity; but they must not think to bring themselves off at last with a Conceit; for in the Sight of God, an Equivocating Juggling Sham, is as much as a Gross, Downright Lye.

’Tis the Practice of the World for People in Distress to serve God and Man in Several Respects, both Alike: That is to say, when they lie under any Heavy Affliction, or Propose to themselves any Considerable Advantage, and find they have Need of Anothers Help; how do they Beg, Vow, Promise, Sollicite, Swear, Sign and Seal, and yet Conscious to Themselves all this while, that they neither Intend, nor are able to make One Article Good? Wickedness comes on by Degrees, as well as Virtue; and Sudden Leaps from one Extream to Another, are Unnatural Motions in the Course of our Lives and Humours. Here’s first a Rash and a Knavish Promise; for the Promiser knew he was not able to make it Good. When he has broken the Ice, he Advances, from Cozening of God, to make Sport with him, and pays him with Paste for Flesh: But Vengeance Overtook him in the Conclusion, and gave him to Understand, that God will not be Mocked. The Moral of This Sick Man, is the Case of Every Soul of us in the Making and the Breaking of our Vows.

Fab. CXII. Fishermen Disappointed.

Some Fishermen that had been out a whole Day with a Drag-Net, and Caught Nothing, had a Draught toward the Evening, that came home very heavy, which put ’em in hope of a Sturgeon at least, but upon bringing the Net ashore, it prov’d to be Only One Great Stone, and a few Little Fishes. Upon this Disappointment they were Down in the Mouth again; but says One of the Company that was a Little Graver then the Rest, You are to Consider, my Masters, that Joy and Sorrow are Two Sisters that follow One Another by Turns.

The Moral.

All Our Purchases in This World are but the Catching of a Tartar, as we say, but it is some Comfort yet to Consider, that when Things are at the Worst they’ll Mend.

REFLEXION.

Hopes and Disappointments are the Lot and Entertainment of Humane Life; The One serves to keep us from Presumption, the other from Despair. This Fable bids us wait the Seasons of Divine Providence, with Patience and Perseverance, in the Duties of our Calling: What Difficulties, and Temporary Discouragements soever we may Encounter in the Way; but as we are not to Despond on the One hand, of reaping in God’s good time, the Fruit of our Honest Endeavours: So neither are we, on the Other hand, to lay more Stress upon the Event of Things, at Best, then the Matter will bear: That is to say, we are to Compute, that upon Ballancing the Account, the Profit at last, will hardly Countervail the Inconveniences that go along with it.

The Fisherman’s Case in the Fable is many a man’s Case in the World; as with a Wife for the Purpose, with an Office, with an Estate, with a Court-Commission: He’s fain to Tug Hard for’t before he can Catch it, and Measures the Blessing all the while by the Difficulty of Obtaining it. And what’s the Purchase at last when he comes to Cast up his Account, but Great Stones and Little Fishes? His only Comfort is, That this World will not Last always; and that Good Luck, and Bad Luck take their Turns.

Fab. CXIII. Death and an Old Man.

An Old Man that had Travell’d a Great Way under a Huge Burden of Sticks found himself so Weary, that he cast it Down, and call’d upon Death to Deliver him from a more Miserable Life. Death came presently at his Call, and Ask’d him his Bus’ness. Pray Good Sir, says he, Do me but the favour to Help me up with my Burden again.

The Moral.

Men call upon Death, as they do upon the Devil: When he comes they’re afraid of him.

REFLEXION.

’Tis Matter of Custom, and in Passion, rather then in Earnest, that Men in Pain and Misery are so ready to call for Death: For when he comes, they wish him away again. It may be said to be the Motto of Humane Nature, rather to Suffer then to Die, though ’tis Good however to be always ready for That which Must come at Last. The Doctrine is This, That Skin, and All that a man has, will he give for his Life. We are apt to Pick Quarrels with the World for Every Little Foolery. Every Trivial Cross makes us think we are Weary of the World; but our Tongues run quite to Another Tune when we come once to parting with it in Earnest. Then, ’tis Call the Doctor, Pothecary, Surgeon; Purge, Flux, Launce, Burn, Saw: I’ll Endure Any Thing in This World, if you can but keep Life and Soul together. When it comes to That once, ’tis not Help me Off with my Burthen, but Help me Up with it.

Fab. CXIV. A Doctor and Patient with Sore Eyes.

A Physician Undertakes a Woman with Sore Eyes, upon the Terms of No Cure No Mony. His Way was to Dawb ’em quite up with Oyntments, and while she was in that Pickle, to carry off a Spoon or a Porringer, or Somewhat or Other, at the End of his Visit. The Woman’s Eyes Mended, and still as she came More and More to her self again, there was Every Day less and less left in the House to be seen. The Doctor came to her at last, and told her; Mistress, says he, I have Discharg’d my Part, Your Eyes are perfectly Well again, and pray let me be Paid now according to Our Agreement. Alas, Sir, says she, I’m a Great deal Worse then I was the First Minute you Undertook me; for I could see Plate, Hangings, Paintings, and Other Goods of Value about my House, ’till You had the Ordering of me; but I am now brought to such a Pass, that I can see nothing at all.

The Moral.

There are Few Good Offices done for Other People, which the Benefactor does not hope to be the Better for Himself.

REFLEXION.

This Fancy is Half Knavery, Half Humour, and the Doctor’s Part in’t is no more then according to the Common Practice of the World, in Law, as well as in Physick, when People make the Remedy Worse then the Disease; as when a Man spends the Fee Simple of an Estate in a Contest for the Title. The Barber that Pick’d the Gentleman’s Pocket while he was Washing of his Face, Wrote after this Copy. The Moral holds forth This Matter of Advice to us, not to Contract any Obligations Rashly; for Good Offices in course are rather Baits, and Snares, then Benefits; and there are some Certain People, that a Sober Man would not Venture the being Beholden to. The Poor Woman here, had her Jest for her Houshold-Stuff; and the Vain Satisfaction of paying her Physician with a Conceit for his Money. It Minds me of the Orator that was to Teach a Young Man Rhetorick, on Condition of Double Pay upon the Perfecting of him in his Profession, and not a Penny before; The Master follow’d his Scholar Close, and came to him at last for his Money, according to the Bargain; The Young Fellow begg’d him over and over to Forbear it a while, but could not Prevail. He told him Then, that there was nothing Due to him; for if Rhetorick be (as you say) the Art or Power of Persuasion; and if I cannot prevail with you to forbear your Money, I am not Master of my Trade yet. This was the Woman’s Way of Reasoning with the Physician. The Doctor would have his Money for the Curing of her Eyes, and the Woman shuffl’d it off that she was not Cur’d, for she could see nothing at all, which was One Fallacy upon Another.

Fab. CXV. A Cat and Mice.

There was a House mightily troubl’d with Mice, and a Notable Cat there was, that Time after Time had Pick’d up so Many of ’em, that they agreed among themselves to keep above in the Cieling; for they found that upon the Plain Floor there was No Living for ’em. This spoil’d Puss’s Sport, unless she could find a way to Trepan them Down again. So she Leapt up to a Pin that was driven into the Wall, and there hung like a Pole-Cat in a Warren, to Amuse them. The Mice took Notice of it, and One Wiser then the rest Stretch’d out his Neck to learn the Truth of the Matter, and so soon as ever he found how ’twas. Ah, says he, You may Hang there till Your Heart Akes; for if you were but a Dish-Clout, as you are a Counterfeiting-Devil of a Cat, here’s not a Creature will come Near ye.

The Moral.

Let no Man lay himself at the Mercy of a known Enemy under any Shew, or Pretence Whatsoever; for he forfeits his Discretion, even though he should happen to Save his Carcass, and his Fortune.

REFLEXION.

What we cannot Compass by Force, must be brought about by Invention, and Address, but then on the Other hand, in All Cases of Hazzard, Things would be well Weigh’d and Examin’d before we Trust. This Fable is the Fiction of a Case not Altogether Incredible. ’Tis a Common Thing for an Old Jade to Counterfeit Lame, for fear of Hard Riding: For a Duck to run Flapping and Fluttering away, as if she were Maim’d, to carry People from her Young: as there’s a Story of a Fox that was Hard Hunted, and Hung himself up by the Teeth in a Warren among the Vermin to put the Dogs to a Loss. Without any more Words, Twenty Instances might be given to shew how near That which we call Impulse, or Instinct, comes to Reason: For the Cats Policy was no Other in truth, then That we call Sleeping Dog-Sleep: And there was the very same Fore-thought, and Design in’t too, which in a Construction of Law and Equity passes for Malice Prepense.

Fab. CXVI. An Ape and a Fox.

Upon the Decease of a Lyon of Late Famous Memory, the Beasts Met in Council to Chuse a King. There were Several Put up; but One was not of a Make for a King, Another Wanted either Brains, or Strength, or Stature, or Humour, or something else; but in fine, the Buffoon-Ape with his Grimaces and Gamboles, carry’d it from the Whole Field by I know not how many Voices. The Fox (being one of the Pretenders) Stomach’d it Extreamly to see the Choice go against him, and presently Rounds the New-Elect in the Ear, with a piece of Secret Service that he could do him. Sir, says he, I have Discover’d some Hidden Treasure Yonder: But ’tis a Royalty that belongs to Your Majesty, and I have nothing to do with it. So he Carry’d the Ape to take Possession: And what should This Treasure be, but a Bait in a Ditch. The Ape layes his Hand upon’t, and the Trap springs and Catches him by the Fingers. Ah Thou Perfidious Wretch, cries the Ape! Or thou simple Prince, rather, replies the Fox. You a Governour of Others, with a Vengeance, that han’t Wit enough to look to your own Fingers.

The Moral.

Governours should be Men of Business rather then Pleasure. There’s One Great Folly in Making an Ill Choice of a Ruler, and Another in the Acceptance of it; for it Exposes Authority to Scorn.

REFLEXION.

Rashness, and Want of Consideration, is ever Unfortunate. Men should not take a Charge upon them that they are not Fit for; as if Singing, Dancing, and Shewing of Tricks, were Qualifications for a Governor. Baudoin says, that this Fable, shews not only the Envy and Malignity of the Fox; but the Imprudence of the Electors in the Choice of Ministers and Officers, that are not made for Bus’ness. Here’s first an Ape made a King, for shewing Tricks, and making Fools Faces: And the Fox is then to put a Slur upon him, in Exposing him for Sport, to the Scorn of the People.